Stumbling Before I AM

One of the ways that Inclusive Church Network offered our voices to the Bishops gathered at the Lambeth Conference was through our daily newspaper, the Lambeth Witness. Each day, people from across the Communion wrote pieces related to events at Lambeth or to reflect on the bishops' theme of the day. Every morning, volunteers would distribute that paper to as many conference-goers as would take them. This process was neither always easy nor welcome; on more than one occasion, distribution sites got vandalized. But the paper carried on, and it appeared to make an important impact, striking a tone that many Conference- goers considered right on the money.

As part of my effort to help bring trans voices and concerns into Anglican Communion conversation, I wrote two pieces for the Lambeth Witness. The first was an edited version of my earlier post here. It appeared in the Witness on Monday, July 28th. The second piece, reproduced below, appeared in the eleventh edition on Saturday, August 2nd. It emerged out of a conversation I had with my Conference housemate Jon Richardson. We were talking about what my experience incarnating the T in LGBT settings was like-- how, even though "LGBT" often flows trippingly off the tongue in inclusive church parlance, actually saying "I am transgender" can cause people to kind of fall away in shock. As I desdcribed this to him, I mentioned how that reaction reminded me of the reaction of the soldiers in the Gospel of John's version of Jesus' arrest. They come looking for him, but when he says, "I am the one," they fall to the ground. Jon said, "you should write that down!" particularly since the "I AM" statements in the Gospel of John were a subject of reflection for the bishops throughout the Lambeth Conference. It took me a few days, and a number of my own stumblings, before I felt ready to shape my reflection (whose title is inspired, in part, by the documentary Trembling Before G-d).

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Eigo eimi: “I am,” “it is I who am,” or “I am the one.” Those words, upon which bishops have focused in their Bible studies this week, thread themselves into key moments of encounter throughout the Gospel of John. In turn, this Greek phrase evokes the Hebrew Tetragrammaton — I am who I am, I was who I was, I will be who I will be -– which in Genesis and Exodus gestures toward the awesome uncontainability of the Holy One. Like Moses before the burning bush, numerous people in the Gospel of John encounter none other than the Living God in Jesus of Nazareth, and sometimes it knocks them to the ground.

In John’s version of Jesus’ arrest, for example, Jesus knowingly asks the soldiers, “For whom are you looking?” When they reply, “Jesus of Nazareth,” and Jesus responds “eigo eimi,” the soliders step back and fall to the ground. The sequence of question and answer then repeats, and Peter manages to cut off someone’s right ear before Jesus is finally led away.

I am curious about what the soldiers’ reaction actually betrays. Their falling to the ground is reminiscent of the prophets’ expressions of fear and awe in the wake of divine summons. But I wonder, how respectful is the soldiers’ fall? Could their fall not be characterized as “stumbling,” an action that Jesus urges his disciples to avoid? I wonder if the soldiers’ fall might truly be a stumbling form of respect.

Indeed, I wonder how many of us here at the Lambeth Conference may have fallen in the wake of a conversation partner’s unique expression of identity and experience. How many of us, when uttering our own eigo eimi — how we encounter the living God in and through the particularity of our humanity – have observed stumbling reactions in our interlocutors? I know I have had that experience here, more than once, upon sharing that I am transgender, here on behalf of TransEpiscopal (transgender and allied Episcopalians and Anglicans) as a representative of the T in LGBT.

But I have also observed myself unintentionally stumbling before the particularity of others. So vast and unexpected can the gaps between us be, that we may indeed fall as we seek to approach one another. And, as with the soldiers, our actions can be read in more ways than one: are we stumbling with respect, or falling away in dismay? As this Conference draws to a close and its intensity increases, we should not expect our stumbling to lessen, nor should we necessarily see it as a sign of failure. We are, it seems to me, bound to stumble as we continue to seek encounter with one another. As we look for the living God in and through the unique humanity with which each of us is gifted, we cannot but be overwhelmed. They key is not to become suspicious of that encounter and, having stumbled, arrest it.

CP

From Nia Nikasimo: We Are Transgender and We Are Proud

My name is Mia Nikasimo. As a volunteer for Changing Attitude at the Lambeth Conference I found myself in an opportune position to reflect from a translesbian (i.e. a transsexual woman who identifies as a lesbian not to be confused with above or beyond “lesbians,” or a transgender man) standpoint on the Anglican Communion and attempts to exclude the LGBT. I have purposely mentioned my trans status here because “transgender,” as an umbrella term (for transsexual female, male, sister, brother, mothers, fathers, any of whom might choose to cross dress, are intersexed, queer, kings, drag queens and more), can easily lose its identity in the mix. I also specify this identity because I can only share this reflection as a translesbian in the full awareness that some, like my LGBT African brothers, sisters and the rest of us, cannot. As the founder of an online support group called Transafro (which can be found on Facebook), I aim to give voice to our various narratives, Anglicans or otherwise, to promote, empower and raise consciousness in Africa, the Diaspora and allies.

Transgender, contrary to what is often believed to be the case, is not about sexual orientation. Rather it is about gender identity, as, for instance, in the case of transsexuals (i.e. who identify as female or male). Sexual orientation is something that happens gradually for transpeople, who understand it far more than heterosexuals are able to fathom. Even some transsexual people do not fully understand this distinction so I am not surprised that most members of the lesbian, gay, and bisexual community do not understand the “T” or transgender enough to change their attitudes towards us never mind the wider Anglican Communion, which is why education, dialogue and reflection is important.

I am particularly grateful to Katie Sherrod and Rev. Dr. Cynthia Black of Integrity U.S.A., Davis Mac Iyalla and Colin Coward of Changing Attitude, and their voices of witness… Christina Beardsley, ‘…the conversation should not be about gay men at the expense of women, Lesbians, Bisexuals and transgender people…’ Cameron Partridge, ‘…the situation for transpeople in the US is not as dire as in Nigeria. Transgender people are becoming more visible than ever…’ Stephen, ‘…transgenderism is not fixable…’ Stephanie, ‘…I always knew and the church helped me realise who I am…’ and I, Mia Nikasimo, ‘…transgender people exists everywhere, and Africa is no exception: murder, violent attack, torture, rape or slurs against our names will not erase our experience…’ We are all ready to take on the responsibility of sharing our very unique transgender voices with Changing Attitude, with all our allies within the communion, and beyond with compassion, love and understanding. The consensus will always be that: WE DO EXIST, WE ARE TRANSGENDER AND WE ARE PROUD!!!

Primarily, in conjunction with members of Changing Attitude, this stance is saying that I am here, a transsexual woman and a lesbian of African origin (Nigerian, in my case) but also as a member of the wider lesbian, gay, bisexual and transgender (LGBT) community here to reaffirm our identity in the face of attempts to erase our presence from the Anglican Communion. However, the organisation’s mission statement which states that we are: ‘working for gay, lesbian, bisexual and transgender affirmation in the Anglican Communion’ is well intentioned we need to be proactive in our efforts.

On reflection, I have found that one significant question in particular seemed to manage to escape our attention. Although we have raised the stakes immensely in changing the bishops' attitudes, what are we as attitude changers doing to bring the same rigour to bear on ourselves? Before we can change attitudes among the bishops we have a lot of education, dialogue and reflection work to in our community (i.e. the LGBT) especially with regard to bisexual (although I cannot speak for them I am aware that they have little or no representation) and transgender people. Simple definitions (such as "what is a transsexual woman/lesbian?") still manage to confuse some lesbian and gay men who then amusingly or otherwise call a transwoman or a translesbian a gay man robbing her of her trans identity and of her sexual orientation simultaneously just for a laugh. Likewise, referring to a transgender/transsexual man as a woman denies him his status as a man. Attitudes within the Anglican Communion cannot be changed in an atmosphere of homophobia or transphobia because of deep rooted fear which is why there is a call for more education, dialogue and reflection.

Although my mother is an Anglican, which meant I could easily have chosen Christianity, I opted for Buddhism and this is not to say that Buddhists are without similar conditioning as the Anglicans but because it was a religion I chose with a full understanding of what I was doing. Rather than the impositions and guilt ridden disposition of the Anglican Communion towards gender identity (i.e. as a transsexual woman) and sexuality (i.e. as a lesbian), I left Christianity and became a Buddhist and found peace of mind, albeit formative. With a committed and concentrated practise of meditation, I was more able to get on with my life. This suited me. I read broadly about Buddhism, finding solace in the stories of practitioners like Tenzin Palmo and Milarepa, to mention just two. With meditation practise I also found a sort of peace of mind that meant I could let go of hatred, guilt and fear and approach the world from a position of compassion, love and understanding. I even wanted to become a Buddhist nun and spend the rest of my life in spiritual contemplation in a cave out in the wild somewhere, but I quickly realised that that would be indulging my desire to escape it all. Somehow, the city became my cave practise based on Plato’s Cave allegory. I began to see anew and in seeing saw the Anglican Communion and the human condition as both locked horns. I wondered where all the compassion, love and understanding had gone. At the Lambeth Conference, I followed the Anglican Communion-- as it observed its rituals, I did mine with Buddhist ones evoking the essence of compassion, Tara and/ or the Boddhisattva of fearlessness, Amoghasiddhi, and shared the experience at every opportunity in social engagement.

On a final note, I feel the service of the bishops is not about celebrity or notoriety. Rather their service is about the cultivation of the seeds of compassion, love and understanding in all the Anglican Communion and not just some of its parts. This must include lesbian, gay, bisexual and transgender people too or the shepherd fails in his duty to all his flock of sheep. But this mantle is not for them to bear alone. We have our part to play in the affirmation of the LGBT without excluding the “T” as can happen and continues to.

Mia Nikasimo / July 2008.

Beyond the Fringe

I’d been looking forward to the Lambeth Conference and our seminar ‘Listening to Trans people’. Months ago now Colin Coward, Director of Changing Attitude, encouraged me to apply to the Conference Fringe organisers to include the seminar in its programme and we were delighted when they agreed, though somewhat surprised to find ourselves among just a handful of LGBT events. Perhaps we were included because Trans voices had not been heard at a pan-Anglican conference before. Whatever the reason our participation caught the imagination of journalists, some of whom attended the seminar, though the event was not widely reported – presumably because there have been bigger issues to cover.

In his latest post Cameron has described the incredible range of meetings that took place at Lambeth. Once the Bishops’ programme was published on the internet I began to realise that we would be very fortunate indeed if any bishops were to turn up at our seminar as their official day seemed packed and relentless. In addition, the bishops were faced with the Self-Select options, at 16.00 each day, a choice of one from about ten topics, many of them dealing with the Listening Process, though none, as Cam rightly says, appeared to involve actual listening to real LGBT people, which was confined to the Fringe, so we were extremely grateful to those bishops who made the time to attend our seminar and other Inclusive Network events.

The concept of the Conference ‘Fringe’ seemed to be based on major arts festivals in the UK, like the Edinburgh Festival, or the Brighton Festival,where there is a main programme of concerts, theatre, ballet, and opera with world-class performers, and a fringe programme that is more experimental and alternative, and a show-case for new talent. When one of the Lambeth Conference Fringe organisers wrote to me afterwards for feedback he thanked me for arranging a ‘colourful’ event – a word that revealed a perception of Trans (or LGBT?) as exotic, or experimental, like a performance artist at an arts festival fringe. Often though a show or performer from a festival fringe will transfer to the West End stage in London, and what was once considered avant-garde becomes accepted as mainstream; so I replied to the organiser that our seminar ought to have been one of the Self-Select groups, and he conceded that the programme had not enabled many bishops to engage with an important topic such as ours.

Archbishop Rowan has called for a focus on ‘the centre’ but often, a centre implies that there is also an edge, or fringe, and when it comes to church politics, even LGBT church politics, Trans people can sometimes find themselves on the margins, or at the edge, but what an exciting, creative, and yes, ‘colourful’ place that can be; and from it we can move to the centre, and to the sides, and back again to the fringes: to wherever, in fact, God would have us be. Yesterday was LGBT Pride in Brighton. I can remember when it was attended by a handful of people; nowadays it is mainstream, a family day out that attracts many thousands. After Lambeth it felt good to be at Pride, enjoying the colour, the whacky costumes, the music, the festivity, and the sense that the movement for our inclusion is quite unstoppable.

Christina Beardsley

Returning and Rest

It’s early evening Friday, August 1st, and I’m waiting for my flight in Heathrow airport with a coffee and a pain au chocolat. I took the train over from Canterbury earlier today and had a lunch debrief with Christina Beardsley in London before making my way here.

As I sit here, I feel out of the loop after a week of being more immersed in Anglican Communion politics than I’ve ever been before. Sometimes the sheer intensity of the events and reactions to them got overwhelming, and in that sense it’s a relief to be away. I also found that it took some time to get a feel for the rhythm of the Conference, to figure out how to “plug into” it.

Within this single event, there were several parallel conferences — at least three -- unfolding at once. First, the Bishops had mandatory events — Provincial meetings, addresses by the Archbishop of Canterbury, small group (about 5 people) Bible Studies, larger (about 40 people) "Indaba Groups," and so on. A second track, optional for the bishops, was labeled “Bishop Self-Select,” and consisted of workshops by scholars, discussion sessions on particular topics, and so on. This track included some sessions related to the Anglican Communion’s official Listening Process on human sexuality, but none of those sessions involved listening to actual, living, breathing openly LGBT people. Only in the third track, the “Fringe Events,” was there opportunity for bishops to do that, and they had numerous chances. As already discussed here, the “Listening to Trans People” panel was one such event. There were also viewings of For the Bible Tells Me So, two previews of Voices of Witness: Africa, the previously discussed panel “African Voices,” the hilarious and insightful Peterson Toscano interspersing commentary with excerpts of his play, Doin’ Time in the Homo Nomo House: How I Survived the Ex-Gay Movement, two separate Eucharists that witnessed to the lives and witnesses of LGBT people, afternoon forums at 4pm at St. Stephen’s Church featuring speakers from across the Communion, and a powerful play put on by students from Western Michigan University called Seven Passages, which I saw last night.

In addition, on several evenings some bishops hosted Bishop Gene Robinson (who was not invited to Lambeth and was forbidden from preaching or celebrating the Eucharist in Canterbury during the Conference) so that other bishops and their spouses could have a chance to meet with him. These events were open only to bishops. Bishop Gene was also present at some occasional events, dropping into the Lambeth Marketplace from time to time, signing copies of his book (as did several other authors at the conference), and talking to people. I had a nice conversation with him in the Marketplace on Thursday, during which he inscribed a copy of his book for my mom: “Thank you for loving your son.”

There were also events that took place beyond even the official Fringe, which ranged from gatherings at pubs to protests. I suspect that much important work — the bulk of which was in the building of relationships – took place in those forums.

All of this leaves me with the question of how the Listening Process, and indeed how the fate of the Anglican Communion, may have moved forward during these last three weeks. Certainly the press seems to want signs of definite progress or dissolution (and I suspect there is more interest in the possibility of the latter). But the best outcome, it seems to me, is for the various constituents of the Communion to return to their homes galvanized to take up the Listening Process in ways that emerge, as one speaker articulated it yesterday, from the ground up, and not via institutional fiat. It makes no sense to declare moratoria as a condition for listening. Our interconnections and the differences that come with them are not conditional upon one another’s approval; they take place, and can only truly be understood, in real time.

And yet, moratoria could still be declared. This Conference is not yet quite over: the official end day is Sunday, August 3rd. Many, many times, events like these have seemed to be headed in a helpful direction, with various sides talking with one another, trying to understand their differences without ultimatums, only to have groups sabotage the process at the last minute, when people are tired and vulnerable. That happened at General Convention in 2003 with the infamous B033 resolution which did call for a moratorium on consecrating gay bishops (the language was more annoyingly vague, but that’s what it amounted to). That happened at Dar Es Salaam in 2006. Examples are numerous. And so my prayer is that the spirit in which this Conference was designed and has largely unfolded, would complete its course.

May all of us, heading home from this intense time, and praying that the hopeful progress achieved thus far continues, recall the words of the Isaiah 30:15:

Thus says the Lord God, the Holy One of Israel:
In returning and rest you shall be saved;
in quietness and trust shall be your strength.

CP

In a Rising Storm, African Voices

It's been an intense last thirty-six hours here at the Lambeth Conference in Canterbury, England. Monday afternoon the bishops held a press conference in which they announced that the Windsor Continuation Group, a committee appointed by the Archbishop of Canterbury to recommend a way to hold together the various fractured provinces of the Anglican Communion. For more on the specifics of this report, see this report from Episcopal Life Online. The basic proposal was for a moratorium on consecrating any more gay bishops and on blessing same sex unions, on the one hand, and for a cessation of progressive diocesan boundary violations by conservative parts of the Communion. This report is now being discussed by the bishops as they meet daily in their small, relationally oriented Indaba groups.

What the bishops seek to do with this report remains to be seen, but whatever they do, it is important to remember that the power of the Lambeth Conference, while persuasive and significant, is not finally juridical. In other words, this Conference does not declare church law for the whole Communion, regardless of how much leaders in various parts of the world may wish it were so. We are an autonomous collective of churches around the world, descended from the Church of England, who value our common heritage and prayer as well as the variety of our contextual experiences and identities, very highly.

Nevertheless, Monday's report was very angering for the LGBT coalition here-- and galvanizing. That night, this coalition, including TransEpiscopal, released a response which you can find here. Printing it out and interpolating it within our already completed daily paper, the Lambeth Witness, made for a late night. By the end of the evening it had started to rain, marking a break in the warm, humid weather pattern that has added to the increase in tensions here over the last few days.

But yesterday morning I awoke to a fresh, cool breeze, and a feeling that the tide could turn yet again. That feeling increased at an amazing event Tuesday afternoon called "African Voices." Like "Listening to Trans People," this was a panel, officially accepted by the organizers of the Lambeth Conference as a "Fringe Event" to which bishops could come. The event drew seven bishops as well as several episcopal spouses, not to mention numerous members of the media and other supporters. Prior to the panel, several LGBT people from Africa gathered on the lawn outside Eliot College where, accompanied by drummers, they danced exuberantly for about an hour. Several of us stood behind them holding a huge rainbow flag and a large yellow sign that read, "We're Here! lesbian, gay, bisexual, transgender Anglicans."

One of the dancers and panelists was also one of our panelists on Friday, Mia Nikasimo. Mia, who identifies as a trans lesbian, is a woman of quiet, razor-sharp insight whom I have enjoyed getting to talk with over the last few days. In today's panel, as in our panel Friday, Mia talked of how transgender people particularly in Nigeria, but also in other countries on the African continent, struggle with extreme oppression. Because of a technical problem, the filming by Integrity on Friday did not capture Mia's presentation, but she has agreed to write something that I can post here, speaking particularly to her spirituality as a Buddhist as well as the group she has founded called Trans Afro.

Davis Mac-Iyalla (pictured between me and Christina Beardsley, below) was another participant in both the dancing and the panel. Davis, a gay man who heads Changing Attitude Nigeria, made news earlier this week when he was granted asylum in the UK because of death threats and attacks leveled against him in recent months. Davis's major point, which he says and lives with great power, is that he and his comrades are living proof against the claim often made by conservative bishops from Africa, that there are no LGBT people in their countries.

After Davis, another panelist, Sokari, added a crucial contribution to the conversation concerning critique of African bishops. LGBT-positive Anglicans need to be careful not to racialize homophobia, as if homophobia is somehow simply an African issue, which it clearly is not.

Later in the evening yesterday I heard from Mia again, along with Sexual Minorities Uganda leader Viktor Juliet Mukasa. They were interviewed as part of a film called Voices of Witness Africa, by Katie Sherrod and Cynthia Black, a preview of which was shown here last night (and can be seen at the Walking With Integrity Blog here-- definitely watch it). Bishop Mark Andrus of the diocese of California showed the preview to a packed room. I was so moved by the stories of strength and courage shared by all the incredible people in this film and on the panel yesterday. I thank God for their life-giving witness as the mood here continues to cycle between hope and anxiety.

CP

Trans Panel Surrounded By Prayer

by the Revd Dr Christina Beardsley

Thank you for your prayers for Friday’s Lambeth Conference Fringe event ‘Listening to Trans People’ which Cam has already reported here. These are some of my impressions:

Once we’d set up the seminar room in Darwin College (at the University of Kent at Canterbury, where the Lambeth Conference is happening) the panellists – Cameron of TransEpiscopal; Mia, a Nigerian now based in England; and Stephen, Stephanie and myself from Sibyls (UK) – spent time together in prayer as we awaited the bishops.

Grateful that people were praying for us, we wanted the event to be surrounded by prayer so that we could find the courage to ‘speak the truth in love’ - to banish, not just the usual nervousness prior to public speaking, but the fear that we might be condemned for opening our hearts in this way. Some of us still recall the unhappy image from the last Lambeth Conference of a bishop attempting to exorcise ‘the demon of homosexuality’ from Richard Kirker of the UK Lesbian & Gay Christian Movement, which fed our anxiety that this conference too might be unsafe for LGBT people; especially for us as Trans people, since our journeys are not always understood by LGB people, let alone the Church community.

These apprehensions were completely unfounded, and both the seminar and the conference (during the two days that I was there) felt relatively safe. Presumably we had been included in the Fringe programme because we represented experience that had not been heard much during the Listening Process. Only four bishops attended, but this was the highest number to participate in an Inclusive Network seminar thus far. One of them told me afterwards that he and his wife were both committed to the listening process, and how deeply moved he had been by what he heard.

With room to spare, we took advice and opened the seminar to journalists, including conservative blogger Hans Zeiger, who posts for David Virtue. Although most of the comments on his post condemn us, his posting is mainly factual (there are just one or two errors), and my own conversations with conservative bishops whom I met around the campus, and the representatives of conservative organisations I spoke to in the marketplace, left me feeling hopeful that the faith which unites us is bigger and stronger than the issues that currently divide us.

Open Us, God

(Photo Credit: John Clinton Bradley)

It’s the end of my second full day here in England, and what a day it was: this afternoon I participated on the panel "Listening to Trans People." I was one of five people total: two transmen (female-to-male), three transwomen (male-to-female); one woman from Nigeria, one American, three British people; one Methodist, one Buddhist, three Anglicans. As I mentioned in my previous entry, the panel was organized by Rev. Christina Beardsley and sponsored by the Sibyls, a group that fosters Christian spirituality for trans people.

As it turned out, the bishops had a time conflict with our session, which curtailed their attendance. Nevertheless, we did have at least four bishops along with several other interested people, including some reporters. We only had an hour, a challenging limitation with four different panelists.

Christina, who served as M.C., began by introducing herself. She had been ordained in the Church of England for twenty-three years prior to her transition in 2001. She now serves as a hospital chaplain in London, but in the first years after transition, she felt as though her bishops were being cautious with her, leaving her with the feeling of having to prove herself to them. Working in a hospital has gone smoothly because equal opportunity policies must simply be followed and gender is not an issue, which makes it easy for her to get on with her job. Christina also reported that although the Anglican Communion Listening Process has officially focused upon homosexuality, it has included a few interviews with transgender people, including herself (I also participated in a Listening Process event with Canon Phil Groves in New York City last June).

Stephen then did a half-hour long presentation that emphasized how sex, gender and sexuality each exist on a continuum and interact with one another. By the end of his presentation, I sensed that people in the audience might have been reeling with information overload. But then the second half-hour emphasized stories, placing Stephen’s framework in context and humanizing what might otherwise seemed abstract and overwhelming.

Stephanie spoke movingly about her experience growing up and coming into her own as an evangelical Christian and transwoman in England. She spoke of how God has lifted her up through a number of challenges, being, as she put it, “a compulsive gambler who no longer gambles, and a stammerer who no longer stammers.” God’s uplifting has carried her through her transition, “to come into my gender identity, to live in truth, and be a true disciple of Jesus.”

Mia Nikasimo, who was born in England but grew up in Nigeria, spoke of how horrifically oppressive living in Nigeria is for trans people. She left twenty years ago, and returned to England where she has lived ever since, when she realized that not only her own life but also that of her family, might be in danger if she stayed. She spoke of "trans women and men who have to live underground," lest they loose their lives.

I spoke last. John Clinton Bradley of Integrity was able to video my comments and shared them with me (see below, and also his post on the Walking With Integrity blog). I ended by saying that I could understand if those listening to us were overwhelmed at the thought of adding transgenderism to a Listening Process that has, as I discussed in my last post, revolved around the issue of human sexuality in general and homosexuality in particular. But if adding transgender into the mix turns our attention to how varied and complex both gender and sexuality are, in an array of contexts around the world, that could actually help deepen a conversation that has gotten stuck in an overly black-and-white loop.



After all the presentations were finished, Christina asked if one of the bishops would end our meeting with a blessing. This was an unexpected request—the inspiration for it came to her in a flash, she later told me. There was a slight pause. And then my heart soared as my bishop, Tom Shaw, stood up and prayed (in words I'm grateful to have taped),

“Gracious God, we praise you and we bless you for the gift of life. Thank you, God, for all life. Especially we thank you for the lives of the people that we’ve listened to this afternoon. Open us, God. Open us to the whole of your creation. And the blessing of God Almighty, the Father, the Son and the Holy Spirit be with you this day and always. Amen.”