I want to share with you what I believe is an example of the Holy Spirit at work in the church, even in the midst of disagreement and conflict.

Most of you are aware that many (but not all) members of Christ Church of the Ascension in Paradise Valley have been alarmed by the actions of our two recent General Conventions. They feel the positions the church took on issues of human sexuality are not compatible with Biblical teaching or with our Anglican tradition. Some members even felt that the only option they had was to leave the Episcopal Church.

Over the past several months, the leadership of that parish and I have been involved in a series of intense meetings to attempt to find a way forward in our life together, by which those who strongly disagreed with the actions of the national church could still find a safe place within the Diocese. They did not want to leave, I did not want them to leave, and neither side wanted to settle our differences in property battles in court, a recourse which Scripture expressly prohibits. (I Cor. 6:1-8).

Fortunately, the House of Bishops, in seeking to be responsive to the reaction of conservative members to the decisions of 2003, provided us such a structure. It is called Delegated Episcopal Pastoral Oversight (DEPO). In this arrangement a bishop may provide a disaffected parish with another bishop more to their liking to serve their pastoral needs.

I am happy to say that Christ Church of the Ascension and I have reached such an agreement. I have invited Bishop Jeffrey Steenson of the Diocese of Rio Grande to serve as their DEPO bishop. Although I am still their bishop with jurisdiction, Bp. Steenson will assume the pastoral oversight of the parish, making regular visits for teaching, preaching, and confirmation. In addition, if and when the time comes, he will also oversee their search process. In return, Christ Church of the Ascension will continue to be involved in the life of this Diocese, take their place in the councils of the church, and make their financial contribution to our common mission.

Getting to this point was not easy. It required great forbearance and trust by all parties, and I am very grateful to the clergy, vestry, and parishioners of Christ Church of the Ascension, and to Bishop Steenson, for their willingness to live out the ministry of reconciliation which Christ has given us. I think we have managed to serve as a model of the church at its best, setting aside our differences in order to share in the proclamation of the Gospel.

A Final Thought . . .

How much do you know about Dia de los Muertos? Just as Halloween is the second most popular holiday for a majority of folks in this country next to Christmas, the Day of the Dead is the favorite holiday for those in Hispanic cultures. Many celebrated it yesterday.

November 2nd is the official date for Day of the Dead, although it is celebrated between October 31st and November 2nd. These dates correspond with the Catholic celebrations of All Saints Day and All Souls Day. This correspondence results from the Roman Catholic Church's efforts to "find similarities between the indigenous and Christian beliefs." This celebration has a complex history that has been transformed through the years. Today the celebration takes place at about the same time ancient corn festivals were celebrated, when food from a plentiful harvest was shared with the deceased. Now certain customs vary within different regions. The best way to describe this holiday is to say it is a time when family members who have died are remembered. In Mexico, this festival is considered to be the most important holiday of the year.

Although this celebration is associated with the dead, it is not portrayed as a morbid or depressing time, but rather a period full of life, happiness, color, food, family, and fun. There is excitement everywhere. In many areas, outdoor markets are displayed in which they sell many symbolic goods, such as special breads, flowers, pottery, baskets, candles, paper puppets, candy skulls, etc. The main symbols of this holiday are skulls and skeletons, which are displayed throughout the cities. Scenes of skeletons hugging, marching, dancing, and laughing are seen in window displays on the streets. Marigolds are another significant symbol for the Day of the Dead festivity, and are known as the "flower of the dead." Their scent is believed to "attract the souls and draw them back."

People celebrate this holiday in their households, as well as in the cemeteries. In their homes, between Oct. 31st and Nov. 2nd (a time called "Todos Santos"), offerings of food and drink are prepared for the dead. "Ofrendas" (offerings) are often set up in the home on an altar displaying portraits, personal goods, clothing, favorite foods, and possessions of the deceased family member. Sometimes they are shown at the gravesites as well. On Nov. 2nd, family members visit the gravesites of their loved ones. They decorate their graves with flowers, enjoy picnics consisting of favorite foods of the deceased, and socially interact with others at the cemetery. This is an important social ritual that the Latino people see as "a way of recognizing the cycle of life and death that is human existence."

The common foods eaten on this holiday include pan de los muertos ("bread of the dead"), which is flat bread baked in the shape of skulls and crossbones. It is said to be good luck to be the one who bites into the plastic toy skeleton hidden by the baker in each loaf. Candy in the shape of skulls, skeletons, and coffins, and many favorite Mexican dishes (tamales, moles, chiles, enchiladas) are consumed as well.

This holiday is believed to "welcome the souls of the dead." The souls are said to return each year to enjoy the pleasures that they once had in life. They are thought to return to be with their living relatives for a few brief hours each year in this world, but come as spirits who have returned from another world. A widely held belief is that the souls of the children ("angelitos") return first, and food and gifts appropriate for their age and taste will be set out for them. Everything is in miniature: cups, plates, small breads, etc. The adult dead are said to return on Nov. 1st and they are given the most elaborate foods and drinks the family can afford. It is believed that the candle light, as well as the scents of the marigold flowers and the copal incense, help the returning souls find their way back. Sometimes paths of marigold petals are scattered by the family from the cemetery to the door of the house. The ghosts can find their way by following this yellow path. The ghosts (or spirits) are not usually seen, but their presence is felt.

The Day of the Dead can range from an important cultural event, to a religious ceremony emphasizing the actual worship of the dead, to just a unique Mexican holiday symbolized by special foods and candy. In Mexico, the more urban the setting, the less the religious and cultural importance is recognized by the people. The more rural and "Indian" the setting, the greater is the religious importance of the holiday. Therefore, this celebration is usually of greater social importance in southern Mexico than in the northern part of the country.

Today, the Day of the Dead is a cherished, complex holiday celebration where death is seen as life. The common principle for this holiday is "whatever pleased the dead in life they are to have again." It is a holiday when the whole family comes together - both living and dead. This holiday festivity is believed to be a time for the departed to join the living in the celebrations of the "continuum of life." Sounds like a great way of celebrating the Communion of the Saints!