<?xml version="1.0" encoding="UTF-8"?>
<rss version="2.0"
    xmlns:content="http://purl.org/rss/1.0/modules/content/"
    xmlns:atom="http://www.w3.org/2005/Atom"
    xmlns:media="http://search.yahoo.com/mrss/">
<channel>
    <title>Religion</title>
    <category>Religion</category>
    <link>https://www.durangoherald.com/section/religion/feed/</link>
    <atom:link href="https://www.durangoherald.com/section/religion/feed/" rel="self" type="application/rss+xml" />
    <description>Stay informed with the latest breaking news, local stories, sports, business, weather, and community events from Durango, Southwest Colorado, and the Four Corners region.</description>
    <lastBuildDate>Fri, 10 Jul 2026 20:22:01 -0600</lastBuildDate>
    <language>en-us</language>
    <ttl>30</ttl>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/durango-spiritual-experiences-group-hosts-meetings/</link>
        <title>Durango Spiritual Experiences group hosts meetings</title>
        <description>Each meeting offers a new spiritual topic for discussion. Participants practice exercises and contemplation, and discuss how to incorporate lessons into daily life and expand awareness. This Meetup group, sponsored by Eckankar as a community service, is a spiritual resource...</description>
        <pubDate>Mon, 19 Apr 2021 14:30:39 -0600</pubDate>
        <guid isPermaLink="false">C0596775-B664-0C5B-E053-0100007F510C</guid>
        <content:encoded><![CDATA[Durango Spiritual Experiences group hosts a monthly Twelve Secrets to Spiritual Living meeting series through Meetup and Zoom. Each meeting offers a new spiritual topic for discussion. Participants practice exercises and contemplation, and discuss how to incorporate lessons into daily life and expand awareness. This Meetup group, sponsored by Eckankar as a community service, is a spiritual resource for people of all faiths and beliefs. Eckankar is the Path of Spiritual Freedom. It is an individual, creative practice to experience and explore a unique relationship with the Divine. Meetings are free, but do require preregistration. For more information and to register, visit www.meetup.com/durango-spiritual-experiences-group. Each meeting offers a new spiritual topic for discussion. Participants practice exercises and contemplation, and discuss how to incorporate lessons into daily life and expand awareness. This Meetup group, sponsored by Eckankar as a community service, is a spiritual resource for people of all faiths and beliefs. Eckankar is the Path of Spiritual Freedom. It […]]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/vaccine-skepticism-runs-deep-among-white-evangelicals/</link>
        <title>Vaccine skepticism runs deep among white evangelicals</title>
        <description>Some of the critics wondered if worshippers would now need “vaccine passports” to enter The Summit Church in Durham, North Carolina, where Greear is pastor. Others depicted the vaccines as satanic or unsafe, or suggested Greear was complicit in government...</description>
        <pubDate>Mon, 05 Apr 2021 16:11:48 -0600</pubDate>
        <guid isPermaLink="false">BF3FD263-51BB-7BCF-E053-0100007F1D08</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=75E74F7F-A8A0-4998-8909-E6BA587D6CC9&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=75E74F7F-A8A0-4998-8909-E6BA587D6CC9&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[The president of the Southern Baptist Convention, America’s largest evangelical denomination, posted a photo on Facebook last week of him getting the COVID-19 vaccine. It drew more than 1,100 comments – many of them voicing admiration for the Rev. J.D. Greear, and many others assailing him. Some of the critics wondered if worshippers would now need “vaccine passports” to enter The Summit Church in Durham, North Carolina, where Greear is pastor. Others depicted the vaccines as satanic or unsafe, or suggested Greear was complicit in government propaganda. The divided reaction highlighted a phenomenon that has become increasingly apparent in recent polls and surveys: Vaccine skepticism is more widespread among white evangelicals than almost any other major bloc of Americans. In a March poll by The Associated Press-NORC Center for Public Affairs Research, 40% of white evangelical Protestants said they likely won’t get vaccinated, compared with 25% of all Americans, 28% of white mainline Protestants and 27% of nonwhite Protestants. The findings have aroused concern even within evangelical circles. The National Association of Evangelicals, which represents more than 45,000 local churches, is part of a new coalition that will host events, work with media outlets and distribute various public messages to build trust among wary evangelicals. “The pathway to ending the pandemic runs through the evangelical church,” said Curtis Chang, a former pastor and missionary who founded ChristiansAndTheVaccine.com, the cornerstone of the new initiative. With white evangelicals making up an estimated 20% of the U.S. population, resistance to vaccination by half of them would seriously hamper efforts to achieve herd immunity, Chang says. Many evangelical leaders have spoken in support of vaccinations, ranging from Dallas megachurch pastor Robert Jeffress to the Rev. Russell Moore, head of the Southern Baptists’ public policy arm. Jeffress believes a majority of his congregation at First Baptist Dallas welcomes the vaccines, while some have doubts about their safety or worry they have links to abortion. Jeffress is among numerous religious leaders who say the leading vaccines are acceptable given their remote, indirect links to lines of cells developed from aborted fetuses. Moore expressed hope that SBC pastors would provide “wise counsel” to their congregations if members raise questions about vaccinations. “These vaccines are cause for evangelicals to celebrate and give thanks to God,” he said via email. “I am confident that pastors and lay members alike want churches full again and vaccines will help all of us get there sooner rather than later.” Other evangelical pastors have been hesitant to take a public stance. Aaron Harris, pastor of Calvary Baptist Church in Junction City, Kansas, hasn’t discussed the vaccine from the pulpit or decided whether he’ll be vaccinated. “We don’t believe that this is a scriptural issue; it is a personal issue,” said Harris, who estimates that 50% of the congregation’s older adults have been vaccinated, while fewer younger members plan to do so. “We shouldn’t live in fear of the virus because we do have a faith in eternity. However, just because we aren’t in fear of it, where is the line of what we ought to do?” he asked. “I’m not going to lay down in front of a bunch of alligators to show my faith in that way.” Some Christians say they prefer to leave their fate in God’s hands, rather than be vaccinated. “We are going to go through times of trials and all kinds of awful things, but we still know where we are going at the end,” said Ron Holloway, 75, of Forsyth, Missouri. “And heaven is so much better than here on earth. Why would we fight leaving here?” John Elkins, pastor at Sovereign Grace Fellowship in Brazoria, Texas, about 50 miles south of Houston, said only one person in his SBC congregation of about 50 has been vaccinated. “We’re in a very libertarian area. There’s a lot of hesitancy to anything that feels like it’s coming from the federal government,” said Elkins, who is also forgoing the vaccine, at least for now, along with his wife. Elkins, whose father was a professor of gynecology at the Johns Hopkins School of Medicine, said his congregants’ doubts are not theologically based. “It’s skepticism about effectiveness,” he said. “People are concerned it was rushed out too quickly.” Phillip Bethancourt, another Southern Baptist pastor in Texas, has encouraged his congregation at Central Church in College Station to get the vaccine and believes most will. The church hosted a vaccine drive for staff members and volunteers at other churches; 217 people got their first doses March 22. “Even people who might be skeptical from a medical standpoint can understand it from a missional standpoint,” he said. “If it helps more people be able to serve at their church again, so more children can learn about Jesus, that’s a good thing.” Bethancourt, a former vice president of the SBC’s Ethics and Religious Liberty Commission, has spoken with congregants who spurn the vaccine and say they’re unafraid of dying if that’s God’s will. “The sentiment doesn’t trouble me on the face of it, but there’s inconsistency,” he said. “We don’t adopt that mentality in other aspects of our life, like not wearing a seat belt.” Chang said that as a former pastor, he understands why some whose congregations are mistrustful of the government and the vaccines muzzle themselves rather than risk backlash if they urge their flock to get vaccinated. “There’s going to be some courage required,” he said. His initiative includes a toolkit for pastors offering suggestions for how to address – within a Christian framework – the various concerns of skeptical evangelicals. They range from the extent of the vaccines’ link to abortion to whether they represent “the mark of the beast,” an ominous harbinger of the end times prophesized in the New Testament’s Book of Revelation. Partnering in the initiative is the Ad Council, known for iconic public service ad campaigns such as Smokey Bear and “Friends Don’t Let Friends Drive Drunk.” “We know the important role faith plays in the lives of millions of people throughout the country,” Ad Council President Lisa Sherman said, expressing hope that the campaign could boost their confidence in the vaccines. As the vaccines first became available, there was widespread concern that many Black Americans would be hesitant to take them because of historic, racism-related mistrust of government health initiatives. But recent surveys show Black Protestants are more open to vaccinations than white evangelicals. “This pandemic has hit our community like a plague – and that’s made our job easier,” said Bishop Timothy Clarke with First Church of God, a Black evangelical church in Columbus, Ohio. “We’ve done a tremendous job of educating.” Associated Press writer Heather Hollingsworth in Kansas City, Missouri, contributed to this report. Associated Press religion coverage receives support from the Lilly Endowment through The Conversation U.S. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/spiritual-experiences-group-of-durango-to-host-discussions/</link>
        <title>Spiritual Experiences Group of Durango to host discussions</title>
        <description>7 p.m. Wednesday: “Soul Travel.” 10:30 a.m. April 11: “Creative Power of Soul.” 3 p.m. April 12: “What is True Happiness.”7 p.m. April 14: “The Power of Gratitude.”7 p.m. April 17: “Who Can I Trust When All Else Fails.”7 p.m....</description>
        <pubDate>Fri, 02 Apr 2021 16:18:09 -0600</pubDate>
        <guid isPermaLink="false">BEDA64AD-4684-30F7-E053-0100007FF96D</guid>
        <content:encoded><![CDATA[Spiritual Experiences Group of Durango will host these virtual discussions in April: 7 p.m. Wednesday: “Soul Travel.” 10:30 a.m. April 11: “Creative Power of Soul.” 3 p.m. April 12: “What is True Happiness.”7 p.m. April 14: “The Power of Gratitude.”7 p.m. April 17: “Who Can I Trust When All Else Fails.”7 p.m. April 19: “What is True Happiness.”7 p.m. April 23: “Past Lives and Reincarnation.”All discussions are free and open to the public. To join each discussion, visit www. Meetup.com, find Spiritual Experiences Group of Durango, Colorado and click on the Zoom link provided on the day of each discussion. 7 p.m. Wednesday: “Soul Travel.” 10:30 a.m. April 11: “Creative Power of Soul.” 3 p.m. April 12: “What is True Happiness.”7 p.m. April 14: “The Power of Gratitude.”7 p.m. April 17: “Who Can I Trust When All Else Fails.”7 p.m. April 19: “What is True Happiness.”7 p.m. April 23: “Past Lives and Reincarnation.”All discussions are […]]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/pinon-hills-church-in-farmington-to-host-in-person-easter-service/</link>
        <title>Pinon Hills church in Farmington to host in-person Easter service</title>
        <description>Pastor Matt Mizell will offer an Easter worship and a message. Pinon Hills Kids will host an Easter egg hunt and more. For more information, visit www.pinonhillschurch.com.</description>
        <pubDate>Mon, 29 Mar 2021 17:56:17 -0600</pubDate>
        <guid isPermaLink="false">BEB31D01-F879-2FC0-E053-0100007F3B88</guid>
        <content:encoded><![CDATA[Pinon Hills Community Church invites families to attend in-person Easter services celebrating the risen savior at 8:30, 10 or 11:30 a.m. Sunday. Pastor Matt Mizell will offer an Easter worship and a message. Pinon Hills Kids will host an Easter egg hunt and more. For more information, visit www.pinonhillschurch.com. Pastor Matt Mizell will offer an Easter worship and a message. Pinon Hills Kids will host an Easter egg hunt and more. For more information, visit www.pinonhillschurch.com.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/first-southern-baptist-church-to-host-apologetics-course/</link>
        <title>First Southern Baptist Church to host apologetics course</title>
        <description>The course is designed to equip today’s Christian with the essential elements of sharing their story with others. The class will be taught by Tom Cummins and will meet weekly. All are welcome but space is limited. The church will...</description>
        <pubDate>Fri, 26 Mar 2021 13:29:40 -0600</pubDate>
        <guid isPermaLink="false">BE75F661-4D43-692C-E053-0100007F6A93</guid>
        <content:encoded><![CDATA[First Southern Baptist Church will host a 10-week study, “Christian Apologetics: Tell Your Story,” at 6:30 p.m. Wednesdays starting March 31 in the Fellowship Hall, 1715 West Second Ave. The course is designed to equip today’s Christian with the essential elements of sharing their story with others. The class will be taught by Tom Cummins and will meet weekly. All are welcome but space is limited. The church will continue to follow COVID-19 protocols until such time as they are no longer required. The course is designed to equip today’s Christian with the essential elements of sharing their story with others. The class will be taught by Tom Cummins and will meet weekly. All are welcome but space is limited. The church will continue to follow COVID-19 protocols until such time as they are no longer required.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/summit-church-to-host-holy-week-services/</link>
        <title>Summit Church to host Holy Week services</title>
        <description>Palm Sunday: 5:30 p.m. Saturday and 9 a.m. Sunday. Palm branches will be available in a box outside the church on the pickup shelf. Both services will be livestreamed on Facebook, YouTube and on the churchâ€™s website. Maundy Thursday: 7...</description>
        <pubDate>Thu, 25 Mar 2021 04:48:07 -0600</pubDate>
        <guid isPermaLink="false">BE2B2422-BBBA-7202-E053-0100007FB259</guid>
        <content:encoded><![CDATA[Summit Church, 2917 Aspen Drive, will host Holy Week services from Saturday to April 4. Palm Sunday: 5:30 p.m. Saturday and 9 a.m. Sunday. Palm branches will be available in a box outside the church on the pickup shelf. Both services will be livestreamed on Facebook, YouTube and on the churchâ€™s website. Maundy Thursday: 7 p.m. during the weekly Rooted Service. All are welcome. Those not comfortable attending in person may view the Living Last Supper online at www.summitdurango.org/living-last-supper-2019.Good Friday: noon to 3 p.m. Stations of the cross will be posted throughout the Sanctuary. No registration is necessary. Online stations of the cross will be available at www.summitdurango.org/stations. Reflective Good Friday Service: 7 p.m. Child care will be available for those who preregister. The service will be livestreamed.Easter: 5:30 p.m. April 3 (livestreamed); 7 a.m. April 4 sunrise service in the parking lot, 9 a.m. (livestreamed), 11 a.m. traditional service (livestreamed).For more information, visit www.summitdurango.org/holy-week-2021.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/faith-leaders-get-covid-19-shot-to-curb-vaccine-reluctance/</link>
        <title>Faith leaders get COVID-19 shot to curb vaccine reluctance</title>
        <description>The interfaith “vaccine confidence” event targeted in particular Black, Latino and other communities of color, with the aim of overcoming reluctance among populations disproportionately hit by a pandemic that has killed more than a half-million people in the country. “Over...</description>
        <pubDate>Mon, 22 Mar 2021 21:53:40 -0600</pubDate>
        <guid isPermaLink="false">BE2B2422-BBBB-7202-E053-0100007FB259</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=5725778D-6ABA-4279-B548-F424C5C6B158&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=5725778D-6ABA-4279-B548-F424C5C6B158&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[WASHINGTON – More than two dozen clergy members from the capital region rolled up their sleeves inside the Washington National Cathedral and got vaccinated against the coronavirus earlier this month in a camera-friendly event designed to encourage others to get their own COVID-19 shots. The interfaith “vaccine confidence” event targeted in particular Black, Latino and other communities of color, with the aim of overcoming reluctance among populations disproportionately hit by a pandemic that has killed more than a half-million people in the country. “Over 50% of all cases and almost half of all deaths are in persons of African American, Latino or Hispanic background, American Indian and Pacific Islanders,” said Dr. Eliseo Pérez-Stable, director of the National Institute on Minority Health and Health Disparities. “Now, much has been said about, ‘Well, the risk is greater because there’s more disease, more diabetes, more obesity, more heart disease,’” Pérez-Stable said. “But the reality is that the infections are more likely because people live in more crowded conditions. They work in jobs that do not allow the privilege of teleworking. They cannot self-isolate at home.” After a moment of prayer for COVID-19 victims, the socially distanced attendees applauded when the Rev. Patricia Hailes Fears with Fellowship Baptist Church pulled back the upper arm of her Roman collar shirt and became the first one present to be inoculated. A succession of faith leaders then took turns walking to tables to get jabbed by doctors in white coats at the cathedral, which has hosted national prayer services for the inauguration of several U.S. presidents as well as state funerals. Melissa Rogers, executive director of the White House Office of Faith-Based and Neighborhood Partnerships, said working with faith communities is vital to the vaccination effort because many people are more comfortable getting their shot in a house of worship and religious leaders are among the most trusted leaders in their communities. Dr. Anthony Fauci, the government’s leading infectious-disease scientist and the public face of the nation’s fight against COVID-19, said that the vaccines have been extensively tested and are trustworthy. He also sought to debunk some myths and misperceptions around the vaccines, such as that they supposedly could alter a person’s DNA or be a vehicle for implanting microchips for surveillance. “We often get asked, can you get COVID-19 from the vaccine? ... It is impossible to get COVID-19 from the vaccine,” Fauci said, sporting a gray face mask with drawings of laboratory beakers. The vaccine campaign that has already reached tens of millions across the country has come “with no significant adverse events,” he said. Fauci has estimated that somewhere between 70% and 85% of the U.S. population needs to get inoculated to stop the scourge in the country. The coronavirus has killed Black and Hispanic Americans at disproportionate rates compared with their relative populations, according to the data from the Centers for Disease Control and Prevention. In Washington, Black residents account for a little under half the population but nearly three-fourths of COVID-19 deaths. The District of Columbia has offered vaccinations to residents older than 65, but numbers show that older Americans in neighborhoods with some of the highest concentrations of poor and Black people are lagging behind. Officials blame in part historic distrust of the medical establishment, especially among Black older Americans who vividly recall medical exploitation horrors such as the Tuskegee syphilis medical study in which hundreds of impoverished rural Black men were allowed to suffer from syphilis with minimal treatment for decades. Many Latinos face barriers in getting the shot because of factors such as lack of knowledge about the vaccines and government websites that don’t have Spanish-language instructions. Fear of deportation can also be a deterring factor for those in the country without permission. “Unfortunately, many who could most benefit because they are at highest risk of serious and even life-threatening infections are still holding back, worried about stories they hear, skeptical, unimpressed by how government has previously shown interest in their medical care,” said Dr. Francis Collins, director of the National Institutes of Health. “The church can play a leading role by educating, modeling and encouraging that there is nothing to fear here and there’s much to be gained,” Collins said. “That’s what we are here to do today. Houses of worship are houses of hope.” Associated Press writer Luis Andres Henao contributed to this report.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/jesuits-in-u-s-pledge-100m-for-racial-reconciliation/</link>
        <title>Jesuits in U.S. pledge $100M for racial reconciliation</title>
        <description>Photographs of descendants of enslaved people who were sold by Georgetown University and the Maryland Jesuits to southern Louisiana in 1838. In March 2021, the U.S.-based branch of the Jesuits has unveiled ambitious plans for a “truth and reconciliation” initiative...</description>
        <pubDate>Tue, 16 Mar 2021 23:27:46 -0600</pubDate>
        <guid isPermaLink="false">BDAEE6FD-AF03-5436-E053-0100007F215D</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=349439C9-E0A5-4327-A012-8496B1106C06&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=349439C9-E0A5-4327-A012-8496B1106C06&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Photographs of descendants of enslaved people who were sold by Georgetown University and the Maryland Jesuits to southern Louisiana in 1838. In March 2021, the U.S.-based branch of the Jesuits has unveiled ambitious plans for a “truth and reconciliation” initiative in partnership with descendants of slaves once owned by the religious order.Claire Vail/American Ancestors/New England Historic Genealogical Society via AP The U.S.-based branch of the Jesuits has unveiled ambitious plans for a “truth and reconciliation” initiative in partnership with descendants of people once enslaved by the Roman Catholic order. The Jesuits pledge to raise $100 million within five years with a broader goal of reaching $1 billion from an array of donors in pursuit of racial justice and racial healing. Even the smaller amount represents the largest financial pledge thus far from a U.S. religious institution, as a variety of them nationwide seek to make amends for their past involvement in slavery and racial oppression. Partnering with the Jesuit Conference of Canada and the United States in the initiative is the GU272 Descendants Association, which represents the descendants of 272 enslaved men, women and children sold by the Jesuit owners of Georgetown University to plantation owners in Louisiana in 1838. Together, the two parties have formed the Descendants Truth & Reconciliation Foundation to oversee fundraising and allocate grants. Already, the Jesuits have placed $15 million in a trust that will finance the effort. The foundation’s acting president is Joe Stewart, one of more than 1,000 descendants of Isaac Hawkins, an enslaved man who was among those sold in 1838. Stewart said many Americans understand the wrongs of slavery and segregation yet are divided over approaches to reconciliation and reparations. “We hope what we’ve created here is an offer to join us in a peaceful and loving approach to removing your shame,” Stewart said Tuesday. “There are a lot of people who want to be a part of change – we hope we’re providing the answer to, ‘What do I do?’”Father Timothy Kesicki, president of the Jesuit Conference of Canada and the United States, had an initial meeting with Joe Stewart, one of more than 1,000 descendants of Isaac Hawkins, an enslaved man who was among those sold by the Jesuits in 1838. &#x201c;Hearing what it felt like, that the church that baptized him had held his ancestors as slaves &#x2013; it&#x2019;s a life-changing feeling,&#x201d; Kesicki said. &#x201c;You can walk away, which is what we&#x2019;ve done as a country, or you can embrace it.&#x201d;C-SPAN via AP The foundation’s plan calls for the Jesuits to raise $100 million through their own fundraising network, and the $1 billion figure would be attained with support from corporations, foundations and the general public, Stewart said. Atoning for its slaveholding past has been a recurring issue at Georgetown. The Washington, D.C., university’s administration and student body both took steps in 2019 to extend financial support to descendants of the people sent to Louisiana. Three years earlier, the president of the Jesuits’ conference, the Rev. Tim Kesicki, had an initial meeting with Stewart to discuss a possible reconciliation project. “Hearing what it felt like, that the church that baptized him had held his ancestors as slaves – it’s a life-changing feeling,” Kesicki said. “You can walk away, which is what we’ve done as a country, or you can embrace it.” That reckoning requires organizations and institutions examine their histories pertaining to slavery and acknowledge how their current status is built on that history. Details about how the funds will be spent remain to be worked out. But Stewart said about half of the grant money would go to organizations and initiatives seeking to promote racial justice and reconciliation. Some other money would provide scholarships and other educational support for descendants of the 272. “We will have programs in three to five years,” Stewart said. “But that will never be as important as what we do over the long run, the next 50 to 100 years.” “We’re talking about dismantling the continuing legacy of slavery,” he said. “The way to get there is bring the whole nation along and face the truth about that history.” Stewart said he and other leaders of the initiative do not consider it to be a form of reparations – a topic that has created conflict. “We’re taking a positive approach not based on individual stipends,” he said. “It’s transformative rather than payback.” Several other religious organizations in the U.S. have launched similar initiatives in the past two years, notably on the part of long-established Protestant churches that were active in the era of slavery. The Episcopal Church has been the most active major denomination, and others, including the United Methodist Church and the Evangelical Lutheran Church of America, are urging congregations to consider similar steps. The Minnesota Council of Churches cited a host of injustices, from mid-19th century atrocities against Native Americans to police killings of Black people, in launching a “truth and reparations” initiative last year engaging its 25 member denominations. The U.S. Conference of Catholic Bishops has not embraced the term “reparations” in its official policies. The word never appears in a 2018 pastoral letter condemning “the ugly cancer” of racism, though the document encourages support for programs “that help repair the damages caused by racial discrimination.” Shannen Dee Williams, a history professor at Villanova University, is among several Black Catholics who have been urging the U.S. church to participate in reparations rather than leaving decisions about such actions up to individual Catholic institutions. “I pray other religious orders of men and women, the U.S. bishops, and the Vatican will be moved to follow the U.S. Jesuits’ example,” she said via email. “The church must formally acknowledge and apologize for its histories of slavery, segregation and racial exclusion, and institutionalize the teaching of Black and Black Catholic history in all areas of church life.” Nkechi Taifa, a human rights attorney who serves on the National African American Reparations Commission, welcomed the Jesuits’ announcement, but characterized it as a partial step. “No amount of material resources will ever compensate for the horror that was done of ripping people from their families and literally selling them down the river to Louisiana,” she said. “The harm was multifaceted; the remedy must be multifaceted as well.” Associated Press religion coverage receives support from the Lilly Endowment through The Conversation U.S. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/lgbtq-catholics-stung-by-vatican-rebuff-of-same-sex-unions/</link>
        <title>LGBTQ Catholics stung by Vatican rebuff of same-sex unions</title>
        <description>Marianne Duddy-Burke, executive director of DignityUSA, said her organization’s membership includes same-sex couples who have been together for decades, persevering in their love for one another in the face of bias and family rejection. “The fact that our church at...</description>
        <pubDate>Tue, 16 Mar 2021 23:27:40 -0600</pubDate>
        <guid isPermaLink="false">BDAEE6FD-AF02-5436-E053-0100007F215D</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=FE003E41-40C8-4B4E-A8B5-6595799BB11C&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=FE003E41-40C8-4B4E-A8B5-6595799BB11C&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[The Vatican’s declaration that same-sex unions are a sin the Roman Catholic Church cannot bless was no surprise for LGBTQ Catholics in the United States – yet it stung deeply nonetheless. Marianne Duddy-Burke, executive director of DignityUSA, said her organization’s membership includes same-sex couples who have been together for decades, persevering in their love for one another in the face of bias and family rejection. “The fact that our church at its highest levels cannot recognize the grace in that and cannot extend any sort of blessing to these couples is just tragic,” she said. She was responding to a formal statement Monday from the Vatican’s orthodoxy office, the Congregation for the Doctrine of the Faith, saying Roman Catholic clergy may not bless such unions since God “cannot bless sin.” It was approved by Pope Francis. “Having sin be explicitly included in this statement kind of brings us back to zero,” said Ross Murray, who oversees religious issues for the LGBTQ rights group GLAAD. He expressed dismay that “the ability for us to live out our lives fully and freely is still seen as an affront to the church or, worse yet, an affront to God, who created us and knows us and loves us.” Francis DeBernardo, executive director of New Ways Ministry, which advocates for greater LGBTQ acceptance in the church, said that if those priests who have already been blessing same-sex unions now stop doing so, lay Catholics could be moved take their place. “If priests and pastoral ministers no longer feel they can perform such a blessing, the Catholic laity will step in and perform their own rituals,” DeBernardo said. “The toothpaste is out of the tube, and it can’t be put back inside.” The Rev. Bryan Massingale, an openly gay Catholic priest and professor of theology and social ethics at Fordham University, said priests who want to engage in pastoral outreach to the gay and lesbian community “will continue to do so, except that it will be even more under the table ... than it was before.” For Catholics in same-sex relationships, he said, the Vatican’s new message will hurt. “Every human being is born with this innate desire to love,” he said. “For those who are oriented toward members of the same sex ... to have it being described as inherently or innately sinful without any qualification, that is crushing.” The Rev. James Martin, another priest who advocates for greater LGBTQ inclusion in the Catholic church, said in a post on Twitter that he received dozens of messages from LGBTQ people Monday saying they were discouraged by the Vatican’s pronouncement. He urged them not to despair. “Besides, what is the alternative?” he asked. “To live in fear of the future that God has in store for us? ... To doubt that Jesus is on the side of those who feel in any way marginalized?” Vatican doctrine holds that gays and lesbians should be treated with dignity and respect, but that gay sex is “intrinsically disordered” and that same-sex unions are sinful. Natalia Imperatori-Lee, professor of religious studies at Manhattan College, said those teachings, put together, are problematic. “It boggles the mind that the hierarchy can affirm that LGBTQ+ persons are made in the image of God but that their unions are a sin,” she said via email. “Are they made in God’s image with the exception of their hearts? With the exception of their abilities and inclinations to love?” Sister Simone Campbell, executive director of the U.S.-based NETWORK Lobby for Catholic Social Justice, said she was relieved the Vatican statement wasn’t harsher. She interpreted it as saying, “You can bless the individuals (in a same-sex union), you just can’t bless the contract.” “So it’s possible you could have a ritual where the individuals get blessed to be their committed selves,” she said. The Vatican’s pronouncement was welcomed by some church conservatives, however, such as Bill Donohue, president of the New York-based Catholic League. “There will be no recognition of homosexual unions or marriage by the Catholic Church. It is non-negotiable. End of story,” he said. “Pope Francis has been under considerable pressure by gay activists, in and out of the church, to give the green light to gay marriage,” Donohue said, calling Monday’s statement “the most decisive rejection of those efforts ever written.” Francis has endorsed providing legal protections for same-sex couples, but that is in the civil sphere and not the church. Juan Carlos Cruz, a Chilean advocate for sex-abuse victims who is gay, reported in 2018 that when he met with Francis, the pope had told him, “God made you like this, and he loves you.” On Monday, Cruz said the Vatican officials who issued the new statement “are completely in a world of their own, away from people and trying to defend the indefensible.” He called for a change in the leadership of the Congregation for the Doctrine of the Faith, saying it was undermining efforts by Francis to create a more inclusive church. “If the church and the CDF do not advance with the world ... Catholics will continue to flee.” he said. In Francis’ homeland of Argentina, LGBTQ activist Esteban Paulon said earlier statements by the pontiff conveying empathy and understanding for gays and lesbians were mere gestures, lacking any official weight. “They were not institutional pronouncements,” said Paulon, executive director of the Institute of Public Policies LGBT+. “Saying that homosexual practice is a sin takes us back 200 years and promotes hate speech that unfortunately in Latin America and Europe is on the rise.” Chile’s largest LGBTQ rights group, the Movement for Homosexual Integration and Liberation, condemned the decree as a “homophobic and anti-Christian action” from the Catholic hierarchy. Spokesman Oscar Rementería contrasted the Vatican’s stern rhetoric against same-sex marriage with the many documented cases of Catholic leaders covering up child sex abuse committed by clergy. Associated Press writers Eva Vergara in Santiago, Chile; Almudena Calatrava in Buenos Aires, Argentina; and Nicole Winfield in Rome and Mariam Fam in Cairo contributed to this report.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/united-methodist-conservatives-plan-for-a-breakaway/</link>
        <title>United Methodist conservatives plan for a breakaway</title>
        <description>Church could split over differences about LGBTQ issues</description>
        <pubDate>Sat, 06 Mar 2021 07:03:09 -0700</pubDate>
        <guid isPermaLink="false">BCD0418F-1DE3-7C01-E053-0100007F54C9</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=139DAD5B-EF4D-44DB-87A6-4D6AA78135EB&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=139DAD5B-EF4D-44DB-87A6-4D6AA78135EB&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Church could split over differences about LGBTQ issuesA gay pride rainbow flag flies along with the U.S. flag in front of the Asbury United Methodist Church in Prairie Village, Kan. Conservative leaders within the United Methodist Church unveiled plans this week to form a new denomination, the Global Methodist Church, with a doctrine that does not recognize same-sex marriage.Associated Press file Conservative leaders within the United Methodist Church unveiled plans this week to form a new denomination, the Global Methodist Church, with a doctrine that does not recognize same-sex marriage. The move could hasten the long-expected breakup of the UMC over differing approaches to LGBTQ inclusion. For now, the UMC is the largest mainline Protestant church in the U.S. and second only to the Southern Baptist Convention, an evangelical denomination, among all U.S. Protestant churches. Because of the coronavirus pandemic, the UMC’s General Conference – at which the schism would be debated – has been postponed for two consecutive years, and is now scheduled to take place in Minneapolis starting in late August 2022. The Rev. Keith Boyette, a Methodist elder from Virginia who is chairman of the Global Methodist initiative, said he and his allies do not want to wait that long to formally leave the UMC. They have asked that the topic of schism be added to the tightly limited agenda of a special one-day General Conference to be conducted online May 8. “The church is basically stalemated right now,” Boyette said. “We don’t believe an additional year is going to be helpful for anybody.” However, Louisiana-based Bishop Cynthia Fierro Harvey, who heads the UMC’s Council of Bishops, said debate about a schism would involve “delicate deliberations” and attempting to conduct them online in May “does not seem wise or ethical.” If the issue is not addressed on May 8, Boyette said he and his allies would be willing to delay until the 2022 General Conference, but only if UMC centrists and progressives remain committed to previous agreements about a breakup. Any lessening of those commitments might prompt the conservatives to bring the new church into existence, Boyette said. Differences over same-sex marriage and the ordination of LGBTQ clergy have simmered for years in the UMC, and came to a head in 2019 at a conference in St. Louis where delegates voted 438-384 to strengthen bans on LGBTQ-inclusive practices. Most U.S.-based delegates opposed that plan and favored LGBTQ-friendly options; they were outvoted by U.S. conservatives teamed with most of the delegates from Methodist strongholds in Africa and the Philippines. In the aftermath of that meeting, many moderate and liberal clergy made clear they would not abide by the bans, and various groups worked on proposals to let the UMC split along theological lines. The most prominent plan, the Protocol of Reconciliation & Grace Through Separation, has some high-level support, including from the Council of Bishops and from the Global Methodist group. Under the protocol, conservative congregations and regional bodies would be allowed to separate from the UMC and form a new denomination. They would receive $25 million in UMC money and be able to keep their properties. On a new website launched Monday, the Global Methodist organizers said the new denomination would allow women to serve at all levels and seek a membership that is “ethnically and racially diverse.” Regarding LGBTQ issues, organizers said the denomination would adhere to “the traditional understanding of Christian marriage as a covenant between a man and a woman and as God’s intended setting for human sexual expression.” Bishop Karen Oliveto with the UMC’s Mountain Sky region – who in 2016 became the UMC’s first openly lesbian bishop – said in an email that “it is heartbreaking when the Body of Christ fragments itself.” “I pray that those who are called into the Global Methodist Church will find themselves free to be the people whom God calls them to be,” she said. Formed in a merger in 1968, the United Methodist Church claims about 12.6 million members worldwide, including nearly 7 million in the United States. The UMC’s demography is illustrated by the apportionment of voting delegates for the 2022 General Conference: About 56% come from the United States, 32% from Africa, 6% from the Philippines and most of the rest from Europe.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/black-americans-attend-church-and-pray-more-often/</link>
        <title>Black Americans attend church and pray more often</title>
        <description>Survey explores patterns of religious life</description>
        <pubDate>Mon, 22 Feb 2021 22:26:38 -0700</pubDate>
        <guid isPermaLink="false">BBF39790-8D5D-2C65-E053-0100007F6746</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=998844A3-67C7-4514-8879-EAD4D71AD398&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=998844A3-67C7-4514-8879-EAD4D71AD398&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Survey explores patterns of religious lifePaul Bronson prays during a Black Lives Matter prayer vigil at First Baptist Church, a predominantly African-American congregation, in Macon, Ga. According to a Pew study, Black Americans attend church more regularly than Americans overall, and pray more often. Most of them attend churches that are predominantly Black – yet many would like those congregations to become racially diverse.Associated Press file NEW YORK – Black Americans attend church more regularly than Americans overall, and pray more often. Most attend churches that are predominantly Black, yet many would like those congregations to become racially diverse. There is broad respect for Black churches’ historical role in seeking racial equality, coupled with a widespread perception they have lost influence in recent decades. Those are among the key findings in a comprehensive report by the Pew Research Center, which surveyed 8,660 Black adults across the United States about their religious experiences. It is Pew’s first large-scale survey about the topic. Among Black adults who go to religious services, 60% attend churches where the senior clergy and most or all of the congregation are Black, Pew found. It said 25% are part of multiracial congregations, and 13% are part of congregations that are predominantly white or another ethnicity. Pew said patterns of worship are shifting across generations: Younger Black adults, born since 1980, attend church less often than their elders, and those who attend are less likely to do so in a predominantly Black congregation.Parishioners clap during a worship service at the First Baptist Church, a predominantly African American congregation, in Macon, Ga. There are two First Baptist Churches in Macon &#x2013; one black and one white.Associated Press file Among 30 Black pastors and religious leaders interviewed by Pew, some predicted further shrinkage of predominantly Black churches and an increase in multiracial congregations. “I don’t think there should be a Black Church,” said Dr. Clyde Posley Jr. with Antioch Baptist Church in Indianapolis. “There isn’t a Black heaven and a white heaven. ... A proper church will one day eschew the label of Black Church and be a universal church.” The survey found that 66% of Black Americans are Protestant, 6% are Catholic and 3% identify with other Christian faiths – mostly Jehovah’s Witnesses. Another 3% belong to Islam or other non-Christian faiths, About 21% are not affiliated with any religion and instead identify as atheist, agnostic or “nothing in particular.” Black Americans born since 1980 are far more likely to be among the unaffiliated. Survey responses were collected from November 2019 to June 2020, but most respondents completed the survey by Feb. 10, 2020, before the coronavirus outbreak and the racial-injustice protests that spread after the death of George Floyd in May at the hands of Minneapolis police. Among the respondents, 77% said predominantly Black churches had played a role in helping Black people move toward racial equality. Yet just one third said historically Black congregations should preserve their traditional character; 61% said these congregations should become more racially diverse. Nearly half of respondents said Black churches are less influential today than 50 years ago.Faustina Bema, a candidate for Novice of the Sisters of the Holy Family, prays inside a chapel during a retreat at their Mother House in New Orleans. In the archdioceses of New Orleans and Chicago, top leaders are encouraging their schools to place a new emphasis on teaching about racial justice, as well as the history of Black Catholics.Associated Press file Among the clergy interviewed by Pew, some said too few Black pastors have been on the front lines of recent struggles against racism. “When you look at Black Lives Matter, this is the first time that there has been any political uprising and the church isn’t spearheading it,” said the Rev. Harvey L. Vaughn III, senior pastor of Bethel AME Church in San Diego. “We’re not as bold and courageous as we used to be,” said the Rev. Sandra Reed with St. Mark AME Zion Church in Newtown, Pennsylvania. “I have to say, I’m somewhat ashamed of that, because the AME Zion Church is known as the Freedom Church that was at the forefront of addressing all the ills of America, and we sort of lost that.” The survey indicates that congregants at Black Protestant churches are more likely to hear preaching about race relations and criminal justice reform than those attending multiracial or white churches. Black Protestants, meanwhile, are less likely than U.S. Protestants overall to hear sermons about abortion. Pew found 68% of Black adults said abortion should be allowed in most or all cases – compared with 59% of all U.S. adults. Pew also posed some survey questions to 4,574 Americans who do not identify as Black, to provide comparisons. Asked whether religion is very important in their lives, 59% of Black respondents said yes, next to 40% of all U.S. adults. Asked if they prayed daily, 63% of Black respondents said yes, compared with 44% overall. According to a recent national study cited by Pew, women make up only 16% of religious leaders at Black Protestant churches. Pew’s survey found that 85% of respondents favored allowing women to serve as senior leaders of congregations, however. Pew said the survey’s margin of error, for the full number of respondents, was plus or minus 1.5 percentage points. Black pastors and worshippers in predominantly white or multiracial denominations, face a number of contemporary race-related issues. Some Black pastors have left the predominantly white Southern Baptist Convention in dismay over decisions by white leaders that they view as downplaying the problem of systemic racism. In the Episcopal Church and some other mainline Protestant denominations, there are reparations initiatives aimed at making amends for past involvement in slavery and the mistreatment of Black and Indigenous people. And many Black Catholics have urged leaders of their church to be more forceful in combating racism. Some have asked the U.S. Conference of Catholic Bishops to consider reparations and promote the teaching of Black Catholic history in Catholic schools. “We still don’t have the church taking a necessary stand against systemic racism,” Tia Noelle Pratt, a sociologist who has studied racism in the U.S. Catholic church and an adviser on Pew’s survey, told The Associated Press via email. “This means acknowledging the white supremacy that exists in the church and ways white church leaders and white members of the faithful benefit from it.” The Rev. Mario Powell, a Black priest who heads a Jesuit middle school in Brooklyn, said Catholic clergy need to preach more often against racism and speak out against some of their colleagues “who brazenly post white nationalist ideology online.” Associated Press religion coverage receives support from the Lilly Endowment through The Conversation U.S. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/religious-leaders-assess-biden-with-hope-and-dismay/</link>
        <title>Religious leaders assess Biden, with hope and dismay</title>
        <description>Associated Press file&lt;br&gt;&lt;br&gt;President-elect Joe Biden departs the St. Joseph on the Brandywine Catholic Church on Jan. 16 in Wilmington, Del. Donald Trump’s departure from the White House and the start of Biden’s presidency have stirred new hopes among many religious...</description>
        <pubDate>Wed, 10 Feb 2021 07:03:06 -0700</pubDate>
        <guid isPermaLink="false">BAC21A67-2F68-1688-E053-0100007F94C1</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=5AA56E1F-3FAD-462D-BA95-59845F7A843B&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=5AA56E1F-3FAD-462D-BA95-59845F7A843B&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Associated Press file<br><br>President-elect Joe Biden departs the St. Joseph on the Brandywine Catholic Church on Jan. 16 in Wilmington, Del. Donald Trump’s departure from the White House and the start of Biden’s presidency have stirred new hopes among many religious leaders in the United States, while causing dismay among others. For leaders of the two largest Christian denominations – the Roman Catholic Church and the Southern Baptist Convention – the paramount concern about the Biden administration is its strong support for abortion rights.du1-i-syn Donald Trump’s departure from the White House and the start of Joe Biden’s presidency have stirred new hopes among many religious leaders in the United States, while causing dismay among others. Here’s a look at some of the issues that major faiths will be grappling with as the new administration takes shape. Abortion For leaders of the two largest Christian denominations in the U.S. – the Roman Catholic Church and the Southern Baptist Convention – the paramount concern about the Biden administration is its strong support for abortion rights. Biden, a practicing Catholic, already has rolled back some Trump policies aimed at curbing abortion access. On Jan. 22, the 48th anniversary of the Supreme Court decision establishing a nationwide right to abortion, Biden and Vice President Kamala Harris said they would seek to enshrine that right into federal law to protect it from court challenges. That stance was assailed by Archbishop Joseph Naumann of Kansas City, Kansas, who is chairman the U.S. Conference of Catholic Bishops’ Committee on Pro-Life Activities. “It is deeply disturbing and tragic that any president would praise and commit to codifying a Supreme Court ruling that denies unborn children their most basic human and civil right,” he said. The Rev. Albert Mohler, president of the Southern Baptist Theological Seminary, said in a recent radio broadcast that Biden “is entirely, unquestionably sold out to the abortion rights movement.” Clergy of other denominations who support abortion rights, including from mainline Protestant churches and the Reform and Conservative branches of Judaism, will likely embrace the administration’s efforts to expand access. “We’re not pro-choice in spite of our faith – we’re pro-choice because of our faith,” said the Very Rev. Katherine Hancock Ragsdale, an Episcopal priest and president of the National Abortion Federation. LGBTQ rights vs. religious freedom Another issue uniting Catholic and Southern Baptist leaders is concern about expanding nondiscrimination protections for LGBTQ people. They say such measures – some already taken and others expected later – could infringe on religious freedom for faiths that oppose same-sex marriage and question the inclusion of gender identity in nondiscrimination policies. In a recent statement, five prominent bishops warned about “the imposition of new attitudes and false theories on human sexuality which can produce social harms.” Massimo Faggioli, a Villanova University theology professor who authored a book about Biden and U.S. Catholicism, said these issues will fuel serious tensions. The bishops, he said, fear Catholic institutions will lose their right to provide government-subsidized social services if they do not abide by certain nondiscriminatory policies. Francis DeBernardo with New Ways Ministry, which advocates for LGBTQ Catholics, predicted that Biden will find a balance even as he bolsters LBGTQ rights. “As a person deeply committed to his church, he is not likely to trample on the religious liberties of faith institutions,” DeBernardo said. Leaders of The Church of Jesus Christ of Latter-day Saints, another conservative denomination, may be relieved at Trump’s departure and willing to work with Biden on some issues, said Matthew Bowman, chairman of Mormon studies at Claremont Graduate University in California. Bowman said they would likely ask that any new nondiscrimination initiatives provide expansive exemptions for religious institutions, however, including faith-based schools such as Brigham Young University. Immigration Faith-based groups have called for raising the annual cap on refugee admissions to the U.S. and relief for beneficiaries of the Deferred Action for Childhood Arrivals program, or DACA, which shields some young immigrants from deportation. Evangelical organizations that assist refugees offered advance praise for Biden’s expected raising of the admissions ceiling after what one called “numerous harmful changes” under Trump. Leaders of the Catholic bishops’ conference cheered Biden for shoring up DACA on his first day in office, while urging him to go further by creating a path to citizenship for its beneficiaries as a “first step” toward a broader overhaul. Racial inequality Many denominations in the U.S. have committed to combating racial injustice. Their leaders were critical of Trump’s divisive rhetoric and expect Biden and Harris to make substantive efforts to reduce racial inequality. “It’s my hope that the administration will do everything they can to promote racial justice, truth-telling and healing,” said Michael Curry, the first African American to serve as presiding bishop of the Episcopal Church. He added that criminal justice and education are areas where racial disparities must be addressed. The Rev. Terri Hord Owens, the first African American to lead the Disciples of Christ, was encouraged by the Biden transition team’s extensive outreach to faith leaders and hopes the administration can address economic inequality in ways that will simultaneously combat racial injustice. The chairman of the Catholic bishops’ Committee on Racism, Bishop Shelton Fabre with the Houma-Thibodaux diocese in Louisiana, said differences with Biden over abortion won’t prevent cooperation on race-related matters. “While we have strong disagreements regarding abortion and other issues … I nonetheless look forward to working together to address racism as it impacts society and individuals,” Fabre said. The Rev. Russell Moore, head of the Southern Baptists’ public policy arm, acknowledged that some white evangelicals don’t consider racial inequality a high-priority issue. But he argued that it’s crucial to develop a “Christian vision of racial justice” and said an increasing number of multi-ethnic evangelical churches share his view. Domestic security The Jan. 6 insurrection at the U.S. Capitol lent fresh urgency to the debate over combating domestic security threats, including hate crimes targeting houses of worship in recent years. Faith-based groups such as the Jewish Orthodox Union lauded an increase in federal grant money for protection at religious institutions, aid that’s distributed through a program Biden vows to strengthen. But discussion of expanding legal authority to prosecute alleged domestic terrorists has raised alarms among civil rights groups, including Muslim organizations that fear it could be unduly deployed against minority communities. Among the 135 groups signing a letter last month opposing establishment of a new domestic terrorism charge or “other expansion of existing terrorism-related authorities” were six Muslim American groups, three Jewish American groups and the United Church of Christ. Pandemic relief Religious leaders have played a central role in aiding communities wracked by the pandemic, and their representatives have stepped forward in recent days to seek more help from Washington. The Circle of Protection, an influential alliance of Christian leaders, wrote to the White House and Congress in January to offer proposals for prioritization in any future pandemic relief package. The Circle urged that any direct relief payments be focused on people “beneath or near the poverty line” and that the package include boosts to nutrition aid and the Earned Income Tax Credit and help for fighting the coronavirus abroad in poor nations. Signatories to the letter included leaders from the African Methodist Episcopal Church, the Episcopal Church and the National Association of Evangelicals.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/christianity-on-display-at-capitol-riot-sparks-new-debate/</link>
        <title>Christianity on display at Capitol riot sparks new debate</title>
        <description>A man holds a Bible as Trump supporters gather outside the Capitol in Washington. The Christian imagery and rhetoric on view during Jan. 6’s Capitol insurrection are sparking renewed debate about the societal effects of melding Christian faith with an...</description>
        <pubDate>Mon, 01 Feb 2021 20:18:22 -0700</pubDate>
        <guid isPermaLink="false">BA4CF84A-C366-274D-E053-0100007FC469</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=DAE70CDB-236E-44DA-8F14-825A6DB3AAEB&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=DAE70CDB-236E-44DA-8F14-825A6DB3AAEB&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[A man holds a Bible as Trump supporters gather outside the Capitol in Washington. The Christian imagery and rhetoric on view during Jan. 6’s Capitol insurrection are sparking renewed debate about the societal effects of melding Christian faith with an exclusionary breed of nationalism.John Minchillo/Associated Press file WASHINGTON – The Christian imagery and rhetoric on view during the Capitol insurrection Jan. 6 are sparking renewed debate about the societal effects of melding Christian faith with an exclusionary breed of nationalism. The rioters who breached the Capitol, leading to federal charges against more than 130 people so far, included several people carrying signs with Christian messages, and video showed one man in a fur hat and horns leading others in a prayer inside the Senate chamber. They also included multiple current or former members of the U.S. military or law enforcement, as well as a West Virginia state lawmaker. The rise of what’s often called Christian nationalism has long prompted pushback from leaders in multiple denominations, with the Baptist Joint Committee on Religious Liberty forming the Christians Against Christian Nationalism coalition in 2019. But in the immediate wake of the insurrection, other Christian leaders spoke out to denounce what they saw as the misuse of their faith to justify a violent attack on a seat of government. Russell Moore, president of the public policy arm of the Southern Baptist Convention, said that when he saw a “Jesus Saves” sign displayed near a gallows built by rioters, “I was enraged to a degree that I haven’t been enraged in memory. This is not only dangerous and unpatriotic but also blasphemous, presenting a picture of the gospel of Jesus Christ that isn’t the gospel and is instead its exact reverse.” Dwight McKissic, a leading Black Southern Baptist pastor who has publicly criticized the denomination’s leaders’ handling of racial justice, urged them in a tweet to also “denounce this flagrant display of White Christian Nationalism” by insurrectionists.Supporters of President Donald Trump, including Jacob Chansley, center with fur and horned hat, are confronted Jan. 6 by Capitol Police officers outside the Senate Chamber inside the U.S. Capitol. A video showed Chansley leading others in a prayer inside the Senate chamber.Manuel Balce Ceneta/Associated Press file To tamp down what both liberal and conservative clerics view as a misappropriation of their faith, however, they must first tackle the challenge of defining Christian nationalism for a broad audience. Christians Against Christian Nationalism describes it as an ideology that “demands Christianity be privileged by the state and implies that to be a good American, one must be Christian.” During a virtual panel the coalition held last week, one prominent leader underscored that love of country and God can coexist without making a person a Christian nationalist. It is “very important to understand we are not condemning being patriotic,” said the Rev. Elizabeth Eaton, who leads the Evangelical Lutheran Church of America. Christians “can still be active participants in the public square” while staying true to their faith, she said. The Rev. Walter Kim, president of the National Association of Evangelicals, sounded a similar note in an interview, citing the corrosive effects of “a convergence of a nationalist identity and a Christian identity.” “Certainly, I love our country, and as the son of immigrant parents I am deeply grateful for the hope this nation represents,” Kim said. “But as a Christian, my highest allegiance is to Christ.” Yet some supporters of former President Donald Trump say that denunciations of Christian nationalism are a way of attacking them politically. Former Rep. Allen West, now chairman of the Texas GOP, said on a panel with several other religious conservatives sponsored by the group My Faith Votes that the term is used against those who “don’t conform to a progressive, socialist ideological agenda.”President Donald Trump supporters, including Doug Jensen, center, confront U.S. Capitol Police in the hallway outside of the Senate Chamber at the Capitol in Washington. QAnon conspiracy theory believers were front and center at the Jan. 6 rally in support of Trump&#x2019;s baseless claims of widespread election fraud as well as the riot that followed.Manuel Balce Ceneta/Associated Press file Another wrinkle in efforts to steer Christians away from an overtly nationalist projection of their faith is QAnon, the conspiracy theory whose believers were front and center at the Jan. 6 rally in support of Trump’s baseless claims of widespread election fraud as well as the riot that followed. In the video shot by a New Yorker reporter during the siege, the fur-hatted Jacob Chansley – known as the “QAnon shaman” for his alignment with the conspiracy theory as well as his self-described spiritual leanings – delivered a prayer thanking God “for allowing the United States of America to be reborn.” While Chansley spoke, other rioters fell silent in apparent participation. Robert Jones, CEO of the independent nonprofit Public Religion Research Institute, said QAnon centers on a “very apocalyptic, good-versus-evil” set of false assumptions that connect Trump’s party to godliness and Democrats to heathendom. “The fact that we saw QAnon, white supremacy and white Christianity all carried together in a violent attack on the Capitol means that particularly white Christians have got some real soul-searching to do,” said Jones, author of two books on white Christianity in America. Christian author Jemar Tisby said via email that the elements of Christianity present at the riot signal that “violent nationalists have developed ways to deploy such religious symbols in service of their malevolent ends.” “Christians who want to divest of Christian Nationalism may find themselves leaving their churches because the ideology is so deeply ingrained that meaningful change is not on the horizon,” said Tisby, CEO of The Witness, a Black Christian organization. In the meantime, Moore said he has begun speaking with pastors about quelling QAnon’s potential influence within congregations and plans to do more to provide resources to that end. “One of the barriers to speaking to these conspiracy theories is many pastors and leaders rightly recognize this stuff as crazy, so they assume it doesn’t need to be spoken to,” he said. “But we live in a crazy time.” Associated Press religion coverage receives support from the Lilly Endowment through The Conversation U.S. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/trump-supporting-christian-leaders-and-their-messages/</link>
        <title>Trump-supporting Christian leaders and their messages</title>
        <description>After Capitol riot, their sermons were wide-ranging</description>
        <pubDate>Wed, 13 Jan 2021 23:12:38 -0700</pubDate>
        <guid isPermaLink="false">B8D62352-6ADD-211A-E053-0100007F0978</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=D3B28104-DC9E-44C1-9A9D-0922461C35F8&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=D3B28104-DC9E-44C1-9A9D-0922461C35F8&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[After Capitol riot, their sermons were wide-ranging Support for President Donald Trump has been consistently strong among evangelicals, with some professing that he has been the best friend Christians have had in the White House. On the first Sunday since a mob of his supporters seeking to overturn President-elect Joe Biden’s election stormed the U.S. Capitol and five people including a police officer died, the messages from the pulpits of Christian leaders who’ve backed Trump were as disparate as the opinions of the nation’s citizenry. They ranged from recitations of debunked conspiracy theories of who was responsible, to calls for healing and following Jesus Christ rather than any individual person, to sermons that made no mention of Wednesday’s chaos and what it means for the future. Here is a look at what some were preaching to their flocks: Owensboro, Kentucky Brian Gibson, pastor and founder of HIS Church, spoke to his Christian congregation and online viewers about his bus tour around the U.S. the past month to speak with supporters of President Trump. “I stand up and represent Jesus Christ of Nazareth, and I preach to stand for the First Amendment. I intend to keep this nation a free nation. HIS Church, we intend to keep this nation a free nation,” he said, referencing both the president’s recent banning from social media platforms and restrictions on church assembly during the pandemic. Gibson was onstage Jan. 5 at a “Prayer to Save America” event billed as a combination worship service and rally for Trump the day before congressional certification of the electoral votes. As he described the events of Jan. 6, Gibson questioned how easily the Capitol was breached, raising debunked assertions that antifa supporters were among the violent mob. “So now I know some, some bad actors went in and I believe potentially there were antifa up there. I think more and more I know there were antifa up there, insiders up there that started that action. And I also know that some Trump supporters followed their lead without a shadow of a doubt because you don’t get 2 million people together without having some radicals in the crowd or some simple people in the crowd that you could lead anywhere, right?” he asked. Sacramento, California The Rev. Samuel Rodriguez, the president of the National Hispanic Christian Leadership Conference who delivered a prayer at Trump’s inauguration and has also advised him, told his congregation Sunday that America needs to hear a message of repentance. “We must all repent, even the church needs to repent. The American nation will be healed when the American church repents,” he said to some cheers and applause. “We must repent for making the person who occupies the White House more important than the one who occupies our hearts. We must repent for permitting the donkey and the elephant to divide what the lamb died for on the cross,” Rodriguez said. “We must repent for voting for individuals whose policies run counter to the word of God and the spirit of the living God.” Rodriguez, the lead pastor of New Season, said he was praying for a season of “instead of”: “Instead of destroying property, building altars. Instead of confrontation, conversations. ... Instead of many under fear, one nation under God.” San Antonio The Rev. John Hagee with Cornerstone Church, a staunch supporter of Trump, did not mention the president by name but criticized the assault on Congress by what he called “a rebellious mob.” “The Secret Service had to escort the vice president of the United States to safety out of the Capitol building. Gun shots were fired. Tear gas was deployed in the Capitol Rotunda. People were killed. ... This was an assault on law. Attacking the Capitol was not patriotism, it was anarchy,” Hagee said. His words drew tepid applause from the crowd at his megachurch, but they soon after gave Hagee a standing ovation when he rallied support for law enforcement: “This is what happens when you mob the police. This is what happens when you fire the police.” “This is what happens when you watch a policeman shot and belittle his sacrifice for the public,” he said. “Wake up, America! America and democracy cannot function without the rule of law. We back the blue.” Apopka, Florida Paula White-Cain, a longtime spiritual counselor to Trump and who served as a faith adviser in his White House, made a subtle allusion to the insurrection ahead of her Sunday sermon. Calling the nation “deeply divided,” White-Cain condemned “lawlessness” and added that “my hope is never rested in any person, any man. My hope is in Jesus Christ.” White, who delivered a post-election prayer service in which she called upon “angelic reinforcement” to help achieve victory, also reaffirmed her commitment to the First Amendment – an echo of the warnings from some conservatives this week that their freedom of speech was threatened. Coeur d’Alene, Idaho The Rev. Tim Remington, the conservative Christian pastor of The Altar church, avoided specific references to Trump and the attack on the Capitol, but offered plenty of politically charged warnings. “The next two weeks are probably the most important two weeks in the history of America,” said Remington, who in the spring led in-person services in defiance of a stay-at-home order issued by the governor. “I pray the army of the Lord is ready.” He targeted the media in particular for criticism. “I rebuke the news in the name of Jesus,” Remington said. “We ask that this false garbage come to an end. ... It’s the lies, communism, socialism. I don’t know how we’ve put up with it this long.” And without going into specifics, he said America “is not seeking the truth.” “For them to suppress another person’s opinion – it’s wrong, it’s unconstitutional,” he said. “God have mercy.” Cleveland Heights, Ohio The Rev. Darrell Scott, the Black senior pastor of New Spirit Revival Center, did not mention the events in Washington. Scott, an early supporter of Trump’s 2016 campaign who worked with the administration on urban and prison issues, once praised the administration as “probably the most proactive administration regarding urban America and the faith-based community in my lifetime.” But there was no talk of the president Sunday in a livestreamed service entitled “What God Has for Me,” in which Scott focused on encouraging congregants to recognize God’s involvement in their lives. Associated Press reporters Sally Stapleton, Luis Andres Henao and Gary Fields contributed to this report.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/how-st-ignatius-just-might-help-you-keep-that-resolution/</link>
        <title>How St. Ignatius just might help you keep that resolution</title>
        <description>Ignatius of Loyoia. Vintage engraving. From Popular France, 1869.Adobe Stock Almost inevitably, in a few short weeks, many find they are unable to meet their goals of self-improvement, be it keeping a positive attitude, improving one’s health or looking for...</description>
        <pubDate>Sat, 09 Jan 2021 07:03:06 -0700</pubDate>
        <guid isPermaLink="false">B869C999-B3BD-56BD-E053-0100007F2421</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=C67F93EE-9AE0-45A1-BB32-4EE272A18205&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=C67F93EE-9AE0-45A1-BB32-4EE272A18205&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Ignatius of Loyoia. Vintage engraving. From Popular France, 1869.Adobe Stock Making and breaking New Year’s resolutions is a familiar and discouraging annual ritual for many people. Almost inevitably, in a few short weeks, many find they are unable to meet their goals of self-improvement, be it keeping a positive attitude, improving one’s health or looking for the best in people. Some might even feel diminished as a result of this failure. The problem, as I see it, is that most people set out with their resolutions often without identifying a practical path for the journey. As a scholar of systematic theology, I believe that St. Ignatius of Loyola, a 16th-century Spanish courtesan, provides insightful guidance. He managed to reverse his life’s direction to pursue a spiritual path. Who was Ignatius? Born in 1491, Iñigo, later known as Ignatius, was the youngest son of a minor noble family in the Basque region of Spain who left home at age 18 to win his place at the royal court. More than a decade later, as he lay confined to bed recuperating from injuries suffered in the Battle of Pamplona against the French, he daydreamed about potential future exploits at court or service to God and humanity. It was at that time that he started to notice the subtle development of his feelings. When he dreamed about courtly heroism he later felt depleted, but when he reflected about serving God he felt a deep, lasting and energizing peace. Reflection about his growing self-awareness led him to make a radical change in the direction of his life. He chose to put aside his quest for glory to serve God and creation, especially his fellow humans, whether friends or strangers. He met a group of university students who became his companions. In 1540, they together founded the Society of Jesus, commonly known as the Jesuits, a community of priests and brothers that became known throughout the world for spiritual development, preparatory and university education, and justice advocacy. Challenges before Ignatius This path was not smooth for Ignatius. In the course of his work, he suffered many setbacks, such as suspicion and rejection by church authorities, but he came to a better understanding of himself and his path through those challenges. As Ignatius narrates in an account of his life, which he related just before his death to a fellow Jesuit, the key is not to become suddenly perfect but to learn how to walk patiently and deliberately to grow in love and service despite imperfection. Ignatius relates his self-driven determination to preach to pilgrims in Jerusalem. His intention, however, was not well received by church authorities, who thought he was poorly prepared. This rejection led him to further his education and become more flexible about how he understood his role in serving God. In the sharing of his story, Ignatius does not want his biography to become the center of attention. He provides an example of moving beyond the isolated facts of his life journey to reflect about their interconnected meaning and a way of looking beyond. As the scholar of renaissance rhetoric Marjorie O’Rourke Boyle suggests, Ignatius is using the story about himself to redirect his readers’ attention to God and a higher purpose. Unflinching about relating his own faults, Ignatius encourages people to reflect on their desires, resources and vulnerabilities as a way to grow. Practical guidance from Ignatius In the “Spiritual Exercises,” his manual for prayer guides, Ignatius suggests a five-step daily process, known as the “Examen,” as a way to tell and retell life-transforming stories. These, I believe, are practical recommendations that could help people realize their resolutions in the new year. Start with a realistic, accurate and encouraging assessment of your current situation. Ignatius would always begin his moments of reflective self-assessment by reaffirming his gratitude for life and opportunities to serve in a project larger than himself. Acknowledge strengths, vulnerabilities, positive and negative feelings, and areas of encouragement and discouragement as gifts.Be open to the light of a larger perspective. Call on the assistance of a higher power to reveal the big picture that holds together the pieces of the journey through the day. Expect to be surprised by new insights.Focus on the events of today. Create a story that links the episodes of the day and your goals together. Ignatius would move beyond just listing strengths, weakness and feelings to discover how they advanced or impeded his goal to serve God and others.Identify the moments of darkness and discouragement that resist being drawn into your story. Ask what episodes disrupt your understanding of yourself and the world. Find new perspective by deepening your commitment to a higher purpose.Much like the beliefs in other religions, Ignatius turns to his faith to find a new perspective during difficult moments. Christianity and other religious traditions such as Buddhism, Confucianism, Hinduism, Islam and Judaism help find purpose in a compassionate and merciful love that inspires and guides day-to-day actions, each in their own way. As a Christian, Ignatius looked especially to the example of compassionate self-sacrifice in Jesus’ death on the cross to hold difficult moments in a higher faith perspective. By committing to accept the cost of positive action in the face of his own failings or opposition by others, Ignatius was able to move through obstacles and find encouragement and strength to advance his story. Finally, reflect on how your story offers direction and energy to move forward to the next day. By incorporating discouraging moments into the flow of a larger story, Ignatius learned how to move beyond the shame and confusion caused by failure and misdeeds to a healthy sense of sorrow. It helped Ignatius find a higher purpose. Like Ignatius, many of us may need to revise our resolutions and reflect on how we may proceed, even when we feel discouraged. This article is republished from The Conversation under a Creative Commons license and made available by The Associated Press.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/first-presbyterian-church-durango-to-host-virtual-christmas-eve-service/</link>
        <title>First Presbyterian Church Durango to host virtual Christmas Eve service</title>
        <description>For the Zoom link and other options to see the service, visit www.fpcdurango.org.</description>
        <pubDate>Sun, 20 Dec 2020 04:03:06 -0700</pubDate>
        <guid isPermaLink="false">B6739BE7-CC9D-467D-E053-0100007F98D1</guid>
        <content:encoded><![CDATA[First Presbyterian Church Durango will present a Christmas Eve Service at 6 p.m. Thursday via Zoom. For the Zoom link and other options to see the service, visit www.fpcdurango.org. For the Zoom link and other options to see the service, visit www.fpcdurango.org.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/more-u-s-churches-are-committing-to-racism-linked-reparations/</link>
        <title>More U.S. churches are committing to racism-linked reparations</title>
        <description>And the Minnesota Council of Churches cites a host of injustices – from mid-19th century atrocities against Native Americans to police killings of Black people – in launching a first-of-its kind “truth and reparations” initiative engaging its 25 member denominations....</description>
        <pubDate>Mon, 14 Dec 2020 19:43:08 -0700</pubDate>
        <guid isPermaLink="false">B6739BE7-CC9C-467D-E053-0100007F98D1</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=B6CF0782-E04E-4EC5-BA62-C93592CE76B8&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=B6CF0782-E04E-4EC5-BA62-C93592CE76B8&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[NEW YORK – The Episcopal Diocese of Texas acknowledges that its first bishop in 1859 was a slaveholder. An Episcopal church in New York City erects a plaque noting the building’s creation in 1810 was made possible by wealth resulting from slavery. And the Minnesota Council of Churches cites a host of injustices – from mid-19th century atrocities against Native Americans to police killings of Black people – in launching a first-of-its kind “truth and reparations” initiative engaging its 25 member denominations. These efforts reflect a widespread surge of interest among many U.S. religious groups in the area of reparations, particularly among long-established Protestant churches that were active in the era of slavery. Many are initiating or considering how to make amends through financial investments and long-term programs benefiting African Americans. Some major denominations, including the Roman Catholic Church and the Southern Baptist Convention, have not embraced reparations as official policy. The Episcopal Church has been the most active major denomination thus far, and others, including the United Methodist Church and the Evangelical Lutheran Church of America, are urging congregations to consider similar steps. 10-year mission in Minnesota The Minnesota Council of Churches initiative was announced in October. “Minnesota has some of the highest racial disparities in the country – in health, wealth, housing, how police treat folks,” said the council’s CEO, the Rev. Curtiss DeYoung. “Those disparities all come from a deep history of racism.” The initiative, envisioned as a 10-year undertaking, is distinctive in several ways. It engages a diverse collection of Christian denominations, including some that are predominantly Black; it will model some of its efforts on the Truth and Reconciliation Commission that operated in South Africa after the end of apartheid; and it is based in Minneapolis, where the police killing of George Floyd in May sparked global protests over racial injustice. “This particular event, because it was right here where we live, was a call to action,” DeYoung said. “The first thing that we did, of course, like everyone else, was get into the streets and march ... but there are deep, historic issues that require more than marching.” Another notable aspect of the Minnesota initiative is that it seeks to address social justice concerns of African Americans and Native Americans in a unified way, “For so long these have been two separate camps – Indigenous people and African Americans felt they are competing against each other for the same limited resources,” said the Rev. Jim Bear Jacobs, a Native American who is the church council’s director of racial justice. “By bringing these two communities together, it removes that mindset of, ‘We have to get ours, and that might mean you don’t get yours,’” he said. Jacobs belongs to a Wisconsin-based Mohican tribe but was born in Minnesota and is well-versed in the grim chapters of the latter’s history regarding Native Americans. He cited the U.S.-Dakota War of 1862, which ended with the internment of hundreds of Dakota people and the hanging of 38 Dakota men in Mankato – the largest mass execution in U.S. history. After the war, many of the Dakota were expelled from the state. Jacobs hopes to see churches commit to ongoing financial support for Native Americans to reclaim their culture and languages. “I want it to be a line in their budget, like they do for building maintenance,” he said. “If all the churches do is take up a special offering, there’s no shift in the power dynamics that created these problems in the first place.” The Rev. Stacey Smith, presiding elder of the African Methodist Episcopal Church in Minnesota and a member of the Council of Churches board, said the reparations initiative places the state “at the epicenter of being transformed with racial justice.” “Truth-telling in our stories is so important,” she said as the project was announced. “There has been such a vacuum of missing stories, not only from Black and brown people but our Indigenous people and others as well.” The Episcopal Church In the Episcopal Church, several dioceses – including Maryland, Texas, Long Island and New York – launched reparations programs in the past 13 months, while others are preparing to do so. The Diocese of Georgia is committing 3% of its unrestricted endowment to help create a center for racial reconciliation. “Each diocese will make its own decisions how to do this work,” said New York Bishop Andrew Dietsche. “What is common across the whole church is the recognition that it’s time to address and reckon with the wrongs and evils of our past.” The largest pledge thus far came from the Diocese of Texas, which announced in February that it would allocate $13 million to long-term programs benefiting African Americans. This will include scholarships for students attending seminaries or historically Black colleges and assistance for historic Black churches. The Texas Diocese bishop, C. Andrew Doyle, said slavery played a key role in the diocese’s origins. Its first bishop, Alexander Gregg, was a slaveholder, and its first church, in the town of Matagorda, was built with slave labor. The Diocese of New York, which serves part of New York City and seven counties to the north, was similarly blunt about its history while unveiling its $1.1 million reparations initiative in November 2019. Dietsche said the diocese played a “significant, and genuinely evil, part in American slavery” – including some churches’ use of slaves as parish servants. He noted that in 1860, on the eve of the Civil War, delegates at the diocese’s convention refused to approve a resolution condemning slavery. “We have a great deal to answer for,” Dietsche said. “We are complicit.” Over the past year, a multiracial committee has been studying possible uses for those reparation funds. At one point, it convened an online “apology retreat” featuring prayer, meditation and discussions about combating racism; Dietsche said participation was capped at 1,000 and organizers had to turn some people away. Specific recommendations for spending the $1.1 million will come later in 2021. But Dietsche expects some funds will help congregations launch their own reparations initiatives, particularly if their churches had historical involvement in slavery. St. James’ Episcopal Church, in a posh neighborhood on Manhattan’s Upper East Side, dedicated a plaque a year ago with the inscription, “In solemn remembrance of the enslaved persons whose labor created wealth that made possible the founding of St. James’ Church” in 1810. The Episcopal Diocese of Maryland voted in September to create a $1 million reparations fund, likely to finance programs supporting Black students, nursing home residents, small-business owners and others. The vote at the diocese’s annual convention was 189-31, an outcome preceded by years of research into how it had benefited from slavery and racial inequality. While Dietsche and Doyle are white, the bishop of Maryland, Eugene Sutton, is the first Black cleric to hold that post. He periodically converses with white people who oppose reparations on the grounds that they are not personally guilty of slaveholding or racism, and should not be asked to pay for those wrongs. “That is a false conception,” Sutton said. “Reparations is simply, ‘What will this generation do to repair the damage caused by previous generations?’ ... We may not all be guilty, but we all have a responsibility.” Sutton said the $1 million allocation, envisioned as an initial investment in a long-term program, represents about 20% of the diocese’s operating budget. “We wanted something that would actually not just be a drop in the bucket – it’s going to cost us,” he said. “We’ve done that in recognition of the fact that this church, as well as many other churches and institutions, benefited from theft. We stole from the impoverished, from the African American community.” Other faiths Many of the United Methodist Church’s regional conferences are moving in a direction similar to the Episcopalians, considering various steps to benefit people of color. The bishop of the UMC’s Florida Conference, Kenneth Carter, has formed an anti-racism task force and says commitments to financial reparations are likely to follow. The U.S. Conference of Catholic Bishops has not embraced the term “reparations” in its official policies. The word never appears in a 2018 pastoral letter condemning “the ugly cancer” of racism, though the document encourages support for programs “that help repair the damages caused by racial discrimination.” Cardinal Wilton Gregory, the Black archbishop of Washington, D.C., told The Associated Press in October that initiatives involving financial reparations should be made by individual institutions, not by the U.S. church as a whole. He cited the example of Catholic-affiliated Georgetown University, which last year committed money to benefit descendants of enslaved people sold in 1838 to pay off debt. However, there have been calls by some Black Catholics for substantive reparations by the church nationwide, because of its past involvement in slavery and segregation. Shannen Dee Williams, a Black historian at Villanova University, has proposed several steps the church could take, including issuing formal apologies, investing in Catholic schools serving Black communities and requiring that the history of Black Catholics be taught in church schools. “Black Catholic history reminds us that the Church was never an innocent bystander in the histories of colonialism, slavery or segregation,” Williams wrote in an email. Associated Press religion coverage receives support from the Lilly Endowment through the Religion News Foundation. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/faith-takes-forefront-as-georgia-senate-runoffs-heat-up/</link>
        <title>Faith takes forefront as Georgia Senate runoffs heat up</title>
        <description>“Let’s keep Georgia blue,” Jackson said. “Let’s elect Jon Ossoff, Raphael Warnock to the United States Senate.” The presiding bishop of more than 400 African Methodist Episcopal churches in Georgia added a pastoral flourish as horns honked and supporters cheered:...</description>
        <pubDate>Mon, 30 Nov 2020 21:55:20 -0700</pubDate>
        <guid isPermaLink="false">B55A19F2-805C-4948-E053-0100007F5DBF</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=A65F1064-1094-47BD-8835-91D0C6857112&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=A65F1064-1094-47BD-8835-91D0C6857112&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[ATLANTA – Bishop Reginald Jackson stepped to the microphone at a drive-in rally outside a church in southwest Atlanta as his voice carried over a loudspeaker and the radio to people gathered in, around and on top of cars that filled the parking lot. “Let’s keep Georgia blue,” Jackson said. “Let’s elect Jon Ossoff, Raphael Warnock to the United States Senate.” The presiding bishop of more than 400 African Methodist Episcopal churches in Georgia added a pastoral flourish as horns honked and supporters cheered: “If I have a witness, somebody say amen!” As Georgia becomes the nation’s political hot spot this winter before twin runoff elections Jan. 5 that will determine control of the Senate, faith-based organizing is heating up. Conservative Christians are rallying behind Republican Sens. Kelly Loeffler and David Perdue, while Black churches and liberal-leaning Jewish groups are backing Democratic challengers Rev. Raphael Warnock and Jon Ossoff. The Democrats’ fates are seen as intertwined in a state that this year turned blue in the presidential election for the first time since 1992 by a razor-thin margin. “These runoffs are critically important,” Jackson said. “We want to make sure there is no decrease in turnout.” Across Georgia, the African Methodist Episcopal Church is implementing a program designed to ensure its members, and Black voters overall, cast ballots in the runoff – focusing on votes by mail and early in-person voting. Pastors at each church remind tens of thousands of congregants every week to apply for an absentee ballot and of early voting dates, Jackson said in an interview. Each local church also follows up with congregants to make sure they have a plan to vote. The New Georgia Project, a nonpartisan voter mobilization group founded by Democrat Stacey Abrams, who ran for governor in 2018, is also preparing to tap the influence of faith communities in stoking turnout. Rev. Billy Honor, director of faith organizing at the group, said the conservative Christian Faith & Freedom Coalition – founded by former Georgia GOP chairman Ralph Reed – has long positioned Georgia “as the home of evangelical fundamentalist types when it comes to the political space.” “But the truth is, for a very long time, there has been an active, effective movement of progressive-minded, justice-centered clergy” who have worked in the state on voting rights, health care and other issues, Honor said. He said Warnock was part of that work before his candidacy. Warnock is senior pastor at Atlanta’s Ebenezer Baptist Church, the congregation led by the late Rev. Martin Luther King Jr. Meanwhile, Loeffler and Perdue can expect to benefit from a conservative Christian base that has long boosted the state’s Republicans. Faith & Freedom made Georgia one of its top three spending targets in a $50 million get-out-the-vote program during the general election and plans increased organizing for the runoffs. The reach of “the evangelical vote in Georgia is very large and very strong,” Timothy Head, the group’s executive director, said in an interview. Head noted that while President Donald Trump kept a strong hold on white evangelical voters this year, Perdue out-performed Trump in Georgia during the general election. President-elect Joe Biden may have won over some evangelicals by contrasting his character with that of Trump, Head said, but he argued that the same sort of case would be harder for Democrats to make against Loeffler and Perdue. Another faith-focused conservative group, the legislative affiliate of the Family Research Council, is holding trainings and pastor briefings before the runoffs. The anti-abortion group Susan B. Anthony List, whose president advised Trump’s re-election campaign on Catholic outreach, has announced a $4.1 million plan to boost Loeffler and Perdue through a partner political action committee. Religious issues already have become a campaign flashpoint in the runoff. The GOP has resurfaced excerpts from past Warnock sermons to assail him as insufficiently supportive of the military as well as anti-Israel. The Democrat signed a letter last year comparing Israel’s policy toward Palestinians to “previous oppressive regimes” and criticized it in a 2018 sermon, while also calling for a two-state solution in the region. Warnock pushed back in a recently released television ad, saying the attacks are “trying to scare people by taking things I’ve said out of context from over 25 years of being a pastor.” One group criticizing Warnock as too left-leaning on Israel, the Republican Jewish Coalition, is also mobilizing on behalf of the GOP incumbents. Jewish Democrats in Georgia predicted that the GOP attack on Warnock’s Israel record would fall flat, citing his record of friendship with the Jewish community through his pulpit at Ebenezer. Sherry Frank, president of the Atlanta section of the National Council of Jewish Women, said she sees “no doubt in the Jewish community about (Warnock’s) stance on Israel and anti-Semitism.” Frank’s group is conducting nonpartisan voter turnout work for the runoffs. Georgia’s Jewish Democrats also see, in Ossoff and Warnock, candidates whose joint push for the Senate harkens back to a tradition of Black and Jewish leaders working together during the civil rights movement. Warnock has a bond with a prominent Atlanta rabbi whose predecessor at the synagogue was close with King. Warnock is viewed “as the inheritor” of King’s legacy, said Michael Rosenzweig, co-chairman of the Georgia chapter of the Jewish Democratic Council of America, which has endorsed both Democrats. “And to the extent that Jews were supportive of the civil rights struggle and supportive of (King), I think they look supportively on Rev. Warnock.” Ossoff, who is Jewish, has defended Warnock against GOP criticism over Israel and fondly recalled his own connection to the late Rep. John Lewis, a Georgia civil rights leader who endorsed Ossoff before his death in July. In October, Ossoff said he and Lewis talked during their first meeting about “the bond between the Black and Jewish communities, marching alongside rabbis and young Jewish activists in the mid-1960s ... and how important it was that these communities be brought together.”]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/mission-endowment-fund-at-durango-lutheran-church-now-accepting-grant-applications/</link>
        <title>Mission Endowment Fund at Durango Lutheran church now accepting grant applications</title>
        <description>The mission is, “To love and serve God by proclaiming Christ’s gospel, strengthening worship, deepening discipleship, and serving our congregation, community and world.” The application deadline is Dec. 15. The Mission Endowment Fund grant application may found on line at...</description>
        <pubDate>Fri, 27 Nov 2020 06:03:05 -0700</pubDate>
        <guid isPermaLink="false">B4CD1189-9EB4-76BB-E053-0100007F8F12</guid>
        <content:encoded><![CDATA[The Mission Endowment Fund Committee of Christ the King Lutheran Church is now accepting grant applications for projects that support the mission of Christ the King. The mission is, “To love and serve God by proclaiming Christ’s gospel, strengthening worship, deepening discipleship, and serving our congregation, community and world.” The application deadline is Dec. 15. The Mission Endowment Fund grant application may found on line at www.ctkdurango.org/learn-more/documents. For more information, email the Mission Endowment Fund at mef@ctkdurango.org. The mission is, “To love and serve God by proclaiming Christ’s gospel, strengthening worship, deepening discipleship, and serving our congregation, community and world.” The application deadline is Dec. 15. The Mission Endowment Fund grant application may found on line at www.ctkdurango.org/learn-more/documents. For more information, email the Mission Endowment Fund at mef@ctkdurango.org.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/white-evangelicals-like-trump-but-catholics-split-their-vote/</link>
        <title>White evangelicals like Trump, but Catholics split their vote</title>
        <description>Trump’s strong hold on white evangelical voters illustrates the GOP’s enduring success with a bloc of religious conservatives who have been a linchpin of the president’s political base since his 2016 victory. Catholic voters split between Trump and Biden, a...</description>
        <pubDate>Mon, 09 Nov 2020 20:34:05 -0700</pubDate>
        <guid isPermaLink="false">B3B317FC-41C5-5275-E053-0100007F7E66</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=AB4C2B78-5042-4EC2-92DC-113C3A5A8932&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=AB4C2B78-5042-4EC2-92DC-113C3A5A8932&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[WASHINGTON – President Donald Trump won support from about 8 in 10 white evangelical Christian voters in his race for re-election, but Catholic voters split almost evenly between him and Democratic opponent Joe Biden, according to AP VoteCast. Trump’s strong hold on white evangelical voters illustrates the GOP’s enduring success with a bloc of religious conservatives who have been a linchpin of the president’s political base since his 2016 victory. Catholic voters split between Trump and Biden, a lifelong member of the faith. AP VoteCast showed 50% of Catholics backing Trump and 49% favoring Biden, reflecting the faith’s longstanding role as a closely contested vote in presidential elections – particularly in Rust Belt battleground states such as Michigan and Wisconsin. Trump won both of those states by less than 1 percentage point in 2016, but Biden prevailed in both this year. The survey of more than 110,000 voters nationwide was conducted for The Associated Press by NORC at the University of Chicago. Ahead of the election, the rival campaigns targeted Catholics with fervent appeals to vote based on their faith. Trump supporters said faithful Catholics should not vote for Biden because of his support for abortion rights, while Biden backers said Trump is too divisive and has failed to elevate social justice issues that are part of Catholic teaching. Michael Wear, a past faith adviser to former President Barack Obama, said he saw signs that the Biden campaign’s focused outreach to religious voters – which included multiple ads invoking the former vice president’s Catholicism – had paid off. Biden would be just the second Catholic president after John F. Kennedy. “Biden’s political approach has been vindicated in these results,” said Wear, who helped lead a bipartisan super PAC this fall that aimed to undercut Trump’s Christian support. “He ran because he believed he would not lose the Rust Belt, when the nominee in 2016 did.” Michael New, an abortion opponent who teaches social research at Catholic University of America, said Trump’s opposition to abortion likely attracted some Catholic voters even if they disagreed with him on other issues. This year, Catholic voters accounted for 22% of the electorate, and there was a sharp rift within their ranks by race and ethnicity. Among white Catholics, 57% backed Trump and 42% backed Biden, according to VoteCast. In 2016, Trump won 64% of white Catholics and Clinton won 31%, according to a Pew Research Center analysis of voters. Among Hispanic Catholics, VoteCast shows 67% backed Biden and 32% backed Trump. “The election results show that the Catholic Church is as divided as our nation, but the real divide is race and ethnicity, not theology,” said David Gibson, director of Fordham University’s Center on Religion and Culture. He said the gap between the white Catholic vote for Trump and the Latino vote for Biden poses a challenge for church leaders, especially if the Republican Party continues to woo white voters with anti-immigrant rhetoric. “If the Republican Party continues to try to amplify calls to white grievance and fear of immigrants in order to rally the white Catholic vote, that could create further problems for the Catholic Church itself as it seeks unity,” Gibson said via email. Catholics weren’t the only religious group vocally courted by the Biden campaign, which also sought to cut into Trump’s advantage with certain segments of the white evangelical electorate. Yet the president’s commanding performance with that bloc raises questions about whether future Democratic campaigns would make similar efforts. Ryan Burge, a political scientist at Eastern Illinois University who focuses on religious voting patterns, said white evangelicals “are as red as red can get” and suggested that future Democratic hopefuls pay more attention to white Catholics and Hispanic evangelicals. “There’s no way to peel anybody off because there’s no wedge there” among white evangelicals who favor the Republican agenda, Burge said. Among voters with no religious affiliation, Biden took 72% while Trump took 26%. And VoteCast found several other religious voting blocs going overwhelmingly for Biden, largely in line with their previous preference for Democrats. Jewish voters made up 3% of the electorate and went overwhelmingly for Biden, with 68% backing the Democrat compared with 31% backing Trump. Among Muslim voters, 64% supported Biden and 35% supported Trump. In a 2017 survey from Pew Research Center, about two-thirds of U.S. Muslims identified as Democratic or leaned to the Democratic Party. One bright spot for Trump among religious voters was his performance among The Church of Jesus Christ of Latter-day Saints members. In 2016, Trump won the state of Utah – with its sizable population of church members – with less than 50% support as third-party candidate Evan McMullin, a church member himself, won more than 20% of the vote. While 67% of members of the faith voted for Republicans in the 2018 midterms, according to VoteCast, only 56% said then that they approved of Trump’s handling of his job. But this year, with no third-party candidate on the ballot, Trump got the backing of 71% of Latter-day Saints nationwide, while 24% supported Biden. AP VoteCast is a survey of the American electorate conducted by NORC at the University of Chicago for Fox News, NPR, PBS NewsHour, Univision News, USA Today Network, The Wall Street Journal and The Associated Press. The survey of 110,485 voters was conducted for eight days, concluding as polls closed. Interviews were conducted in English and Spanish. The survey combines a random sample of registered voters drawn from state voter files; self-identified registered voters using NORC’s probability based AmeriSpeak panel, which is designed to be representative of the U.S. population; and self-identified registered voters selected from nonprobability online panels. The margin of sampling error for voters is estimated to be plus or minus 0.4 percentage points. Find more details about AP VoteCast’s methodology at https://ap.org/votecast.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/christian-churches-mirror-countrys-political-division/</link>
        <title>Christian churches mirror country’s political division</title>
        <description>President-elect Joe Biden leaves after mass at St. Joseph on the Brandywine Catholic Church, Sunday, Nov. 8, 2020, in Wilmington, Del.Carolyn Kaster/Associated Press Hours after the news broke Saturday of Democrat Joe Biden’s victory, St. Joseph on the Brandywine Deacon...</description>
        <pubDate>Mon, 09 Nov 2020 20:03:54 -0700</pubDate>
        <guid isPermaLink="false">B3B317FC-41C0-5275-E053-0100007F7E66</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=2B074635-51CF-4A6B-A4D9-2DAEC79E84C7&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=2B074635-51CF-4A6B-A4D9-2DAEC79E84C7&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[President-elect Joe Biden leaves after mass at St. Joseph on the Brandywine Catholic Church, Sunday, Nov. 8, 2020, in Wilmington, Del.Carolyn Kaster/Associated Press NEW YORK – The messages in Christian houses of worship on the first weekend since the election were as divided as the country’s electorate, with religious leaders mostly calling for peace and unification even as some bemoaned the result and others celebrated. Hours after the news broke Saturday of Democrat Joe Biden’s victory, St. Joseph on the Brandywine Deacon Michael Stankewicz led a prayer during afternoon Mass at the president-elect’s home church in Wilmington, Delaware, in which he asked “that our newly elected officials lead with wisdom and integrity to bring about unity, peace and reconciliation in our country and around the world.” In Oklahoma, which voted for President Donald Trump by a 2-to-1 margin, civil rights activist and minister Warren G. Blakney Sr. started the Sunday morning service at North Peoria Church of Christ by noting the toll the virus is taking on his hometown of Tulsa and mourning the death of a church member the day before. He offered an exultant message of political change to parishioners, saying the election provides the catalyst “to begin to celebrate a new era.” “Aren’t you glad that 74 million hearts don’t want that stuff no more? I voted for change. I know that in January better days are coming,” Blakney said, shouting to make himself heard over the car horns being honked in agreement by worshippers attending the parking lot service. Other faith leaders sounded a note of concern. Pastor Matt Hagee of Cornerstone Church in San Antonio lamented a troubled world, and said “the cure,” which was the main theme for his Sunday sermon, was Jesus Christ. Without explicitly naming the president- and vice president-elect, he criticized public officials, abortion and what he called censorship of “the word of God.” Last year, Biden shifted his stance on abortion to back an end to restrictions on government funding for the procedure. “Something’s wrong when it doesn’t take a lot of effort to fill the streets with protesters, but you have to beg and plead to fill a church with prayer warriors. Something’s wrong when the word of God is censored as hate speech and public officials can blatantly lie and be called servants. Something’s wrong when we can murder unborn children and call it health care,” Hagee said in the livestreamed service. His father, prominent megachurch pastor and conservative activist John Hagee, returned to Cornerstone on Sunday after being diagnosed with COVID-19 last month. The 80-year-old pastor has been a staunch supporter of President Donald Trump. During a brief appearance on stage, he told worshippers to dream big and “expand the tent,” and cited political reasons in extolling the church’s educational work. “We built a world-class school for our young people who are going to become the leaders of tomorrow, who are not infected with the socialist ideas that children are hearing now in public schools,” he said. The elder Hagee later lamented the “miserable year” and challenged congregants to “forget it” and move on. “Go home today, take a shower and shake it out of your hair,” he said. “Turn off the fake news, and start expecting God to do a good thing.”]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/black-archbishops-rise-to-cardinal-marks-historic-moment/</link>
        <title>Black archbishop’s rise to cardinal marks historic moment</title>
        <description>Washington, D.C., Archbishop Wilton Gregory greets churchgoers Oct. 6, 2019, at St. Mathews Cathedral after the annual Red Mass in Washington. Pope Francis has named 13 new cardinals, including Gregory, who would become the first Black U.S. prelate to earn...</description>
        <pubDate>Wed, 28 Oct 2020 22:02:30 -0600</pubDate>
        <guid isPermaLink="false">B2C11DC8-454D-38C1-E053-0100007FCEC5</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=F1D3655A-AB81-4A28-99EC-D85905806AE6&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=F1D3655A-AB81-4A28-99EC-D85905806AE6&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Washington, D.C., Archbishop Wilton Gregory greets churchgoers Oct. 6, 2019, at St. Mathews Cathedral after the annual Red Mass in Washington. Pope Francis has named 13 new cardinals, including Gregory, who would become the first Black U.S. prelate to earn the coveted red hat.Associated Press file WASHINGTON – Washington, D.C., Archbishop Wilton Gregory is set to become the first Black U.S. prelate to assume the rank of cardinal in the Catholic Church, a historic appointment that comes months after nationwide demonstrations against racial injustice. Gregory’s ascension, announced Oct. 25 by Pope Francis alongside 12 other newly named cardinals, elevates a leader who has drawn praise for his handling of the sexual abuse scandal that has roiled the church. The Washington-area archbishop also has spoken out in recent days about the importance of Catholic leaders working to combat the sin of racial discrimination. The 72-year-old Gregory, ordained in his native Chicago in 1973, took over leadership of the capital’s archdiocese last year after serving as archbishop of Atlanta since 2005. The ceremony making his elevation official is slated for Nov. 28. “With a very grateful and humble heart, I thank Pope Francis for this appointment, which will allow me to work more closely with him in caring for Christ’s Church,” Gregory said in a statement issued by the archdiocese.Washington, D.C., Archbishop Wilton Gregory arrives to applause at St. Augustine Church for Sunday Mass in Washington in 2019. Pope Francis has named 13 new cardinals, including Gregory, who would become the first Black U.S. prelate to earn the coveted red hat.Associated Press file Gregory helped shape the church’s “zero tolerance” response to the sexual abuse scandal while serving as president of the U.S. Conference of Catholic Bishops from 2001 to 2004. During that period, the bishops adopted a charter designed to govern its treatment of sexual abuse allegations made by minor children against priests. The church’s efforts since 2004 have helped achieve a sharp reduction in child-sex abuse cases. But some abuse continues to occur, and the church’s procedures for addressing abuse continue to incur criticism from those who feel there’s a lack of consistency and transparency. More recently, amid nationwide protests this summer sparked by the police killing of George Floyd in Minneapolis, Gregory made headlines for issuing a statement critical of President Donald Trump’s visit to the Saint John Paul II National Shrine. That presidential visit to the shrine came one day after demonstrators were forcefully cleared to facilitate Trump’s visit to an Episcopal church in Washington, and Gregory responded that he considered “it baffling and reprehensible that any Catholic facility would allow itself to be so egregiously misused and manipulated.”Washington, D.C., Archbishop Wilton Gregory will be the first Black U.S. prelate to assume the rank of cardinal in the Catholic Church.Associated Press file During a June dialogue hosted by Georgetown University, Gregory talked frankly about his own response to Floyd’s killing and emphasized the value of church involvement in pressing social issues. “The church lives in society. The church does not live behind the four doors of the structures where we worship,” Gregory said then. The Washington, D.C., archdiocese has created an anti-racism initiative under Gregory’s leadership, offering focused prayer and listening sessions. Gregory also has reached out to other faith communities, speaking on race in June as part of the American Jewish Committee’s Advocacy Anywhere webinar series. Rabbi Noam Marans, the organization’s director of interreligious relations said in a statement that “our shared endeavors are blessed by Archbishop Gregory’s ascent to the College of Cardinals.” In addition to his work combating racial injustice and sexual abuse in the church, Gregory has drawn notice for his more inclusive treatment of LGBTQ Catholics. In 2014, while serving in Atlanta, he wrote a positive column about his conversations with a group of Catholic parents of LGBTQ children. Francis DeBernardo, executive director of New Ways Ministry, which represents LGBTQ Catholics, said his group is “very excited” to see Gregory’s elevation and connected it back to Francis’ recently reported comments supporting civil unions for same-sex couples. Gregory’s elevation, while pathbreaking for Black Americans in the church, also follows a pattern of D.C.-area archbishops getting named to the rank of cardinal. Five of the six prelates who previously held Gregory’s position were later named cardinals. The archdiocese, though, has become embroiled in the abuse crisis since its previous two leaders – Donald Wuerl and Theodore McCarrick – were implicated in the church sex scandal. Francis in February 2019 defrocked McCarrick after a Vatican-backed investigation concluded he sexually abused minors and adults over his long career. It was the first time a cardinal had been dismissed from the priesthood for abuse. Francis reluctantly accepted Wuerl’s resignation in October 2018 after he lost the trust of his priests and parishioners in the months after the release of the Pennsylvania grand jury report. The report accused Wuerl of helping to protect some child-molesting priests while he was bishop of Pittsburgh from 1988 to 2006. Associated Press reporter David Crary contributed to this report.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/black-churches-mobilizing-voters-despite-virus-challenges/</link>
        <title>Black churches mobilizing voters despite virus challenges</title>
        <description>Black churches’ get-out-the-vote campaign looks different in 2020</description>
        <pubDate>Mon, 12 Oct 2020 19:51:23 -0600</pubDate>
        <guid isPermaLink="false">B17FB4A8-10E5-1D42-E053-0100007FE64A</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=E82EC113-49E3-4FFB-AF14-89126563D99C&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=E82EC113-49E3-4FFB-AF14-89126563D99C&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Black churches’ get-out-the-vote campaign looks different in 2020 NEW YORK – For the Rev. Jimmy Gates Sr., the 2008 presidential election year was one to remember – and not just because it yielded a historic result as the nation elected its first Black president. The pastor of Zion Hill Baptist Church in Cleveland recalls how, on the last Sunday of early voting before the general election, he and his congregation traveled in a caravan of packed buses, vans and cars to the city’s Board of Elections office and joined a line of voters that seemed to stretch a mile. “What a sight to see,” Gates said. “Seniors, middle-aged people, young people.” In recent election cycles, Black church congregations across the country have launched get-out-the-vote campaigns commonly referred to as “souls to the polls.” To counteract racist voter suppression tactics that date back to the Jim Crow era, early voting in the Black community is stressed from pulpits nearly as much as it is by the candidates seeking their support.Attorney Keith White, center, a director of social justice initiatives at Christian Cultural Center, and New York City Council member Farah Louis, right, pass out voter information in the Brooklyn borough of New York on Sept. 18.Bebeto Matthews/Associated Press But voter mobilization in Black church communities will look much different in 2020, in large part because of the coronavirus pandemic that has infected millions across the U.S. and has taken a disproportionate toll on Black America. Churches have organized socially distant caravans with greatly reduced transportation capacity for early voting and Election Day ballot-casting. Church volunteers are phone-banking and canvasing the homes of their members to ensure mail-in and absentee ballots are requested and hand-delivered to election board offices or drop boxes before the deadlines. But outreach has been complicated because many churches have been holding services virtually for months, with some having only recently resumed in-person worship. Black Voters Matter, a national voting rights group that organizes in 15 states, is trying to help churches assist people who count on a “souls to the polls” ride on or before Election Day. “It’s not whether there are enough votes out there,” said Cliff Albright, a co-founder of the group. “It’s whether we have the strategy, the resources and the election protection to make sure the voters who want to show up are actually able to do so and be counted.”Attorney Keith White, right, a director of social justice initiatives at Christian Cultural Center, passes out information on voting as he canvasses the neighborhood with volunteers in the Brooklyn borough of New York on Sept. 18.Bebeto Matthews/Associated Press The Associated Press interviewed pastors, congregants and voting-rights advocates nationwide to get a sense of how efforts to mobilize Black voters would play out during a deadly pandemic when Black people have been disproportionately affected by virus-related layoffs and issues of systemic racism are top of mind. Black Americans have far higher rates of joblessness than the national average and the highest COVID-19 mortality rate of any racial group. The turbulence of 2020 and fears of contracting the coronavirus have the potential to depress turnout even among reliable segments of Black voters, advocates say. So this year’s voter mobilization has to succeed at a level it didn’t in 2016, compared to 2008 and 2012, Gates said. “We must vote like our life depends on it,” he said. “Yes, we know God takes care of us and is the supplier of all our needs. But God has given us a will to do the right thing. You didn’t listen to us in 2016. So my thing is, do you hear me now?”Bishop Divar L. Bryant Kemp poses at the New Mount Calvary Baptist Church food shelf Oct. 1 in North Minneapolis. In addition to the food shelf, Kemp makes a plea year-round to both his congregants and others outside of his church to get out and vote, emphasizing the efforts of past civil rights leaders that fought for Black citizens to receive that right.Jim Mone/Associated Press Some pastors say the coast-to-coast unrest that followed the police killings of Black Americans this year have motivated their congregations. In Minneapolis, where a white officer held his knee to the neck of George Floyd, voters want to see policing reforms at the legislative level, said Bishop Divar L. Bryant Kemp, pastor of New Mount Calvary Baptist Church in North Minneapolis. “I tell people all the time, ‘Don’t talk to me about what needs to be changed if you haven’t voted to make a change,’” he said. The challenge for Kemp will be getting voters to the polls safely. A church van used in previous elections recently broke down. Kemp also understands the pandemic risks all too well. He contracted COVID-19 in July and was hospitalized for five days, forcing him to stay away from his church for three weeks. “We considered renting a van to take them to the polls, but either way we’re going to do it,” Kemp said. “Souls to the polls” as an idea traces back to the civil rights movement. The Rev. George Lee, a Black Mississippi entrepreneur, was assassinated by white supremacists in 1955, after he helped nearly 100 Black residents register to vote in the town of Belzoni. The cemetery where Lee is buried has served as a polling place. “There was a statement that he once made advocating voting rights: ‘Don’t cry for my mama and my daddy. They’re already gone. You need to cry for your children that will come along,’” said Wardell Walton, Belzoni’s first Black mayor, who served between 2005 and 2013.New Mount Calvary Baptist Church members Marles Cooper, left, and Deacon Will visit with DuWayne Evans, right, who rode up on his bicycle and picked up a piece of pie from the church food shelf Oct. 1 in North Minneapolis.Jim Mone/Associated Press Lee’s memory should “inspire us to continue to move forward despite the obstacles,” said Walton, 70. Across the U.S., early voting rules vary state-to-state, but begin for the vast majority of eligible voters in October at an average of 22 days before the election, according to the National Conference of State Legislatures. Initial signs suggest Black voters are indeed intent on casting a ballot this year. Steady traffic at early voting sites in states like Ohio and strong returns of mailed-in ballots in North Carolina, Georgia and elsewhere indicate an energized Black electorate. Even without the hurdles of a pandemic, voter suppression is a persistent election year issue for Black Americans. The civil rights movement brought about passage of the Voting Rights Act of 1965, which prohibited racial discrimination in voting. Despite the law, efforts to thwart voting for minorities have required constant vigilance. In some states, suppression worsened because of a 2013 Supreme Court ruling that gutted a section of the law requiring states with a history of racially discriminatory voting rules to get federal approval before changing election laws. Ahead of the 2012 general election, Republican-controlled state legislatures and local elections officials put limits on early voting periods that “souls to the polls” campaigns rely on. Now, some Black Americans are wary of President Donald Trump’s false claims of widespread mail-in voter fraud, along with reported mail delivery problems within the U.S. Postal Service. Advocates have decried the president’s recent call for his most fervent supporters to monitor the polls on Election Day as an attempt at voter intimidation in the Black community, although Trump has denied this. Jane Bonner, a 53-year-old health care administrator who attends church at Walk of Faith Cathedral in Austell, just west of Atlanta, said her 91-year-old parents can recall their own experiences with disenfranchisement. Her mother was denied voter registration when she could not tell the registrar “the number of days, hours and minutes until her next birthday,” she said. “I’m now determined more than ever to go to the polls and cast my ballot in person, as opposed to by mail,” Bonner said. Keith White, a director of social justice initiatives at Christian Cultural Center, has been petitioning New York City elections officials to allow his predominantly Black church in Brooklyn to serve as a polling location. Whether or not that happens, the church will use its van and a charter bus to shuttle early voters between now and Election Day, he said. “People are concerned about this election and the implication that it might have for our children’s future,” White said. “Folks will be out early. I don’t think they will be waiting until the last day before Election Day.” Associated Press writers Skip Foreman in Winston-Salem, North Carolina, and Mohamed Ibrahim in Minneapolis contributed to this report. News researcher Jennifer Farrar in New York also contributed.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/amid-pandemic-challenges-houses-of-worship-show-resiliency/</link>
        <title>Amid pandemic challenges, houses of worship show resiliency</title>
        <description>In the Chicago suburb of Cary, Lutheran pastor Sarah Wilson recorded a sermon aboard a small plane piloted by a congregation member. The video that went online showed a high-up view of idyllic landscapes. “It was very spiritual,” Wilson said....</description>
        <pubDate>Mon, 05 Oct 2020 23:15:53 -0600</pubDate>
        <guid isPermaLink="false">B0F1E621-9B57-68C0-E053-0100007F2868</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=924448FA-2505-4F4F-95E8-568353AA6D5A&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=924448FA-2505-4F4F-95E8-568353AA6D5A&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[The coronavirus pandemic has posed daunting challenges for houses of worship across the U.S., often entailing large financial losses and suspension of in-person services. It also has sparked moments of gratitude, wonder and inspiration. In the Chicago suburb of Cary, Lutheran pastor Sarah Wilson recorded a sermon aboard a small plane piloted by a congregation member. The video that went online showed a high-up view of idyllic landscapes. “It was very spiritual,” Wilson said. In New York, Episcopal priest Steven Paulikas heard from someone in France who watched a service via Facebook. “I loved your sermon,” was the message. “It’s a new experience for me,” said Paulikas with All Saints’ Episcopal Church in Brooklyn. “People I’ve never met before, from different states and countries, are joining us online.” Such positive experiences are not uncommon. Clerics nationwide say they and their congregations responded to the pandemic and resulting lockdowns with creativity, resiliency and invigorated community spirit. Financially, there’s no simple summary of how houses of worship have fared through six months of pandemic. Revenue at Wilson’s church, St. Barnabas, has been stable even as it resorted to drive-in parking lot services. Paulikas says giving is up 19% at All Saints’. But in the Roman Catholic Archdiocese of Chicago, offerings fell more than 75% early in the pandemic and remain down 25%, according to chief operating officer Betsy Bohlen, resulting in layoffs, furloughs and some asset sales. Social service outreach remains vigorous, however. Bohlen said $25 million has been raised for a COVID-19 emergency fund. The archdiocese, with more than 2 million parishioners, has resumed in-person services with attendance limited to 20% capacity. There are similar challenges in the Archdiocese of Washington, D.C., where in-person attendance is about a quarter of pre-pandemic levels and offertory revenue is down about 10% after plunging 30% early in the outbreak. Its vicar general, the Rev. Daniel Carson, said there have been personnel cuts and departments been asked to trim budgets by 10%. Livestreaming services has been successful, even attracting some non-Catholics, Carson said, but he hopes parishioners still yearn for in-person worship and Holy Communion. At Friendship Baptist Church, a mostly African American congregation in Baltimore, pastor Alvin Gwynn Sr. has held in-person services throughout the pandemic, but attendance hasn’t risen much above 80 people – a small fraction of normal. Giving by congregation members is about 60% of normal, enough to keep food-pantry programs running. Ryan Radke, digital outreach coordinator for the Southeastern District of the Lutheran Church of the Missouri Synod, said the financial picture has been mixed for the district’s 215 congregations from Pennsylvania to South Carolina. Some churches are closing, but those were already threatened before the coronavirus, Radke said. Others are sharing resources as COVID-19 strains their ministries. Some smaller churches have attracted large, far-flung online audiences – one drew over 1,000 to a recent virtual service, Radke said. A United Methodist church in College Station, Texas, home to Texas A&M University, launched online services for students after they left campus. Soon relatives of students were tuning in from as far away as Utah and Michigan, regional Bishop Scott Jones said, with some even joining the church. Similarly, online services by Valley Beth Shalom, a synagogue in Encino, California, have attracted new members from Israel, England and Brazil. “We can’t gather the same way anymore, not in homes, not in schools and especially not in temples,” Rabbi Noah Farkas said via email. “Our community is gathering, just in very different ways. We are evolving rapidly from the past into the future.” The Southern Baptist Convention is the nation’s largest Protestant denomination with about 47,000 churches. Executive committee president Ronnie Floyd said offerings fell more than 20% at some churches early on, but finances are now stabilizing. In September the committee reported that annual payments from SBC churches to fund missions, seminaries and administration were down less than 3% from last year, less than some leaders had feared. Though there are no overall attendance figures, some SBC churches have fared well, such as Pleasant Grove Baptist Church in Owensboro, Kentucky. Its Sunday attendance rose from about 320 in June to more than 470 in September. New pastor Jonathan Bonar took charge in July and rankled some worshippers by asking everyone to wear masks at services. He defused the friction by organizing a best-mask competition for congregants. In the United Methodist Church’s Mountain Sky region, covering Colorado, Utah, Wyoming and Montana, many pastors serve towns without reliable internet service, Bishop Karen Oliveto said. One in Columbia Falls, Montana, kept in touch with older congregants by sending them handwritten notes. “This is the church’s moment,” Oliveto said. “It’s pushed the church to leave the building – they’re coming alive in their communities.” What lies ahead? Scott Jones, UMC bishop for 58 counties in eastern Texas, said one short-term challenge is avoiding singing as in-person services resume. “Methodists love to sing hymns, but we’re being taught that it’s one of the most dangerous ways to spread the virus,” he said. “That’s a real loss.” Longer-term, Jones sees a possibility of profound changes in how pastors approach their ministries and wonders how the now-large online cohort will respond when in-church worship is fully restored. “People have gotten used to watching services from their home in their pajamas with a cup of coffee,” he said. “Some are asking, ‘Why do I need to go back to church?’ But there also are a lot of people eager to see their Christian friends and be in a holy place again.” The Rev. Walter Kim, president of the National Association of Evangelicals, is raising similar questions, such as whether people who converted to a faith after tuning in to online services will stick by their decisions. Citing a recent survey, Kim said some evangelical online worshippers are sticking firmly with their pre-pandemic churches, others are “church shopping” after seeing alternatives and still others have stopped participating altogether. Collectively, pastors characterized the pandemic as both a source of anguish and a motive for hopefulness. “This pandemic isn’t going away anytime soon,” pastor Wilson said in her mid-flight sermon. “This is life here and now, a gift from God.” Associated Press writer Gary Fields contributed.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/first-southern-baptist-church-of-durango-announces-new-pastor/</link>
        <title>First Southern Baptist Church of Durango announces new pastor</title>
        <description>First Southern Baptist Church of Durango announces a new pastor for the congregation. Aleksandr Trbovich began service as pastor Tuesday, with his first message to the congregation scheduled for Sunday. Clyde Johnson was the church pastor for 12 years, after...</description>
        <pubDate>Thu, 27 Aug 2020 05:00:00 -0600</pubDate>
        <guid isPermaLink="false">AE31395C-43C5-1E2B-E053-0100007FDB39</guid>
        <content:encoded><![CDATA[Herald Staff Report First Southern Baptist Church of Durango announces a new pastor for the congregation. Aleksandr Trbovich began service as pastor Tuesday, with his first message to the congregation scheduled for Sunday. Clyde Johnson was the church pastor for 12 years, after a 33-year career with the U.S. Bureau of Land Management. Johnson’s last message to the congregation was Aug. 30, with a picnic at Fassbinder Park afterward. Pastor Trbovich and his wife, Anna, have been members of the church for the past four years. They have served in several leadership roles in the church while being part of a campus ministry at Fort Lewis College. As missionaries with the Southern Baptist Convention’s North American Mission Board, they served in Christian Challenge Collegiate Ministry. Trbovich holds a bachelor’s degree in business administration from FLC. He has experience in sharing Christ with others and helping students in crisis and addictions, by study and application of Scripture. Anna Trbovich is currently an associate with Coldwell Banker. Pastor Trbovich will continue in Christian Challenge ministry, while pastoring the church. An Ordination Service will be held for Pastor Trbovich at 3 p.m. Sept. 27 at First Southern Baptist Church, 1715 West Second Ave. The congregation meets for in-person Bible study at 9:45 a.m. and worship at 11 a.m. Sundays, following applicable COVID-19 guidelines for safety. Wednesday Bible study resumed Sept. 2, led by Tom Cummins. All are welcome.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/hispanic-catholics-are-the-future-but-priest-numbers-dismal/</link>
        <title>Hispanic Catholics are the future, but priest numbers dismal</title>
        <description>Throughout the Southwest, where the surge has been dramatic, Roman Catholic leaders are excited by the possibilities – and well aware of daunting challenges. Hispanics now account for 40% of all U.S. Catholics, and a solid majority of school-age Catholics....</description>
        <pubDate>Mon, 24 Aug 2020 18:40:34 -0600</pubDate>
        <guid isPermaLink="false">ADA4A7EF-9857-7208-E053-0100007F3A55</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=7FEC64F2-2336-4167-90C1-7C014C8F781E&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=7FEC64F2-2336-4167-90C1-7C014C8F781E&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[PHOENIX – Maria Chavira, a senior administrator in the Diocese of Phoenix, says Spanish-speaking Catholic parishes in her area are “bursting at the seams” and celebrates the emergence of Hispanics as the largest ethnic component of the church nationwide. Throughout the Southwest, where the surge has been dramatic, Roman Catholic leaders are excited by the possibilities – and well aware of daunting challenges. Hispanics now account for 40% of all U.S. Catholics, and a solid majority of school-age Catholics. Yet Hispanic Americans are strikingly underrepresented in Catholic schools and in the priesthood – accounting for less than 19% of Catholic school enrollment and only about 3% of U.S.-based priests.Children walk down Grotto Hill next to the Mission San Xavier del Bac in Tucson, Ariz., on Feb. 21. San Xavier Mission was founded as a Catholic mission by Father Eusebio Kino in 1692 when Southern Arizona was part of New Spain. The hill is named informally for a small religious shrine tucked into a rocky grotto on its flanks.Dario Lopez-Mills/Associated Press In the Phoenix diocese, there are more than 700,000 Hispanics out of a total of 1.2 million Catholics. Yet out of more than 200 priests, Catholic researchers counted only seven American-born Hispanics. Extensive efforts are under way to narrow the demographic gaps. They have been highlighted in a nearly completed four-year study by U.S. Catholic bishops seeking to strengthen the church’s engagement with Hispanics. “We have a lot of opportunities,” said Chavira, who oversees the Hispanic Mission Office and other departments in the Phoenix diocese. “There may be a little turbulence ahead, but we’re going to make it.” Chavira is among more than two dozen Catholic leaders and activists who shared their thoughts about the Hispanic Catholic phenomenon with The Associated Press, some in telephone interviews and others face-to-face during a reporting trip to Arizona and Texas’ Rio Grande Valley before the COVID-19 pandemic.Children run during recess at the St. Agnes Elementary School in Phoenix on March 3. In 2016, the student body at St. Agnes was two-thirds Hispanic; the figure is now 95%, and virtually every student receives financial aid through state-approved tax credit programs that extend to private schools.Dario Lopez-Mills/Associated Press Evidence of the change can be seen each December, when thousands of Hispanic Catholics dance and march in downtown Phoenix to celebrate Our Lady of Guadalupe. It can be seen in fast-growing, heavily Hispanic communities in Phoenix’s western suburbs. Nationwide, more than 1,200 Catholic schools have closed in the past decade, usually under financial stress. Yet in the suburb of Avondale, enrollment is surging at a handsome new Catholic high school. The school, named for Pope John Paul II, opened in 2018. About 70% of its 220 students are Hispanic; plans call for rapid expansion to accommodate an enrollment of 1,000. “We’re serving people who’ve been underserved in this nation,” said the principal, Sister Mary Jordan Hoover. “These young people are trying to learn to be the next teachers, the next administrators, writers, doctors. They’re dreaming big.” The hopefulness contrasts with circumstances in some other regions. Hundreds of parishes have closed in the Northeast and Midwest. The clergy sex abuse scandal has forced more than 20 dioceses across the U.S. into bankruptcy since 2004, most recently in the Northeast.Students rehearse a dance at the St. Agnes Elementary School in Phoenix on March 3. In 2016, the student body at St. Agnes was two-thirds Hispanic; the figure is now 95%, and virtually every student receives financial aid through state-approved tax credit programs that extend to private schools.Dario Lopez-Mills/Associated Press The scandals haven’t spared the Southwest. The dioceses in Tucson, Arizona, and in Santa Fe and Gallup, New Mexico, are among those that declared bankruptcy. But in states along the Mexico border, past scandals don’t diminish the excitement over a future Hispanic-accented Catholic church. More than 400 new parishes have opened since 1970 in the border states, and many Hispanic Catholics were elated by the election of Mexican-born Los Angeles Archbishop José Gómez as the first Hispanic president of the bishops’ conference. “It’s the tale of two churches,” said Hosffman Ospino, a professor of Hispanic ministry at Boston College. “In Boston, I see a Catholicism that’s very reserved. In the Southwest, it’s very public, very expressive.”A priest marks repentance ashes on the foreheads of students from the St. John Paul II Catholic High School during Ash Wednesday Mass at the St. Thomas Aquinas Church in Phoenix on Feb. 26.Dario Lopez-Mills/Associated Press A major challenge for the Catholic hierarchy: persuading more Hispanic young men to become priests. An example of that challenge: 30-year-old Diego Piña Lopez of Tucson. He’s devoted his life to the Catholic tenet of supporting the dignity of all people, including asylum seekers who visit Casa Alitas, the Catholic-run shelter in Tucson where he works. Growing up, he sometimes considered becoming a priest, but opted instead to pursue graduate degrees in social work and public health. Why not the priesthood? “I wanted to have a family,” he said. By the latest count of the bishops’ conference, there are about 37,300 U.S.-based priests. Among them are about 3,000 Hispanics – more than 2,000 of them foreign-born. One problem, said Ospino, is that Hispanics in the U.S. have lagged behind other groups in regard to college-level education, limiting the pool of young men qualified for seminary. But even as the second and third generations of many Hispanic immigrant families do pursue higher education, other factors are at play. “With those generations, there’s extremely heavy pressure to think more about economic success than the glory of God,” said Daniel Flores, bishop of Brownsville, Texas. “We need to teach them the concept of service, rather than you need to earn as much as you can.”Sister Mary Jordan Hoover, the principal of the St. John Paul II Catholic School, talks with students during lunch break in Phoenix on Feb. 26. In the western suburbs of Phoenix, enrollment is surging at this new Catholic high school built to serve a fast-growing, heavily Hispanic community.Dario Lopez-Mills/Associated Press Overall enrollment in Catholic schools in the U.S. has plummeted in recent decades, from more than 5.2 million in the 1960s to about 1.73 million this year. Of the current students, only 18.5% are Hispanic. Experts cite several reasons. Many Hispanics in the U.S. come from Latin American countries where private schools, including Catholic ones, are viewed as bastions of the wealthy. With tuition averaging more than $5,000 for elementary grades and $10,000 for high school, Catholic education in the U.S. seems unaffordable to many families. And many Catholic schools are losing students to charter schools which are able to access government funds for their operations. All these factors are present in the Brownsville, diocese, where Catholic school enrollment has dropped sharply in recent years in the face of tougher competition from charter and public schools. One of the elementary schools fighting to maintain its enrollment is St. Mary’s Catholic School. Its principal, Ana Gomez, says 95% of her 350 students are Hispanic. She’s been able to keep enrollment stable with strategies taught by the Latino Enrollment Initiative, a program based at Notre Dame University. Tactics include ensuring that schools are culturally in sync with Hispanic families, and helping parents fit tuition into their budgets.Sister Regina Ann Tonn teaches a religion class at the St. John Paul II Catholic School in Phoenix on Feb. 26. In the western suburbs of Phoenix, enrollment is surging at this new Catholic high school built to serve a fast-growing, heavily Hispanic community.Dario Lopez-Mills/Associated Press About 80 St. Mary’s students now get some financial aid, Gomez said. While the Hispanic population in the U.S. is sure to grow, the extent of the Catholic Church’s hold on them is uncertain. Last year, the Pew Research Center reported that U.S. Hispanics are no longer a majority-Catholic group, with 47% of them calling themselves Catholic, down from 57% in 2009. The number identifying as atheist, agnostic or “nothing in particular” increased from 16% to 23%; those identifying as Protestant rose from 23% to 26%. Melba Salazar-Lucio, a professor and migrant-rights activist in Brownsville, says today’s Catholic Church seems too rigid for many Hispanics. Her mother no longer attends church, she said, and her three grown children are no longer practicing Catholics. “There are other denominations – they have more music, younger pastors who are more accepting of people’s ways,” Salazar-Lucio said. “The Catholic church is not going to be changing with the times.” At a migrant outreach center in Nogales, Mexico, abutting the Arizona border, Jesuit priest Sean Carroll ministers every day to asylum seekers who dream of joining the ranks of Hispanic Catholics in the U.S. “They are bringing their culture, their gifts,” he said. “The challenge for the church is to be open to receiving those gifts. How do we get them to see themselves as leaders? How do we get them to feel at home?” Associated Press religion coverage receives support from the Lilly Endowment through the Religion News Foundation. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/as-coronavirus-curtails-travel-backyard-pilgrimages-become-the-way-to-a-spiritual-journey/</link>
        <title>As coronavirus curtails travel, backyard pilgrimages become the way to a spiritual journey</title>
        <description>Pilgrims have faced travel delays and cancellations for centuries. Reasons ranged from financial hardship and agricultural responsibilities to what is now all too familiar to modern-day pilgrims – plague or ill health. Then, as now, one strategy has been to...</description>
        <pubDate>Wed, 19 Aug 2020 23:47:41 -0600</pubDate>
        <guid isPermaLink="false">AD40EF1F-E2FD-4792-E053-0100007F1E79</guid>
        <content:encoded><![CDATA[Many major religious pilgrimages have been canceled or curtailed in an effort to contain the spread of COVID-19. These have included the Hajj, a religious milestone for Muslims the world over; the Hindu pilgrimage, known as the Amarnath Yatra high in the mountains of Kashmir; and pilgrimages to Lourdes in France. Pilgrims have faced travel delays and cancellations for centuries. Reasons ranged from financial hardship and agricultural responsibilities to what is now all too familiar to modern-day pilgrims – plague or ill health. Then, as now, one strategy has been to bring the pilgrimage home or into the religious community. Journey of a thousand miles Pilgrimage can be an interior or outward journey and while individual motivations may vary, it can be an act of religious devotion or a way to seek closeness with the divine. Through the centuries and across cultures, those who longed to go on a sacred journey would find alternative ways to do so. Reading travel narratives, tracing a map with the finger or eye, or holding a souvenir brought back from a sacred site helped facilitate a real sense of travel for the homebound pilgrim. Through these visual or material aids, people felt as though they, too, were having a pilgrimage experience, and even connecting with others. One such example is the story of the Dominican friar Felix Fabri, who was known for recording his own pilgrimages in various formats, some geared toward the laity and some for his brothers. Fabri was approached in the 1490s by a group of cloistered nuns, meaning that they had professed vows to lead a contemplative life in the quietude of their community. They desired a devotional exercise so they could receive the spiritual benefits of pilgrimage without having to break their promise of a life that was sheltered from the outside world. He produced “Die Sionpilger,” a virtual pilgrimage in the form of a day-to-day guidebook to Santiago de Compostela, Jerusalem and Rome. In these cities, pilgrims would encounter sites and scenes associated with many facets of their religion: shrines to honor Jesus and the saints, relics, great cathedrals and sacred landscapes associated with miraculous events and stories. Fabri’s guidebook sent the pilgrim on an imaginative journey of a thousand miles, without having to take a single step. DIY pilgrimages My current book project shows that from Lourdes to South Africa, from Jerusalem to England, from Ecuador to California, DIY pilgrimages are not just a medieval phenomenon. One such example is Phil Volker’s backyard Camino. Volker is a 72-year-old father and now grandfather, woodworker and veteran who mapped the Camino de Santiago onto his backyard in Vashon Island in the Pacific Northwest. Volker prays the rosary as he walks: for those who have been impacted by the pandemic, his family, his neighbors, the world. After a cancer diagnosis in 2013, a few things came together to inspire Volker to build a backyard Camino, including the film “The Way,” the pocket-sized book of meditations “Everyday Camino With Annie” by Annie O’Neil, and the story of Eratosthenes, the Greek polymath from the second century B.C. who figured out a way to measure the circumference of the Earth using the sun, a stick and a well. “For me, this guy was the grand godfather of do-it-yourselfers. How can someone pull off this kind of a caper with things at hand in his own backyard? It got me thinking, what else can come out of one’s backyard?” he said. Volker began walking a circuitous route around his 10-acre property on Vashon Island in the Pacific Northwest. It was a chance to exercise, which his doctors had encouraged, but also created a space to think and pray. Each lap around the property is just over a half-mile. Realizing that he was covering quite a distance, he found a map of the Camino de Santiago pilgrimage route to track his progress, calculating that 909 laps would get him from St. Jean Pied-de-Port to the Cathedral of St. James. To date, Volker has completed three 500-mile Caminos without leaving his backyard. Thanks to a documentary film, Volker’s daily blog and an article in the magazine Northwest Catholic, the backyard Camino has attracted many visitors, some simply curious but many who are seeking healing and solace. Pilgrimage and remembrance The story of Volker’s backyard Camino inspired Sara Postlethwaite, a sister of the Verbum Dei Missionary Fraternity, to map St. Kevin’s Way, a 19-mile pilgrimage route in County Wicklow, Ireland, onto a series of daily 1.5-mile circuits in Daly City, California. The route rambles along roads and countryside from Hollywood to the ruins of the monastery that St. Kevin, a sixth-century abbot, had founded in Glendalough. Postlethwaite had intended to travel back to her native Ireland in the spring of 2020 to walk the route in person, but because of pandemic-related travel restrictions, she brought the pilgrimage to her home in Daly City. Every so often, Postlethwaite would check in on Google Maps to see where she was along the Irish route, pivoting the camera to see surrounding trees or, at one point, finding herself in the center of an old stone circle. Several joined Postlethwaite’s walk in solidarity, both in the U.S. and overseas. After each day’s walk, she paused at the shed at her community house, where she had drawn a to-scale version of the Market Cross at Glendalough. As Postlethwaite traced the intersecting knots, circles and image of the crucified Christ with her chalk, she reflected not just on the suffering caused by the pandemic but also about issues of racism, justice and privilege. In particular, she remembered Ahmaud Arbery, a Black jogger shot by two white men in a fatal confrontation in February 2020. She inscribed his name on the chalk cross. For Berkeley-based artist Maggie Preston, a DIY chalk labyrinth on the street outside her house became a way to connect with her neighbors and her 3-year-old son. There is a link here with the medieval strategies for bringing longer pilgrimages into the church or community. Scholars have suggested that labyrinths may have been based on maps of Jerusalem, providing a scaled-down version of a much longer pilgrimage route. They started out by chalking in the places they could no longer go – the aquarium, the zoo, a train journey – and then created a simple labyrinth formed by a continuous path in seven half-circles. “A labyrinth gave us a greater destination, not just somewhere to imagine going, but a circuitous path to literally travel with our feet,” Preston said. As neighbors discovered the labyrinth, it began to create a genuine sense of community akin to that which many seek to find when they embark on a much longer pilgrimage. ‘Relearn to pretend’ Volker’s cancer has progressed to Stage 4 and he celebrated his 100th chemo treatment back in 2017, but he is still walking and praying on a regular basis. He offers the following advice: “For folks starting their own backyard Camino, I think that creating the myth is the most important consideration. Study maps, learn to pronounce the names of the towns, walk in the dust and the mud, be out there in the rain, drink their wine and eat their food, relearn to pretend.” The Conversation is an independent and nonprofit source of news, analysis and commentary from academic experts. The Conversation is wholly responsible for the content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/black-catholics-history-will-catholic-schools-teach-it/</link>
        <title>Black Catholics’ history: Will Catholic schools teach it?</title>
        <description>Faustina Bema, a candidate for Novice of the Sisters of the Holy Family, prays inside a chapel during a retreat at their Mother House in New Orleans. In the archdioceses of New Orleans and Chicago, top leaders are encouraging their...</description>
        <pubDate>Sat, 01 Aug 2020 22:22:18 -0600</pubDate>
        <guid isPermaLink="false">ABD4976F-EC83-7E1B-E053-0100007F00E8</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=33191127-ED11-4041-9E5E-924C04D1DF39&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=33191127-ED11-4041-9E5E-924C04D1DF39&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Faustina Bema, a candidate for Novice of the Sisters of the Holy Family, prays inside a chapel during a retreat at their Mother House in New Orleans. In the archdioceses of New Orleans and Chicago, top leaders are encouraging their schools to place a new emphasis on teaching about racial justice, as well as the history of Black Catholics.Gerald Herbert/Associated Press NEW YORK – The history of Black Catholics in the U.S. is a dramatic mix of struggles and breakthroughs, but it has been largely ignored in the curriculum of Catholic schools. That may soon change. Amid the national tumult over racial injustice, there are high-level calls for the schools to teach more about the church’s past links to slavery and segregation, and how Black Catholics persevered nonetheless. In the archdioceses of Chicago and New Orleans, top leaders are encouraging their schools to place a new emphasis on teaching about racial justice, as well as the history of Black Catholics. The National Catholic Educational Association is forming an advisory committee to study how similar initiatives could be launched in the thousands of Catholic schools nationwide. “The teaching of anti-racism is pretty strong in Catholic schools,” said Kathy Mears, the NCEA’s interim president. “But teaching the contributions of Black Catholics to our history is not where it should have been. Whatever we can do to correct this error, we’re all in.” Among those recruited to join the advisory committee is Henry Fortier, superintendent of Catholic schools in Orlando, Florida. “We need to have an honest ongoing effort, not just something to placate people,” he said. “There’s a point in time where people are fed up.” In a recent podcast, Fortier and another Black superintendent of Catholic schools, RaeNell Houston of New Orleans, challenged Mears to ensure that the NCEA’s leadership becomes more racially diverse. “Challenge accepted,” Mears replied. “We will work on all those things at NCEA because we do want to be part of the solution. ... We want to do better.” Fortier said a few Catholic schools with predominantly Black student bodies do teach Black Catholic history, but “it’s not a part of our mainstream curriculum across the country.” He said it’s important for white students, as well, to learn this history. “Prejudice is usually based on ignorance,” he said. “If we can eradicate the ignorance, we can eradicate future generations of racism.” At present, there are about 3 million African American Catholics, about 4% of the nation’s 69 million Catholics. Scholars who’ve studied Black Catholics’ history have been harsh in their assessments – for example, detailing how numerous Catholic institutions and civic leaders were major slaveholders. Among them were Georgetown University, which last year pledged financial support to descendants of people it enslaved; several orders of nuns; and Charles Carroll of Maryland, the only Catholic signer of the Declaration of Independence. Even after the Civil War, many Catholic institutions practiced segregation, said Villanova University history professor Shannen Dee Williams. She has campaigned for this sobering history to be taught in every Catholic school and seminary. “Black Catholic history reminds us that the church was never an innocent bystander in the histories of colonialism, slavery or segregation,” Williams wrote in an email. “Black Catholic history encourages us to acknowledge, confront and atone for this painful history.” Amid the pain, Black Catholics produced their own set of heroes and trailblazers, including the women who started two orders of Black Catholic nuns before the Civil War. Mother Mary Lange, who co-founded the Oblate Sisters of Providence in Baltimore in 1829, and Henriette Delille, who founded the Sisters of the Holy Family in New Orleans in 1842, are among six Black Catholic Americans formally placed in the canonization process that could lead to sainthood.This circa 1875 photo provided by the Oblate Sisters of Providence shows Sisters Mildred Thomas and Regina Frazier with students and orphans at Saint Frances School for Girls in Baltimore, Md. Mother Mary Lange, who co-founded the Oblate Sisters of Providence in Baltimore in 1829, is among six Black Catholic Americans formally placed in the canonization process that could lead to sainthood.Oblate Sisters of Providence via AP Both orders remain active, and have been pioneers in teaching Black history at the schools they run. Also on the path to sainthood is Augustus Tolton, widely considered the first Black Catholic priest in the U.S. He was born into slavery in Missouri in 1854, escaped to freedom with his family during the Civil War, attended Catholic schools and studied at a seminary in Rome before being ordained in 1886 and later heading a Black congregation in Chicago. In the Archdiocese of Chicago, there’s a school and a ministry recruitment program named after Tolton. The archbishop, Cardinal Blase Cupich, has spearheaded Tolton’s canonization campaign. Cupich is now asking the archdiocese’s school system to develop a curriculum for the coming academic year aimed at increasing awareness of racial justice issues. Auxiliary Bishop Joseph Perry said one of the goals will be to teach Black Catholic history – perhaps in a few schools at first, but eventually at all 199 schools in the archdiocese, whether their enrollment is predominantly Black or white. “It’s necessary for white students to know this history,” said Perry, who is Black. “To appreciate people, you have to know something of their story.”Sr. Laurita Oliver walks past photos of Saint Pio of Pietrelcina, human trafficking survivor Josephine Bakhita of Sudan and Pope John Paul II, right, during a retreat at the Sisters of the Holy Family Mother House in New Orleans. The Rev. Daniel Green, who heads the Office of Black Catholic Ministries for the New Orleans archdiocese, said an initiative will strive to highlight Black Catholics&#x2019; culture and identity &#x201c;so everyone has an appreciation for the struggle and the gifts they bring to the church.&#x201d;Gerald Herbert/Associated Press A similar initiative is envisioned in New Orleans, a center of Black Catholic life in the U.S. for more than 200 years. The Rev. Daniel Green, who heads the Office of Black Catholic Ministries for the New Orleans archdiocese, said the initiative will strive to highlight Black Catholics’ culture and identity “so everyone has an appreciation for the struggle and the gifts they bring to the church.” “We want to get all our schools equipped to do this so we can say to the rest of the country, ‘Here’s a model that we know works. We’d like to share that with you,’” Green said. New Orleans is home to Xavier University of Louisiana, the country’s only historically Black Catholic university. The director of Xavier’s Institute for Black Catholic Studies, Kathleen Dorsey Bellow, hopes the university’s education department will be able to produce schoolteachers capable of helping the Black Catholic history initiative succeed. Bellow is a descendant of John Henry Dorsey, who in 1902 became one of a handful of Black ordained Catholic priests. Through much of his ministry, he was the target of discrimination, even from fellow members of the Josephite order that ministered to Black people. “Those people suffered greatly,” Bellow said. “We’ve got to tell that story, so that out of that suffering can come something glorious.” Of paramount importance, Bellow said, is that the story be told honestly. “There’s a white supremacy in the history of the Catholic church that needs to be dismantled,” she said. “If we want to evangelize effectively, we’ve got to tell the truth. Young people can tell when we are not telling the whole truth.” Associated Press religion coverage receives support from the Lilly Endowment through the Religion News Foundation. The AP is solely responsible for this content.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/what-are-the-origins-of-cathedrals-and-chapels/</link>
        <title>What are the origins of cathedrals and chapels?</title>
        <description>As a scholar of the Bible, Judaism and Christianity, I have come to learn the historic importance of these structures and the pivotal role they play in the practice of many Christians’ faith. Early Christian architecture Cathedrals and chapels not...</description>
        <pubDate>Mon, 27 Jul 2020 22:10:35 -0600</pubDate>
        <guid isPermaLink="false">AB71BECF-183B-5534-E053-0100007F53EF</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=E4946FBC-1DFC-4737-B1E6-89E879491EC9&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=E4946FBC-1DFC-4737-B1E6-89E879491EC9&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[Cathedrals and chapels have played vital roles in the development of Christian culture. As a scholar of the Bible, Judaism and Christianity, I have come to learn the historic importance of these structures and the pivotal role they play in the practice of many Christians’ faith. Early Christian architecture Cathedrals and chapels not only provide a space for worship, but they are also vessels for the display of religious iconography and art. Until the early fourth century A.D., much of early Christian art and space for worship occurred in catacombs – subterranean locations where Christians would bury members of their community. It has traditionally been thought that Christians used such catacombs because of persecutions by the Roman government. However, such persecutions were periodic and not sustained. Other explanations have been offered about the regular use of the catacombs as a result. In any case, such tombs became the repositories of art expressions in the early decades of the religion. Prominent scenes include depictions of the Bible that highlighted deliverance from death. Depictions of Jesus of Nazareth appear in these catacombs, but often borrowing from the likeness of the Greek god Hermes, who functioned as a messenger deity as well as a carrier of souls in the afterlife. The cross as a widely displayed symbol of Christian faith would become more frequent only after the Roman emperor Constantine converted to Christianity in the fourth century A.D. Development of cathedrals With imperial backing, Christians began to build their places of worship, known as “churches” from the Greek kuriake “belonging to the lord,” above ground. Such building practices borrowed from two main areas of precursors: ancient temples and places of Roman administration. Ancient temples across cultures, including the one in Jerusalem, generally were thought of as spaces where the god or goddess lived. Many ancient and modern Christians believe that Jesus is physically present in communion – the ritual that in some Christian thought involves the actual transformation of bread and wine into the body and blood of Jesus. As such, cathedrals such as the Basilica of San Vitale in Italy, constructed in the sixth century A.D., contain mosaics to depict Jesus as actually present in communion. These buildings tap into a widely held religious history that the deity dwells in the holy place. Many of these ancient, pre-Christian temples, including the Temple in Jerusalem, were oriented from the east to the west. Christian cathedrals for the most part in both the ancient and modern world used this east to west axis as well. Some traditions placed communion toward the east – called “oriented” – and others toward the west – called “occidented.” Notable exceptions occurred, such as in the Rockefeller Chapel at the University of Chicago, originally a Baptist school, whose chapel is oriented north to south. The second major source for early Christian churches was Roman administrative buildings. The very name cathedral means “seat” and in Roman society was referred to the location where governors would adjudicate and oversee their districts. When the pope speaks from his seat of power, he speaks “ex cathedra.” Roman temples had a different structure, but the Roman basilica, with its resonances of governance and imperial backing, was instead chosen, along with the east to west orientation of ancient temples, as the basic design for such cathedrals. How chapels came to be In contrast to the often large and impressive designs of cathedrals, chapels in Christianity represent a smaller scale conception of religious worship. The term chapel derives from Martin of Tours, a bishop in the early church from France who was wearing a cloak while walking past a poor man. Martin was reminded of Jesus’ words in the Gospel of Matthew that helping the poor was, in effect, to help and worship God. Martin gave the poor man his cloak and the destitute person revealed himself to be Jesus himself. Pieces of this cloak, having touched Jesus, were thought to hold special significance. As a result, small structures were built to house them. These small structures were known as chapels, derived from Latin capella for “little cloak.” These spaces of worship did not have musical instruments to accompany the service. As a result, the word a capella, meaning “according to the chapel” or “in the chapel style,” reflects the manner of worship in the small church. This article is republished from The Conversation under a Creative Commons license.]]></content:encoded>
    </item>
    <item>
        <link>https://www.durangoherald.com/articles/lifestyle/religious-faith-a-lifelong-constant-for-rep-john-lewis/</link>
        <title>Religious faith a lifelong constant for Rep. John Lewis</title>
        <description>Lewis spent boyhood days as a make-believe minister, preaching to a congregation of clucking birds at his rural home in Alabama. As a teen, inspired by the oratory and leadership of the Rev. Martin Luther King Jr., he went on...</description>
        <pubDate>Wed, 22 Jul 2020 00:19:27 -0600</pubDate>
        <guid isPermaLink="false">AAFB1642-AFFF-2EBF-E053-0100007FEC63</guid>
        <media:content url="https://imengine.public.prod.dur.navigacloud.com/?uuid=8CC245C0-E919-4683-98DE-DECAB6E7EC21&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" medium="image" type="image/jpeg" />
        <media:thumbnail url="https://imengine.public.prod.dur.navigacloud.com/?uuid=8CC245C0-E919-4683-98DE-DECAB6E7EC21&#038;function=thumbnail&#038;type=preview&#038;source=false&#038;width=600&#038;height=400" />
        <content:encoded><![CDATA[BIRMINGHAM, Ala. – From his childhood, when he preached to chickens in the dirt-poor South to his decades as a moral force in Congress, religious faith was a constant in the life of Rep. John Lewis. Lewis spent boyhood days as a make-believe minister, preaching to a congregation of clucking birds at his rural home in Alabama. As a teen, inspired by the oratory and leadership of the Rev. Martin Luther King Jr., he went on to become a civil rights activist in his own right while attending a Baptist college in Tennessee. Like the earliest evangelists of Christianity, he was beaten and jailed for speaking out when others were silent. In later years, as an elder member of the U.S. House, Lewis advocated for both justice and reconciliation. Returning to a tactic he first learned nearly 60 years earlier, Lewis led a sit-in on the House floor in 2016 to protest the failure of gun-control measures. Lewis died July 17 at age 80. Despite memories that sometimes brought him to tears, and defying the diminishing strength that came with advancing age, Lewis for years led annual pilgrimages to the Deep South for fellow members of Congress seeking to both honor the legacy of the civil rights movement and push it in new directions. “He is the reason I come,” House Majority Leader Steny Hoyer, a longtime participant in the pilgrimages, said of Lewis during the 2019 tour, sponsored by the Faith and Politics Institute in Washington. Born in 1940, Lewis grew up near Troy, Alabama, at a time when racial segregation was the law and ministers were typically leading members of the Black community. Because his sharecropper family lived in a state run by and for white people, Lewis had virtually no Black political leaders to emulate as a role model. So, as Lewis often recounted, he would gather together a congregation made up of siblings, cousins and fowl in the yard and emulate the preachers he heard on Sunday at church with his family. “And I would start speaking or preaching. And when I look back, some of these chickens would bow their heads. Some of these chickens would shake their heads. They never quite said ‘Amen,’ but I’m convinced that some of those chickens that I preached to during the ’40s and the ’50s tended to listen to me much better than some of my colleagues listen to me today,” he said in an interview with C-SPAN in 2012. Lewis was 15 when Rosa Parks was arrested for refusing to give up her seat on a city bus in Montgomery, about 60 miles north of Lewis’ hometown. He had already witnessed the harsh reality of “white only” signs on public restrooms and water fountains. He was drawn to scratchy radio broadcasts by King, then a young minister in his first pastorate in Montgomery and later the leader of the yearlong bus boycott that followed Parks’ arrest. “He was not concerned about the streets of heaven and the pearly gates and the streets paved with milk and honey,” Lewis said of King in an interview for the documentary “Eyes on the Prize,” released in 1987. “He was more concerned about the streets of Montgomery and the way that Black people and poor people were being treated in Montgomery.” After meeting King during a trip to Montgomery, Lewis enrolled at American Baptist College in Nashville, Tennessee, where he considered becoming a minister. He learned the concepts of nonviolent protest through ministers and the Nashville Christian Leadership Conference, an arm of King’s Southern Christian Leadership Conference, plus the teachings of Mahatma Gandhi. Activism fueled by religion guided Lewis’ life. In later years, he worried aloud that some people failed to understand civil rights activism as an extension of faith for many participants in the movement, rooted in stories about Jesus and the words of Gandhi, who was born Hindu and embraced many teachings. “In my estimation, the civil rights movement was a religious phenomenon. When we’d go out to sit in or go out to march, I felt, and I really believe, there was a force in front of us and a force behind us, ’cause sometimes you didn’t know what to do. You didn’t know what to say, you didn’t know how you were going to make it through the day or through the night. But somehow and some way, you believed – you had faith – that it all was going to be all right,” Lewis told PBS in 2004.]]></content:encoded>
    </item>
</channel>
</rss>
