Jennifer Allen, Episcopal Church delegate to the UNCSW

The Episcopal Women’s Caucus and The Episcopal Church Women are pleased to announce a joint initiative to support our Episcopal Delegates to the United Nations Commission on the Status of Women to be held this year, March 14-24. Each week we will post the story of a delegate that we are supporting and invite you to contribute as you are able by going to the EWC website and clicking on the  EWC "Margo Fund"

Here is Jennifer Allen's story. See other stories in older posts.

I am from the Diocese of Kansas and I live on the Kansas side of the Kansas City metropolitan area. I have attended St. Michael and All Angels Church for almost 40 years. I've been involved in a variety of ministries, but my experience with Kansas to Kenya has been the most transformative. Kansas to Kenya is a mission initiative which provides community and medical support to communities in and around the Kenyan Diocese of Nakuru, based on the UN's Sustainable Development Goals. I have helped to support the Agatha Amani House, a shelter for victims of domestic violence, and coordinate Women's Seminars for the past 4 years. I will be going to Kenya for the 5th time this year, which is the 10th anniversary of K2K.

Through my work in Kenya, I have become acutely aware of the connection between the status of women and the success of a country. Women who are denied education, health care, safety, and dignity are unable to significantly improve their economic condition. Women who are empowered members of their communities are able to effectively work for sustainable, long-term change. The lessons I have learned in Kenya, are applicable in the United States as well, as we continue to work for equal education, equity of pay, and domestic safety here at home.

It is the interconnectedness of women's issues globally that makes me so excited and thankful to have the opportunity to meet with women from around the country and the world, to debate, pray, work, and craft language that will impact the future of women around the world. Although we are just getting to know each other, I can tell that the chance to work with the Episcopal Delegation to the UNCSW will be life changing for me, and will enhance my own ministry. I am hopeful that I will gain new resources to help my work with the women of Kenya and to assist with new mission opportunities working with women in and around Kansas City who are victims of human trafficking. The work to improve the status of women is immense and it takes each of us, one day at a time, one mission at a time, to achieve the Sustainable Development Goals.

Thank you for whatever support you are able to provide. Please feel free to share my story however you feel is appropriate. Don't hesitate to reach out to me if you have any questions. I have also attached an article published in The Harvest, our diocesan magazine.

UNCSW Delegate story: Erin Morey

The Episcopal Women’s Caucus and The Episcopal Church Women are pleased to announce a joint initiative to support our Episcopal Delegates to the United Nations Commission on the Status of Women to be held this year, March 14-24. Of the eighteen delegates selected by then Presiding Bishop Katharine Jefferts Schori, seven have responded to our invitation to assist them in raising the funds needed to attend, each anticipates needing about $4000.00 to attend the two weeks event. 

We invite you to send in donations, in any amount, the “EWC Margo” Fund found on the Episcopal Women’s Caucus Website: EWC Margo Fund

Over the next several weeks we will post stories from previous delegates to the UNCSW and the stories of our delegates this year.  Here is Erin Morey's story:

I represented a lot of people during my time as a criminal defense attorney in the Office of the Public Defender in Allegheny County, Pennsylvania, but I was most moved by the women I represented.  They told me about their lives, the violence they had suffered, their love for their children.  When I left the office, I knew I wanted to work with women who were surviving trauma.  I started representing women seeking court orders to help them stay safe from abusive partners.  Eventually, I started working directly with survivors outside of the courtroom.  I now serve as a hotline advocate for Pittsburgh Action Against Rape (PAAR), and the Rape, Abuse and Incest National Network (RAINN), groups that serve survivors of sexual violence.  I also serve as a shelter and hotline advocate and support group facilitator for the Women's Center & Shelter of Greater Pittsburgh, which serves survivors of intimate partner violence.

Last year, I had the honor of being selected by Katharine Jefferts Schori, the first woman to serve as Presiding Bishop of the Episcopal Church, to be a member of the Church's inaugural delegation to the United Nations Commission on the Status of Women.  Having spent so much time working one-on-one with people in Pittsburgh, I was honored to have been selected to amplify the voices of women in global advocacy.  I was also honored to be representing the Church, because my faith deeply informs the work I do, and helps me find the grace to persevere in times of challenge.  

Serving as a delegate was a profoundly transformative experience.  Our delegation represented a diversity of people doing great work from all over the Church, and we joyfully, prayerfully bonded together.   We watched presentations from a broad array of human rights experts and grassroots activists from all over the world.  We met with leaders, to talk about our hopes for the world, and find out how the Church could support ongoing efforts to help women and girls.

Upon returning home, I continued to serve survivors directly, but also began to engage in advocacy to change systems and institutions.  I serve on the vestry of my parish, St. Paul's Episcopal Church in Mt. Lebanon, Pennsylvania, and we worked to create a new Social Justice Committee.  The committee works to help parishioners learn about issues of concern, and how they can help.  Recently, we joined the Pittsburgh Interfaith Impact Network, and are working with other congregations to organize our community and advocate for an even better world.  I engaged in legislative advocacy with local elected officials, and continued to seek out advocacy training opportunities.

I am very excited to be returning to UNCSW on behalf of the Church in 2016.  Each year, the session focuses on particular themes, and one of this year's themes is ending violence against women.  I cannot wait to attend and learn from other women working with survivors all around the world.  Most of all, I can't wait to meet my fellow delegates and work to share Christ's peace with everyone on Earth.

Support the Episcopal Delegates to the UNCSW

The Episcopal Women’s Caucus and The Episcopal Church Women are pleased to announce a joint initiative to support our Episcopal Delegates to the United Nations Commission on the Status of Women to be held this year, March 14-24. Of the eighteen delegates selected by then Presiding Bishop Katharine Jefferts Schori, seven have responded to our invitation to assist them in raising the funds needed to attend, each anticipates needing about $4000.00 to attend the two weeks event. 

Over the next several weeks we will post stories from previous delegates to the UNCSW and the stories of our delegates this year. 

We invite you to send in donations, in any amount, the “EWC Margo” Fund found on the Episcopal Women’s Caucus Website: EWC Margo Fund

What is the UNCSW?

The United Nations Commission on the Status of Women (UNCSW) is held every year for two weeks in late February or early March. The Commission on the Status of Women was formalized in 1946. “The CSW is instrumental in promoting women’s rights, documenting the reality of women’s lives throughout the world, and shaping global standards on gender equality and the empowerment of women.” UN Women

Representatives of UN Member States, civil society organizations and UN entities gather at UN headquarters in New York for the two week session. “They discuss progress and gaps in the implementation of the 1995 Beijing Declaration and Platform for Action, the key global policy document on gender equality, and the 23rd special session of the General Assembly held in 2000 (Beijing+5), as well as emerging issues that affect gender equality and the empowerment of women. Member States agree on further actions to accelerate progress and promote women’s enjoyment of their rights in political, economic and social fields.” UN Women CSW 

One does not need to be a delegate from a member state or an NGO in order to attend the UNCSW because there are many parallel events that take place during the two weeks the commission meets. Here are some guidelines for preparing for the conference:

• Acquire the NGO event and workshop schedule, available on line at the UNCSW website approximately a week before the event begins. Review the schedule and preplan the workshops and events you want to attend. 

• Be sure to pre-register for the Ecumenical Women’s Orientation (usually held on the Saturday before the opening session) and the NGO orientation (usually held on the Sunday before the opening session). 

• Workshops begin at 8:00am and end at 7:30pm, running for 90 minutes with 30 minutes in between. Workshops are offered in two or three primary locations including the United Nations Church Center on 44^th Street and 1^st Avenue (across from the UN).You will find the locations listed in the NGO workshop guide. Attending workshops is free of charge. 

• Wear comfortable clothing that can be layered to adjust to NYC weather, which can change quickly. Remember to bring an umbrella.

• Bring several pairs of shoes as you will walk a lot and your feet will need the variety.

• If you are ordained wear your clerical collar, it helps to make the statement that ordained people care about this event and these issues, and are willing to be present. 

• Take the time to watch the opening session of the UNCSW, usually on Monday morning of the first week. Viewing is available via webcam at the UN Church Center Chapel and at various NGO sites.

The Episcopal Church is considered an NGO and in 2015 received NGO delegate status for the UN. This means that the Episcopal Church is be able to send 20 delegates to the UN to lobby our UN representatives on issues we are concerned with. 

History of The Episcopal Women's Caucus and Women's Ordination

The Episcopal Women’s Caucus started on October 30, 1971, as an intentional response to the resistance to women’s ordination to the priesthood. 

The early 1970’s, thanks in large part to the hard work of the Episcopal Women’s Caucus and it’s founding members, was a time of tremendous energy and drive to move the church forward in ordaining women as priests. 

Women first became deputies at the 1970 General Convention, after a fifty year struggle to do so.  

That same year General Convention changed the term deaconess to deacons and opened the door for women’s ordination to the diaconate. 

Sadly, the resistance to women’s ordination to the priesthood increased in intensity the closer the church moved toward it. 

Resistance intensified following the ordination of the Philadelphia 11 on October 27, 1974. 

The Caucus, along with other women’s organizations of the Episcopal Church, lobbied hard at seminaries and in dioceses, creating resolutions for the General Convention scheduled for September 1976. 

All the good work of caucusing and organizing led to the successful passing of the 1976 resolution authorizing the ordination of women to all three orders, bishop, priest, and deacon. 

But that was really just the beginning. 

Deployment of women to ordained positions has been a long and difficult job, one we have not yet fully overcome. The few number of women in the House of Bishops, and the slate of nominees for Presiding Bishop at this General Convention, which did not include a woman, stands as a clear example of the work before us. 

The Episcopal Women’s Caucus is already on the forefront of this effort, which offers an opportunity for everyone in this room to participate in advancing the cause of women. 

When women have full equality, then every person, regardless of race or gender, will be one step closer to full equality. 

Equal rights begin with women. 

One side note of the Episcopal Women’s Caucus has been the coffee mugs, tote bags, and tee shirts that the Caucus has sold. 

In 1985 our first slogan was, 

“A woman’s place in the house…of bishops.” 

That slogan, on tee shirts and coffee mugs remains a best selling product. 

In 1991, in response to an increased demand for reducing the use of male pronouns to describe God, the Caucus created our most popular slogan, 

“God is not a boy’s name.” 

Coffee mugs, tote bags, and tee shirts carry that slogan, which to this day, gives people a smile and a thoughtful pause. 

In 1994, in response to the struggle around the deployment of women and the lack of viable positions

for women priests, the Caucus came to General Convention that year  with the theme, 

“Faith, Hope, and Parity.”

 Over the years the Caucus has promoted the equal deployment of all people, with the hope that for every white male cleric that holds a position there will also be

 a woman cleric, for every white person there will be a person of color, and for every heterosexual there will be a gay, lesbian, bi and transgender person employed in a viable position as a deacon, priest and bishop. 

The Caucus supports all people in living their ministry as they are called by God. 

And, if you are interested our merchandise can be found 

in the booth at this convention and at the Episcopal Women’s Caucus store at zazzle.com. 

If I had to describe the purpose of the Caucus board 

as a part of the body I’d have to say that we are like the stomach - we take all the great things you all are doing 

and digest them into energy that feeds us through the work it takes to come to convention, produce our on-line e-newsletter, manage our Facebook page, and the many other ways we network to bring forth justice in the Episcopal Church as well as in the world. 

The Caucus is always reimagining itself and assessing 

its purpose so that we can stay vibrant and relevant. We are currently looking for new board members. 

Part of the work of the board is to create the vision  for the work of the caucus and help build working relationships with others in and out of the church. 

What are your passions?

What are you hopes?

What are the concerns you have?

Consider this YOUR invitation to join the Caucus and bring  your hopes and dreams for a better world to the Caucus. 

Email us at episcopalwomenscaucus@gmail.com 

and let us know your interest in the board. 

We are a dynamic group albeit not very diverse at the moment. We’d like to change that!

Most of our work is done in conference calls, meeting once a month or less.

The Caucus breakfast has been a tradition at General Convention since 1982 when it was created to support deputies and friends who were attending General Convention, and particularly as an opportunity to lift up issues affecting women. 

The work of those early days included training women on parliamentary procedure and Robert’s Rules, in order that women could effectively speak to the issues before convention. 

Inclusive language was also a priority, and some headway has been made. 

Now, however, we are beginning to speak about expansive language, a concept that moves beyond inclusive. 

Expansive language calls us to be sensitive to the many expressions of human kind and our various understandings of God, expanding the language we use 

to speak about God, human beings, and faith.  

Our WordsMatter project and the prayers we have written are examples of expansive language. 

Other issues, that have remained on the forefront of the Episcopal Women’s Caucus agenda, include intimate partner violence, violence against humanity, human trafficking,  civil rights and social justice, and equality for all humans.

Sarah Eagle Heart Keynote Address at The Episcopal Women's Caucus breakfast; General Convention 2015

Please check out the new resource: In the Spirit of the Circle

Episcopal Women’s Caucus

Keynote by Sarah Eagle Heart

June 29, 2015

Cante Waste ya Nape Ciyu zape ye.  My name is Sarah Eagle Heart, my lakota name is Wanbli Sina Win or Eagle Shawl Woman in Lakota. I grew up on the Pine Ridge Indian Reservation. 

I am the Missioner for Indigenous Ministry and I have been blessed to witness leadership in a variety of ways in the Episcopal Church. I have been blessed to be supported in my leadership by key leaders and especially by women. That support is truly a gift, I will never forget all the days of my life becauseI didn’t want to be a leader. Beginning when I was seventeen years old, I was actively trying to get out of it. Sometimes, I still try to get out of it. Being a leader is difficult, which is why I often share my story so other young leaders who step forward will know leadership is truly a calling. For native people, leadership includes a sense of responsibility for the whole community. 

I intimately know the socioeconomic and justice issues indigenous people must face in order to persevere. I often share my own experience of childhood on one of the most poverty-stricken communities in the United States to educate. All my life I have felt as if I walked in worlds of cultural duality. I grew up one mile outside a small white farming town of 1100 inhabitants, in a tribal community in the LaCreek District of Pine Ridge Indian Reservation. The town of Martin, South Dakota is located between two Indian reservations in South Dakota. This unique interracial environment allowed for an early introduction to race, class and power dynamics. Fortunately, I had strong role models, determined Lakota women, raise us with traditional Lakota values and taught to live our cultural values inherently and give back to our people. 

The first settlers carried with them the belief of the Doctrine of Discovery, which relied on a fifteenth-century document by the pope (called a Papal Bull) that gave Christian explorers the right to claim lands they “discovered” for their Christian monarchs. Land not inhabited by Christians was available to be “discovered” and claimed. If the “pagan” inhabitants could be converted, their lives might be spared.

The idea of Manifest Destiny guided the colonization of North, South, and Central America—a racist belief that European settlers were “destined” to claim land from coast to coast. This attitude guided the behaviors that pushed western expansion and promoted the forced removal of Native Americans from their traditional homelands. 

In the name of God, the Indigenous people of this land were forced from their homes and made to walk the Trail of Tears. Many died, both along the journey and when they reached the reservations (also known as prison camps). Many tribes, cultures, and languages were decimated on these long, 

forced marches. The very last goal set by the government was assimilation of “Indians.” 

Indigenous tribes were not given enough food to eat, and they caught diseases from the European immigrants. Many Indigenous people died from illnesses like smallpox, but the colonists also killed many people in cruel and inhumane ways. In a 2012 pastoral letter, Presiding Bishop Katharine Jefferts Schori decried the Doctrine of Discovery: “These religious warrants led to the wholesale slaughter, rape, and enslavement of indigenous peoples in the Americas, as well as in Africa, Asia, and the islands of the Pacific, and the African slave trade was based on these same principles. Death, dispossession, and enslavement were followed by rapid depopulation as a result of introduced and epidemic disease.”  

In 2009, The Episcopal Church became the first denomination in North America to repudiate the Doctrine of Discovery, and acknowledge our role in this shameful era of human history. Presiding Bishop Katharine Jefferts Schori said, “This is also a matter for healing in communities and persons of European immigrant descent. Colonists, settlers, and homesteaders benefited enormously from the availability of ‘free’ land, and their descendants continue to benefit to this day. That land was taken by force or subterfuge from peoples who had dwelt on it from time immemorial—it was their ‘promised land.’ The nations from which the settlers came, and the new nations which resulted in the Americas, sought to impose another culture and way of life on the people they encountered. Attempting to remake the land and people they found ‘in their own image’ was a profound act of idolatry.”

The work of the Repudiation of the Doctrine of Discovery continues our commitment to the 1997 Jamestown Covenant by exposing the wrongs done “on behalf” of Native Americans through the brutal settlement and conquest of the Americas. The Episcopal Church does not omit the past but instead stands in solidarity with Native Americans and Indigenous people, advocating 

for the oppressed and praying for the oppressors. Today, missionary work does not strive to assimilate but to raise local leaders for reconciliation through healing, contextual education, empowerment, and advocacy. The strength of The Episcopal Church is the ability to stand in the tension of shame and guilt, facing it with Jesus at our side and acting through the Baptismal Covenant to strive for peace and justice.

Due to the loss of our foundation of traditional Indigenous teachings of cultural identity, the result has been a loss of trust for humanity… sadness, despair and anger has taken its place on many reservations. Many of our indigenous communities in North America have become numb and struggle to connect with who they really are, a beautiful people with cultural riches beyond what anyone can imagine in this contemporary day, and what they are capable of achieving.

This is where a theory of healing and action was born. The theory that healing and education provides an avenue for communities to reconcile and come together for action. Ministries such as Navajoland, Alaska, North Dakota and South Dakota have begun to pick up the pieces and revitilize language and culture with youth. These mission areas actively work with to combat the suicide epidemic, gathering leaders for healing and theological education.

Those who do the vulnerable work of healing:  feel a need to rebalance society, learn to forgive, learn to trust and begin to dream again. This is an individual and communal rewiring of possibility. This is transformational point of intersection is where truly meaningful, long-term intergenerational grassroots action can occur.

We are now at a place where we are beginning to see the fruits of healing and action. It’s time to target communities to network, leverage excitement and momentum to map assets, assess needs, identify key stakeholders, develop timeline and budget, and designate a team of community managers. Vital to the success includes key leadership, flexibility, continuous feedback, improvement and ongoing evaluation. 

Key indicators for success  include: White Earth Ojibwe Tribal Chairwoman Erma Vizenor implemented White Bison’s teachings on intergenerational trauma in tribal juvenile detention system and saw a 70% decrease, reservation demographics indicate half of population to be under the age of 18 years and Tribal youth are raised with Lakota/Dakota/Nakota values of: Wacantognaka (generosity), Wotitakuye (kinship), Woksape (Wisdom) and a sense of communal responsibility “to help your people”. Indigenous youth desire to learn and connect with their culture. Identification with culture leads to emotionally stable, dedicated, communally driven leaders. Reservation Community Development Enterprises, such as Thunder Valley, are being developed with 20-year strategic plans to build eco friendly housing and healthy communities. Access and affordability of organic foods is essential as life expectancy is drastically lower within indigenous populations. This is a place ripe for healthy community development. 

I am inspired by the people I meet working collectively to build better communities: White Bison, Inc., a non-profit known for teachings on intergenerational trauma due to boarding school era, became the first example of a cross sectional partnership demonstrating a major denomination could support healing, traditional spirituality and cultural revitalization. Another example is the recent partnership between the Episcopal Diocese of South Dakota and the White Buffalo Calf Women’s Society for domestic violence prevention through a Domestic Foreign Missionary Society New Opportunity Grant. As well as the work that Bishop’s Native Collaborative theological education and training funded by an Domestic Foreign Missionary Society Indigenous Theological Training Grant. 

To plan for seven generations, we have to continuously foster relationships with youth and young adults. It has been my joy to help young adults discern leadership direction through programs like Why Serve, the Young Adult Discernment Conference for People of Color. To see them excel as speakers here as deputies and preaching makes me proud beyond measure. 

The moments that have stayed with me since becoming a missioner include spontaneously funny and deeply spiritual occasions… praying at Good Shepherd Mission in Navajoland and feeling ancestors all around me; laughing with Cornelia as she put on her collar for the first time, seeing my friend Cathlena get ordained knowing how hard she worked to be able to attend seminary, the moment Catharine gave me a turquoise ring to symbolize her support, receiving a blanket from the Diocese of South Dakota with Terry honoring ministry work, talking to Bishops about history of the church with Native Hawaiians, listening to a group of women spontaneously sing in their traditional language to us over video conference, or standing in Lake Pyramid with Paiute women as Reynelda blessed me with sage and water. 

These moments come by spending time in relationship with people serving Indigenous Ministry. These moments are a gift not only to me, but for the whole church teaching of generosity, selflessness and humility. Of a people still hurting, but still resilient. Reminding us that it is not just about you or me, but about all of our relations. Mitakuye Oyasin. Amen.

The Diocese: The role a diocese should play with clergy in difficult calls

by The Rev. Canon Frank Logue

The impact of a person being terminated from a job leaves a crater in the life of that person and of his or her family. But when the involuntary leave-taking is from a church position to which the person felt called by God, the end result is much more damaging to all involved. Metaphorically speaking, there may not be identifiable body parts remaining unless proper support is in place. The Diocese has a vital role to play to move beyond conflict management in order to provide spiritual and vocational support for priests coming out of involuntary leave taking or as other essayists have alluded, forced resignations.

What the Diocese can do to maintain calls for the long term:

 

Teach Clergy Essential Skills—Seminary is an important formation experience, but it simply cannot provide all the tools a priest needs. Seminaries are very effective at teaching the core essentials of scripture, theology, church history and so on, but effective leadership of a congregation takes very different skills from these core essentials.

Conflict has always existed in the Church and will always be present. Knowing how to manage conflict is an essential skill and one that can lead to longer tenure for clergy. That’s why in the Diocese of Georgia new clergy also take a five-day workshops in Emotional Intelligence (EQHR) in their first year and in Conflict Management in their second year. Along with required coaching and spiritual direction and the leadership training provided by the Church Development Institute, these additional training's help priests learn more about their own personal tendencies and understand better how to use their gifts (use of self) in parish leadership, especially in times of conflict.

We are not alone. Other dioceses are likewise looking at ways to build this awareness in their priests through additional training. These skills are in fact best learned after seminary when the priest is engaged in parish ministry and is more open to what she or he does not know about leading.

Teach Vestries Healthy Practices—Every vestry should understand the unhealthy effects of triangulation and anonymous information. Congregations are well served by the Diocese providing this training to new vestry members. By the Diocese teaching, and the Bishop and staff consistently modeling this behavior, wardens and vestries can join their clergy in healthy communication.

Not permitting triangulation or accepting anonymous information helps everyone talk openly and honestly about the issues they are facing. This should be a part of regularly offered diocesan training for vestry members to teach best practices and proactively address behavior that can be damaging to the congregation’s life.

What the Diocese can do when things head south:

The Bishop’s Office Should Engage the Situation—When the diocesan staff is aware of significant issues in a congregation, the bishop and priest should meet face to face and consider together how best to respond. This is critical. For a variety of reasons, both priests and lay leaders are quite hesitant to involve the Diocese. Could it be, that such hesitancy manifests because Diocesan staffs in general do not have a clear way of dealing with conflict?  Could it also be that such hesitancy is born from the perception that the Diocese is not seen standing by clergy in times of conflict and that such a perception leads to priests and lay leaders alike keeping them out the loop until it is too late to intervene? These are questions that bear further consideration as we look at all parts of the system in such conflicts.  Such questions, however, does not absolve me and other diocesan staff, as there are steps we can take before, during, and after such incidents.

However, once the conflict level rises beyond a disagreement to a contest where people are taking sides, merely praying about it or looking the other way assures that the conflict will escalate.

This is where the Bishop’s office must be proactive involving its direct work or work with a consultant. In some cases, it may mean supporting the priest through a process of taking leave from the congregation. In every case, priests should know how their bishop stands with them. In such intractable conflict, it is overly facile simply to blame the priest. Yes, she or he must be accountable for his or her share of the conflict, but congregational leaders also need to be held to equal account for their share.

If the conflict points to a clear violation of canons including illegal use of funds, inappropriate sexual relationships, and similar matters, the canons on church discipline (Title IV) give direction to what happens next. Title IV, when applied, assumes an offense has been committed. What if no offense has been committed? What if there is no "conduct unbecoming as a member of the clergy?" In Title IV cases, the diocesan staff makes provision that the priest and his or her family has pastoral support and then follows the process.

This essay though, is instead focused on situations of conflict outside of such discipline. The Church, in such cases, has no formal provision for handling such situations.

 Separation Agreement and After—In cases where the pastoral relationship cannot be maintained, the diocesan staff should work on a settlement that takes into account the length of service of the priest. With the priest’s severance arranged, the role shifts to making sure the priest has a spiritual director as well as a therapist who can help sort through the many issues that arise when a call ends involuntarily. As I shared earlier, such leave taking leaves a crater not only in the priest's life but in the life of the family also affected by such outcomes. The Bishop or staff should not do this work, but they can make sure the priest does have this needed support.

Likewise, it is time to begin working with the parish on what comes next. Often, this is to secure an interim rector or vicar who is fully appraised of what has occurred and who is given the time to do the hard work of creating a safe environment for the next call, which can take two years or more. The key task for the interim is to make sure that healthy practices are taught and modeled and unhealthy behaviors are not abided.

The Next Call—What happens next is not so easily solved. A priest, injured emotionally and spiritually by a bad experience with a congregation, may not be in a place to move immediately to a new call and yet, the priest still needs to earn a living. Reticence to work with a priest coming off a difficult call can add unnecessary insult to injury. There are a lot of reasons why a call does not work out, including issues in the congregation being avoided or hidden in the call process or even the call being a bad fit from the beginning.

A priest who has been called by God and had that call affirmed by the Church and been formed for ministry should not be branded as ineffective and eliminated from calling processes.

Instead, this is where careful attention should be paid to the gifts of the priest and finding the right fit. At the same time proper support needs to be in place as the next call will certainly set off triggers from the previous conflict. The priest needs someone to process this with on an ongoing basis so that the new parish is not held accountable for issues from the previous congregation, even as the priest seeks to learn from the past.

… … ...

This brief article can only sketch out some ideas that bear further reflection. I don’t pretend to have all of the answers and know my colleagues in other dioceses also struggle to get it right when working with churches and clergy in conflict. I trust that you can see my bias toward further formation for vestries and priests as well as support in conflicted situations and, when need be, following the dissolution of a pastoral relationship.

 In practice, the training and support is for lay leaders and clergy alike as we seek to support healthy interactions in our churches. There is no question that conflict will arise, but if all know that priests and lay leaders will find support from their diocese, then we can lessen the harmful impact of a difficult call.

The Rev. Canon Frank Logue is Canon to the Ordinary of the Diocese of Georgia

The above essay was written out of a partnership between The Episcopal Women’s Caucus (EWC) and The Network of Episcopal Clergy (NECA.) This project developed following a watershed moment when in January 2014 the Diocese of Newark passed a resolution seeking that their Bishop appoint a task force to explore Dignity of Work issues related to clergy and workplace bullying.  This essay was written as part of a collection of essays written to begin to address the challenge of challenging calls and the issue of workplace bullying. While the views in this essays are the authors own and we acknowledge that no one essay will be able to identify all the issues involved, our hope is that in and  through the collection of pieces we might support what has begun locally in the Diocese of Newark and more importantly, further the conversation in the wider Episcopal church. As these essays are both sponsored and being released jointly by both NECA and The EWC please read all the essays at The Episcopal Women’s Caucus blog and  Network of Episcopal Clergy Associations New website.

If you are a clergy person in the midst of a challenging call or you have gone through it and would like to see the beginnings of a set of resources that might support you, please see the  NECA Resource Page

If you would like to write about your own experience of a challenging call or forced resignation for posting on the Episcopal Women’s Caucus blog please send your essay to motherkaeton@gmail.com

Devolution: The Dynamics of Power and Permission

by The Rev. Dr. David Gortner

Jessie (we will call her), in her mid-thirties, was a newly ordained priest working in an urban parish as curate, and had taken responsibility for reshaping the training of Sunday School teachers. Ironically, it was her work on creating policies and procedures for training teachers in sexual abuse prevention that started trouble. Most teachers signed on for the training, willingly or somewhat begrudgingly. But one teacher, Burl, a larger white-haired man in his mid-fifties, staunchly refused. Jessie had a brief conversation in a downstairs hallway with Burl, outside the Sunday School rooms. Burl verbally refused to take the training. Jessie responded that he would no longer be able to be a teacher, and turned to walk away. Burl hit her hard, with his open hand, on her back. Jessie called out for help, and Burl walked away.

Jessie told the rector, George—who decided not to take any immediate action against Burl, so as “not to make a scene.”

Three months later, Burl was arrested for incest against his young daughter (at the time, around 12). It had been going on for at least two years.

***
The NECA initiative began as an attempt to raise awareness about a little dark secret of church life and ministry: the unfortunate situations of clergy who have been treated roughly, unkindly, manipulatively, or even cruelly by congregations. Significant light has been cast on the problem of various forms of abuse by clergy of congregations—light that indeed needed to flood some of the darkest places in church life and ministry. Further light is being shed on varied forms of manipulation and neglect by clergy of congregations. But the periodic abuse, manipulation, or mistreatment of clergy by the people in the congregations they serve has lurked in the shadows of church life and ministry—largely unaddressed. But people are beginning to recognize that this is a problem that should no longer be ignored. As is the case with situations involving clergy misconduct, in the case of congregations (or other ministry settings) mistreating clergy, the church needs to develop practices of support for those who have been harmed, protect and educate those who might become potential targets, set clear expectations and boundaries for people who might potentially mistreat others, and create practices that can be easily learned to help create cultures and environments of safety.

I want to invite you to consider mistreatment through a series of examples that together illustrate the messy interplay of power and of permission (perceived as given and at times unintentionally given) by the people in a group or community.

Eighteen years ago, I sat as a seminarian for training in prevention of sexual misconduct, mandatory for anyone leading, teaching, or offering care to others in the church. There was a perspective presented to us from the Nathan Network(1) – that sexual abuse and misconduct requires the unfortunate confluence of three key elements: a potential perpetrator, a potential victim, and a potential setting. Prevention of abuse and misconduct requires organizational as well as pastoral eyes on all three of these elements – and the enactment of policies and procedures to set clear barriers to potential perpetrators, strengthen and educate potential victims, and expose and safeguard potential settings.

Across the Episcopal Church and other denominations, training in abuse prevention has increased and has frequently included these key points. The Diocese of Virginia has added to its misconduct prevention training a profound awareness-raising documentary on elder abuse. The video reveals ways in which perpetrators of financial, verbal, and emotional abuse pick up on perceived weakness in the elders supposedly in their care, amplify the weakness in order to gain more power in the relationship, and then seize control and disempower their elders. Without intentional means of developing watchful eyes among neighbors, colleagues, and neighborhood professionals, the isolated settings of many elderly adults amplifies the potential for perpetrators to find their mark and exact a heavy toll.

So, here again are the three elements at play: perpetrator, victim, and setting.

The interplay of these three elements is helpful not just when considering the realities of clergy sexual misconduct or of elder abuse, but also when considering the issue of mistreatment of clergy by congregations, schools, or other organizations. And the interplay of these elements reveals much about the dynamics of power and permission. And it is these dynamics that find their way into relationships, board rooms, organizations, and communities—inside and outside the church, and (although we might not want to admit it) too often close to home.

Power, the power-hungry, and the powder-keg of power imbalances

Neither power nor permission is simply an objective reality. Each is also a deeply subjective reality, emerging from what we perceive (or choose to perceive) and what we desire. Each is also an interpersonal or inter-group reality, rooted and revealed in how people interact with each other. Even situations or settings themselves—and people supposedly not involved in situations—can communicate messages about power and permission. There is a reason, for instance, that church offices and rooms are expected to have windows and doors open to allow visibility, and why church nurseries are expected to have two nursery care workers present at the same time. These kinds of safeguards eliminate or minimize the possibility for distorted perceptions of permission in settings of potential vulnerability.

Let’s begin by considering power. I want to be clear at the outset—Power in itself is not bad. To take a line from community organizers, power is the capacity to act. A basic desire for power, to exercise agency, to make and pursue choices, to influence the course of events, is as fundamental to our human life as a desire to belong. And it is essential for building and sustaining vibrant ministry and mission.

But problems begin to arise when there is an imbalance between parties in power that they hold (or think they hold), perceive in others, and desire for themselves. Potential perpetrators, bullies, manipulators, and other aggressors hold a strong desire to wield power over others—to act in order to win over those with less power. When it comes to power, their perceptions and desires are distorted, with a heightened interest in discovering and using power imbalance. And so, these types of people also scan the environment for opportunities to act due to signs of weakness, acquiescence, or unawareness in others—signs of potential power imbalance and unintended permission.

When we consider ugly situations that arise in churches and communities, it is tempting to focus solely on the perpetrators, bullies, or manipulators—in the church, resorting to scripts of “those terrible priests,” “those wicked groups of slanderous laypeople,” or “that priest-killer church.” And, indeed, there are the Burls of the world out there, and among us. But focusing solely on the “bad apples” does not help us consider other contributing factors to ugly situations—especially the environments in which ugly situations occur.

The truth is, any one of us carries potential to become a perpetrator, bully, or manipulator. And, any one of us can become a victim. Situations themselves can cultivate the potential bully and potential victim in us, and groom us into roles that allow abusive, manipulative, or cruel interactions to occur. This can happen when the various actors and the setting itself create a situation in which power inequities are tolerated and expected, checks and balances are absent, and responsibility is held loosely.

Philip Zimbardo rose to fame as a social psychologist for his famous Stanford Prison Experiment (2), in which good Stanford college students were given roles to play as prison guards and prisoners in what was to be a two-week simulation of prison life. The simulation had to be terminated after six days, when the student “guards” began to act with impunity and increasing sadistic aggression, and the student “prisoners” fell toward increased anxiety and depression. In his book, The Lucifer Effect (3), Zimbardo draws parallels between this simulation and the real-life abuse at Abu Gharaib prison—and argues that it is the setting and situation that elicits the worst from people. Zimbardo argues convincingly that abuse will emerge even among otherwise “decent” people—whenever there is a very clear power disparity, permission that is given explicitly to the more powerful to wield power against the weaker party, and further permission that is given implicitly through the absence of oversight and of safeguard policies.

Correcting such imbalances in power is what motivates community organizers to muster people together to exercise their strength. Community organizers recognize that the victims themselves can perpetuate and exacerbate the situation by their own inaction, their own failure to muster and wield power in response to those who are mistreating or manipulating them. It is not their fault that they fail to muster and wield power. They have never been taught. Indeed, part of the forces at play in imbalanced contexts is that the weaker people have been enculturated to accept what little they have— through rationalizations, cultivation of fear of losing the little they have, and lack of education and training to do otherwise. But, if such a group of people fails to discover and muster its collective power, and find significant allies, it will not be able combat the mistreatments, abuses, and manipulations of those who wield power over them. And every victory by the perpetrator that goes unchallenged is in turn perceived as acquiescence and permission, thus inviting a further incursion.

The dynamics of power and permission are strong forces in individual and group relationships. Leaders and organizations that ignore or fail to consider the possibility of such dynamics choose a path of peril— even if in the name of, and with the wish for, the “peaceable kingdom” in which such dynamics are not supposed to occur.

Increasing strength and savvy in potential victims

Clergy themselves can unintentionally contribute to unhealthy dynamics of power and permission between themselves and the congregations they serve, starting with the first interactions during

interviews, contractual agreements, and the first few weeks and months of ministry together. And these dynamics are set in motion by how clergy and congregational lay leaders and members perceive one another and communicate with each other.

This is part of what my colleague, John Dreibelbis, and I discovered in our nationwide study of Episcopal clergy leadership during the late 1990s and early 2000s (4). In this study, we conducted five-hour interviews with 66 rectors and vicars who were nominated by peer leaders and bishops in their diocese, either as positive change-agents (“effective”) or negative change-agents (“struggling” or “mismatched”) in the congregations to which they had been called—priests who made an obvious difference in congregations, for better or for worse. We also surveyed active 457 rectors and vicars across the country, in parishes and communities of all sizes. In this study, we found that initial perceptions and impressions, and the dance of how much to reveal, withhold, and ignore—for both priest and congregation—set in motion the beginnings of what soon become patterns of perception, expectation, communication, and action. For instance, a priest’s negative impressions of a congregation as “elitist,” “hostile,” “deflated,” or “hurting” each set in motion different choices in what to expect from people, what words and images to choose in communicating with congregants, and what paths to take and avoid in ministry in that place. Likewise, positive perceptions of a congregation as “warm,” “vigorous,” “honest,” or “kind” set in motion different choices and pathways for a priest in regard to what to anticipate from people, the best ideas and phrases to speak, and directions to pursue in developing ministry with people.

Like power and permission, perception is far from purely objective. We perceive what we pay attention to. We pay attention to what is important to us. Perception is in no small part a matter of choice.

There were some important differences between effective and struggling priests in their initial perceptions (as they recalled) of the congregations they were currently serving, during the interview process and early months of ministry. I want to highlight one important difference. When asked what stood out about the congregations they had chosen to serve and were currently serving, effective clergy were twice as likely to name honesty and willingness to take risks as positive qualities of their congregations, which drew them to those places. In contrast, struggling clergy were twice as likely to name warmth and welcome as primary positive qualities of their congregations, which helped them decide to go to those places.

These differing perceptions of effective and struggling clergy speak not only to possible differences in the congregations; they speak to marked differences in the orienting values and concerns of these priests. Clergy who looked for evidence of honesty and risk-taking in congregations were themselves

also more assertive and direct in their communication. Clergy who sought evidence of warmth and welcome in congregations were themselves more prone to focus on giving and seeking inclusion and acceptance.
I cannot stress enough the importance of this difference. How these clergy perceived their congregations shaped their communication with the people of these congregations. And, through communication, priests’ chosen perceptions influenced not only their own thoughts and behavior, but also influenced the behaviors and thoughts of the perceived—the members of these congregations. The same can likely be said of how congregation members perceived their chosen priests, how they shaped their own communications accordingly, and how this influences and shapes the behaviors and thoughts of their priests.

Why is honesty and risk an important set of qualities for clergy to seek in congregations? And, why might it be more important and essential than the qualities of warmth and welcome?

The two differing orientations lead to a host of different communications between priest and congregation. Let me offer one example. Kerrick, in his interview at a mid-sized congregation, asked... “Well, I didn’t ask, ‘Do you want to grow?’ because every congregation will say, ‘Yes, of course.’ Instead, I asked, ‘Are you willing to take the risks that are necessary for change?’ There was silence for a bit. Then an older man sitting in the back got up and said, ‘Well, I think we’re supposed to answer “yes.”

But I don’t think we’re quite there yet.’ And there was a little ripple of laughter, of recognition.” Kerrick took the job—“because I knew they were going to be honest with me.” Kerrick was direct in his questioning, and sharply attuned in his perception and interpretation of people’s responses in a way that related directly to values critical to him for healthy and vibrant collaboration between himself and the congregation. A priest focused more on warmth and welcome would likely not ask this question or respond positively to the less than enthusiastic response of the older congregation member.

What we choose to focus on shapes our perceptions. And perception (as it is shaped by what we desire and expect) shapes communication—what is said and left unsaid, how things are said, and what is projected through facial expressions and posture.

An orientation toward honesty and directness communicates a double-edged expectation—that I will be honest and direct, and that I expect you to do the same. An orientation primarily toward warmth and welcome communicates its own double-edged expectation—that I will be warm and welcoming to you, and that you will do the same for me...and, that we will avoid as much as possible those things that might unsettle this warmth. From these differing expectations, very different patterns of communication unfold.

Admittedly, there is risk in the kind of approach that Kerrick took in his interview. One might not get the job, being so direct. On the other hand, by not asking the question, one runs the risk of finding out later rather than finding out now. Even more importantly, by not asking the question, one has unintentionally acquiesced and given permission to the congregation to leave certain subjects undiscussed and undiscussible (5).

This is how patterns of communication get set in motion. The things left unsaid that are nonetheless perceived—usually, by both parties. Communication can then become an indirect cat-and-mouse game, a way to test the waters for how people will handle power and permission—even while veiled within sincere demonstrations of warmth and welcome.

I cannot overstress the value of being direct and clear in a way that communicates one’s own position while inviting others to express their own positions honestly. This form of <strong>artful directness</strong> is a skill to be developed and practiced. Unfortunately, clergy are not trained or encouraged to develop this skill. Indeed, systemically, clergy are often discouraged from being overly direct, in favor of simply listening and receiving whatever someone else has to offer. While this is important training for deep pastoral care in the face of life’s difficulties, it is not training that translates directly to communicating a position of honesty and directness in leadership.

From our surveys, we found that the general pattern of leadership among Episcopal priests includes a tendency toward avoidance and accommodation rather than assertiveness in the face of conflict, and a tendency toward group dependency and away from self-confidence and decisiveness—in spite of off- the-charts creativity! I have watched this pattern repeat itself, with even more intensified disparity, among recently ordained priests and pastors in their first few years of ministry. Avoidance and accommodation are especially favorite positions of curates and assistant priests, who are taught quickly by circumstance to keep their heads down—again, despite high creativity. We have found, consistently over time, that we as Episcopal priests are a “talented but tenuous” bunch.

So, with this insight in mind, let us return to the situation of our concern, in which priest, congregants, and setting contribute to the potential for abuse or mistreatment of the priest. I want to begin with tenuousness. Tenuousness – hesitancy, uncertainty, unintended vulnerability, indirectness – these are things that people can “sniff out.” People who are enticed by weakness in others, who seek to test and push the limits of their own aggression or manipulation, will know that a potential target has been found. And, over time, even “decent” people who would not otherwise attempt to seize or wield power over others may nonetheless take the unintended permission.

Turning from tenuousness toward tenacity and artful directness in ministry can be challenging work— risky not merely in terms of shifting one’s relationship with the congregation, but also internally, in terms of changing how one thinks about engaging the world. This kind of work for clergy requires a very honest group of fellow adults, ideally from varied professions, who are wrestling honestly with the same issues—and cognitive and behavioral practice with a solid therapist or coach. It takes practice to develop and naturalize the art of loving but honest directness.

I hope the reason for this emphasis is clear. By strengthening and educating the potential victim (in this case, the clergy) with greater resources in assertiveness, directness, and strength-based leadership (typically not emphasized in clergy development), we can introduce different forms of interaction and communication into the playing field, and help clergy communicate their own strength and set expectations for how people in the congregation will communicate with them and with each other. By not strengthening and educating the potential victim, we run the risk of clergy leaving important matters undiscussed or outright avoided, which sets a pattern of acquiescence and permission in motion, which smells like the kind of weakness to which the power-hungry will be drawn to wield power.

Building safeguarding habits in the church

There is the other critical element in these dynamics of power and permission—the congregation as a whole body. While there may be clearly identified abusers, bullies, manipulators, or perpetrators in a situation of clergy mistreatment, there is also the congregation in its entirety that bears responsibility. Acquiescence and permission is given latently or blantantly by the congregation (or other ministry setting) in which abuse or mistreatment repeatedly occurs. What, then, is the aptitude of key members and leaders in a congregation to exercise leadership of the communal culture? That is, how well- equipped are key members and leaders to manage and engage conflict effectively, and to redirect or contain those who wish to wield power over others?

In the absence of clear directive leadership from within the congregation itself, a conflict arising from a vocal individual or group can take center stage and co-opt a meeting. As a new associate, I witnessed a spokesman for a strong minority in a congregation derail an annual meeting by inserting himself into the planned proceedings in order to levy an attack against the 9:00 a.m. family service. The rector acquiesced, barely containing himself by writing “Breathe – Breathe - Breathe” on his planned annual

address. No other key layleaders stepped into the breach to redirect or contain the unplanned spokesman and to set a proper time and place for the issue to be addressed. The members of the family service, taken by surprise, did not know how to respond. And so, the spokesman held sway and the strong minority evoked deep consternation, anxiety, and confusion in the parish. It took a year to clean up this mess—this time, with leadership much more clearly exercised and exerted by key lay leaders as well as by clergy.

This happens in schools as well—and even in seminaries. I observed one seminary president present a bold new plan and then invite response from faculty. When there was no response after about twenty seconds, the president said, “Hearing no response, I will take that as general agreement.” At this point, I spoke up (thunder-struck at my senior colleagues’ unintended acquiescence) and said, “You can’t take our silence as agreement. We are thinking and formulating our response. Let me give you mine...” At another time, I watched another seminary president repeatedly drawn into argument with one vocal (but solo) faculty member who opposed this president’s leadership at every turn. I suggested to the president, during a break, that perhaps inviting other faculty members to respond to the opponent’s concerns might be more constructive and move the situation out of the staged “faculty vs. president” game.

William Ury wrote an important book that gives insight into how important “uninvolved” people are in conflicts. The book, The Third Side: Why We Fight and How We Can Stop (6), along with its accompanying website, is an invaluable tool for developing a congregation’s capacities in preventing, resolving, and containing conflicts. In doing so, a congregation’s leaders learn to exercise wise and artful assertiveness in setting boundaries for how people exercise power in the congregation.

In this book, Ury poses the question, “Why, in the midst of conflict, do we tend to forget all the other people in a community who are not the parties in conflict?” In almost all situations of conflict, there are not only the two opposing sides. There is a “third side”—the large group of people within the community, and an even larger group of interested people immediately outside but related to the community, who can and should hold the conflicted parties in a space of responsible dialogue. The “third side” is a practiced space of conflict engagement for the whole organization or culture, a space that (with practice) people will naturally move to occupy when they see battle-lines form. The “third side” creates a space for listening and hearing conflicted parties, but also creates a crucible that can contain and manage the conflict by also communicating the consequences of walking away. But the “third side” also is a cultural norm of attentiveness and watchfulness, allowing for anticipation and prevention of conflict.

I have worked with congregations and with ordained and lay leaders of parishes and schools using Ury’s tools. It is remarkable to see how people respond to the invitation to more direct engagement of their own power—and their collective power—to redirect and contain power gone awry. Priests and do this kind of work as well, to develop the capacities of key lay leaders and vestries in their congregations.

Strengthening the “third side” in congregations involves helping people identify what they already know as basic practices, naming people who are particularly good at specific skills, and then practicing the skills together through role-playing of familiar situations:

• Anticipating and preventing conflicts (or addressing covert or latent conflicts) by helping people address needs in their lives (and in the faith community itself), by teaching and establishing principles for respectful dialogue and mutual problem-solving, by directly engaging people in conversation about challenging decisions before any big “decisive” meeting, and by building bridges between groups.
• Resolving and bringing to conclusion the overt conflicts that emerge, by mediating, re-framing, and questioning the arguments of those in conflict, by exercising responsibility to correct imbalance of power and to make decisions for or against a position, and by working to heal wounded spirits and broken relationships.
• Containing or limiting destructive or chronic conflicts, by staying alert and attentive to signs of possible escalation and naming provocations for what they are, by setting boundaries and limits on fighting, and, if necessary, to enforce the peace.

To Ury’s three levels of managing conflict, I would add a fourth level:
Agitating or arousing when there are unidentified or unadmitted conflicts that nonetheless are having real impact in the life of a community and its people.

This returns to the matter of learning artful directness.

People do not know to be watchful unless they are trained and enculturated to do so. For some congregations—especially those given to avoidance or acquiescence, or those recovering from periods of ripping conflict—there may be significant need for basic education, training, and practice. For others, there may be people who already exercise the function of the “third side,” who can teach others and foster an enduring culture. Clergy themselves may need to take some responsibility in helping to foster and strengthen “third side” practices in the congregation and, in larger parishes, among the staff. And, this is critical work for newly arrived clergy to take up immediately with key members and leaders, to create a team-led, dispersed effort in fostering a culture of healthy communication. More centrally, diocesan leaders and staff should take a central role in engaging vestries and select lay leaders in a process of such development.
To neglect this part of lay and staff leadership development, or to assume that it is already in place, can help create the very setting for abuse or mistreatment that we have been attempting to address. To neglect the development of “third side” capacity in a congregation is akin to failure to put windows in office and classroom doors or to make sure two adults are in every Sunday School classroom—it is a form of latent permission.

Consider again the situation of Jessie and her assaultive encounter with Burl, at the beginning of this article. Jessie did everything right. She was direct and clear, and was attempting to set up clear guidelines. What, then, went wrong? The congregation as a whole, and the rector as leader, failed to support Jessie and set clear barriers and consequences for Burl—failures of directness and assertiveness by the rector, and failures in “third side” containment and prevention by the congregation.
***
You will note that I have not addressed the role of the potential abuser, perpetrator, or manipulator in this essay. The history of therapeutic treatment with perpetrators is, to say the least, not promising. People like Burl are, indeed, among us. For those who are habitually drawn to seizing and wielding power over others, clarity about a no-tolerance policy is the best “treatment.” But, I am also deeply hesitant to label too many individuals as permanent sociopaths or perpetrators. I am convinced more by Zimbardo’s argument that the arrangements of power and permission in certain settings can open Pandora’s box, luring “decent” people down paths that they otherwise would not enter. There is, of course, no excuse for this abusive wielding of power. The perpetrator bears full responsibility for actions taken—and hence, there are no excuses, there is only confession and commitment to amendment of life.

That said, there are unintended consequences of acquiescence, permission-giving, and retreat-from- power on the part of potential victim and surrounding community, that help to create the perfect setting for such mistreatment and abuse to unfold.

In the end, a fundamental part of the problem is a spiritual crisis of our own creation. In our acquiescence to a false theology of a “peacenik Jesus” and a “peaceable kingdom” where there is not supposed to be conflict, we have denied and avoided conflict, and we have dissembled and avoided direct honesty—and thus we have not developed our capacities to engage conflict and exercise control over conflict. We have given ourselves to a lie, and in the process have allowed those muscles and mental pathways for healthy directness in communication and strong, wise engagement in conflict to atrophy or to remain undeveloped. This is true of both clergy and laypeople. In so many of our churches, we might all be given the title, “Talented but tenuous.” This smells like blood in the water, and can arouse the shark in any of us, given the right circumstances of power imbalance and of latent and blatant permission.

(1)The Nathan Network collaborated with the Church Pension Group to produce the document, Model Policies for the Prevention of Sexual Exploitation of Adults (2008), available at the CPG website: <a href="https://www.cpg.org/linkservid/3F324A36-DBAE-DF27- E38DBB7F33C4670F/showMeta/0/?label=Model%20Policies%3A%20Preventing%20Sexual%20Exploitati on"> https://www.cpg.org/linkservid/3F324A36-DBAE-DF27- E38DBB7F33C4670F/showMeta/0/?label=Model%20Policies%3A%20Preventing%20Sexual%20Exploitati on</a>.
(2)Zimbardo, P. G. (1971). The power and pathology of imprisonment. Congressional Record. (Serial No. 15, 1971-10-25). Hearings before Subcommittee No. 3, of the Committee on the Judiciary, House of Representatives, Ninety-Second Congress, First Session on Corrections, Part II, Prisons, Prison Reform and Prisoner's Rights: California. Washington, DC: U.S. Government Printing Office.
See also Zimbardo’s website on the experiment: <a href="http://www.prisonexp.org/">http://www.prisonexp.org/</a>
(3)Zimbardo, P. (2007). The Lucifer Effect: Understanding How Good People Turn Evil. Random House.
(4)Summaries of results from the study by Dreibelbis and Gortner are found in the following articles:

Dreibelbis, J. L. (2010). From Maintaining to Building Communities of Faith. Anglican Theological Review, 92, 147-155.
Dreibelbis, J. L., &amp; Gortner, D. T. (2002, November). Talented but Tenuous: A Profile of Clergy Temperaments and Leadership Skills. Seabury-Western Theological Seminary / The Lilly Endowment.
Gortner, D. (2009). Looking at Leadership Beyond Our Own Horizon. Anglican Theological Review, 91, 119-142.
Gortner, D. (2010). Retraining Ourselves in Thought and Action: A Thematic Exploration of Leadership Literature. Anglican Theological Review, 92, 189-213.
(5)To dig more deeply into the issues of communication barriers within organizational culture, consider reading Chris Argyris’s classic, Overcoming Organizational Defenses (Prentice Hall, 1990), or Anita Farber-Robertson’s great Alban Institute book, Learning While Leading (2000).
(6)Ury, W. (2000). The Third Side. Penguin.
See also Ury’s website for helpful downloadable resources: <a href="http://www.thirdside.org/">http://www.thirdside.org/</a>.
<strong>The Rev. Dr. David T. Gortner</strong> is the Director of the Doctor of Ministry Program and Professor of Evangelism &amp; Congregational Leadership at <a href="http://www.vts.edu">Virginia Theological Seminary</a>.

<em>The above essay was written out of a partnership between The Episcopal Women’s Caucus (EWC) and The Network of Episcopal Clergy (NECA.) This project developed following a watershed moment when in January 2014 the <a href="http://www.dioceseofnewark.org/sites/default/files/resources/140AC_R04_Res.pdf">Diocese of Newark passed a resolution</a> seeking that their Bishop appoint a task force to explore Dignity of Work issues related to clergy and workplace bullying. This essay was written as part of a collection of essays written to begin to address the challenge of challenging calls and the issue of workplace bullying. While the views in this essays are the authors own and we acknowledge that no one essay will be able to identify all the issues involved, our hope is that in and through the collection of pieces we might support what has begun locally in the Diocese of Newark and more importantly, further the conversation in the wider Episcopal church. As these essays are both sponsored and being released jointly by both NECA and The EWC please read all the essays at <a href="http://www.episcopalwomenscaucus.org/">The Episcopal Women’s Caucus blog</a> and <a

href="http://necacaringforclergyproject.blogspot.com/">The Care for Clergy in Difficult Calls Writing Project</a>.</em>
If you are a clergy person in the midst of a challenging call or you have gone through it and would like to see the beginnings of a set of resources that might support you, please see the <a href="http://necacaringforclergyproject.blogspot.com/p/the-project.html">NECA Resource Page</a>
If you would like to write about your own experience of a challenging call or forced resignation for posting on the Episcopal Women’s Caucus blog please send your essay to motherkaeton@gmail.com