Pulling Out of Pride: We Need a "Humility Month"

This post by Suzanne Bowdey from The Washington Stand highlights some of the recent drop in corporate support for "Pride" events.

The first warning shots were fired in March, when organizers of the San Francisco Pride Parade confessed that they were having trouble hanging on to corporate sponsors. The event director, Suzanne Ford, admitted she was “really disappointed” by the flood of businesses dropping their support — to the tune of $300,000 and counting...

...Among those who pulled back were big-time names like Comcast, Anheuser-Busch, and Diageo — the parent company of Guinness, Smirnoff, and other alcoholic drinks. The losses, worth more than a quarter-million dollars, blew a significant hole in the parade’s fundraising goal of $2.3 million.

And this isn’t just a California phenomenon. At major Pride events across New York City, St. Louis, Washington, D.C., and other states, gun-shy businesses are running for the exits. According to The Wall Street Journal, Mastercard, PepsiCo, Nissan, Citibank, PricewaterhouseCoopers, Booz Allen Hamilton, Darcars Automotive Group, and others are opting out of the major sponsorships altogether — some, as in Anheuser-Busch’s case, after many years of generous and visible partnerships. 

“It’s multilayered, and it’s all happening at the same time,” lamented Eve Keller, co-president of United States Association of Prides, a nonprofit that supports LGBT events around the country. She noted that the wave of backlash is so strong that most businesses are asking to have their names and logos removed “from official displays and apparel.” In New York City alone, a full third of corporate NYC Pride sponsors have either declined to sponsor, scaled back their donations, or are “in negotiations to return,” organizers say.

Maybe it is time to recognize a "Humility Month" in which people will dress and act modestly and not hold any parades whatsoever.  

Don't expect yourself or the month to be "celebrated."

Humility Month will not ask for money from any corporate sponsors.

Please submit your humble pie recipes here.

He has shown you, O mortal, what is good.

And what does the Lord require of you?

To act justly and to love mercy

and to walk humbly with your God (Micah 6:8).

Psalm of Praise, Thanks, and Hope

This Sunday's Psalm 67 is a song of praise, thanksgiving, and hope that the world will join in.

 1 May God be gracious to us and bless us

   and make his face to shine upon us,

          Selah

2 that your way may be known upon earth,

   your saving power among all nations.

3 Let the peoples praise you, O God;

   let all the peoples praise you.

4 Let the nations be glad and sing for joy,

   for you judge the peoples with equity

   and guide the nations upon earth.

          Selah

5 Let the peoples praise you, O God;

   let all the peoples praise you.

6 The earth has yielded its increase;

   God, our God, has blessed us.

7 May God continue to bless us;

   let all the ends of the earth revere him.

Amen! 

Real Refugees

The Episcopal Organization has been using tax dollars to aide and abet illegal aliens (they call it resettlement of refugees) for years. Now that President Trump has shut off the flow of illegal aliens, the Episcopal Organization has had to lay off staff, but they should still be available to help legal refugees, people fleeing oppression who have been granted legal sanctuary in the United States. 

But instead, the Episcopal Organization rejects white Afrikaners seeking refuge as they face murder (one farmer a week), the taking of their property, and the African National Congress' (ANC) social justice war on these Afrikaners. It can't just be because it is a Donald Trump idea.

How can Episcopalians justify shutting down their refugee program over this. 

I propose that ever since the wars of Episcopal separation in which Episcopalians came to believe that taking another's property was morally justifiable as long as it helped "the agenda," the standards dropped to where the ANC's stealing of the Afrikaner's land could be seen as morally justifiable as well. 

What is wrong becomes right in the Episcopal Presiding Bishop's twisted reasoning seen below, 

May 12, 2025

Dear People of God in The Episcopal Church:

I am writing today with some significant news about Episcopal Migration Ministries, the organization that leads The Episcopal Church’s refugee resettlement ministry.

Since January, the previously bipartisan U.S. Refugee Admissions Program in which we participate has essentially shut down. Virtually no new refugees have arrived, hundreds of staff in resettlement agencies around the country have been laid off, and funding for resettling refugees who have already arrived has been uncertain. Then, just over two weeks ago, the federal government informed Episcopal Migration Ministries that under the terms of our federal grant, we are expected to resettle white Afrikaners from South Africa whom the U.S. government has classified as refugees.

In light of our church’s steadfast commitment to racial justice and reconciliation and our historic ties with the Anglican Church of Southern Africa, we are not able to take this step. Accordingly, we have determined that, by the end of the federal fiscal year, we will conclude our refugee resettlement grant agreements with the U.S. federal government.

I want to be very clear about why we made this decision—and what we believe lies ahead for Episcopal Migration Ministries’ vital work.

It has been painful to watch one group of refugees, selected in a highly unusual manner, receive preferential treatment over many others who have been waiting in refugee camps or dangerous conditions for years. I am saddened and ashamed that many of the refugees who are being denied entrance to the United States are brave people who worked alongside our military in Iraq and Afghanistan and now face danger at home because of their service to our country. I also grieve that victims of religious persecution, including Christians, have not been granted refuge in recent months.

As Christians, we must be guided not by political vagaries, but by the sure and certain knowledge that the kingdom of God is revealed to us in the struggles of those on the margins. Jesus tells us to care for the poor and vulnerable as we would care for him, and we must follow that command. Right now, what that means is ending our participation in the federal government’s refugee resettlement program and investing our resources in serving migrants in other ways.

For nearly 40 years, Episcopal Migration Ministries has put hands and feet to our church’s commitment to seek and serve Christ in migrants and refugees. We have served nearly 110,000 refugees during this time, many of whom are now American citizens and beloved members of our communities, workplaces, and neighborhoods. Over the years, EMM has resettled individuals from Ukraine, Democratic Republic of Congo, and Myanmar. We have supported vulnerable populations from across the globe, regardless of nationality.

Since March, a dedicated team of Episcopal Migration Ministries employees has fulfilled our commitment to serve people who arrived just before or in the first days of the new administration. Now that we are ending our involvement in federally funded refugee resettlement, we have asked the administration to work toward a mutual agreement that will allow us to wind down all federally funded services by the end of the federal fiscal year in September. We are working with the affected staff members to provide extensive outplacement services and severance packages.

I have said before that no change in political fortunes alters our commitment to stand with the world’s most vulnerable people, and I want to reaffirm that promise. While our public-private partnership as a refugee resettlement agency is no longer viable, we are hard at work on a churchwide plan to support migrants and refugees through:

Diocesan partnerships: We have vibrant ministries around the church serving migrants of all kinds. Episcopalians support newcomers through education, direct service, and advocacy. Our dioceses also work to address the root causes of migration. We pledge to redouble our efforts to support these ministries and the migrants among us.

Global connections: We will invest in our ministries that support forced migrants throughout the countries and territories of The Episcopal Church and the Anglican Communion. This includes our powerful ministry in Europe, where the Convocation of Episcopal Churches in Europe has served more than 140,000 refugees in the last two years, primarily from North Africa, Ukraine, and Central Asia. We will continue to work with our dioceses and Anglican partners throughout Central America to help those seeking safety.

Continued support for refugees: While new refugee arrivals and funding have been curtailed by the current administration, thousands of refugees welcomed by Episcopal Migration Ministries in previous years still need support. We will invite Episcopalians to connect with resettled refugees and explore how to continue services we have long provided—language services, continuing education, support with childcare, and job training. If refugee resettlement begins again with the support of private sponsors, we will explore those new possibilities. 

Fundraising: It is important to understand the scale of federal grant money from which we are stepping away. In most recent years, Episcopal Migration Ministries received more than $50 million annually in federal funds. This is not a loss that can be bridged with donor funds or proceeds from investments. However, we will raise funds for new and expanded migration ministries across the church and for our partners in this ministry. You can contribute to this new work by making a donation on the Episcopal Migration Ministries website.

In the coming weeks, Episcopal Migration Ministries will share more news about how to be involved. In the meantime, please pray for vetted refugees who have not been granted permission to come to this country, for the staff who will be affected by the end of these federal grants, and for everyone who grieves the end of our federal refugee resettlement work.

May our faith in the Risen Christ, who draws all people to himself, sustain and guide us through the tumult of these times.

The Most Rev. Sean W. Rowe

Presiding Bishop

The Episcopal Church

The cognitive dissonance alarms should be going off in his miter right now. 

But I bet they aren't. 

"Who was I that I could hinder God?"

 In this Sunday's reading from Acts 11:1-18 lies the counter to the "shellfish argument" that I have pointed out in an earlier post. It also contains another counter argument when someone tells you that a Biblical miracle did not occur because it was impossible. That line is when Peter says, "Who was I that I could hinder God?"

Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, ‘Why did you go to uncircumcised men and eat with them?’ Then Peter began to explain it to them, step by step, saying, ‘I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, “Get up, Peter; kill and eat.” But I replied, “By no means, Lord; for nothing profane or unclean has ever entered my mouth.” But a second time the voice answered from heaven, “What God has made clean, you must not call profane.” This happened three times; then everything was pulled up again to heaven. At that very moment three men, sent to me from Caesarea, arrived at the house where we were. The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. He told us how he had seen the angel standing in his house and saying, “Send to Joppa and bring Simon, who is called Peter; he will give you a message by which you and your entire household will be saved.” And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. And I remembered the word of the Lord, how he had said, “John baptized with water, but you will be baptized with the Holy Spirit.” If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?’ When they heard this, they were silenced. And they praised God, saying, ‘Then God has given even to the Gentiles the repentance that leads to life.’

Indeed, who is anyone to say that God cannot do something? 

That would be putting Him in a box.

Is that not denying God? 

 

PCA Growth, PCUSA Decline

The other day I was at a party and someone asked me what church I attended. I told them an Anglican Church in North America. She then proceeded to tell me about their church which is considerably closer to my residence and suggested I go there. I knew that it was a Presbyterian church so I asked if it was PCA or PCUSA. When she said PCUSA, I said "NO thanks" (probably a little bit too emphatically), she then gushed on about their female minister. I tried hard to contain myself and was able to steer the conversation elsewhere. You see, I know the direction the PCUSA is headed. I also know a bit about the PCA as some of my best friends attend a large PCA church. 

It looks like the PCA is headed in the right direction according to this report from Premier Christian News,

The Presbyterian Church in America (PCA) has reported steady growth for the third year running.

This comes as many US denominations continue to face numerical decline.

In its latest five-year review, nearly 1,000 congregations submitted data showing a 1.84 per cent rise in membership in 2024, bringing the total to over 400,000 members, as reported by The Christian Post.

Adult baptisms increased by 16.5 per cent, while adult professions of faith surged by more than 22 per cent compared to 2023.

Children’s professions of faith and infant baptisms also rose, and giving across the denomination reached new highs.

Overall contributions grew nearly 16 per cent, with $1.29bn (£968m) given in 2024.

Per person giving also jumped by more than 13 per cent, reaching $4,118.98 (£3,091).

Donations to General Assembly ministries climbed 12 per cent, and support for external causes, including mercy ministries, reached over $170m (£128m)

The Presbyterian Church (U.S.A.) has lost about a million members since 2009, while more than 7,000 congregations have left the United Methodist Church (UMC) due to internal disagreements over sexuality.

Good for the PCA!

 This Sunday's Psalm is sufficient to post with no commentary. Other than to say it is my favorite.

Psalm 23 Dominus regit me

1 The Lord is my shepherd; *

I shall not be in want.

2 He makes me lie down in green pastures *

and leads me beside still waters.

3 He revives my soul *

and guides me along right pathways for his Name's sake.

4 Though I walk through the valley of the shadow of death,

I shall fear no evil; *

for you are with me;

your rod and your staff, they comfort me.

5 You spread a table before me in the presence of those who trouble me; *

you have anointed my head with oil,

and my cup is running over.

6 Surely your goodness and mercy shall follow me all the days of my life, *

and I will dwell in the house of the Lord for ever.

Meanwhile in Germany

The Evangelical Lutheran Church in America (ELCA) and the Evangelical Church in Germany (EKD) have much in common as you shall see from the following report by Javier Villamor at The European Conservative,

As the Evangelical Church in Germany (EKD) prepares for its biennial Kirchentag conference from April 30 to May 4, 2025, the focus is less on Scripture and more on identity politics. With some 1,500 scheduled events, the gathering reads more like an activist festival than a spiritual retreat—featuring workshops on “queer animals on the Ark,” “feminist parenting,” and “critical whiteness.”

The “Queer Animals” event is actually intended as an “interactive worship experience” for kids and families. Presumably, German Evangelicals are perfectly happy with this sort of thing being taught to their children (if they have any). Maybe the story of Noah has undergone some form of imaginative reinterpretation—perhaps the lions are now non-binary?

For mothers seeking guidance, there’s “New Moms for Rebel Girls,” a session dedicated to feminist child-rearing strategies. It seems even parenting advice must now pass through the lens of ideological activism.

Another session, “Be Brave and Strong,” offers “empowerment” exclusively for BIPoC (Black, Indigenous, and People of Color) children. Presumably, “indigenous” does not mean “White European,” even in a German context. The workshop is led by a self-described “anti-racism and empowerment trainer.”.

Those not “affected by racism” are invited to attend a three-hour workshop on “Critical Whiteness”—a guilt-heavy exercise for those born with the wrong skin tone. Meanwhile, diversity-themed games and readings will occupy a full day, featuring books and stories like “Simply Nina”, which charts the journey of a child who “feels trapped in the wrong body.”

While the Church invests its energy in this sort of ideological rebranding, its pews are emptying fast. In 2024 alone, EKD membership dropped by 586,000 to around 18 million. In 2003, by comparison, there were over 25 million. The decline shows no sign of slowing.

Don't see the similarities between the ELCA and the EKD? Just check out the ELCA's web pages. 

I understand that the German language is sometimes difficult to translate, but in any language believe it when I say, "Don't evangelize a false gospel for if you do, you will fail."

Walking Cadavers Don't Eat Fish

This Sunday's reading is from John 21:1-19 in which Jesus appears for the third time to the disciples.

After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing.

Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’ He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the lake. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.

 When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, ‘Come and have breakfast.’ Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.

 When they had finished breakfast, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Feed my lambs.’ A second time he said to him, ‘Simon son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon son of John, do you love me?’ Peter felt hurt because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep. Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.’ (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, ‘Follow me.’

I once was derided by a Philosophy professor who was leading an adult Episcopal parish Sunday school class for believing that Jesus was resurrected and was alive to the disciples. "So, you believe in walking cadavers," he told me and the class.  I said, " No! I believe that Jesus was risen, was alive, and even ate fish."

I quit that class and joined the choir.