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We acknowledge that the land on which this diocese is built is the traditional territory of the Paiute, Kawaiisu, Tubatulabal, Yokuts, Chumash, Miwok, Chukchansi, Western Mono, and Me-Wuk people.
Let’s take a moment to honor these ancestral grounds that we are collectively gathered upon and support the resilience and strength that all Indigenous people have shown worldwide.
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Reconocemos que la tierra sobre la que está construida esta Diócesis es el territorio tradicional de los pueblos Piaute, Kawaiisu, Tubatulabal, Yokuts, Chumash, Miwok, Chukchansi, Western Mono y Me-Wuk.
Tomemos un momento para honrar estos terrenos ancestrales en los que estamos reunidos colectivamente y apoyar la resiliencia y la fuerza que todos los pueblos indígenas han demostrado en todo el mundo.
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Friday Reflection
Dear Faithful of EDSJ
As the Special Meeting of Convention, The Bishop Election draws near, this is the last time you will hear from me (in this Diocesan Communication) regarding this consequential moment-in-time for our Diocese and our Church.
And I have said increasingly of late, during Episcopal Visitations, meetings with Diocesan Governing Bodies, and the like, the Election for the Sixth Bishop of The Episcopal Diocese of San Joaquin belongs to God, and there are certainly ways we can ensure that remains the case.
I urge all of all of us, to pray for the Nominees and their families, the Delegates to the Convention, for one another in our Faith Communities, and for our Episcopal Church. Furthermore, as we pray for the aforementioned, I urge us to commit to praying these words as often as possible, “Your will be done.”
I believe within every part of myself, if we come to this Electing Convention having prayed this prayer and continuing to do so, we will come together to vote, leaving behind potential self interests and possible preconceived determinations. If we make those words constant in and central to our prayers, we will get out of the way, thus affording ourselves the opportunity, as The Prayer Book says, “To hear what the Spirit is saying to the Church.”
Your will be done.
Your will be done.
Your will be done.
Please pray it with me, as I pray it, with you.
Blessings
+David
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October 3-5
Women's Retreat
Canon Anna @ St Raphael's
Oct 6
Anti-Racism Commission
6:30pm, ZOOM
Oct 7-9
Canon Anna @ Board of Directors meeting
College for Bishops, NYC
Oct 11
Pre-convention Deanery Day on ZOOM
Join Zoom Meeting
https://us02web.zoom.us/j/89571451538?pwd=cQRHDli740GowizuOk53HCAn6byUJD.1
Meeting ID: 895 7145 1538
Passcode: 037863
Oct 12
Bishop Visitation @ St Francis Turlock
Canon Visitation @ St John's Stockton
Oct 13
SJRAISE Meeting
6:30pm, ZOOM
Oct 16
Diocesan Council Meeting
6:30pm, ZOOM
Oct 18
Special Electing Convention
St James Cathedral, Fresno
10am
Oct 19
Bishop Visitation @ Holy Trinity Madera
Oct 20
Lay Preaching 101
6:30pm ZOOM
Oct 21
Creation Care Commission
7pm, ZOOM
Oct 24
Annual Meeting of Convention
Registration Closes!
Oct 25
COM Meet & Greets
11am, Bishop's Conference Room
Oct 26
Bishop's Visitation @ St James Cathedral, Fresno
Oct 28
Standing Committee Meeting
6:30pm, ZOOM
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For God's Peace in the Wake of Violence and Fear
God of peace, who breaks down the dividing walls of hostility, we bring before you the pain and grief brought by escalating tensions on immigration. Lord, we pray for peace and understanding to prevail. Heal the wounds of those who are hurting, and hold close the souls of those lost in the wake of violence and fear. Be close to families separated by tragedy and uncertainty, offering your comfort and protection. Soothe angry hearts and silence words that inflame hatred or division. May your Holy Spirit guide us toward justice, reconciliation, and the dignity of every person—so that our communities might reflect your love for the captive and the vulnerable. Through Jesus Christ, your Son, who is our peace and has reconciled us to you in one body through the cross. Amen.
For the Awareness of Scientific Consensus and Shielding from Unnecessary Pain
O God of truth, who cannot lie, you shine light into the world so that your people may walk without fear. Amid confusion and the spread of misinformation, we pray for women and families, that they may be upheld by your truth, shielded from unnecessary fear and pain, and guided toward safe and reliable life-giving choices. Protect the vulnerable from unfounded claims that distort science, endanger health, and create harm. Fortify medical voices who agree in opinion, work for the good of all, and offer healing. Through Jesus Christ, your Son, who is the truth and in whom your light shines. Amen.
For the Lives Affected by Political Decisions
Almighty God, who hears the cry of the poor, we see how public words become weapons, how plans to cut and cancel ripple into real lives. We remember those who never make the headlines—families dependent on public health, preventive care, and chronic-disease programs that face the threat of cuts; people struggling as health care coverage hangs in the debate; those struggling to feed their family and whose documented needs are among data that is being erased from public view. Forgive us when we lose sight of faces behind political debate. Grant us compassion and courage to speak for those without a voice. Shape leaders' hearts, that they do not wield power cheaply. Hold fast your people in uncertainty; and in your mercy, redeem what is being lost. We ask this through Jesus, who fed the hungry and gave rest to the weary, the living sign of your compassion. Amen.
For The People of the Democratic Republic of Congo Seeking Peace
God of the oppressed, who hears the cry of the afflicted, you stand opposed to war and all violent acts that wound the vulnerable and the land. We pray for the people of the Democratic Republic of Congo, who continue to suffer from militia violence and unending conflict. Although peace deals have been made, little has changed. O God, secure a lasting peace for the Democratic Republic of Congo and mercifully tend to all who are injured or grieving. We ask this through Jesus Christ your Son, who committed no violence but bore violence in his own body, and now lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
EPPN in now offering weekly prayers that you can add to your personal and church prayer lists!
To subscribe go to: https://www.episcopalchurch.org/ministries/office-government-relations/eppn-sign-up/
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EDSJ Commission on Ministry is a resource for anyone in the Diocese who is experiencing any inkling or nudge toward ministry. It could be lay ministry or ordained ministry.
Ordained ministries, of course, are those we’re most familiar with because they are most visible: Bishop, Priest, and Deacon. As a Diocese we are in the midst of discerning who is being called to be our next Bishop. The candidates are four lovely, qualified individuals (whose information, sermons, and Deanery meetings can be viewed at the Diocesan website.) This effort has been undergirded by individuals in both ordained and lay ministry.
The laity is made up of the people in our congregations. These are the workers who make up the base of the pyramid. In this pyramid, whether it rests on its base or its point, we are all in it together. We are all members of the Body of Christ and of the Church. We are all, each of us, equally important and valuable – whether we are bringing cookies to a meeting, serving homeless or hungry in our community, setting up chairs for a meeting, sitting on a Vestry or Bishop’s Committee or on a Diocesan committee, or serving on the Altar Guild or as an Acolyte. The list is almost endless and includes all of us who simply show up.
A few lay ministry assignments require licensing or certification, such as Eucharistic Minister, Eucharistic Visitor, and Lay Preaching. The Commission on Ministry has begun holding an annual Lay Ministry Conference to help individuals discern a call to a ministry and prepare them to respond to a call to one of them. Some of these ministries also require completion of on-line courses, known as Safeguarding God’s People, designed to protect both those being served and those serving.
Before structured forms of exploration, there may be an inner experience that is barely perceptible. As one sits with a silent experience, praying, pondering, eventually it will be reflected in spoken word. In conversation with a trusted friend or clergy person, one may receive subtle confirmation of a call. On the other hand, the message may not be so subtle; someone might say, “Have you ever considered becoming a deacon?” Sensing a call within oneself, one is likely to initiate a direct conversation about their inner experience with a trusted clergy person.
A call may originate in various forms and from various directions - in the
words spoken in conversation or written in a journal and sometimes in the deep silence of contemplation, in conversation with God. Then it may be time to explore. Our Lay Ministry Conference and annual Day of Discernment are opportunities for exploring calls to ministry.
Nancy Neufeld Silva, PhD, LCSW. Member - St. Paul’s Episcopal Church, Modesto. Co-chair, EDSJ, Commission on Ministry
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As a child in school, I was taught that the American people would never have allowed Hitler to control our country. I was taught that we believed in freedom for all. I was taught that freedom meant doing whatever we wanted as long as it did not infringe on anyone else’s rights. In church I was taught that if we followed Jesus’ two commandments, “Love God above all others and love your neighbor as yourself” we were good. At home I was taught that all people were equal, and I should never judge anyone because I have not walked a mile in their shoes. Since I know that these teachings were not isolated to me and my school, church and family, it makes me wonder how we got where we are today.
Over the last weekend I participated in Convergence, an event that visited immigrant detention centers in Kern County. I was shocked to see how much the facility in McFarland resembled a maximum-security prison.
On Saturday as I participated in a walk for justice and kindness, I did so for those that have been kidnapped off the street, out of their workplaces, from their classrooms, and even from appointments with immigration courts. Then incarcerated without any due process.
When we sang a chant that said, “This is for our families who are locked inside. Together, we will, abolish ICE”, the leader switched out the word families for Mothers and I started fighting back tears. I am a mother; I had a mother. I could only imagine what it would be like as a child not to know where Mommy went or if she would ever be back. As a mother I know how I felt the time I lost one of my daughters at the zoo. That was the longest 15 minutes of my life. I can’t imagine my child disappearing into such a cruel system and having no idea if I would ever see them again and if they were safe.
There are so many horrible accounts of abuse-for-profit in these detention centers, insufficient edible food, potable water, personal hygiene supplies, showers, and medical care.
Years ago, I toured the Nazi concentration camp, Dachau, I watched a film that was made immediately after the liberation. As the nearby residents were brought through to see the piles of bodies by the incinerators, most of the people looked genuinely shocked. Yet, they had to smell the burning bodies. It is hard to understand how one could ignore that happening in one’s own communities. It had to be willful ignorance- people chose to pretend it was not happening. For some ignorance or hate allowed them to believe that people deserved this because they were different.
Today in America, I don’t know if this steamroller of hatred can be stopped. I do know that one lone voice will not be heard over the noise but if enough voices join together, we will be heard. Now is the time to be loud.
Ms. Ruthann Reed is a member of SJRAISE
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A prayer for the season of Pentecost
Holy and Great father, you. Created all things and love all that you created.
Your children are divided and have turned against one another. Many live their lives in fear. As you sent our spirit to teach and comfort the first disciples 0n that first Pentecost we ask today for your spirit. May your spirit touch our leaders filling them with knowledge and compassion. May your spirit touch those in fear filling them with comfort and strength and may it give strength courage to your church to be able to walk in solidarity with those in need. We ask all of this through your son our brother Jesus Christ. Amen.
| KNOW YOUR RIGHTS RED CARDS! | |
Being a Person of Color in the Episcopal Church
Being a person of color in the Episcopal Church is a deeply nuanced experience—one shaped by history, faith, identity, and community. It is a journey marked by both affirmation and challenge, a walk-through sacred spaces where one might find both welcome and exclusion, sometimes in the same pew. To capture that complexity, we must speak honestly about race, liturgy, power, tradition, and the ways in which people of color have always reshaped the Church, even when the Church hasn’t always welcomed them fully.
A Church with a Complicated History
The Episcopal Church is rooted in the Church of England and, by extension, in the colonial structures of power that accompanied British imperialism. In the United States, the Episcopal Church has long been associated with whiteness, wealth, and institutional privilege. In its early history, it catered to elite Anglo-American families, often including slaveholders. Some of its most iconic churches were built by enslaved hands, even as Black people were barred from full participation in worship and leadership.
This history casts a long shadow. For many people of color, entering Episcopal spaces means navigating institutions that weren’t built with them in mind—and in some cases, actively excluded them. Yet it is also true that people of color have always been present in the Episcopal Church. Black Episcopalians, Latino Episcopalians, Indigenous Episcopalians, Asian and Pacific Islander Episcopalians—all have shaped the Church in quiet and bold ways, through music, ministry, liturgy, and theology.
The Beauty of Anglican Worship—and Its Limits
One of the things that draws many people of color to the Episcopal Church is the beauty of its liturgy. The Episcopal tradition offers a sense of sacredness that can be deeply healing: the rhythm of the Book of Common Prayer, the incense, the music, the theology that values mystery and sacrament.
For people coming from traditions where worship is often emotionally charged and centered on experience, the Episcopal Church can feel like a stabilizing, intellectual, and contemplative space. And for many, that is a gift.
But the liturgical formality can also be alienating. It may feel too Eurocentric, too rigid, too disconnected from the cultural expressions of Black or Brown communities.
Some Episcopal churches have made efforts to blend traditions—incorporating Gospel music, African drumming, or Spanish-language liturgy. But these expressions are still often seen as "exceptions" to the default white, Anglo tradition. That distinction can make worship feel like a performance of belonging, rather than an experience of spiritual home.
Representation and Leadership
Being a person of color in the Episcopal Church can be isolating, especially in predominantly white parishes. You might be the only non-white person in the congregation—or one of a small handful. You might feel invisible in the community's social life or overly visible when racial issues come up. Sometimes, people of color are asked to serve on diversity committees before they’re invited into deeper spiritual or leadership roles. This can create a sense that your identity is valued more than your voice.
Yet representation is growing. The Episcopal Church has been making intentional efforts to elevate leaders of color. The consecration of Bishop Michael Curry as the first Black Presiding Bishop in 2015 was a historic moment, not just symbolically but substantively. His leadership, preaching, and vision of the “Way of Love” have re-energized many Episcopalians, particularly those from marginalized backgrounds.
Still, systemic challenges remain. Clergy of color often face more scrutiny, less access to large or well-funded parishes, and unequal compensation. Lay leaders of color may find it difficult to break into old networks of influence. These barriers reflect broader social inequalities—and the Church, despite its best intentions, is not immune.
The Power of Community
One of the most life-giving aspects of being a person of color in the Episcopal Church is the opportunity to build community with others who share similar experiences. National networks like the Union of Black Episcopalians, Episcopal Asiamerica Ministries, the Episcopal Church in Navajoland, and the Latino/Hispanic Ministries Office provide critical spaces of affirmation and advocacy. These groups are not just support systems—they are incubators of leadership, theology, and cultural liturgy that enrich the whole Church.
Within these communities, people of color can worship in their own languages, hear sermons that speak directly to their experiences, and see themselves reflected in the liturgical and pastoral life of the Church. For many, these spaces feel more like "home" than their diocesan or parish settings.
Confronting Racism in the Church
While the Episcopal Church has made explicit commitments to racial justice, including resolutions at General Convention and training programs like “Sacred Ground,” the lived experience can still be frustrating. People of color often have to do the emotional labor of educating white congregants about racism, sometimes in the very spaces where they hoped to find spiritual refuge.
Microaggressions in coffee hour, resistance to conversations about white privilege, and apathy in the face of national racial violence can make the Church feel complicit in the very injustices it claims to oppose. And while some clergy and lay leaders are deeply committed to anti-racist work, others remain silent, seeing it as “political” rather than gospel centered.
At its best, the Episcopal Church’s commitment to justice is real and embodied: in sanctuary congregations, in reparations work, in the elevation of Indigenous and Black voices, in protests, in pastoral care that understands trauma. But that best is not always consistent—and it requires persistent, faithful pressure from people of color to maintain and deepen it.
A Theology of Hope and Challenge
For people of color in the Episcopal Church, faith often becomes a form of resistance. The liturgy, the sacraments, and the theology provide not only comfort but also language for liberation. The Eucharist becomes a radical act of belonging. The baptismal covenant—a pledge to “respect the dignity of every human being”—becomes a moral imperative. Scripture, when read through the eyes of the marginalized, becomes a source of power and clarity.
There is profound theological richness in the experiences of people of color in the Episcopal Church. The blend of Anglican tradition with the lived realities of race, diaspora, migration, and survival offers insights that the Church desperately needs. It’s not just that people of color benefit from the Church—it’s that the Church cannot be whole without them.
In Summary
To be a person of color in the Episcopal Church is to live at a crossroads: between beauty and exclusion, tradition and transformation, silence and song.
It is to navigate sacred spaces with both reverence and resistance. It is to love a Church that hasn’t always loved you back—but to love it still, because you believe in what it can be.
It is to show up anyway—to serve, to preach, to heal, to lead, to sing, to challenge. And in doing so, to transform the Church not by asking for space, but by taking your place as one of its rightful architects.
Jack Peck is a member of the Anti-Racism Commission for EDSJ
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