Wish List for Next President of the House of Deputies

The announcement this past week by President of the House of Deputies, Canon Dr. Bonnie Anderson, came as a surprise to most of us deputies and alternates and the entire Episcopal Church. We fully expected Bonnie to continue for three more years, paralleling the nine-year term of Presiding Bishop Katharine Jefferts Schori.

Now that the initial shock has died down, it’s time to think about the characteristics that we would include in a wish list for the next President of the House of Deputies. We will also be voting for a Vice President of the House of Deputies at the upcoming General Convention in July. Depending on order, clerical or lay, of the elected President, the Vice President must be elected from the opposite order.

The Episcopal Church is at an important crossroads as we move towards General Convention. There are numerous, game-changing issues facing this church and the whole panoply of Christian churches in the Western hemisphere that also coincide with major demographic, economic, and political changes in the secular world. The powers that be and the dominant culture’s stranglehold on controlling the media messages have been battered by the grassroots, thanks to the explosion of social media. Access to social media has helped the Occupy and Arab Spring movements to flourish as well as the plethora of instantaneous petition and letter-writing campaigns responding to all types of political issues.

In this context, it seems to me that we need to elect a leader for the next three years (and possibly more years if such elected leader is deemed the right one and is reelected in 2015) who is a departure from the way we’ve always done things. As a member of the Executive Council in this past triennium, I have had a front row seat in observing our President of the House of Deputies, who is also the Vice President of Council, and the challenges faced by her. We need a leader who isn’t married to the way we’ve always done things, while also having an appreciation of our history, traditions, and how we got where we are today.

So, without further ado, here’s my wish list, not necessarily in any order of priority.

1.  We need a leader who has multiple visions of what The Episcopal Church might look like in three, six, nine, twelve, or fifteen years. Being single-minded and having a singular vision is a thing of the past. The world is moving at light-speed, and we must embrace visions of our future that encompass multiple possibilities. Of course, the singular core value and guide must be our Gospel-centered, baptismal identity. However, the expressions of our being church as we move forward will be multiple and varied, depending on the local context, demographics, and culture. We need a leader who has the capacity to hold multiple visions in mind as possibilities while continually adjusting and communicating an evolving vision that points ahead and includes newcomers and their ideas. More than ever, the icon of the Anglican umbrella of comprehensiveness becomes important not merely symbolically, but in actual praxis.

2.  We need a leader who has a high tolerance and comfort with ambiguity. If the expressions of our being church will be multiple and varied, we need leadership with a posture of openness that can embrace, lift up, and support multiple and varied models of ministry at the provincial, diocesan, and congregational levels. One size has never fit all, but now, more than ever, leadership must acknowledge, encourage, and support the different expressions of ministry. This is not easy work nor is it typically within the range of leadership and management styles found in the institutional church. Leadership must get past getting stuck in feelings of rejection when new models of being church bubble up from the grassroots, learn to be open-minded even when it’s uncomfortable, and adopt a sense of time that extends past a budget cycle or a 3 to 5-year plan.

3.  We need a leader who is adept at receiving, incorporating, and integrating 21st century information, technology, and social media. As an aging (some would argue, “dying”) church, The Episcopal Church cannot afford to invest in a leader who is behind the times. Yes, we will value the wisdom and advice of our elders, but perhaps their time to lead has passed, and it is time for new leaders. Brain science is telling us that the electronic age has rewired many of us to multi-task, process, and integrate information from multiple sources and media in ways that are mystifying to those who haven’t kept up. Rather than be judgmental about the role of technology and social media, we need to step up proactively to include increasing amounts of resources and space for the new technology and social media. Whether we choose to live in the future or not, the future will not be stopped.

4.  We need a leader who is a consummate, passionate communicator and listener. More than anything else, the way forward will involve enormous amounts of listening and conversation in multiple formats. There is anxiety in the church system. That anxiety needs to be heard. There are myriad ideas for ways forward. Those myriad ideas need to be heard. We need a leader who has the multicultural, technological, and social media skills and the sincerity of heart, mind, and soul, to listen deeply to people of all political, cultural, and demographic persuasions so that they know they have been heard.

5.  We need a leader who values collaboration and is a skillful collaborator. A leader does not lead in a vacuum. A leader needs people in various roles with whom to work and on whom to rely. Collaboration is a skill that must be honed and honored. Thus, a leader must be self-aware of his or her skills, strengths and weaknesses, have a willingness to acknowledge such, and have the humility to ask for and accept help. Collaboration across different communities – with fellow leaders, staff, volunteers, community representatives, ecumenical partners, etc. – builds organizational health, webs of relationship, and infrastructure. We need a leader who sees and seeks to understand the value that exists in each of those different communities and is open to the possibility of incorporating ideas and practices from those different communities.

6.  We need a leader who will enthusiastically embrace a demanding schedule of hard work, involvement with a multitude of communities, and constant travel. It is well and good to acknowledge the importance of balance, self-care, and Sabbath. However, the reality of the times we are entering is that we will need a leader who can find self-renewal, positive challenge, and energy in the crucible of structural, demographic, and economic change. The type of leader who can lead in times of transition is not the same type of leader who is needed in times of stability, including times of stable, progressive growth. We need a leader who will be fueled and fed by the constant input of dynamic times rather than feel overwhelmed and fatigued by the constant motion. We need a leader whose sense of abundance derives from the overflowing cup of grace that comes from the Creator.

7.  We need a leader who is whole enough to withstand the onslaught of bad behavior, unjust criticism, and blame that will be directed at her or him. In an ideal world where we all live into our baptismal identity, our leaders would not be subjected to personal attacks and under-the-microscope scrutiny, but we do not live in an ideal world. So, we need a leader who is not among the walking wounded, does not carry a chip on the shoulder, and is not overly sensitive to the barbs and snipes that will surely be aimed her or his way. I think this also means that we need a leader who has the faithfulness and fortitude of spirit to be self-disciplined about turning the other cheek, forbearing pettiness and ill will, and exercising patience in listening and in teaching.

8.  We need a leader who genuinely, wholeheartedly, loves God’s people, in addition to loving the church. I think that a leader who genuinely loves God’s people, including those with whom the leader disagrees and those who abuse the leader, is absolutely needed in times of great change. It is not enough to love the institution and to want what’s best for the institutional church. A leader must also love the people of the church and the people whom the church serves, so intensely and so widely and deeply that the people know it and will respond to that love in kind. Perhaps this is the purest kind of charisma there is, a charisma that is a channeling of the love received from God and shared out in abundance with one’s fellow humans.

9.  We need a leader who is willing to sacrifice, to compromise, and to be decisive. I group these three characteristics together purposely. I do not believe that a leader should hold onto any idea or point so strongly that she or he is unwilling to sacrifice it for the good of the whole – the whole people, the whole institution, the whole relationship, the whole future. Compromise has its place; there must be a give and take that is grounded in continually growing and unfolding relationships. Decisiveness is necessary; there will never be enough data, analysis, or time. Choices must be made, and sometimes, leaders will make the wrong choice. Part of the responsibility of leadership is to bear the burden of making the wrong choices and the knowledge that the cost of wrong choices falls on the beloved community. What ameliorates the sacrifice, the compromise, and the decisions is the communication and collaboration that a good leader embraces consistently and continually.

10.  We need a leader who knows when to retire. I believe that God calls us each for a season for the tasks that God puts before us. We need a leader who has the humility and the wisdom to know when his or her season is at an end, and who steps aside graciously when that season has ended. The institutional church is too full of people who love the institution too much, to the point where they have overstayed their seasons. Leadership is a lot like parenting. We raise our children to leave us. We step out of their way when they are grown. So, too, must we as leaders raise new leaders to step out of our shadow, and then, we must step aside to make room for their leadership season.

From my perspective, it should be possible to hold an over-arching vision of a church that is dynamic and vibrant at the grassroots, congregational level, and yet allow for variations of how congregations and dioceses are organized. Dioceses that may favor more mutual and team ministry models should not be stereotyped as departures from the norm, but rather, the new norm should be that there is no norm.

Needless to say, leading in an environment of great diversity and tolerance for difference is exceptionally challenging and not what most traditional leaders are prepared for. The traditional mode of a leader imprinting his or her personal vision and leadership style upon an organizational unit doesn’t work well in an environment where people and ideas are moving in from the margins and changing the balance.

Lessons From Disappointment

[Province VI Synod Sermon - A Message from Your Executive Council Representative - This sermon was delivered to the Province VI Synod on Friday, April 27th, in Omaha, Nebraska.]

             Me Ke Aloha Pumehana. Aloha Kakou. Mahalo E Ke Akua No Keia La. Amen’e ~ I greet you with the warmth of my love. May there be love between us. Thanks be to God for this day. Amen.

             I feel deeply honored to stand before you, Province VI’s very gifted and distinguished lay, clergy and episcopal leaders, to share some reflections on today’s scriptures and on my first triennium as the elected lay representative to Executive Council from our province.

             I often tell people, when they comment on how many ministry arenas I seem to be present in, and how much I’m traveling, that my story is about being called for a season. Five years ago, I was not in this season, and perhaps, five years from now, I won’t be anymore, either. Spring sneaks up on me, typically not announcing itself in a big way, just giving hints that it’s around the corner. A brighter morning one day or the arrival of a few returning birds, maybe a single daffodil pushing through the dirt. Hints. Little changes that enwrap me and beckon me to attend.

             I first stood for election to the Diocese of Colorado’s Standing Committee, a combined Standing Committee and Diocesan Council, and I was elected in 2007, and reelected in 2010. Then in 2008, I was elected first lay deputy alternate for the 2009 General Convention and elected for 2012 as third lay deputy. In the spring of 2009, I threw my hat into the ring for the Executive Council seat I now hold until 2015. And at my first Executive Council meeting, I was elected the Council’s representative to the Evangelical Lutheran Church in America’s Church Council, thereby sort of closing a circle, having been baptized, raised and confirmed as a Missouri Synod Lutheran.

            Along the way, I have been an Education for Ministry mentor, a confirmation catechist, and a stewardship, planned giving, and leader educator. This kind of vertical and horizontal leadership in The Episcopal Church has afforded me a very unique view of our church that is also richly nuanced by the fact that I am a female, Asian woman of color, from a refugee-immigrant background. I conduct Anti-Racism Training wherever I am invited, building upon a lifetime of being a community volunteer and justice activist in Detroit, upstate New York, Berkeley, Honolulu, Amarillo, and Colorado.

             I do my best to answer “YES” wherever God is calling me, because I have an abiding interest in the Gospel work of justice and peace, and a deep desire to share how much my life and my family’s life have been changed by following Jesus. I learned volunteerism from my father, who probably never thought of the word, “volunteer,” to describe himself, despite the fact that he was the Chinese cook who translated for the Chinese community members who didn’t speak, read or write English, working on their income tax returns, and accompanying their families through hospitalizations and immigration hearings.

             Work done out of a desire to honor and to please others, work done with a thought for others’ benefit, work done with joy in one’s heart – that’s prayer in motion. We hear people say, “I lift up so-and-so in prayer.” The kind of work I’ve been describing – the servant posture of the foot washer, who honors and pleases another – is an incarnated lifting up of people in prayer.

             The Epistle reading from 1 John 3 says, in my paraphrase: “Beloved daughter, love, not in word or speech, but in truth and action. By this, you will know that you come from truth, and your heart will be reassured whenever you have doubts; for God overcomes your doubts, and God knows everything. If we’re not paralyzed and undone by our doubting hearts, then we will be brave before God, asking God for the bold desires of our hearts, such as justice and peace among those we encounter, because we will want to please God, which will make God’s heart sing.”

             Shikata ga nai is a Japanese expression that means "nothing can be done about it," "it can't be helped," or, at its worst, "it's hopeless." Being an optimist to the tips of my toes, in fact, being someone who sees the cup as not just half-full, but full to overflowing, I am reluctant to subscribe to such a notion as Shikata ga nai. I prefer, instead, to think of occasions that cause such feelings to arise as "Lessons from Disappointment" as compared to "Lessons in Disappointment."

Surely none of us needs more lessons in disappointment; they come unbidden and unwanted. Dreams not only haven't come true; as we grow older, we learn that some dreams will never come true. Those dreams weren't bad. In some cases, their time has just passed. In other cases, those dreams were myths, promises that aren’t meant for everyone. I will never be fifteen again no matter how hard I wish it. The meme that I learned in my years of public school education that you will succeed if you only work hard enough and keep your nose clean, I also learned did not apply equally, or at all, to people with brown and black skin. How we relate to the world is very much about how we frame our perceptions of what we see and experience. Our choice of language to express our perceptions matters. Our choice of theology to ground our perceptions matters even more.

I prefer the posture found in the 23rd Psalm that says, “You spread a table before me in the presence of those who trouble me; you have anointed my head with oil, and my cup is running over.”

On Executive Council, I have had the privilege of leading a team of three members who have been responsible for conducting a dispersed Anti-Racism Training for Council throughout the triennium. We have noted and tried to address some fundamental issues of Council members’ behaviors that do not match the moral and ethical standards which they espouse and strive to achieve. Certainly, racism and the goal to interrupt racism and eradicate its footprint on our expressions of church and society are multilayered, complex, and frequently convoluted to the point of resisting analysis, parsing, and deconstruction.

But one thing we know is this:  how we talk to one another makes a difference. How we have holy conversations about difficult topics where we disagree vehemently, based on the theological, spiritual, and emotional ground on which we stand – the how of holy conversation – matters and can have a profound impact on how we continue walking together, or continue walking wounded and divided.

Think for a moment with me about the image in the 23rd Psalm. “You spread a table before me in the presence of those who trouble me.” God invites me to a table filled with sustenance, food for the journey, and he invites me to that table in the presence of those who trouble me, who make me uncomfortable, who make me feel unsafe, who might be a danger to me, to my ego, to my property, to my beliefs that I hold dearly, to my physical well-being. “You have anointed my head with oil, and my cup is running over.” God has anointed me and marked me as Christ’s own, and that anointing, that marking, is so fulsome, that my cup is running over. I am filled up and equipped, prepared for the journey, with enough, with everything that I need, so that I don’t have to worry about those who trouble me, anymore.

There are at least a couple of topics we will be addressing in this Synod meeting that are opportunities for Lessons from Disappointment. Council has expressed disappointment over the budget and the budget process. It is the disappointment that I want to look at.  

“Disappointment” is the feeling of dissatisfaction that occurs when your expectations or hopes don’t come to fruition. You’re disappointed when you don’t get what you expected or what you wanted. In the vocabulary of modern slang, you would call disappointment a “fail.”

“Fails” almost always occur as a result of failures in human communications, in human relations. And “fails” are usually accompanied by a quick descent into blaming, diminishing, and justification along the lines of “Right and Wronged” – “I’m right, and I’ve been wronged.”

In Anti-Racism work, we talk in terms of having the “What you did was racist” conversation as being preferable and the right conversation to have, versus the “You’re a racist” conversation. The “What you did was racist” conversation is based on the facts of the behavior, while the “You’re a racist” conversation is based on your opinion, your judgment, which is open to dispute.

I think, in this time of tremendous change in society and in the church, we are being called to learn some Lessons from Disappointment that both invite us back to our fundamental identity as the Good Shepherd’s sheep and also invite us to partake of the wisdom from the margins, from the outer circles populated by the communities of color, from the blessed who are enumerated in the Beatitudes, who frame their perceptions differently than those who abide in the houses of privilege and the councils of power. The perception and use of resources like time and communications, like meeting configurations and silence, harken back to a restoration of Creation and God’s creatures. This is our Episcopal theology, that Christ has given us the ministry of reconciliation and restoration. When we resist taking up the yoke of that Christ-given ministry of reconciliation and restoration, our relationships get broken, our communications are impaired, and we are in a new Babel, where we speak but do not hear, hear but do not understand, and are in the company of our brothers and sisters, but not in relationship.

I’d like to leave you with a closing image. There are Turkish dancers, Sufis, commonly referred to as Whirling Dervishes. They whirl, turning clockwise, with their right hands, open, raised above their heads to receive God’s blessings, and their left hands, also open, pointed downward, to pour the blessings they have received, onto the rest of creation. This is a posture of relationship and connection. This is a prayer posture that acknowledges our interconnectedness, ubuntu, and says that being networked, connected to one another in mission and ministry, in stewardship of God’s great and gracious gifts, is a very good thing. Amen.