Volume 6, Issue 46
November 12, 2021
THIS SUNDAY: November 14, 2021
Twenty-Fifth Sunday after Pentecost

Daniel 12:1-3
The writer uses apocalyptic language about the future to encourage their readers to have hope in God in the present.

Psalm 16
God is with us everywhere and will never abandon us to our own devices.

Hebrews 10:11-14; 19-25
Thanks to Jesus' loving self-sacrifice, we can approach God with confidence and joy, even when outer circumstances seem dire.

Mark 13:1-8
Jesus predicts the destruction of the Temple, which would occur 40 years later by the Roman government. Even though this will be catastrophic, nevertheless Jesus says to keep trust in God to work things out.

Mark Cain (EM)*
Jeff Albao (U)
Dee Grigsby (AG)
Suzanne Kobayashi (DM)

David Crocker (EM)
CeCe Caldwell (U)
Terry Ann Moses (LR)
Faith Shiramizu (AG)
Vikki Secretario, Nelson Secretario (HP)
Carolyn Morinishi, Ron Morinishi (DM)

Live Stream
9:00AM on our home page, YouTube, or Facebook accounts

* EM - Eucharistic Minister; U - Usher; LR - Lay Reader; AG - Altar Guild; HP - Healing Prayers; DM - Digital Ministry; SS - Sunday School

Ke Akua Youth Group Meeting
Wednesday, November 17th
5:00 - 6:00PM
Zoom Meeting
Contact Cami for login info.

Thanksgiving Interfaith Service
Thursday, November 25th
10:30 - 11:00AM

Thanksgiving To-Go Boxed Lunches
Thursday, November 25th
Drive through and walk up available
Church Campus

Note: Mobile Showers Canceled for Thursday, November 18th
Project Vision Hi`ehi`e Mobile Showers with Laundry Love Go-Bags
Thursday, December 2nd
11:00AM - 4:00PM
Church Lawn

Note: Daughters of the King Canceled for Wednesday, November 24th
Daughters of the King
Wednesday, December 8th
6:00 - 7:00PM
Zoom Meeting
Contact Mabel Antonio for login info.

Recurring Events
Aloha Hour
Postponed until further notice

Monday/Friday Crew
Every Monday/Friday, 8:00AM 
Church Office

Project Vision Hi`ehi`e Mobile Showers
1st and 3rd Thursday, 12:00 - 3:00PM
Church Campus
Laundry Love Go-Packs
1st and 3rd Thursdays, 12:00 - 3:00PM
Church Campus

Daughters of the King
2nd & 4th Wednesday, 6:00 - 7:00PM
Covid Safety Protocols Eased
Let Them Sing!
Bishop Bob has eased some of the Covid safety precautions for churches in the diocese. Here are the highlights:

  1. Congregational singing is now allowed if everyone is masked.
  2. Preaching and reading behind a plexiglass protector without masks is allowed.
  3. Aloha Hour can be resumed outdoors.
  4. Current communion protocols remain in place. Remove your mask only to consume the elements.

All Saints' will resume congregational singing on November 14th. Come and join the joyful noise!
All Saints' Sunday Necrology
Rest eternal grant to them, O Lord:
And let light perpetual shine upon them
During the church service on November 7th, the names of the All Saints' `Ohana and loved ones who had passed on to the Grander Life in the past year were read and prayed for. Click on the link below to view the reading of the necrology.
You care for the sick and suffering in body, mind, and spirit, especially Noah’s ʻOhana; RebeccaJennie, Cathy, Larry, Suzanne, Melvin, and those we name silently or aloud, let us pray to the Lord. ​Lord, have mercy. 

You embrace all who have died in the faith and bring them into your glorious presence. We pray especially for Noah and others we name silently or aloud. We thank you for their example and rejoice in their lives. We pray to you, O Lord. 
A Commitment to Respond to God's Generosity 
On All Saints' Sunday, Bill Caldwell presented his view of Stewardship and the Church budget. To hear his take on this subject, please click on the video link below.
Bring In Your Pledges of Time, Talent, and Treasure to the Honor and Glory of God
This Sunday, November 14th
This Sunday, November 14th, is the day when we join together at church for the ingathering of our pledges to the church for the new year. Our pledge cards came this year with an accompanying list of the many ministries active at All Saints’. We can choose to pledge ourselves to help with one ministry, or several, and we can choose to make a financial contribution to the church, and we can pledge our skills and talents to help the church. Prayerfully consider pledging your time, talent, and financial resources. Join us Sunday to celebrate God’s gifts.
This week’s Gospel reading is challenging. When I can’t seem to get anywhere with my go-to translation (NRSV) I often turn to Eugene Peterson’s “The Message” translation for a change from the familiar voice of the Gospel. Mark 13:2 “Jesus said, ‘You’re impressed by this grandiose architecture? There’s not a stone in the whole works that is not going to end up in a heap of rubble.’”

During our long COVID-19 absence from our buildings many of us learned how many people’s faith is inextricably bound to the building in which they usually worship. It took the whole way we worship to topple into a heap of rubble for us to think about the role our buildings play in our worship life. Often stewardship campaigns speak of the need (desire?) to maintain our buildings.

Over the years, I’ve heard parishioners say, “I don’t pledge because I want my money to go to mission, not fixing the roof” as often as I’ve heard, “I’ll only pledge if the money will go to the care of this gorgeous building that my great-grandparents helped build.” Often one of the many disagreements in the life of a congregation pits these two sides against one another: The care of the church building and the mission field that lies just beyond the building’s doors.

What COVID taught me is that it isn’t “an either or” but “a yes and”... the
beautiful, familiar, and memory-laden windows and walls of our church
buildings fuels many for their work in the mission field. When out doing the difficult work of the gospel it’s glorious to have a brick-and-mortar place to gather in thanksgiving, in lament and in everything that lies between.

Yes, just as we, one day will return to the dust, so our buildings will, one day, be a heap of rubble. But the time in between is not nothing—indeed it may be everything. For we live in a world of those with whom we worship and those to whom we minister, strengthened by our worship.

The Rev. Cn. Cathy Dempsey-Sims is Canon to the Ordinary in the Dioceses of Northwestern Pennsylvania and Western New York.
Reflections from Kahu Kawika
The Good, the Bad, and the Ugly
The Epistle will now offer both video and text versions of Kahu's sermon presented the previous Sunday. To watch the sermon, click on the link below.
I don’t know about you, but at times I find it hard to envision the true reality of heaven. Not that I doubt its ultimate existence – more like when we live in the busyness of today, it is hard to wrap our heads around a more theoretical tomorrow, even though it is coming nevertheless.

Our Hebrew Bible reading from Isaiah 25 paints probably the most detailed picture of what heaven will be like – at least the “feel” of it if not all the details. Like so much of Scripture, we have a “bifocal” view that embraces both the more immediate historical context as well as pointing way ahead to our ultimate future in heaven. Writing roughly 600 years before the birth of Christ and at the start of what would become a 50-year exile away from their homes in Jerusalem and Judah to forcibly live more than 500 miles to the Babylonian Empire, the prophet Isaiah offers a word of hope to the forlorn exiles – one day God will not only bring them back home, God will host a party for ALL peoples of the earth at the Temple mountain in Jerusalem. Lots of food and fine drinks will be there, while God will remove the shroud of death that has plagued humankind. God will comfort everyone by drying every tear and wiping every cheek, removing whatever shame each person has had to experience in their lifetimes.

This is a starkly different picture of heaven than folks sitting up on clouds strumming harps all day. On this All Saints’ Sunday when we are conscious of our communion with the Saints Above as well as on earth, Isaiah shows us three aspects of this grandiose description of heaven: The Good, the Bad, and the Ugly.

The Good – the Hope of Heaven: Isaiah first encourages his exiled readers with this tantalizing prospect: “On this mountain (that is, the Temple Mountain in Jerusalem), Our Mighty God will prepare for all peoples a banquet of rich food, a banquet of fine wines, food rich and succulent, and fine, aged wines” (Isaiah 25:6). Notice a few things: heaven is not a boring place at all but rather a big blowout party, and everyone is invited – no exceptions (“all peoples”). This is a gutsy thing for Isaiah to write, for he is writing to Jewish exiles trapped in a foreign land, so you would think he would want to just appeal to them. But Isaiah shows us the nature of God’s abundant love – God extends it not only to us but to everyone, it is overflowing and incapable of being contained or segregated. Isaiah is trying to get his people hopeful not only for their return to Jerusalem, but ultimately in God’s redemption story for the whole world.

This reminds me of something I recently heard a few weeks ago. I was officiating at a wedding at Christ Memorial, Kilauea, for a couple from Atlanta. It was a small affair with the couple, their own priest from Atlanta to give the homily, a witness, and a local harpist for musical interludes. After the ceremony we were standing around talking, and somehow we got onto the subject of near death experiences. The harpist, named Renee, related an experience she had as a 17-year-old of not just a near-death experience, but an actual experience of death itself! She had gotten ill and had been brought to hospital. At a given point she went into arrest and then was clinically dead for about 20 minutes – thus for much longer than just being momentarily “dead” and then resuscitated fairly immediately. Renee described at first hovering over her hospital bed and watching the medical team working on reviving her, noting that her EKG monitor showed her flatlining. She then was taken up into a place of such bright light that she says it was the whitest color of white she had ever seen. She then saw a pair of large eyes in the distance within the white brightness, offering her a choice – to enter into her new home or to return back to her body. Although wanting to stay, she opted to return due to her young age and with so much more to do on earth. So she returned – to the amazement of the medical staff and her family. Renee says that this was the turning point in her life – that her whole life’s trajectory and orientation changed as a result of knowing for a certainty what joy, peace, and love are awaiting her.

That is the lesson that I think Isaiah wants his readers, and us by extension, to understand – that the next world is even more real than this one, and that it is GOOD. By grasping hold of that reality, it will and should alter our day-to-day living. We often get fixated on what is immediately in front of us on a daily basis, and “lose the forest for the trees.” But if we hold out before us the joyful prospect of the wild bash awaiting us in heaven, then that should influence how we approach life now, act toward one another, and grow in becoming more like Jesus. Is “the good” of heaven’s joy in our hearts?

The Bad – the Death of Death: Isaiah goes on to make a startling statement – that the bad omnipresent reality of death will pass away. Isaiah declares the “death of death” itself! Certainly as Christians, we believe that Jesus’ death and resurrection from the Cross paved the way for taking away the ultimate sting of death from our lives – rather than a “dead end,” death is now a thoroughfare towards the Grander Life.

This reminds me of that great book from C. S. Lewis’ “Narnia” series, “The Lion, the Witch, and the Wardrobe.” Ostensibly written for keiki, Lewis cleverly weaves in themes from a Judeo-Christian perspective. The Lion in question, Aslan, is the “Son of the Emperor Beyond the Sea,” – that is, Jesus as the Son of God. Because Edmund, one of the human kids had broken the law of Narnia by giving into temptation and working with the Witch against his own siblings and against the land of Narnia, even though Edmund is now repentant and has joined forces with his siblings and with Aslan, the Witch still insists that Edmund has to be put to death. Aslan, though, works out a deal with the Witch according to the law of Narnia – that he can offer his own life in exchange for someone guilty. In a scene with echoes of Jesus’ own betrayal, trial, torture, and criminal’s execution, Aslan’s lion’s mane is cut off, evil creatures poke at him, and the Witch drives a stake through his heart. They all leave his body, laid out on the great stone table. Lucy and Susan, Edmund’s two sisters, come back in the morning (reminiscent of Mary Magdalene and the women returning to Jesus’ tomb on Easter morning) out of their grief. All of a sudden the stone table cracks asunder and Aslan has disappeared! Then when they look up, they see the resurrected Aslan standing toward the east with the rising sun behind his back. In astonishment and joy, they hug Aslan and ask him what happened. He said, “If the Witch had known the true meaning of sacrifice, she might have interpreted the deep magic differently – that when a willing victim who had committed no treachery is killed in a traitor’s stead, the stone table will crack, and even death itself will turn backwards.”

From far off in time, Isaiah sees what becomes reality with Jesus – “even death will turn backwards.” As Paul writes in one of my favorite New Testament passages from Romans 8:38, “I’m convinced that nothing can separate us from God’s love in Christ Jesus our Lord: not death or life, not angels or rulers, … nor any other thing that is created.” God will remove the shroud covering all peoples, taking away all mourning, sorrow, and tears. “The Bad” will be banished with God’s declaration of “the death of Death.”

The Ugly – the Dismissal of Our Disgrace: Isaiah is writing to a people who had gone through a lot of disgrace – losing their homes, wealth, and possessions; the burning and looting of their beloved Temple in Jerusalem; the overthrow of their king and the killing of his heirs to the throne; the forced 500-mile long march away from their homeland to a foreign land and people speaking another language, with different customs, and ruling over them. This is nothing but ugly circumstances.

The good news, according to Isaiah, is that God not only walks with us through our disgraces – God will blot them out forever. Isaiah writes: “God will wipe away the tears from every cheek, and will take away the shame of God’s people on earth, wherever they live. Our God has spoken.” I like how that ends – “Our God has spoken,” showing us that God will have the last word.

We all suffer various kinds of disgraces in our lives – broken relationships, health issues, economic setbacks, discrimination according to our culture, ability level, orientation, gender, or ethnicity. These are real and affect us deeply. Now Isaiah does not say that God will sweep them under the carpet or pretend they didn’t happen, but that God – and not they – will have the final word. And that final word lasts forever.

I offer another quote from C.S. Lewis, from his book about his own conversion from atheism called Surprise by Joy: “Only when your whole attention and desire are fixed on something else --- does the ‘thrill’ arise. It is a by-product. Its (that is, the thrill’s) very existence presupposes that you desire not IT (the thrill) but something other and outer beyond itself.” Lewis is saying our deepest yearning is for heaven, our ultimate home, and that when we fix our desires on it, we catch glimpses of the thrill of it at points in our everyday lives – but not to be fixated on the momentary thrill, but on what the thrill points to – heaven itself.

I’d like to close with, appropriately enough, the words ascribed to the Apostle Paul in realizing his earthly life is near an end: “I have fought the good fight, I have finished the race, I have kept the faith. From now on there is reserved for me a Crown of Righteousness, which the Lord, the Righteous Judge, will give me on that day – and not only to me, but also to all who have longed for his appearing.” Come, Lord Jesus – Amen.
Kapa`a Interfaith Association to Provide Thanksgiving Luncheon
Aloha All Saints' `Ohana,

Thanksgiving is next month and the Free Community Dinner and Service will again be hosted by the Kapa`a Interfaith Association. All Saints' will be an active participant again this year by hosting both the Interfaith Service and the “Pick-Up” Meals from the north side of the gym.

Sign up sheets for drivers for Home Delivery and for Gym Clean-Up will be available outside the church sanctuary in the next couple of weeks. Home Delivery will be distributed from the Kapa`a Hongwanji like last year. You can also sign up by calling Sarah at 808-822-3473 or emailing her kuipokauai@gmail.com.
Enthusiastic volunteers from a previous Thanksgiving luncheon.
If you can assist in this worthy community effort by either donating time or money, we would greatly appreciate your kokua!

Mahalo nui loa.

-Sarah Rogers
Thanksgiving Chair 2021
All Saints' Dance Ministry to Perform during Advent Season
All are Invited to Participate
Japanese dance Christmas
Aloha All Saints' friends,

We are preparing a Christmas dance to be performed at service on December 19, and we would like to invite you to participate. This dance can involve people both on-island and remote, both female and male. We will mix a video of the remote dancers (to be shown on the sanctuary screens), and the on island dancers will perform live. So, whether you happen to be on Kaua'i, O'ahu, or the mainland, you can participate!

Background: In 2019, we choreographed a super-simple hula to "Angels from the Realms of Glory." A hula to this song had been taught by Mrs. Punua as part of the Christmas pageant back in the 1960s -- all wearing white -- so we decided to recreate that dance in 2019.

For this year, we decided to keep the same choreography. Instead of live music, we will all dance to the same recorded track, which will enable the live and video dancers' timing to match.

If you would like to participate:
  • Please buy or borrow all white clothing (see photo)
  • For on island dancers, please attend one or more short practices at 10:30am on Sundays: Nov 14, Nov 21, Nov 28, Dec 12
  • We will record a video of the steps so you can learn/practice at home.
  • For remote dancers: by Dec 5, please record a video of you dancing this dance, wearing all-white clothing, preferably in front of green plants/trees

Please reply to Carolyn (bmori.16@gmail.com) by Nov 28 and let us know if you will participate. When you reply, we will send you a practice video and give you instructions to record/submit your video. Thank you!

-Carolyn Morinishi
60th Anniversary Full Communion Concordat
Coming Up: Sunday, November 21

A Liturgy to Celebrate the 60th Anniversary of the Full Communion Concordat between The Episcopal Church and the Iglesia Filipina Independiente (IFI or Philippine Independent Church) will be broadcast online, Sunday, November 21, 2021, at 1:00 PM HST, 6:00 PM EST, 7:00 AM (Monday) Manila. The Diocese of Hawai'i will be hosting the virtual event that will be available for viewing on the Diocesan website HERE and/or the Diocese's YouTube channel HERE.
Update: From the Creation Care and Environmental Justice Team

Mahalo to all who have completed our survey! We will be continuing to gather responses, so if you haven’t had a chance to participate, please take a moment to help us understand the ways that we are caring for God’s creation in our churches.
As you may have heard at our Diocesan Convention, we passed a resolution asking congregations to form a Green Team or identify at least one person who will help communicate with us and meet our goals of trying to reduce energy usage across the Diocese, and find other ways that we can be wise and good stewards of the resources God has given us. As we move into Advent Season, please pray about how God is inviting you to participate in this work either personally or with others in your congregation.
No background

Calendar of the Church Year
The calendar (BCP, pp. 15-33) orders the liturgical year of the Episcopal Church by identifying two cycles of feasts and holy days-one dependent upon the movable date of Easter Day and the other dependent upon the fixed date of Christmas, Dec. 25. Easter Day is the first Sunday after the full moon that falls on or after Mar. 21. The sequence of all Sundays in the church year is based on the date of Easter. Tables and rules for finding the date of Easter Day, and other movable feasts and holy days are provided by the BCP, pp. 880-885. The date of Easter determines the beginning of the season of Lent on Ash Wednesday and the date of Pentecost on the fiftieth day of the Easter season. The Sundays of Advent are always the four Sundays before Christmas Day. The church year begins on the first Sunday of Advent. The calendar also identifies and provides directions concerning the precedence and observance of principal feasts, Sundays, holy days (including Feasts of our Lord, other major feasts, and fasts), Days of Special Devotion, and Days of Optional Observance. The calendar lists dates for celebration of major feasts and lesser feasts by month and date. Appropriate Sunday Letters and Golden Numbers are also provided. (see BCP, pp. 880-881). The calendar also lists the titles of the seasons, Sundays, and major holy days observed in the Episcopal Church throughout the church year, including Advent season, Christmas season, Epiphany season, Lenten season, Holy Week, Easter season, the season after Pentecost, holy days, and National Days.

The first season of the church year, beginning with the fourth Sunday before Christmas and continuing through the day before Christmas. The name is derived from a Latin word for “coming.” The season is a time of preparation and expectation for the coming celebration of our Lord’s nativity, and for the final coming of Christ “in power and glory.”

In the BCP, Christmas Day is one of the seven principal feasts. The Christmas season lasts twelve days, from Christmas Day until Jan. 5, the day before the Epiphany. The season includes Christmas Day, the First Sunday after Christmas Day, the Holy Name of Our Lord Jesus Christ, and may include the Second Sunday after Christmas Day. In many parishes, the main liturgical celebrations of Christmas take place on Christmas Eve. The BOS includes a variety of resources for use during Christmas, including a form for a Station at a Christmas Crèche, a form for a Christmas Festival of Lessons and Music, and seasonal blessings for use during the Christmas season.

The manifestation of Christ to the peoples of the earth. The winter solstice was kept on Jan. 6 at some places during the first centuries of the Christian Era. In opposition to pagan festivals, Christians chose this day to celebrate the various manifestations, or “epiphanies,” of Jesus’ divinity. These showings of his divinity included his birth, the coming of the Magi, his baptism, and the Wedding at Cana where he miraculously changed water into wine. The day was called “The Feast of Lights.” Celebration of the Son of God replaced celebration of the sun. Baptisms were done, and a season of preparation was instituted. It was later called Advent. The solstice was kept on Dec. 25 by the fourth century. Jesus’ birth was celebrated on this day in both eastern and western churches. The western church commemorated the coming of the Magi on Jan. 6. The eastern church continued to celebrate the Baptism of our Lord and the Wedding at Cana on Jan. 6. In the east the day was called “Theophany” (manifestation of God). The coming of the Magi is celebrated on the Feast of the Epiphany, Jan. 6, in the BCP. The Baptism of our Lord is celebrated on the First Sunday after the Epiphany.

Early Christians observed “a season of penitence and fasting” in preparation for the Paschal feast, or Pascha (BCP, pp. 264-265). The season now known as Lent (from an Old English word meaning “spring,” the time of lengthening days) has a long history. Originally, in places where Pascha was celebrated on a Sunday, the Paschal feast followed a fast of up to two days. In the third century this fast was lengthened to six days. Eventually this fast became attached to, or overlapped, another fast of forty days, in imitation of Christ’s fasting in the wilderness. The forty-day fast was especially important for converts to the faith who were preparing for baptism, and for those guilty of notorious sins who were being restored to the Christian assembly. In the western church the forty days of Lent extend from Ash Wednesday through Holy Saturday, omitting Sundays. The last three days of Lent are the sacred Triduum of Maundy Thursday, Good Friday, and Holy Saturday. Today Lent has reacquired its significance as the final preparation of adult candidates for baptism. Joining with them, all Christians are invited “to the observance of a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word” (BCP, p. 265).

The feast of Christ’s resurrection. According to Bede, the word derives from the Anglo-Saxon spring goddess Eostre. Christians in England applied the word to the principal festival of the church year, both day and season. 1) Easter Day is the annual feast of the resurrection, the pascha or Christian Passover, and the eighth day of cosmic creation. Faith in Jesus’ resurrection on the Sunday or third day following his crucifixion is at the heart of Christian belief. Easter sets the experience of springtime next to the ancient stories of deliverance and the proclamation of the risen Christ. In the west, Easter occurs on the first Sunday after the full moon on or after the vernal equinox. Easter always falls between Mar. 22 and Apr. 25 inclusive. Following Jewish custom, the feast begins at sunset on Easter Eve with the Great Vigil of Easter. The Eastern Orthodox Church celebrates Easter on the first Sunday after the Jewish pesach or Passover (which follows the spring full moon). Although the two dates sometimes coincide, the eastern date is often one or more weeks later. 2) Easter Season. See Great Fifty Days.

The season after Pentecost, according to the calendar of the church year (BCP, p. 32). It begins on the Monday following Pentecost, and continues through most of the summer and autumn. It may include as many as twenty-eight Sundays, depending on the date of Easter. This includes Trinity Sunday which is the First Sunday after Pentecost. The BCP provides proper collects and readings for the other Sundays of the season. These propers are numbered and designated for use on the Sundays which are closest to specific days in the monthly calendar, whether before or after. For example, Proper 3 is designated for use, if needed, on the Sunday closest to May 25. Proper 29 is designated for use on the Sunday closest to Nov. 23. Prior to the 1979 BCP, Sundays in this long period of the church year were identified and counted in terms of the number of Sundays after Trinity Sunday instead of the number of Sundays after Pentecost. This period is also understood by some as “ordinary time,” a period of the church year not dedicated to a particular season or observance, as in the Roman Rite adapted after Vatican II. See Ordinary Time.

Ordinary Time
This term is used in the Roman Catholic Church to indicate the parts of the liturgical year that are not included in the major seasons of the church calendar. Ordinary time includes the Monday after the Feast of the Baptism of our Lord through the Tuesday before Ash Wednesday, and the Monday after Pentecost through the Saturday before the First Sunday of Advent. A vigil or other service anticipating the First Sunday of Advent on the Saturday before that Sunday would also be included in the season of Advent. Ordinary time can be understood in terms of the living out of Christian faith and the meaning of Christ’s resurrection in ordinary life. The term “ordinary time” is not used in the Prayer Book, but the season after Pentecost can be considered ordinary time. It may be referred to as the “green season,” because green is the usual liturgical color for this period of the church year. The BCP provides numbered propers with collects and lectionary readings for the Sundays of the Season after Pentecost. The Epiphany season includes the Epiphany, the First Sunday after the Epiphany: the Baptism of our Lord Jesus Christ, and the Second Sunday through the Last Sunday after the Epiphany (BCP, p. 31). In view of the Epiphany themes that are presented throughout the Epiphany season, it should not be considered ordinary time. However, many parishes use green as the liturgical color for the Second Sunday through the Sunday prior to the Last Sunday after the Epiphany, and sometimes the Last Sunday after the Epiphany. Epiphany season and the season after Pentecost vary in length depending on the date of Easter (see BCP, pp. 884-885).


UN Anti-Violence Campaign Inspires Churches Beyond Borders 2021 Devotional
Coinciding with Advent, this year’s devotions by the four Churches Beyond Borders are also timed with and inspired by the United Nations’ annual 16 Days of Activism Against Gender-Based Violence campaign.

For the first time, the annual compilation from The Episcopal Church, Evangelical Lutheran Church in AmericaAnglican Church of Canada, and Evangelical Lutheran Church in Canada will include devotions written by laity and clergy, in addition to Presiding Bishop Michael Curry and the other heads of communion.
The new writers have been deeply involved in work related to the campaign’s theme, and they address issues of missing and murdered Indigenous women, trafficking, women at the borders, and domestic violence in the devotions, designed to be read from Nov. 25 to Dec. 10.

November 25 marks the International Day for the Elimination of Violence against Women; Dec. 10 is Human Rights Day. In 1991, the inaugural Women’s Global Leadership Institute started observing the intermediary 16 days as a chance to call for the prevention and elimination of violence against women and girls. The campaign is coordinated yearly by the Center for Women’s Global Leadership.

Advent, the four weeks leading up to Christmas on the liturgical calendar, overlaps the campaign starting Nov. 28. For this reason, Mary’s Magnificat—found in Luke 1:38-55—was selected as the guiding text for the booklet.

“The writers’ reflections on Mary’s word offer hope and invite our shared witness and action across all borders against gender-based violence,” said the Rev. Margaret Rose, deputy for ecumenical and interreligious relations for The Episcopal Church.

In addition to Curry, other Episcopal contributors include the Rev. Gay Clark Jennings, president of the House of Deputies; Chiseche Salome Mibenge, director of gender initiatives for Episcopal Relief & Development; and Harvard University student Maria Gonzalez, from the Episcopal Diocese of Olympia.

Other Churches Beyond Borders leaders include the Rev. Susan Johnson, national bishop of the Evangelical Lutheran Church in Canada; the Most Rev. Linda Nicholls, archbishop and primate of the Anglican Church of Canada; and the Rev. Elizabeth Eaton, presiding bishop of the Evangelical Lutheran Church in America.

Readers of “Churches Beyond Borders Joint Devotions 2021” are encouraged to utilize the writings throughout the year.

Stewardship Season…

Rosalind Hughes
November 10, 2021
In the beginning, when God created the heavens and the earth and the human being to inhabit them,
“God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.’ God said, ‘See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so. God saw everything that he had made, and indeed, it was very good.” (Genesis 1:28-31a. NRSV)
Stewardship is part of our DNA: God created us to care for the earth and for one another. Out of God’s abundance, our Creator provided food and plenty for all of God’s creatures, and it was very good. Stewardship of the earth and its resources, the providence of God, is an important part of our being in the world.

The book of Genesis goes on to describe what happens when we do not share generously the abundance of God’s gifts. Cain kills Abel out of jealousy, and in his continuing resentment asks God, “Am I his keeper?” (Genesis 4:1-9). Selfishness breeds violence which breeds contempt even against the Creator. Yet God remains good, marking Cain for survival instead of reprisal (Genesis 4:15).

By the time of Noah, “the wickedness of humankind was great in the earth, and … every inclination of the thoughts of their hearts was only evil continually” (Genesis 6:5, NRSV). But our ancestors’ wickedness and heartlessness had implications not only for humanity but for the whole breath of creation, for the entire breadth of the earth. What we do affects not only ourselves but, because God created us to tend the earth, because its stewardship is part of our relationship with our Creator, our creation, ourselves, then our failure is catastrophic for the whole world.

Yet God, Creator, cannot abide destruction for long; God remains good.

A story shared by the Episcopal News Service and Religion News Service during the global climate summit underway in Glasgow noted that,

Religious leaders play an important role in fighting climate change by sharing not only practical reasons to take action to protect the environment with their followers, but also spiritual, ethical and religious reasons …

We are stewards of more than our own welfare. From the beginning, our call is not to selfishness but to abundance; not to exploitation but to awe at the providence of our Creator.

For now, our call is to repentance: the stewardship of confession, of mitigation, of reparation, for one sibling’s violence toward another; for the wickedness that fills the human heart with greed instead of grace.

For God remains good; for all of our failings, for all of creation, God’s mercy may yet endure.

As long as the earth endures,
seedtime and harvest, cold and heat,
summer and winter, day and night
shall not cease. (Genesis 8:22, NRSV)
Rosalind C Hughes is Rector of the Church of the Epiphany, Euclid, Ohio, and author of A Family Like Mine: Biblical Stories of Love, Loss, and Longing; and Whom Shall I Fear? Urgent Questions for Christians in an Age of Violence. Find a bonus blog poem on angelic appearances at rosalindchughes.com
‘Liturgy for Planetary Crisis’
Episcopal COP26 Worship Service Highlights Native Land

Egan Millard
November 8, 2021
Indigenous environmental protesters from South America dance during a demonstration calling on politicians to take action during the seventh day of the COP26 U.N. Climate Change Conference in Glasgow, Scotland, on Nov. 6, 2021. Photo: Dominika Zarzycka/Sipa via AP Images

[Episcopal News Service] Episcopalians gathered virtually on Nov. 6 for a “Liturgy for Planetary Crisis” worship service as Presiding Bishop Michael Curry’s delegation continues its work at the COP26 United Nations Climate Change Conference.
The liturgy, featuring leaders from across The Episcopal Church, highlighted the past, present and future role of Indigenous peoples in caring for the Earth, a theme that is increasingly echoed by Anglicans and other participants at the conference, which is being held in Glasgow, Scotland, and online through Nov. 12.

The virtual service invited participants “to walk a path from grieving and confession to repentance and awakening to proclamation and reconciliation, and then to praise and action,” said California Bishop Marc Andrus, who leads the Episcopal delegation alongside Lynnaia Main, The Episcopal Church’s representative to the U.N.

Andrus and other speakers paid tribute to the Indigenous tribes who have inhabited and tended the lands on which the speakers live, and lamented the colonization that destroyed or disrupted their ways of life. In his sermon, Curry drew a connection between the degradation of Indigenous peoples and the degradation of the environment.

“The rise of mercantile capitalism in the West, and the conquest of lands … is directly linked to the enslavement of African folk and the forced removal and genocide of Indigenous folk. It’s not an accident that exploitation of the creation leads to not only exploitation of the Earth, but the exploitation of people,” Curry said.

Curry also relayed concerns about “green colonialism” an idea expressed at COP26 by a Lutheran pastor who serves the Sámi Indigenous people in Finland. Green colonialism, Curry summarized, involves implementing climate solutions that affect Indigenous peoples’ ways of life without consulting them, like installing wind farms and other low-emission infrastructure projects on ancestral lands. Instead of focusing too much on bringing people into the future, Episcopalians should look to the past and learn from ancient Indigenous wisdom, Curry said, pointing particularly to the Gwich’in Episcopalians in Alaska who have fought against oil and gas drilling on their sacred lands for decades.

“We must cultivate a new spirituality – no, an old and ancient spirituality. It is born of the wisdom of our Indigenous brothers and sisters,” Curry said.

Andrus, Main and other staff representing Curry and the church at COP26 are joined by 24 delegates, selected from 70 people who applied for this year’s delegation. The church offered a preview of the delegation’s upcoming work in a webinar hosted Oct. 28 on Zoom.
This year’s conference focuses on the aggressive steps member nations must take to fulfill the landmark 2015 Paris Agreement, in which close to 200 countries set voluntary goals aimed at limiting global warming to less than 2 degrees Celsius above preindustrial levels, settling on 1.5-degree target. At the time, the goal was meant to mitigate the catastrophic effects of warming temperatures on the Earth’s surface, which cause melting glaciers; rising sea levels; and more frequent and extreme hurricanes, droughts, snowstorms and wildfires. Since then, climate scientists have a warned that climate change’s threat to humanity is at a “code red,” as warming is close to the 1.5 degree threshold.

Creation care is one of The Episcopal Church’s three top priorities during Curry’s primacy, in addition to racial reconciliation and evangelism. General Convention has passed numerous resolutions on the issue, whether supporting federal climate action or pledging to mitigate the church’s own impact on the environment. Through its Office of Governmental Relations and the Episcopal Public Policy Network, the church has advocated for government policies in line with General Convention stances on climate change.

Since 2016, The Episcopal Church has held U.N. observer status, which allows members of the Episcopal delegation to brief U.N. representatives on General Convention’s climate resolutions and to attend meetings in the official zone, which this year extends to online.

All are invited to a closing event hosted by the Episcopal delegation at 2 p.m. Eastern on Nov. 12 to summarize the delegation’s work.

– Egan Millard is an assistant editor and reporter for Episcopal News Service. He can be reached at emillard@episcopalchurch.org.
Indigenous and faith leaders urge Procter & Gamble to end logging of old-growth forests

November 10, 2021
[Religion News Service] Mitchell Lands couldn’t make the trip south from Canada, where he lives on the traditional lands of the Migisi Sahgaigan, or Eagle Lake First Nation, in the province of Ontario. But Lands’ voice echoed in early October outside the concrete and glass headquarters of Procter & Gamble, the world’s largest consumer goods company, as he described seeing trees chopped down all the way to the shores of Eagle Lake.

“The forest is under attack,” Lands told a crowd of demonstrators in Cincinnati, in a recorded speech. “They’re cutting all the trees around where we live.”

He went on to explain that while logging companies clear-cut the forests near his home, rising water levels caused by deforestation threatened the tribe’s harvesting of wild rice, a sacred food. Procter & Gamble has denied that its suppliers are logging in the area, but the accusations are not new.

For decades, Indigenous people have pressured P&G to address the deforestation in its supply chain. Boreal forests in Canada, activists say, are being cut down to manufacture the company’s Charmin toilet paper, while rainforests in Indonesia and Malaysia are converted into palm oil plantations to supply products such as Head & Shoulders shampoo.

But last month’s demonstration shows how Indigenous spirituality — and, they say, their spiritual rights — are intricately connected to a host of climate, economic, historical and political issues going back centuries, and how environmental organizations such as Stand.earth, the Natural Resources Defense Council and Rainforest Action Network are teaming up with Indigenous people as concerns over climate change and deforestation grow.

Other faith leaders are also joining the fight. Christian, Jewish and Native American activists and clergy in the U.S. have increasingly offered their Canadian counterparts support. Last year, a group of Cincinnati faith leaders sent an open letter to Procter & Gamble, urging the company to address climate change and biodiversity loss as a “moral and spiritual imperative.”

“They are our relatives, as Indigenous people, and when they are affected, we’re affected,” said Jheri Neri, the director of the Greater Cincinnati Native American Coalition and one of the signers of the letter. “We are connected spiritually … and so it is our duty to to step forward and protect those communities when they’re being affected, whether they’re in Canada or whether they’re in New Mexico or North Dakota or Minnesota.”

Indigenous communities such as Canada’s First Nations and Indonesia’s Orang Rimba say they depend on the forests to sustain traditional ways of life that are inseparable from their spiritual beliefs, which they say are intricately bound with their hunting and lifestyle. A September report from Stand.earth found that logging by some P&G suppliers threatens caribou habitat in Canada. It also reported that the logging tramples several First Nations’ treaty rights.

Procter & Gamble responded that it has a grievance process to identify suppliers that are not complying with its sourcing policies and that it has reduced or stopped sourcing wood pulp from companies that threatened caribou habitat or did not follow sustainable forestry practices. The company said it is also working toward purchasing 100% of its wood pulp from suppliers certified by the Forest Stewardship Council, a nonprofit that promotes responsible forest management. (That program, however, has itself been accused of not doing enough to protect forests.)

“We agree that responsible sourcing is an important issue for not just our business, but more importantly, for the environment and people who depend on it,” a P&G spokeswoman, Tonia Elrod, said in a statement.

But activists say these changes are cosmetic, and they want the company to do more to crack down on violations. Faith communities are a key part of the effort to convince them to do so. Jen Mendoza, who led Stand.earth’s outreach efforts to faith communities in Ohio, has reached out to religious leaders in Cincinnati who could influence the company on a local level.

“Every religious text has very specific strategic instructions for us about how we care for the land,” Mendoza said. “So it wasn’t hard to really make those connections for folks, and especially, I think, in the face of the climate chaos that we’re now witnessing.”

The Rev. Paula Jackson, rector of the Episcopal Church of Our Savior in Cincinnati, was one of those Mendoza contacted. Jackson said environmental issues had been important to her since “the first Earth Day,” in 1969 — a viewpoint shared by her denomination, which has officially recognized human-caused climate change and called on church bodies to divest from fossil fuels.

At the General Convention of the Episcopal Church in 2018, Jackson said, she heard delegates from Alaska describe how warming temperatures and resource extraction were already affecting Indigenous livelihoods and cultural practices. When activists from Stand.earth approached her a few years later about sending a letter to Procter & Gamble, she signed on.

“For me, it’s always been connected to my faith, because I want there to be a future on this planet for other people besides myself,” Jackson told Religion News Service. “And I believe in our connectedness, as human beings, with each other, and our mutual responsibility for each other. And that, as creatures in the image of God, we are responsible to care for and preserve the Earth, not to trash and destroy the Earth.”

Local activism like Jackson’s is rising to the national level, where connections between religion and the environment are becoming more overt; in June, more than 3,400 faith leaders signed a letter urging Congress to act on climate change and develop climate-ready infrastructure.

Many of the faith-based climate activists met or solidified friendships at protests against the Dakota Access pipeline in 2016, when protection of sacred sites was a crucial argument against the pipeline’s construction. Representatives from the Episcopal Church, the Presbyterian Church (USA) and United Church of Christ, among others, came to the protest camps in North Dakota to show solidarity with the demonstrators, while others joined the prayer groups that were part of Standing Rock Sioux’s resistance efforts.

Mendoza said it was the first time she saw secular environmental groups come together with people whose ideas about protecting the environment were “rooted in a spiritual practice.”

“The environmental movement since Standing Rock has really put a lot of emphasis on standing with the impacted communities first, and learning how to be better accomplices,” Mendoza said. “And through that process, organically learning that there is a spiritual component here.”

Indigenous spirituality for many North American cultures is intimately tied in with the land, which native peoples see as an extension of themselves. Everywhere Indigenous people live their lives — the sites where they build their houses, harvest wild rice, hunt and collect traditional medicine — are spiritual sites as well.

“Where they live, where they eat, where they die, where they bury their dead and where their children are born, all of that is holy, because that is the relationship that they have,” Neri said. “And that is something that people can’t understand. Because they’re so used to separating that relationship and putting it in boxes.”

That makes protecting the land an issue of religious freedom, Neri said, and one that should motivate Procter & Gamble to uphold the promises it’s made to obtain consent from Indigenous people.

So far the company has missed the mark, according to Miles Pitchenese, another member of Eagle Lake First Nation.

“Everything that makes us up as people comes from the land,” Pitchenese told Stand.earth in the organization’s September report. “Our language comes from the land. We go out there to look for answers. The trees, rocks, water have spirits, too, and understand. We have to stop and listen and understand, and we have to make decisions not only for us but also our great great grandchildren.”
Anglican Church of Burundi Launches Market-Garden Farming Initiative

November 4, 2021 
In recent decades malnutrition among children and women who are pregnant or breastfeeding has become of such concern that partners of the Government have combined their efforts to address this public health issue.

Through its program to improve food security and modernize agriculture the Province of the Anglican Church of Burundi with Episcopal Relief and Development has supported the community of Gishambusha in the commune of Gashoho to set up a market-garden farming project.

The existence of food-related diseases has prompted the population with its partners to try kitchen gardens in households and this initiative has led to a reduction of malnutrition among children.

An association of volunteers who participated in the integrated program had the idea of improving vegetable farming by considering the establishment of a market-gardening centre to increase income. The municipal administration gave them a plot of 2 Ha for this purpose.

The Anglican Diocese of Muyinga appreciated this contribution by the administration which supports all the development initiatives undertaken by the Anglican Church and remains confident that this step will profit not only those directly involved in the project but also the whole community.

Since its implementation the integrated program has had a positive impact on the community. Three years ago the site of Mutangaro in the Diocese of Matana was just a community of women and men wishing to improve their living conditions by participating in sessions to improve health, fight against gender based violence, gain financial empowerment, and increase agricultural production. Very recently this site at Mutangaro received the status of a Seed Centre approved by the Ministry of Agriculture and Livestock.
With the support of the Anglican Church, this centre produces better quality seeds of potatoes, maize and wheat by multiplying the seeds granted by the agricultural research institute to such an extent that it has already served the local population as well as those coming from other provinces such as Rutana, Mwaro and Gitega.
IN BRIEF . . .

These news briefs were featured in previous issues of "The Epistle"
From The Epistle, October 29, 2021

Vestry Meeting Synopsis
September 26, 2021

  1. Approval for the Finance Committee to initiate distribution portfolio of special donations to various investment areas.
  2. Columbarium Termite Remediation: Junior Warden Ron will arrange this.
  3. Approved looking into pew kneeler hinges.
  4. Solar Roof Project's final phase of installing the solar panels will occur the week of October 11-15. After that, we will just need a final inspection by the County to make it all "live."
  5. Lihue-side driveway and parking area is now graveled, getting rid of deep potholes. There is still a large mound of gravel left -- church members may have any they want at a suggested donation of $50 per cubic yard.
  6. Approved purchase of candle holders for Altar and Lectern.
  7. Bill Caldwell and Kahu will lead an Adult Education series on Tuesdays 10/5 and 10/12 on "The Episcopal Church Demystified" in the run-up to the Annual Diocesan Convention.
  8. Project Vision mobile shower services for the houseless happening on a trial basis at All Saints on the 1st and 3rd Thursdays of the month, 12 noon - 3pm.
  9. Peter DuBois organ concert on September 12th was well received and had over 550 views online.
  10. Approved setting up permanent mikes to improve the sound quality of the organ for Livestreaming.

Laundry Love Is Moving
Laundry Love is Now Partnering with Project Vision Hi`ehi`e Mobile Showers
Laundry Love Kauai is transitioning once again, as local conditions persist in limiting a return to pre-pandemic services. It’s been a remarkable journey, dating back to a 2014 launch, amassing nearly 10,000 loads of laundry washed, dried, folded and bagged. The tireless efforts of volunteers, team leaders and resident cooks inspired growth, as hundreds of grateful neighbors became a part of our ohana.

The current pivot involves blending our program with Project Vision Mobile Showers, which recently brought their operation to the All Saints' campus. The first and third Thursday of each month, between 12:00 – 3:00 pm, anyone in need of a hot shower or financial assistance with their laundry can come to All Saints'. Laundry Love in particular will be offering a “go-pack” of sorts, containing detergent, dryer sheets and a roll of quarters ($10). 

We invite those interested in taking an occasional shift distributing these resources to contact the office. Mahalo in advance for supporting the ongoing spirit of Laundry Love, in whatever form it may take.

With Aloha,

Laundry Love Ministry Lead 
Project Vision Hawaii
All Saints' Members Provide Lunches at Project Vision Hi'ehi'e Mobile Showers

Thank you to all those who have volunteered to make lunches for the Project Vision mobile hot showers. The clients, volunteers and staff of the Hi'ehi'e mobile shower trailer all agree that the lunches served at All Saints' are the best!

A big thank you to the following who have (or will) prepared lunches:

  • Oct 7 - Mabel and Mario Antonio
  • Oct 21 - Wayne Doliente
  • Nov 4 - Altar Guild
  • Nov 18 - Daughters of the King

If you, your family or group would like to prepare lunches, please contact Carolyn Morinishi.
From The Epistle, October 22, 2021
Bishop Bob offered a sermon last Sunday as a part of the annual Diocesan Convention (Saturday, October 24th). It was broadcast on monitors in the All Saints' sanctuary for those attending in person and online. To hear his sermon, click below.
From The Epistle, October 15, 2021
Welcome Suzanne Kobayashi!
Suzanne Joins All Saints' as Our Priest Intern
Below is a message from Suzanne to the All Saints' `Ohana

I am Suzanne Kobayashi. I have been warmly welcomed by your church on my first month worshipping with you and I thank you.

I am originally from Santa Monica California. I was raised Catholic. Religion, other cultures, and people have always fascinated me though. After graduating from UCSD with a BA in Biology, I married a surfer and moved to Kauai in 1978. Most of the time since then, I have attended Christ Memorial Church in Kilauea. I attended some evangelical churches when I first moved to Kauai and Kalaheo Missionary when I lived on the south side for a couple of years. I enjoyed and learned from all the churches I attended. 

At Christ Memorial I taught religious education to the Kilauea school when my kids were little for about 9 years. Later, I was on search committees, the Bishop’s Committee, and played music at church. My Mom lived with us for her last 7 years. My mom and some of my fellow church members thought I might be a good priest and encouraged me to think about it. When my mom passed, I felt the Holy Spirit was saying it was time I gave back. 

The Episcopal Church has always been a good fit for me, with my Catholic roots and inclusive beliefs. I wanted to be an altar boy when I was little. (Clearly, I didn’t understand the requirements. I was very young.) I guess God may be gifting me my childhood desire to serve in his Sanctuary after all. Since studying for the priesthood, I have fallen more deeply in love with the Episcopal Church, the scriptures, and how God’s spirit works through us fallible people to bring His Kingdom here. I have much more appreciation for how our church has grown and changed, as indeed the whole body of Christ grows and changes, with so many different and distinctive parts all interconnected by God’s love. 

In the secular world, I’ve worked in restaurants, a dental office, painted murals, helped build houses, sold art, and taught art to children. The surfer and I divorced after 18 years and have 2 beautiful children from that marriage. I’ve been married to my husband Joe and had a small property management business for the last 20+ years. We have a beloved son, Ryan, and I gained a step daughter. I am a grandma. I currently facilitate a Compassionate (Non-Violent) Communication Practice group and am in 2 book clubs. I love my friends, art, plants, music and… I used to like to travel too :o) 

I am so happy to be able to worship and grow with you over the next two years. I enjoy teaching and art, which I hope I will have a chance to share with you. I look forward to seeing what God will do. I feel very blessed. Mahalo!

Thanks so much for your patience and reaching out to me.

God's blessing on us this week and always.

Who Do You Call?

Contact information for All Saints' Ministries and Outreach

Please submit your story ideas to the Epistle Staff at news@allsaintskauai.org.
If you would like to serve as an All Saints' usher, please contact Cami at church@allsaintskauai.org.

There is an on-going need for travel sized toiletries and canned goods so these items will be accepted every week. As always, monetary donations are gratefully accepted. Leave them in the red wagon outside the sanctuary

Any of our All Saints' kupuna who need assistance with grocery shopping can contact Carolyn Morinishi at church@allsaintskauai.org to set up a delivery.

If any ministry has an unmet need, reach out to put it in the All Saints' Virtual Swap Meet and it will be published in the Epistle. Contact Bill Caldwell at news@allsaintskauai.org.

Whenever you have a need for support, please call (650) 691-8104 and leave a voice mail. The system will immediately forward the information to the Pastoral Care Committee who will respond to each request. If you prefer, you may send an electronic pastoral care request via email to pastoralcare@allsaintskauai.org.

Individuals who want to participate in the Prayer Chain Ministry must re-enroll to continue receiving the email communications. To re-enroll, please visit the newly established Pastoral Care web page or contact the Church Office at (808) 822-4267.

Prayer requests will now be submitted online or by contacting the Church Office at (808) 822-4267.

Names can be added to the Prayers of the People petitions by using the Prayer Chain Request form or by contacting the Church Office at (808) 822-4267. Names will remain in the Prayers of the People for a maximum of four Sundays before a name must be resubmitted.