Social Justice is the Love of Jesus in Action

At General Convention 79, Presiding Bishop Michael Curry kicked off the campaign “Becoming the Beloved Community”, The Episcopal Church participation in the larger interreligious ‘Jesus Movement’. There will be a churchwide focus on what we can do to become the ‘beloved community’ and live more fully into the teachings of Jesus; one of the hallmarks of the ‘Jesus Movement’ is ensuring there is a just society for all people.

According to the New Oxford American Dictionary social justice is “justice in terms of the distribution of wealth, opportunities, and privileges within a society”. Aristotle, in The Politics, said ‘justice’ ensured that individuals both fulfilled their societal roles and received what was their due from society. Joseph Joubert, a French moralist and essayist, said it more succinctly, “Justice is truth in action”. Over the years, these benefits and rights have come to include public education, access to health care, social security, the right to organize, and a broader spectrum of other public service: the citizen has the responsibility to vote, pay equitable taxes, defend the country, and work for the common good of all citizens. A progressive tax structure and regulation of markets have been developed to help distribute wealth more equally and give more people access to property ownership and job security.

Who could be against justice? If there’s one thing that the laws and prophets – and especially Jesus –agreed on, it’s justice for all, regardless of a person’s background or social status. Some Christians believe that justice is strictly the punishment of wrongdoing, as in our court systems. They would insist that helping the needy through generous giving should be called mercy, compassion or charity — not justice.

In English, however, the word “charity” conveys a good but ‘elective’ activity. Charity cannot be a requirement, for then it would not be charity. In Matthew 6:1-2, gifts to the poor are called “acts of righteousness”. Not giving generously, then, is not stinginess but unrighteousness, a violation of God’s law. In the book of Job, we see Job call every failure to help the poor a sin, offensive to God’s splendor (Job 31:23) and deserving of judgment and punishment (Job 31:28). Remarkably, Job is asserting that it would be a sin against God to think of one’s goods as belonging to himself alone. To not ‘share his bread’ and assets with the poor would be unrighteous, a sin against God – a violation of God’s justice.

Despite the effort to differentiate between “justice” as legal fairness and sharing as “charity,” numerous Scripture passages make radical generosity necessary to live justly. Just persons live a life of honesty, equity and generosity in every aspect of their life.

If you are trying to live a life in accordance with the Bible, the concept and call to justice is inescapable. We do justice when we give all human beings their due as creations of God. Doing justice includes not only the righting of wrongs, but practicing generosity and an interest in social concern, especially toward the poor and vulnerable.

Again and again in the Gospels, Jesus angrily challenges the religious authorities, mocking them for their self-aggrandizing, self-promoting ways. He alienated the elite by spending time with and showing favor to the poor and marginalized; he talked to women, ate without regard for the dietary rules, he healed those considered unclean and returned them to wholeness. He questioned current laws and challenged the status quo. And as a result, he became the target of those in authority. Ultimately, those authorities killed him.

Nevertheless, Jesus showed us that there are times when we must stand up and express ‘truth to power’ in constructive, meaningful, unyielding ways despite the possible consequences. Consider how often, and in how many ways, Jesus expressed anger in the Gospels. He was clear and direct, bringing about justice or revealing malice or ignorance. He made no personal attacks, but sought to uncover the evil behind the actions. There is no record of Jesus being angered by a personal offense, no matter how wrong, unjust, or violent it may have been. He lived and taught that the one who is persecuting us is also created in the image of God and loved by God, and in that reality, we can love our enemy.

Just as God is righteously angered over oppression and injustice, so we should be. Learning how to balance these teachings and actions is a lifelong process for those who choose to follow in God’s ways. The Good Samaritan wasn’t good because of his origins or because he was traveling. Instead, he looked around him, around where he lived and worked and traveled, saw a human in need, and got involved. He gave up time, money, and most likely status and respect in doing so. As he went about his day, he loved someone and righted an injustice.

There are many ways people of faith can be involved in helping set things right. We can encourage our government to shelter the homeless, feed the hungry, clothe those in need; we can advocate for those suffering from mental illness, work fora fair and rehabilitative prison system; we can work with youth who need an adult mentor, visit the sick or infirmed – the need for the love of Jesus, for real justice are everywhere.

As we near a new ecclesiastical year, it is a good season for each of us to ask ourselves: How can our love of Jesus be channeled into loving action? We, as members of the Diocese of Southern Ohio, have an obligation to work for social justice in the world about us, just as Jesus did. And like Jesus, we should be angry at many instances of injustice that prompt us to speak truth in love to our friends, our neighbors, our legislators, our nation and the world.

We would do well to remember what Micah 6:6-8 says:

With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?

The Good Samaritan was one person, one person who made a difference in the life of one man. Think about what a group of Christians could do if they combined their time and energy to right the injustices in the world.

Are you ready to take those steps necessary to carry out the teachings of Jesus?

Are you ready to ‘strive to do justice, love kindness and walk humbly with God’?
 
 

Written for Connections, Diocese of Southern Ohio, 1 August 2018

What is “the Church”?

When the impressive and dedicated group of candidates for our Vestry spoke last Sunday at the “Meet the Candidates” Forum, at some point each one expressed the aspiration to “grow the church”! But what does that mean, to “grow the church”? One immediately thinks of increasing membership and financial resources – and perhaps enhancing facilities. But is that the best definition?

The common definition of ‘church’ is ‘a building used for public worship, a body or organization of religious believers’. The word ‘church’ comes from the Greek word ekklesia, which is defined as ‘an assembly’ or ‘called-out ones.’[1] The root meaning of ‘church’ is not that of a building, but of people.

The Bible repeatedly reminds us that the church is the body/group of believers in Christ. Ephesians 1:22-23 says,

“And God placed all things under his feet and appointed him to be head over everything for the church, which is his body”

The body of Christ is made up of all believers in Jesus Christ, gathered in one universal church. We read in Romans 12:5:

“So we, who are many, are one body in Christ, and individually members one of another.”

The true church, then, is the gathering of the believers (congregations) who come together to participate in fellowship with one another as they worship God, study scripture readings, and support each other in continuing the work of Jesus on earth. At its best, a congregation offers a sense of belonging and being involved with one another in common goals – a community of people with shared beliefs. It gives one another some spiritual safety, friendship, fellowship and encouragement. It teaches its people things they would not learn on their own. A congregation helps train our children, and supports families. It provides members with help in times of illness, and solace in times of grief. The ‘church’ creates opportunities for its members to serve others in their community and world. It helps us work together for more effective ministry, and gives us opportunities to serve that help us grow in ways we do not expect. This fellowship, worship, and ministry are all conducted by people, not buildings.

The purpose of the church building is

“to equip the people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:12-13).

A ‘church’ is a body of believers united in the teachings of Jesus. The ‘church’ is about praising and thanking our Creator, and nurturing and helping believers to mature in their faith. The ‘church’ is about spreading the Good News about Jesus, salvation, and eternal life.

The ‘church’ reaches out with compassion to those who are needy and searching for Jesus, striving to make a real difference in the world. A building can do none of these.

In summary, the church is neither a building nor a denomination. According to the Bible, the church is the body of Christ—all those who have placed their faith in Jesus Christ for salvation (John 3:16; 1 Corinthians 12:13). The ‘church’ is a community of people, encouraging, teaching, and building up one another in the knowledge and grace of Jesus. The purpose of the church is to both glorify God, and to inform the world about the words and work of Christ.

This is the kind of ‘church’ that Saint John’s aspires to be, and works daily to become. It needs resources and facilities, yes – but what it needs most is its people, and their love for Jesus Christ and one another!

Thanks be to God!
 
[1]      (Strong’s Exhaustive Concordance, #1577)
 
 

The Rev deniray mueller, CCrossroads, Saint John’s Episcopal Church in Worthington and Parts Adjacent, Worthington, OH; 7 February 2018

Healthy congregations are diverse congregations

The Episcopal Church prides itself in the acceptance of all people – those of diverse cultures, ethnicity, race, gender identity, sexual identity, and abilities. This allows congregations that share the wonderful uniqueness of each person, celebrate their varied differences, and promote stronger and richer missions through their shared ideas. Each culture brings with it an approach to worship that enriches the corporate celebration of the sacraments.

Christianity, at its best, is an all-embracing tradition, taking all that is good and true and beautiful in the world, bringing it together to give it a home. In so doing, it is able to appreciate a wide variety of practices, spiritualities, theologies, philosophies, and cultural adaptations. Of course, there are elements which transcend differences, such as the sacraments which bring us into the Church: baptism, chrismation, the eucharist, clerical orders, marriage and anointing may be celebrated in a variety of unique ways, but the central core is still in the celebration.

With diversity, however, comes many challenges. There are established cultural ‘norms’ that discourage some members of the congregation from being open to new ideas. There are social and racial biases so ingrained that some congregants don’t even realize they have them. Every person comes with his or her own customs, manner of dress, music and liturgy preferences, and political views. Saint Paul encountered this in his ministry; each city he proselyted was different, with difference mores, cultures and social guidelines. These differences created a messy church – just like ours today.

A major hindrance to creating a unity within a diverse church is the tendency of human beings to cling to ‘their own kind’, even if they live, work, and worship in multi-cultural neighborhoods. It is more ‘comfortable’ to be among people just like one’s self, rather than ‘stretch’ to acknowledge and come to understand customs and behaviors that are unfamiliar or different.

Even within the church, many people accept the concept of diversity until activities become culturally uncomfortable to them – then they want to go back to ‘how we have always done it’, discounting the possibility that new ways or approaches might even be more enriching, or open their minds and spirits to God in fresh and exciting ways. Styles of music become a serious impediment to solidifying a congregation – there are those who refuse to acknowledge any worth in contemporary Christian or non-piano/organ music. Many cultures worship in a participatory manner during the service, especially during the sermon. To those who could be labelled the ‘frozen chosen’ (sitting silently during the sermon), this is an anathema!

No matter the number of sermons preached on embracing those who are not like us, social and cultural norms reinforce that concept that ‘that’s okay for other people, but not for my church’. Past schisms in The Episcopal Church demonstrate evidence of how rigidly some beliefs are held.

Today’s church is no different from the early church, where Saint Paul preached:

There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all (1 Corinthians 12:4-6)

One of the best ways we can achieve true unity in diversity is to move from speech to action, by actually celebrating diversity in our churches. It takes a concerted effort by all members of the congregations; but it can be rewarding, inspiring, and joyful!

First, we must come to understand some core obstacles that may keep us from unity:

1. Pride in one’s identity must make room for embracing the identity of others. Racial, political and educational characteristics are at the core of our ego and self-identity. If we pridefully cling to our differences as the core of ‘who we are’ and ‘what is right’, we are unable to embrace the identities of those ‘not like us’ – often resulting in bigotry and judgment, rather than loving and sincere interest in others. Realizing that much more unites human beings than divides them, is essential to unity.
2. Openness to doing things in new ways must supplant the discomfort of not doing things ‘my way’.
3. We must meet changes and new ideas with patience, genuine interest, and honest responses rather than anger and apathy. We should always care what happens in our church, and if we do not agree with it, gently and earnestly express our opinions, remembering that someone may cherish what we disdain – compromise can always be found among truly united people!
4. Forgiveness for perceived hurts and misunderstandings, rather than holding grudges, is essential for moving forward to a united church. We must help one another look at past slights and offenses in order to forgive, and put such incidents in the past.
5. A sense of ‘ethnic-awareness’ and appreciation must replace ‘color-blindness’ for true unity. We are not ‘all the same’, but we are all wonderful products of God’s creative imagination!

We pray daily that God’s Kingdom will come ‘on earth as it is in Heaven’. Our churches should be the best example of what that Kingdom should look like! Blind conformity, rote ritual, token motions of mission and outreach, power plays, and denominational pride are not found in God’s Kingdom – nor is disregard for the feelings and needs of each individual. The Kingdom of Heaven must be heralded by a church that is intentionally loving across ethnic, racial, and gender differences. Churches that are struggling together to love and care for those in need, will declare and model the Good News of Jesus in all they do.
 
 

written for Connections, Diocese of Southern Ohio, 30 November 2017

The Tragedy . . . and Hope Of ‘#MeTOO’

I have been horrified by the thousands of women (and men) who have posted ‘#MeTOO’ on Facebook recently in response to the egregious sexual misconduct of Hollywood producer Harvey Weinstein. Every status I have read has filled me with both thankfulness and grief. I am thankful for the courage and the bravery of those who have shared their stories. I am grieved that the prevalence of sexual assault and harassment is still so widespread and still so unacknowledged, and that it has taken thousands of voices on social media revealing their personal pain publicly to convince the world of the extent of this problem. Bolstered by centuries of patriarchal dominance over women, powerful and thoughtless men have heaped sexual harassment and abuse on women because they could. In more recent decades, as women have gained success in career fields previously closed to them, they have been accosted by sexual predators at every turn. Now, sad and horrifying stories abound on Facebook and elsewhere – told by women of all ages and walks of life –  about assault and abuse, not only in the entertainment field, but in business, government, academia, and the church as well. Male authority have taken tawdry advantage of women in exchange for using their influence or workplace position to assist those women in ‘breaking the glass ceiling’. “Locker room talk” has been accepted with a wink and a nudge, and predatory behavior against women has been a young man’s ‘rite of passage’ for far too long. We can only wonder how many more women are carrying these terrible stories around, afraid to tell them. We hear stories from friends and strangers, stories of pain, abuse, assault and harassment; we can no longer say that we did not know or ‘that is just the way things are’. “#MeTOO’ demands a response from all of us.

Unfortunately, for Christians and many other faith groups, their respective holy books are ready sources for the misguided belief that women are possessions, and do not deserve a place in society equal to men. From the beginning of recorded history, women (and female children) have generally been counted in the tribes as part of the chattel. Their purpose was to keep the home, procreate, care for children and, primarily, be in the background, much like a slave or indentured servant. What we now consider inappropriate and even abusive sexual behavior was sanctioned within the culture and tribal system.

For too long, men have participated in and benefited from a culture that allows, profits from, and ultimately, rewards abusing women. And, more to the point, men HAVE and ARE doing this. Even words spoken lightly with the intent of a compliment have frequently had the effect of placing women in compromising positions. Male silence when they have seen a woman objectified… their failure to use their dominant power to create safe spaces with clear expectations about consent in touch, conversation and action … is inexcusable. Although women assuming more and more positions in society will help to eradicate their sexual abuse and assault, there is an important role that men must assume in correcting this long-standing problem.

It is the responsibility of women everywhere to stand up, no matter difficult that may be, and say ‘enough!’ A problem cannot be rectified if there is not a clear definition of the root cause. Announcing ‘#MeTOO’ on social media does not solve the problem – but it is having a significant purpose:

1. to raise the awareness of the general population that their mothers and sisters and daughters and even grandmothers have been subjected to demeaning misogyny;
2. to affirm and strengthen those who have suffered in silence because of fear of reprisal, or guilt, or a feeling that ‘they were the only ones’.

Many harassed women who felt alone have now found the strength to add their voice to the ‘#MeTOO’ campaign.  And there also are many men who have realized their actions were inappropriately demeaning and have posted their objection to such words and actions, along with heartfelt support for their female friends and family.

However, raising awareness is NOT going to eradicate the problem. It is the responsibility of both men and women, mothers and fathers, all citizens of our country, to take action. Women and girls should be taught, reminded, and urged to call up short any who harass or abuse them; parents, families, and society MUST make a strong statement that this is no longer permissible or acceptable behavior.

Sexual harassment is not about sex – it is about POWER. . .  the power men hold over women and children in this society. It is time for women to speak up and demand respect and equal power in the workplace and society. It is time for little boys and girls to be taught to respect one another as equals. Just as we teach children about inappropriate touching, we need to teach them not to accept inappropriate words.

We like to think of the church as a refuge from the brokenness and sinfulness of the world. We like to think that, within the Christian community, we are kinder to each other, that we are better at “doing unto others.” But the truth is: we are not immune. The sound of ‘#MeTOO’ echoes within the walls of the church. Every female clergy I know has experienced at least one incidence of sexual harassment. Victims are sitting in our pews, our classrooms, and our church offices. Too often, neither a Christian community, gender, age, marital status, nor pastoral authority has protected us.

The church must take responsibility for their culpability in the acceptance of this behavior as a social norm. It is time for faith communities to oppose every form of sexism toward women. We must create an environment where there is zero tolerance for harassment, abuse and violence. We must remind our communities that Jesus preached we are to ‘love each other as brothers and sisters’. Our churches should be seen as safe havens, where we treat one another with compassion and respect. These should be places where no one has to worry about being harassed, demeaned, assaulted.

We should all feel sick and sad over the continuing stories of women suffering verbal and physical assaults. Today it’s in the spotlight, and that’s important. But as fast as news comes to our attention, it becomes ‘old news’, and we move on to the next thing. My fear is that ‘#MeTOO’ will fade away as another topic takes its place – that all the discussion and identification of the types of harassment and its impact will become a shadow in the mind, and we will go back to the ‘same old, same old’. Men and women must continue to speak out; and the church must lead the way in creating new norms of social behavior.

We in The Episcopal Church and Saint John’s can exercise leadership in our communities to increase fair treatment, respect, and love in all aspects of our communal life.

How can we do this?

• By shifting from masculine-only and patriarchal language in conversations and services to non-gender inclusive language;
• By making our young people aware of their important role in creating new and kinder social norms of behavior between genders in all phases of their lives;
• By ensuring that our worship, formation, and activities do nothing to reinforce disrespect of any person or group;
• By supporting gender parity and mutual respect of all persons in our civic life (government, schools, organizations, entertainment);
• By raising awareness of problems of misogyny wherever they are found;
• By confirming and affirming those who speak out.

That is my hope – that true and lasting good may come from this ‘#MeTOO’ campaign. That following the courage of younger generations, we can stand up, speak out, and make the church and our world a better place for ALL of us.
 
 

Written in response to the ‘#MeTOO’ campaign after disclosure of sexual harassment by Harvey Weinstein and other prominent men, 1 November 2017

Moving toward the Promised Land: The Reforming Catholic Confession

About 500 years ago, as the legend goes, a small-town German Augustinian[3] friar named Martin Luther nailed his ’95 Theses’ on the door of the Wittenburg Cathedral. This action was the most obvious of many events during the 17^th century that marked the rejection of the many of the tenets and practices of the Roman Catholic Church, and led to the Protestant Reformation.

Luther believed that Scripture alone was the sole authority (Sola Scriptura) for doctrine, and that Christ’s death fully satisfied the penalty of sin. The Protestant mantra became: justification is by grace alone, through faith alone, because of Christ alone. This was a sharp divergence from the Roman Catholic doctrine that salvation came from works and faith (Sola Fide).

Luther had no intention of leaving the church he hoped to reform, but his theological fury led to his inevitable excommunication as a heretic and the splintering of Christendom. As a result, with the help of Philip Melanchthon, Luther precepts became known as the Lutheran religion. From this Reformation Movement what developed was the church known today as ‘protestant’.

Now, 500 years after the Protestant Reformation, one of the most common charges against the Reformers is that they divided the Church. What’s more, once the division came, inevitably division after division followed, with fragmentation, splintering and dissension; there are now approximately 33,000 different protestant denominations in the world.

On September 10, 2017, over 250 prominent scholars, pastors, and church leaders drawn from every continent and spanning most Protestant theological traditions and Communions (Lutheran, Reformed, Anglican, Methodist, Baptist, Free Church, Nazarene, Pentecostal, etc.), released a theological statement affirming the essentials of the Reformation. Its Protestant authors contend that in this 500th anniversary year, the document must be a “catholic” statement in the best sense of the word.

This Reforming Catholic Confession (A “Mere Protestant” Statement of Faith to mark the 500th anniversary of the Reformation) is a document which outlines the main theological commitments held by a large majority of Protestant Christians since the Reformation. The purpose of such a statement is to “demonstrate the remarkable commonality that exists throughout the world among Protestants on the core elements of Christianity”, claims Jerry Walls, an author and professor of philosophy at Houston Baptist University.[1]

The Reforming Catholic Confession contains 12 articles that outline shared beliefs in such basic Christian tenets as “The Triune God,” “The Atoning Work of Christ,” “The Gospel,” and “The Church”.

The beliefs are followed by 25 “why we say what we say” explanations that capture key cornerstones and dimensions of the Christian faith. The final section of the Confession states the resolve of the authors to honor the distinctions among the variety of Protestant traditions, but to aim for even greater unity in the Body of Christ.

It is much like the creation of the Nicene Creed, developed in 325 CE, as a statement of faith that could be professed by all the faithful. It is a negotiated statement among the leaders of the various factions of the church at that time, and is still used by a majority of Roman Catholic and liturgical churches.

As in 325 CE, no single group of participants gets everything they wanted to express in the document, but they nevertheless arrive at a mutually agreed upon declaration. “The question is not ‘Does this statement say everything you would want it to say, but ‘Can you agree with us thus far?'” Walls said.

It is called a “catholic” confession, to reclaim the word (little ‘c’) “catholic”, meaning the church universal. The document is an attempt to recover the speaking of truth in love between divisions of the church, Too much dissension and negative rhetoric between members of the Protestant churches has come down through the ages. This is an attempt, much like the Nicene Creed, to emphasize what we all share, rather than how we are different.

Phyllis Tickle, a renowned authority on American religion once said:

“Every 500 years, the empowered structures of institutionalized Christianity, whatever they may be, become an intolerable carapace that must be shattered so that renewal and growth may occur. Now is such a time.” [2]

In a PBS interview, Tickle referred to this

 “[e]very 500 years” theory and said, “the church has a giant rummage sale.” She said, “Christianity is in the midst of a new reformation that will radically remake the faith.”

There is still much analysis to be done on The Reforming Catholic Confession by varied denominations of the church universal, but this may well be the beginning of a ‘modern’ reformation, working to bring disparate factions of God’s faithful into closer communion with each other. The statement has already been translated into French, Korean, Portuguese, and Spanish.

The complete document can be found at http://reformingcatholicconfession.com/.
 
[1]      http://www.christianpost.com/news/over-250-protestant-leaders-sign-reforming-catholic-confession-on-essentials-of-christian-faith-198747/?utm_source=newsletter
[2]      Phyllis Tickle, The Great Emergence: How Christianity Is Changing and Why (Emergent Village Resources for Communities of Faith), Baker Books/Emergent Village-Emersion Books, 2008
 

[3] Thanks to Tunney Lee King, who corrected me: Luther was an Augustinian friar.
 

Written for Connections, Diocese of Southern Ohio, 1 October 2017

The Diaconate: A Call to Leadership

When one looks at the clergy structure of the Episcopal Church, it appears that there is an inherent chain of command: bishop >> presbyter >> deacon. This could give the perception that Vocational Deacons are ‘ecclesiastical followers’, who carry out the instructions of the clergy ‘above them’. In reality, however, Vocational Deacons can be and must be leaders. They lead within their congregations, within the communities they live and serve, and they lead in representing the laity to the other clergy.

According to the Episcopal diaconate ordination vows,

You are to make Christ and his redemptive love known, by your word and example, to those among whom you live, and work, and worship. You are to interpret to the Church the needs, concerns, and hopes of the world.

At all times, your life and teaching are to show Christ’s people that in serving the helpless they are serving Christ himself [1]

This part of the diaconal vows comes first; deacons are to go out into the world, ministering to all they meet.

Letting deacons find their own ministry, based on their own interests and inclinations, helps to create successful leaders. They go out into the world as disciples of Jesus where they can do the most good. They are less constrained by parish politics; they can be imaginative and energized people who inspire and motivate, based on vision and call.

A good leader concentrates on people and solving the issues and problems of the day. Their passion drives them to the forefront of an issue or project, and the strength of their conviction continually encourages others to take up the cause. A leader has a purpose that goes beyond the present, and pushes for a better future. Strong leadership springs from a caring and concern for other people and a clear vision of better solutions.

By nature of the diaconate ordination, deacons tend to ‘think out of the box’; they function in the community at large, where there may be no distinct lines of standard behavior or function. They have a vision of what the future can be, and they work diligently, both within the church and out in the world, to move toward that vision. Deacons read the Scriptures, pray, study, worship, and maintain fellowship with others[2] to help provide guidance and awareness as they pursue a project or goal. These are all attributes of a committed leader.

Deacons also assist in liturgy and other functions within the local congregation and diocesan-wide. This, too, is a part of their vows. Deacons may be counselors, mediators, and often walk through the end of life with parishioners with whom they have established a relationship.

But, ultimately, if left to answer the call from God and fully live out their intricate role in the church, a deacon must provide valuable leadership, not only to the church, but also to the world about them.
 
[1] Book of Common Prayer, page 543
[2] Ordination vow:As a deacon in the Church, you are to study the Holy Scriptures, to seek nourishment from them and to model your life upon them
 
 
Connections, Diocese of Southern Ohio, June 2016