The Episcopal Diocese of South Dakota

Episcopal Church’s Creation Care names 2024 Eco-Justice Fellows Seven young adults have been named to The Episcopal Church’s second cohort of Eco-Justice Fellows, an innovative program that seeks to strengthen a faith-based response to ecological repair among new leaders. Piloted by the church’s Department of Reconciliation, Justice, and Creation Care in collaboration with the Executive Council’s Task Force on Care of Creation and Environmental Racism, the program is designed to tackle specific environmental justice intersections and engage young individuals from diverse backgrounds. The fellows, who receive a $2,750 stipend, will spend six to eight hours a week for five months receiving training in creation care theology and advocacy and developing a local ecojustice project in their congregation, institution, or diocese. They will also participate in a three-day retreat and receive mentorship coordinated by Michelle Dibblee, a Union Seminary graduate with extensive experience in faith formation and community organizing. The 2024 Episcopal Eco-Justice Fellows are: Mercy Irivwieri, Episcopal Diocese of Texas Shane Keefer, Episcopal Diocese of Pennsylvania William Lewis, Episcopal Diocese of Alabama Lori Petrie, Episcopal Diocese of Chicago Elizabeth Simpson-Falck, Episcopal Diocese of Chicago Kristoff Strachan, Episcopal Diocese of North Carolina Rylie Talmadge, Episcopal Diocese of South Carolina

Congratulations to Deanna Stands, the Santee Yankton Mission, the Niobrara Deanery, and The Episcopal Diocese of South Dakota! Well done! And thanks be to God for the House of Deputies passing this important resolution and prayer. Bishop Jonathan Folts The House of Deputies at the 81st General Convention of The Episcopal Church voted unanimously to adopt A Prayer to Remember the Innocents to the liturgical church calendar. may this prayer be for the healing of the People and of this broken world. The Rev. Dr. Christina O'Hara.

June 25, 2024 - The Native American/Indigenous Ministries of the Episcopal Church held a Talking Circle on Indigenous boarding schools Tuesday evening at the 81st General Convention in Louisville, KY.

Three mission grants were recently awarded in the Diocese: Cheyenne River Episcopal Mission for its Kaospe project; Good Shepherd, Sioux Falls, for its partnership with Shepherd's Table; and Thunderhead Episcopal Center for a new training program called ELITE BBC. Check out the full story on the website under "News.,:" or on our Facebook page!

Look at some of the wonderful clergy the Diocese of South Dakota has. Clergy Retreat 2024, Terra Sancta, Rapid City, South Dakota.

Mary Magdalene went and announced to the disciples, “I have seen the Lord.” John 20:18 This is the final reflection on this journey, and I want to end by saying what a privilege it has been to accompany you along the way during this season of Lent. Having walked through these forty days together, let us now share in Easter joy. Each Gospel has a different account of the moment the disciples discover Jesus’ empty tomb. In reading the four accounts this year, I was struck by the way angels appear in the texts. In John 20, two angels dressed in white sit where Jesus had been lying. In Mark 16, an angel appears as a young man, dressed in a white robe, sitting on the right side of the interior of the tomb. In Matthew, the earth trembles as an angel descends from heaven to roll back the stone and sit on top of it. And in Luke 24, two angels assure the women who have come to Jesus’ tomb that Jesus is alive. Sometimes the angels bring words of reassurance. In other stories, they simply state that Jesus has been raised. And in one instance, the angels are confused as to why Mary Magdalene is crying. Doesn’t she know? Christ is alive and has been raised from the dead. As we come to the end of this season, I am reassured by the physical placement of these angels. The Gospels tell us that these messengers are seated on top of, beside or just inside death’s tomb. They have come to announce a new reality, and I wonder if we, as Christians, aren’t called to join these angels in doing the same. Fearfully, tremblingly, very imperfectly, we are called to sit in places of darkness and terror and proclaim that death has no victory here. Today’s readings Psalm 118:1–2,14–24 | Acts 10:34–43 or Isaiah 25:6–9 | 1 Corinthians 15:1–11 or Acts 10:34–43 | John 20:1–18 or Mark 16:1–8 Alleluia. Alleluia. Alleluia. Christ has risen indeed.

So Joseph took the body and wrapped it in a clean linen cloth and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. Matthew 27:59–60 About a year ago, the United States Surgeon General warned of an epidemic of loneliness. He described acute isolation as significantly more widespread than previously imagined and as equally or more dangerous to Americans’ health as smoking and obesity. I found myself thinking about this epidemic of loneliness while reading Matthew 27:57–66, which describes Joseph of Arimathea wrapping Jesus’ body in cloth, laying the body in a tomb, rolling a stone to shut the tomb and walking away. Jesus is isolated and shut away, separated by a wall of cold stone. In Christian tradition, Holy Saturday commemorates the time when Jesus descended into the depths of hell. I recently saw a dramatic, medieval Christian painting portraying Jesus entering hell through the open mouth of a crocodile-like demon. As a person in the twenty-first century, though, I imagine this scene somewhat less literally. Today, as Jesus is entombed, I imagine Jesus entering the hell of acute loneliness, descending to the depths of isolation and pain. Tradition has it that Jesus enters hell in order to share in this experience—and to redeem and liberate us from its grip on our lives. Let us pray that this may be so. There is so much isolation and loneliness in our world today and so much hunger for genuine connection. Easter has much to do with the grace found in friendship and community. Today’s readings Psalm 31:1–4,15–16 | Job 14:1–14 or Lamentations 3:1–9,19–24 | 1 Peter 4:1–8 | Matthew 27:57–66 or John 19:38–42 Reflect on how the Good News of the Resurrection can take away the sting of loneliness. How can you be Christ’s hands and feet in that work?

The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” John 18:17 On this Good Friday, I invite us to reflect on the imperfections of Peter. This is the disciple who Jesus calls his rock, and who, in time, becomes “the rock” on which Jesus’ church is built. But John’s Gospel doesn’t present Peter in a particularly positive light. Some of Jesus’ last words to Peter are a chastisement: “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?” (John 18:11). Famously, Peter devotedly follows Jesus as he is bound and led away but also saves his own skin by denying three times that he ever knew Jesus. At the moment of Jesus’ arrest, “the rock” that Peter resembles isn’t granite—a rock that you can build on. Rather, he is more like porous pumice, rough around the edges and caving in all too easily. Why does John’s Gospel include these embarrassing details about Peter, who becomes perhaps the most important disciple? I see these details as a sign of hope. Through Peter’s fallibility, the story involves all of us. Christianity is not only for the heroic, the unspeakably wise or the extremely brave. It is also a faith for people who overreact, who get it wrong quite often and who run away. On Good Friday, Jesus is arrested and led away to be crucified, and Peter utterly fails to live up to what he had previously promised to do. This is a source of embarrassment, yes, and yet it’s exactly this full and complicated humanity that Jesus redeems in the days to come. Today’s readings Psalm 22 | Isaiah 52:13—53:12 | Hebrews 10:16–25 or 4:14–16; 5:7–9 | John 18:1—19:42 Think of your life and spiritual journey. When have you, like Peter, failed to do what you promised? When have you, like Peter, been a rock for others?

Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them. John 13:16–17 On Maundy Thursday, we see Jesus using every part of his body to convey a single message: he and his followers have come to serve. After washing the disciples’ feet, Jesus states, “If I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you as an example, that you also should do as I have done to you” (John 13:14–15). Since Jesus mentions his role as a teacher, I want to reflect on his teaching methods. Jesus frequently conveys his messages at a slant. He teaches in parables, and Christians have been puzzling over their meanings for centuries. Jesus uses intentionally obscure gestures. For instance, when he faces a tough line of questioning, Jesus raises a coin and proclaims, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” In contrast, during the Last Supper, Jesus throws his full body weight to convey one clear message. He uses every tool at his disposal—dramatic, symbolic action and words—to emphasize his message that those who follow him are there to serve, not to be served. He desperately doesn’t want his future followers to get this part wrong. And yet we do. It is mildly funny to see how Peter immediately misunderstands what Jesus was trying to convey. Peter first refuses to have his feet washed and then he goes to the other extreme and asks Jesus to wash every part of him. Today’s readings Psalm 116:1,10–17 | Exodus 12:1–4,(5–10), 11–14 | 1 Corinthians 11:23–26 | John 13:1–17,31b–35 To what extent have we received Jesus’ message about service? Do we really see our ministry as one of service or are we trapped in the role of waiting to be served?

After he received the piece of bread, Satan entered into him. Jesus said to him, “Do quickly what you are going to do.” John 13:27 Today’s passage from John’s Gospel portrays an intimate and dramatic scene of pain and betrayal. Jesus is eating supper with his close friends when he becomes troubled in spirit and announces to the group that one of them will betray him. He then signals with a piece of bread dipped in a dish who it will be, and knowing full well what is to come, Jesus tells Judas to carry out his betrayal quickly. Sometimes when I reflect on the Last Supper, I picture the famous painting by Leonardo da Vinci that depicts Jesus and his disciples all seated on one side of a very long table. John’s portrayal, however, suggests something less formal and much more intimate. In this small group of friends, Jesus is able to dip his piece of bread, hand it to Judas, and get his message across immediately. Not only is this group of friends physically close, Judas is portrayed as being even closer. John’s Gospel makes a point of saying that Judas has been entrusted to make preparations for the celebrations and offer donations to the poor. The one who has been entrusted with great responsibility heads out into the night to carry out the ultimate betrayal. Today’s readings Psalm 70 | Isaiah 50:4–9a Hebrews 12:1–3 | John 13:21–32 What is John’s Gospel trying to say to us here? What is the Gospel writer attempting to warn us about? How can it be that sometimes those who are seemingly closest to Christ betray all that he represents?

Reminder: Clergy Retreat Registration is DUE on Tues. April 2nd. The registration form can be found on the Diocesan website, under the main intro photo, look for the words "Find a Form" (purple bar) open this button, you should see a blue folder "clergy retreat" here you will find the Google registration form.

While you have the light, believe in the light, so that you may become children of light. John 12:36a As we approach Good Friday, Jesus begins to collect and sum up his most important teachings and messages with his followers. In today’s passage from John, he reemphasizes the unique relationship Christians have with death: when a grain of wheat falls to the ground, what appears to be an end is, in fact, just the beginning. He then imparts a message that well applies to our long journey together this Lent: “The light is with you for a little longer. Walk while you have the light, so that darkness may not overtake you. If you walk in darkness, you do not know where you are going. While you have the light, believe in the light, so that you may become children of light.” This passage encapsulates Jesus’ sense of urgency. Clearly, Jesus is referring to his own time on earth when he says, “The light is with you for a little while longer.” However, I believe his words are paradoxically timeless and universally applicable. In addition to urgency, he speaks of light as a symbol of hope, humanity, love and life—a primordial flame representing humanity’s resilience over the forces of evil in the world. Our time on earth is brief, and our moments with our loved ones are rare and precious. As Jesus faces his impending crucifixion, he also understands the formidable forces converging on his followers. While we are in the light, we must walk in it, taking steps forward in response to the Gospel’s call, even as we acknowledge the day is growing shorter. Today’s readings Psalm 71:1–14 | Isaiah 49:1–7 | 1 Corinthians 1:18–31 | John 12:20–36 When you feel like darkness is overcoming you, how can you return to the light? Think of a particular passage of Scripture, prayer or a hymn that draws you near to Jesus. Say—or sing—it today.

You always have the poor with you, but you do not always have me. John 12:8 We begin Holy Week with one of Christianity’s most provocative texts on wealth and poverty, when Jesus says, “you always have the poor with you.” In the United States, this statement has become a rationale to dismiss Jesus’ numerous teachings about compassion and care for the most vulnerable. Many point to those words from Jesus as a way to justify indifference to poverty. But if we look more closely at the story, we see an entirely different message than indifference. In the passage, Judas voices a desire to gather money for the poor, but in reality, Scripture tells us he intends to divert these funds for his own gain. The Gospel of John reveals Judas has a special role as keeper of the common purse and is embezzling from it. Jesus’ uncharacteristic statement thwarts Judas from taking another opportunity to steal. Tragically, Judas’s corruption is not an isolated incident in the story of Christianity. The church is made up of imperfect people, and corruption and embezzlement happen. This underscores the need for strong safeguards and transparent standards to ensure that gifts directed to the most vulnerable are used as intended. Today’s readings Psalm 36:5–11 | Isaiah 42:1–9 Hebrews 9:11–15 | John 12:1–11 It may seem unusual to broach the topic of financial transparency and safety measures at the beginning of Holy Week. But stewardship and care for the poor are intrinsically bound. It would be a disservice if I did not acknowledge that Episcopal Relief & Development has established such safeguards. As a regular donor to Episcopal Relief & Development, I contribute with complete confidence that my donations to “the least of these” are used as intended.

So the chief priests and the Pharisees called a meeting of the council, and said, “What are we to do? This man is performing many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation.” John 11: 47–48 I’ve been reading a book on the history of theological education. I promise this is more exciting than it might seem at first. As it turns out, the history of how Christians have formed and educated followers of Jesus cuts to the very heart of the faith itself. And this is especially so when in the season of Lent. In the early church, one of the main vehicles for formation was a multi-year catechesis prior to baptism. Created at a time when Christianity was persecuted by Rome, this catechesis sought to prepare disciples to faithfully live out Christian values in a culture that opposed the faith at every turn. Rome, for instance, had little tolerance for Jesus’ many critiques of wealth and power, nor did Roman officials understand or value Christians’ compassion for the poor. Interestingly, as the centuries passed, this multi-year catechesis was shortened until it became the 40-day period of Lent. This stretch we are walking together, then, is what’s left of a very ancient road that many walked before us, training Christians to be an alternative and countercultural community throughout time. Today’s readings Psalm 85:1–7 | Ezekiel 37:21–28 | John 11:45–53

I have become a laughingstock all day long; everyone mocks me. Jeremiah 20:7b While living in Spain this past year, I saw a lot of medieval Christian art, perhaps more than I ever expected to in my life. One thing I’ve been struck by is how often the Christian figures in medieval scenes appear calm and serene, even when they are being shot by arrows or crucified upside down or holding their own severed heads. Even in the midst of great suffering, many are depicted as serenely unmoved. As wonderful as these images are, the prophet Jeremiah is something of a relief because he is far more relatable. In the face of persecution and suffering, Jeremiah is vexed, passionate and conflicted. He doubts God; he wrestles with his people; he complains bitterly. Biblical scholar Judy Fentress Williams puts it well in her book, Holy Imagination: A Literary and Theological Introduction to the Whole Bible, when she writes, “Jeremiah exposes the inner life of the prophet who stands in the liminal space between God and God’s people,” and that “he is, for the most part, rejected by his people, and he has a tormented relationship with the God who called him.” I appreciate Jeremiah’s witness and the opportunity to go beneath the still surface and witness the inner turmoil of a prophet. Our spirituality is enriched by a long line of prophets and thinkers who questioned and wrestled with God. Jeremiah’s experience can be an inspiration for us today. Today’s readings Psalm 18:1–7 | Jeremiah 20:7–13 | John 10:31–42 In what ways can the experiences and doubts of individuals like Jeremiah serve as valuable sources of inspiration and guidance in navigating your relationship with faith, calling and community?

I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you. Genesis 17:7 Today’s Old Testament and New Testament readings center on the figure of Abraham. In Genesis 17, God bestows a new name, Abram, to Abraham, forging a covenant “between me and you.” This covenant carries with it the promise that Abraham will be “the ancestor of a multitude of nations.” The reading from John also focuses on Abraham. In mystical language, Jesus cryptically proclaims, “Very truly, I tell you, before Abraham was, I am.” In this rich tapestry of texts, I add my personal favorite New Testament portrayal of Abraham found in the Gospel of Luke within the parable of the Rich Man and Lazarus (16:19–31). The parable of Lazarus at the Rich Man’s gate paints a stark portrait of excessive wealth and abject poverty coexisting side-by-side. Lazarus, a beggar afflicted with painful sores, languishes in hunger at the gate of a wealthy man who indulges in lavish feasts every day. Upon Lazarus’s death, he finds solace in the compassionate embrace of Abraham. In contrast, when the wealthy man meets his demise, Abraham becomes the herald of God’s judgment. When the rich man implores Abraham for a miraculous sign to warn his wealthy brothers, Abraham tells him the sign he is hoping for is already present: “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead” (Luke 16:31). Today’s readings Psalm 105:4–11 | Genesis 17:1–8 | John 8:51–59 In our daily lives, how can we become more aware of those who “dwell at the gates” of our existence? How can we be like Abraham in responding with both compassion and justice?

But I see four men unbound, walking in the middle of the fire, and they are not hurt; and the fourth has the appearance of a god. Daniel 3:25 In the early church, when Christianity was illegal, it was dangerous for Christians to make or have images of Jesus Christ. Therefore, Christians often used symbols and select scenes from the Old Testament stories to covertly signal their faith. Among the most famous of these covert symbols is Jonah and the Whale, as Jonah’s three days in the belly of the beast was thought to be like Jesus’ three days in the tomb. For this reason, Roman catacombs where early Christians are buried feature depictions of Jonah getting swallowed and spit up. Another covert image comes from the famous story in our lectionary today about Shadrach, Meshach and Abednego, three men who were thrown into the fire for refusing to bow to a king’s image. It’s worth reflecting on why this became a popular early Christian motif. First, it’s a story of miraculous survival, one that brings their persecutors to faith in God. Second, the three men may have served as reminders to early Christians of the Trinity. Third, and perhaps most importantly, the three Jewish men were persecuted for doing what Christians were refusing to do: namely, worship the image of a king (in this case, the Roman emperor). These early Christian images—drawn from the deep well of Hebrew Scripture—emphasize struggle, miraculous survival and faithfulness to God amid persecution and adversity. They explore resurrection as miraculous survival amidst encircling flames and in the belly of the beast. Today’s readings Canticle [2] or 13 | Daniel 3:14–20,24–28 | John 8:31–42 What do these stories say about the themes of enduring faith and resilience in Christianity?

Look, your father and I have been searching for you in great anxiety. Luke 2:48b I’ve always felt a bit protective of St. Joseph. Carefully referred to as the guardian of Jesus— categorically not his father—Joseph strikes me as the quintessential third wheel. The Gospel of Luke describes this curious episode in Jesus’ early life when he goes missing for three days. When found in the temple, Mary tells her son, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” The Gospel writer uses this exchange to clarify who Jesus’ actual father is. Referring to the temple, Jesus tells his mother, “Did you not know I must be in my Father’s house?” Jesus makes an important point, yet I imagine Joseph standing awkwardly by, feeling both relief and perhaps somewhat slighted by the exchange. Here’s what we know about Joseph’s relationship to Jesus: We know Joseph wasn’t absent. He was a loving and present guardian to Jesus. Further, we know Joseph didn’t shrug off the fact that his son went missing for three days. He didn’t return to work or go golfing with his buddies. Along with Mary, he was consumed with anxiety for the well-being of this child. In other words, he loved Jesus deeply. We also know Joseph helped to raise a moral and spiritual genius. Something about the space that Joseph and Mary created together helped Jesus grow, flourish and live into his true identity. Today’s readings Psalm 89:1–29 or 89:1–4,26–29 2 Samuel 7:4,8–16 | Romans 4:13–18 | Luke 2:41–52 Joseph wasn’t Jesus’ father, but he was Jesus’ fatherly guardian. Give thanks for the parental guardians in your life who have helped you on your way.

When they kept on questioning him, he straightened up and said to them, “Let anyone among you who is without sin be the first to throw a stone at her." John 8:7 This past September, I visited Rome and spent several days walking through the streets of this living, outdoor museum. The experience reminded me that being a Christian requires wrestling with 2,000 years of history, one with chapters both inspiring and grotesque. One evening, my spouse and I visited Castel Sant’Angelo, a massive Roman tomb that was later converted into a prison for those condemned by the Roman Catholic Church. We attended an exhibit that told the stories of the heretics, scientists and women who were imprisoned there and later publicly executed in a nearby piazza. I saw the bright red robe and sword of the papal executioner encased in glass. Against this searing memory, today’s passage comes as a cooling salve. In John 8:1–11, religious leaders and an angry mob are preparing to condemn and execute a woman caught in an act of adultery. Jesus’ response is remarkable. He absolutely refuses to condemn the woman and saves her life by doing so. Further, he calls all who have gathered there to self-reflection about their own sinfulness, at which point the angry mob slowly turns away. In light of Christianity’s long history of condemnation and judgment, this passage is an incredible gift. May the example of Jesus be our guide as Christians move from condemnation to compassion, and from judgment toward self-reflection. Today’s readings Psalm 23 | Susanna (Apocrypha) [1–9,15–29, 34–40],41–62 | John 8:1–11 or 8:12–20 What is the role of compassion and self-reflection in your own Christian journey, particularly in the face of a history marked by condemnation and judgment?

Almighty and eternal God, so draw our hearts to you, so guide our minds, so fill our imaginations, so control our wills, that we may be wholly yours, utterly dedicated to you; and then use us, we pray, as you will, and always to your glory and the welfare of your people; through our Lord and Savior Jesus Christ. Amen. The Book of Common Prayer, p. 832 Today’s readings Psalm 51:1–13 or 119:9–16 | Jeremiah 31:31–34 | Hebrews 5:5–10 | John 12:20–33