Bishop Poulson

Read Bishop Poulson’s 2025 Diocesan Convention Address HERE.

“We Believe”: On the 1700th Anniversary of the Nicene Creed

Dear Friends in Christ in Oklahoma,

In this 1700th anniversary year of the Nicene Creed, I am pleased that the Episcopal Diocese of Oklahoma, along with Saint Paul’s Cathedral and All Souls’ Episcopal Church in Oklahoma City are jointly offering a series of worship and lecture events focused on the Creed, spread out across the year, beginning with Evensong and the Rev. Canon Dr. Kara Slade on June 15.

Recording of the Rev. Canon Dr. Kara Slade’s Lecture

Our guest speakers are distinguished theologians in our tradition, exploring with us the history of the Nicene Creed, and why it still matters to the Church today.

I want to add a few thoughts of my own, as we begin this commemoration.

I offer this not as an historian, nor a scholar, but as a bishop of the Episcopal Church, “called to be one with the apostles in proclaiming Christ’s resurrection and interpreting the Gospel” and charged with guarding “the faith, unity, and discipline of the Church” (BCP p. 517).

As I begin, I want to highlight and commend the most influential resource for me on this topic, Luke Timothy Johnson’s wonderful book “The Creed: What Christians Believe and Why It Matters” and especially chapter 9, which is my primary inspiration for this piece.

I’m old enough to remember, as a young seminarian and then priest in the early 2000’s, the jokes about crossing one’s fingers while reciting parts of the Creed, and the rationalizations that these were, after all, historical and institutional beliefs, not necessarily to be held individually or taken too seriously, even by clergy.

There was a sense, in some circles, that the Nicene and Apostles’ creeds were not only dusty relics of a distant time, but overly rigid, off putting, vaguely embarrassing obstacles to modern rationalists who might otherwise consider staying in or coming to the Church.

These days, thankfully, the seminarians, new clergy and trained lay leaders I encounter in the Diocese of Oklahoma (and elsewhere in the Episcopal Church) tend to be much more solidly creedal.

We have moved beyond the incorrect assumption that creedal orthodoxy and inclusivity cannot go together.

Rather, in this diocese and many others, we hold that we welcome all to this ancient, creedal faith, and that it is our grounding in the Holy Trinity from which we go out boldly into the world to proclaim the Gospel and promote justice and mercy. Holy faith fuels holy action, by God’s grace.

Heresies are not unique to the earlier centuries of the Church, like the Arianism countered at Nicaea. Every age has them. Like viruses, heresies are only rarely eradicated, but tend to return, again and again, in slightly different permutations.

The word “heresy” is related to the Greek word for “choice.” And so a heresy is choosing to follow one’s own ideas instead of God’s. Promoting heresy is part of the sin of selfish pride. Dante, in his “Inferno,” famously put the heretics in eternally burning tombs.

Now, “heresy” is not a term we should throw around lightly.

The term only really applies to something of major importance in the essential doctrines of the faith, not the many areas where faithful Christians can disagree.

The creeds were compiled and agreed upon so long ago not for control, or to stifle free thought in the numerous topics of theology open for discernment, but to protect people from the corrosive sin of heresy in the most critical areas of belief. And they protect us still.

Friends, I want to suggest that a strongly creedal faith is essential to the 21st century Church, as an antidote to three of the most pervasive temptations (and perhaps even heresies) of our own day: individualism, novelty, and certainty.

First, individualism. Our age is the culmination of the Enlightenment emphasis on the individual, which can be both good and bad. But our creedal faith reminds us that God made us not to be alone (Genesis 2:18), but for relationship, with God and with our neighbors.

Indeed, the very nature of the God in whom “we believe” is relationship: Father, Son, and Holy Spirit, three in one. Ours is a communal faith, a communion, and a common life, exemplified by the early Church in Acts, and by the Pauline image of the interrelated Body of Christ.

The Creed has, since its inception, been a source and symbol of this unity in community. And it remains so today.

The Creed is part of the four pronged “Chicago Lambeth Quadrilateral,” (BCP p. 876) (along with the Holy Scriptures, the two dominical sacraments, and the episcopate), the four Christian essentials that are the basis of our ecumenical commonality across denominations.

Second, novelty. Ours is an age obsessed with what is new: new ideas and new technologies. But the Creed reminds us that ours is an ancient faith: one, holy, catholic and apostolic.

While the Nicene Creed was first compiled in 325 A.D., it is derived from the Bible itself. It is not comprehensive: there is much that we believe that is not in the Creed. But it is our core teaching of faith, that has been handed down to us.

No concepts in it were entirely new, but had been taught since the apostolic age, and were rooted in the Old and New Testaments. This is why we can say that the Creed was not so much composed as revealed by God to God’s Church.

The placement in the Holy Eucharist of the Creed immediately after the Scripture readings and Sermon is a reminder that we are to use the Creed to interpret Holy Scripture. It is one way by which we measure the sermon’s content and teaching.

And lastly, the Creed helps guide us away from certainty. Faith and certainty are not the same. Certainty is our human temptation to believe that we know everything worth knowing, and are always right.

The Creed reminds us that so much of our faith is strange and mysterious, “seen and unseen.” The ways of God are ineffable. As the psalmist says, “such knowledge is too wonderful for me, it is so high that I cannot attain to it” (Psalm 139:5).

Although the Creed only scratches the surface of God’s mystery, we believe that it is “revealed to us through the Spirit; for the Spirit searches everything, even the depths of God” (I Corinthians 2:10-11).

For our Church today, then, reciting the Creed is a spiritual practice of community, tradition, and mystery, against the modern temptations of individualism, novelty, and certainty.

And it is a practice, something we pray in the sacred act of worship. It is a ritual remembering and a passing on of these core teachings of the faith.

Not a detailed map, but a compass, to point us in the right direction. Not the Bible itself, but a lens for reading it. Not Christ, but a way to understand him better. Not only a shield from error, but a light to shine on our path, so that we do not stumble.

The Creed, more than ever, is worth our prayers and our study. Its countercultural wisdom gives us courage.

May all our ministries, clergy and lay, be grounded in the Creed, this precious gift, and through it in God, the three in one and one in three.  

Bishop Poulson Reed

Trinity Sunday 2025

“Happy Are They”: Navigating Together the Uncertain Years Ahead           

(Feast of Saint John Chrysostom, 2025)

Put not your trust in rulers, nor in any child of earth,

For there is no help in them.

When they breathe their last, they return to earth,

And in that day their thoughts perish.

Happy are they who have the God of Jacob for their help!

Whose hope is in the Lord, their God. (Psalm 146:2-4)

My Friends in Christ in the Episcopal Diocese of Oklahoma,

Before each of the last two Presidential elections, I wrote to you offering some basic principles for how Episcopalians in Oklahoma might approach our political engagement faithfully.

With all of the uproar this past week over the beginning of the Trump administration, and the strong responses both for and against the sermon by Bishop Budde of Washington at the national prayer service, I want to share some additional thoughts, not as any kind of national statement, or partisan rallying cry, but as your chief pastor, and someone who loves you as a friend and fellow disciple of Jesus Christ (John 13:35).

It is important that the Episcopal Church share our voices in matters of public policy, especially as it relates to the vulnerable. We must not bury our heads in the sand, disinterested in or afraid of speaking to the critical issues of this or any time. Though we are just one small denomination among many religious groups, ours is a valuable perspective based on a long heritage of theological reflection.

At the same time, one of my favorite things about our Anglican tradition is its humility. We have never said that the Anglican Communion or the Episcopal Church are the only way. It is Christ himself who is the Way (John 14:6). We attempt to follow him in our imperfect humanity, knowing that on many things, including politics, Episcopalians do not agree even with each other.

This is my primary concern as your Bishop: how will we navigate this uncertain journey together in the Diocese of Oklahoma?

Will we spend the next four years getting stuck endlessly in partisan social media and cable news outrage that feels righteous in the moment, but is actually the quicksand of hatred and despair? How will we love, protect, and care for all those in our congregations and communities? Can we have grace to show mercy to those who are in need of it, even if we would rather pass by (Luke 10:32)?

As your Bishop, here are my commitments to you in this tense political climate.

As I have said before, I will speak out mainly on matters of direct impact to our diocese and state of Oklahoma, especially affecting the vulnerable, where I see a clear Christian teaching, informed by the Bible and the teachings of the Episcopal Church. A recent example of this was directing our attention to the Department of Justice report on the Tulsa race massacre. Read the statement HERE.

I will not speak out on every issue or controversy, but will attempt prayerfully to discern when my voice and perspective can be useful. I do not expect everyone to agree with what I say or when or how often I say it, and I welcome respectful and direct conversation. Please look to our Presiding Bishop and President of the House of Deputies for more regular statements on national and international matters.

A word to our clergy, my fellow pastors: I trust you to know your own congregations and communities, and how best to shepherd them in these anxious times. I know that some in our congregations are terrified, including some immigrants, LGBTQ+ folks, and others. The clergy canons and I are here for you, and care about you, as you care for your people, each one made in God’s image. You are daily in my prayers.

I encourage all of us to eschew the easy talking points of political ideology and division, and instead speak and act from the heart of our faith. And let us be kind with one another. Are the fruits of the spirit from Galatians 5:22-23 (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control) present, even in difficult conversations?

Can we find, in our diverse congregations and diocese, not uniformity but unity, in Christ? As Bishop Budde said in her sermon: “unity is a way of being with one another that encompasses and respects differences, that teaches us to hold multiple perspectives and life experiences as valid and worthy of respect; that enables us, in our communities and in the halls of power, to genuinely care for one another even when we disagree.”

The theologian of Benedictine spirituality Esther de Waal has written that the Church faces three basic demands of the spiritual life: the need not to run away, the need to be open to change, and the need to listen. In the coming months and years, we in Oklahoma will be tempted to run away from each other, from Christ, and from his Gospel. We will be tempted to harden our viewpoints, our biases, and our hearts. And we will be tempted not to listen to God in daily prayer and Scripture study, nor to our neighbors (including those with whom we disagree).

My friends, God has called us to much good work in our diocese. Enhancing vitality in our congregations. Forming disciples of all ages. Baptizing and confirming the faithful. Inviting our neighbors through evangelism into loving relationship with Jesus Christ. Serving those in need. Living out every promise of the Baptismal Covenant.

The harvest is plentiful, but the laborers are few (Matthew 9:37). Still, we do not lose heart, for we follow the one whose kingdom is not of this world (John 18:36), the only leader who is our help and our truest happiness.

The Rt. Reverend Poulson Reed, Bishop

The Episcopal Diocese of Oklahoma

Previous Statements:

• Read Bishop Poulson's 2024 Election Statement HERE.

• Read Bishop Poulson's 2020 Election Statement HERE.

• Read Bishop Poulson Reed's 2024 Convention address HERE.

“Our Ruler and Guide”: On Politics, Faith, and the Upcoming Elections 

(Holy Cross Day, 2024) 

To My Friends in Christ in the Episcopal Diocese of Oklahoma, 

As we approach the upcoming elections in our nation amidst bitter partisan division, I want to share with you some thoughts and resources that may be of use in our congregations and homes. 

Today, September 14th, is Holy Cross Day in our Episcopal Calendar. Its themes offer us both warning and hope. The warning is that when religion and politics mix, the result can sometimes be detrimental and even destructive to both. The hope is found in the teaching and life of Jesus Christ, who said “my kingdom is not of this world” (John 18:36). 

The Cross is an example of the danger when state power, religion, and human sin collide. At the same time, the Cross was where Christ drew the whole world to himself. 

The history of Holy Cross Day itself is a complex mixture of holy devotion and matters of state, observed because Emperor Constantine dedicated the Church of the Holy Sepulcher on this day in 335, his mother, Helena, having (the legend says) found a piece of the true Cross there some years earlier. 

As Christian citizens, we ought to be somewhat ill at ease in the world, for “we have no lasting city, but we are looking for the city that is to come” (Hebrews 13:14). And yet, while we are here on earth, we are meant to “be subject to the governing authorities” (Romans 13:1), and even to seek the welfare of the place where God has sent us (Jeremiah 29:7). 

With these tensions and complexities in mind, allow me to offer seven principles that may be of help this election season, and beyond. 

Our primary loyalty as Christians is not to any political candidate or human ideology, but to Christ. He is the King of kings and Lord of Lords through whom all things will be restored (BCP p. 236). In the midst of a divided and sinful world, the Church is to be salt and light, to model and proclaim God’s kingdom on earth as it is in heaven. The Church has no power to change the world except by God’s gift and grace. But we are called to work for justice and peace, to stand with the vulnerable, and to bear strong witness to the values of the Gospel, pointing always to Jesus Christ, until he comes again. 

When we are involved in politics, our faith should be our guide. As we choose for whom to vote, and which governmental policies to support, the Bible, the Book of Common Prayer, and other guidance from the Episcopal Church ought to inform our choices. Consistent themes across the whole of the Judeo/Christian tradition are particularly useful, such as caring for the vulnerable, seeking justice, and pursuing peace.  

As Bishop, I will continue to speak out, not on every controversial topic, but on those matters, especially impacting Oklahoma, where I believe the clear voice of the Church is needed. I seek always to do so with a Gospel rather than a partisan perspective. 

Political platforms rarely line up perfectly with the Gospel. Many Christians find aspects consistent with their faith in political parties, and other aspects that are inconsistent. We have faithful Episcopalians in Oklahoma who are Republicans, and others who are Democrats or independents. Sharing the same values (for example, the relief of the poor) does not always mean agreeing on the same policies to put those values into practice. Sometimes, there are conflicting values at work. The right thing is not always clear.  

At our best, our congregations are places where we can nurture friendships and facilitate discernment across a variety of strongly held differences, as long as we never cease to respect the dignity of every human being. 

Forcing a particular religion on others is unchristian and undermines both society and religion. Freedom of religion is a cherished part of our national heritage. Policies that seek to impose aspects of one particular religion on others, including Christian nationalism, reduce the free choice of faith to coercion. The Gospel is be freely shared, freely practiced, and freely chosen by those who wish to follow Christ. In matters of public policy, Christians ought to, with good will, work with anyone seeking common sense solutions for the common good. 

The moral character of our politicians matters. Political leaders are not clergy, but we ought to support those with wisdom, humility, kindness, and care for others. 

Be careful in our use of social media. Social media is often a source of misinformation and disinformation. And it can bring out the worst of us in our interactions with one another. Does my social media use result in the fruits of the Spirit (Galatians 5:22-3) in myself and others? Does it bring together or divide, lift up or put down? 

It is good to pray for our leaders, and our country. One of the most important things we can do, as Christians, is to pray for our country, and for those in leadership. There are a number of good prayers for our national life in our Prayer Book. 

Let us pray: 

O God, the protector of all who trust in you, without whom nothing is strong, nothing is holy: Increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (BCP p. 231) 

• Download a PDF of the message HERE.

• Read the message on our website HERE.

Additional Resources 

• Book of Common Prayer “Prayers for National Life” pp. 820-823 

• Braver Angels: braverangels.org 

• Forward Movement “Prayers for an Election”: forwardmovement.org 

• Episcopal Church Office of Government Relations: episcopalchurch.org/ministries/office-government-relations/election-engagement/ 

Benedict and the Christian Membrane

It’s been a long time since I studied biology, but on this feast day of Saint Benedict, I find myself thinking about membranes. Benedict’s Rule helps the Christian communities that follow it create a kind of membrane that both separates them from aspects of the outside world, while also interacting with it, bringing in and sending out what are needed for the organism’s health.

Almost no Benedictine monasteries or convents are completely cut off from the world. However self-sufficient the community, some of the basics of life must usually be brought in. Some of the professed religious may have ministries outside of the “membrane.” And, most importantly, Benedictine communities are known for their profound hospitality, seeing the guest as Christ. 

Perhaps Benedict’s greatest legacy is how many of the communities that follow his Rule continue not only to exist, but to thrive in our modern world, some 1500 years after he compiled it.

My own main interest, as someone in a dispersed Benedictine community (orderoftheascension.org) with a modified Benedictine Rule, is how might the wider, non-monastic Church be blessed and shaped by God through Benedict’s witness, down the ages. I would highlight three aspects.

First, our congregations can keep a pattern of prayer and worship. As anyone who has gone on retreat at a Benedictine community can attest, there is something powerful about how God works on us through the pattern of prayer, even for a few days or a week. 

Congregations that move past the Sunday morning only routine by adding the daily prayers of the Church (the Daily Office) offer a deep hospitality to members and guests alike who seek Christ. This is not as difficult as it may seem. A committed group of fewer than 10 clergy and lay people can maintain a twice a day pattern, and fewer still for once daily in the morning or evening. A time of contemplative dwelling in Holy Scripture could be added before or after, another venerable Benedictine practice of listening to God.

Second, congregations can practice hospitality. How many of our beautiful sacred spaces stand empty and locked tight most of the time? Opening our doors not only for daily prayer, but as places of silence and refuge from the outside world, and keeping library hours for reading would embody our theology of welcome. Meals together are some of the essential acts of community-building in Benedictine communities, and can do the same in our congregations among guests and friends.

And lastly, friendship. The Benedictine Rule is designed as a “school for the Lord’s service” and works by making room for friendships to develop, for encouragement, support, and occasionally correction. Our healthiest congregations nurture Christian friendship in small groups, and do so with intention, not just settling for putting out the coffee pot (though that’s a good start!).

Congregations can find in this ancient Rule inspiration and practical tools for keeping a healthy membrane that protects and nourishes the community within, through patterns of prayer and friendship that connect us with Christ and one another, while engaging with the outside world as disciples, serving the vulnerable, and inviting others into the loving hospitality of God.

Why I'm More Hopeful About The Episcopal Church

The 81st General Convention is behind us, and, somewhat to my surprise, I find myself more hopeful about our Episcopal Church than I've been in a long time. If I’m honest, I’m someone who treasures the ministry on the ground in my diocese, especially with our congregations, and only somewhat begrudgingly accepts that my role comes with a wider Church component! But I left this General Convention hopeful about our denomination. I'm hopeful not because we have found a clear way through or around the enormous obstacles to mission and even our survival (we haven't), but rather because I see signs that we are more ready to do the hard work to which God is calling us, and more clear in what that work looks like. I see this in several areas.

Leadership

The tenure of Presiding Bishop Michael Curry has been remarkable. His preaching and witness have been (and still are) ablaze with the light of the Gospel, the love of Jesus always in his heart and on his lips. Through a tumultuous season, he not only held much together, but gave The Episcopal Church a nationally (and internationally) recognized voice. It was a joy to celebrate him in so many different ways at this Convention.

But I find a different kind of inspiration in our new Presiding Bishop-elect. In a first ballot election, the House of Bishops has shown our confidence in the Right Reverend Sean Rowe, and in his vision for churchwide structures, budgets, and staff re-oriented to resource mission in dioceses and congregations (instead of the other way around). His decision to forego a large installation service in favor of a scaled down ceremony strikes just the right notes. Taken together, our Presiding Bishop-elect and President of the House of Deputies Julia Ayala Harris represent not only a major generational shift (both are in their 40’s), but also deep experience in various efforts to reform our churchwide governance in recent years.

Vitality

As a bishop who has prioritized congregational vitality in our Diocese of Oklahoma as our main focus, I was greatly encouraged by resolution A044 (“Develop Sustainable Congregational Revitalization Ministries”). Not the typical resolution asking for a new staff “desk” or large grant, this requests much more: that we look honestly at our decline, and make vitality a top priority, by gathering data and recommendations, and convening conversations that lead to action. The resolution actually asks that the Presiding Bishop and President of the House of Deputies “take personal responsibility for convening the bodies needed to begin this work.” I am grateful to the Committee on Congregational Vitality and Data-Driven Initiatives not only for the resolution, but for gathering a large group at the Convention itself for a time of sharing and support. 

Structure

Not only do we have churchwide leadership who are going to prioritize a thoughtful evaluation of our governance, budget, and staffing, but we also saw a continuing trend of dioceses prayerfully merging. The new dioceses formed in Wisconsin and Michigan, and the elevating of Navajoland to missionary diocese were both spiritual and strategic decisions that I believe will bear much fruit, by God’s grace. In each instance, the joy on the floor was palpable. Our Church still probably has too many dioceses and too many bishops, but this was a solid move in the right direction. 

Politics 

Like some others, I am not a big fan of how much time and energy we spend at General Convention on a variety of resolutions on matters of politics and world affairs that will likely have little impact, beyond pleasing the activists on the one side and alienating those on the other side. We passed our share of these resolutions this time. But after a lot of back and forth, the main resolution on Israel, Palestine, and Gaza (D013) came via a compromise, crafted by a small group from both houses (a conference committee). Not everyone was happy, but I appreciated the effort to come up with a statement many of us could get behind, grounded in faith and acknowledging the tragic complexities of the situation. Some of this effort came from the extraordinary move of taking time in the House of Bishops for actual conversation and discernment at tables (as we had done in Baltimore two years’ prior on the topic of Prayer Book revision).

Inclusive and Credal

Not just in our legislative work, but in our worship and even in the feel of several conversations I had, it seemed to me that our Church has mostly settled into a stance of sacramentally inclusive but grounded in the theology of the creeds. All the sacraments for all the baptized (including marriage and ordination) is now the accepted reality in virtually all dioceses (including, I am happy to say, my own) and the General Convention moved forward on marriage equality in the Prayer Book with almost no dissention. At the same time, I didn’t detect much of the “fingers crossed during the creeds” joking that I used to hear often in the Church a decade ago. To me, inclusive and credal is both theologically sound, and a winsome message as we share God’s love with others.

Conclusion

The challenges ahead for The Episcopal Church are massive. Our half-century of decline shows no sign of slowing, and was likely accelerated by the pandemic. Even as some extended theological battles in our denomination are coming to an end, new divisive issues are beginning to show themselves. 

Can we discern new ways, with God’s help, to restore more vitality to our Church at every level? Can we actually begin to wrestle with our bloated meetings, budget, and staffing on the church-wide level, either to cut back or reform? What will be our place in the ever-changing Anglican Communion? Will we keep gracious space for theological minorities, and continue to allow the centrality of both the teaching and the liturgies of the 1979 Prayer Book for those who cherish them?

If our main purpose is to keep our eyes on Jesus in order to follow him, it matters what else gets our attention. At this moment, I feel hopeful that this Church that I love is taking steps in the right direction.

Poulson Reed, OA (Bishop of the Episcopal Diocese of Oklahoma)

Dear Friends in Oklahoma,

I’ve been saddened to hear this week the reports of a 16-year-old identifying as non-binary, a student at Owasso High School, dying on February 8 after being in a fight in a school bathroom on February 7. There are conflicting reports about what occurred and why, and investigations are ongoing. But for now, the Episcopal Diocese of Oklahoma states again our respect for the dignity of every human being, and we pray for Nex Benedict and for their family and friends:

O God, whose beloved Son took children into his arms and

blessed them: Give us grace to entrust Nex to your never-

failing care and love, and bring us all to your heavenly

kingdom; through Jesus Christ our Lord, who lives and

reigns with you and the Holy Spirit, one God, now and for

ever. Amen.

Blessings,

Bishop Poulson

Dear Friends in the Episcopal Diocese of Oklahoma,

As you will see below, I am one of the initial signers for a statement from Christian leaders in Oklahoma opposing the death penalty. This group of signers represents a wide range of Christian denominations and churches, and is in response to the Oklahoma Court of Criminal Appeals setting execution dates for 25 prisoners over the next two years.

As I have said several times, most recently at our Diocesan Convention, I am very selective in choosing when to speak out on issues of public policy. I do so rarely, and only when a matter is directly relevant to Oklahoma, has grave moral implications, and can be informed by the teachings of the Bible and the Episcopal Church. I believe the death penalty is just such an issue. I appreciate that this particular statement is not overly partisan, but is deeply grounded in Christian theology.

I know that Episcopalians in Oklahoma have a wide range of views on the death penalty, and I both understand and respect that not everyone will agree with this statement. Nonetheless, I hope that everyone will read it, and will pray for all those affected by violence in our state, especially the victims and their loved ones.

Christ & Capital Punishment Statement

Statement on the Recent Supreme Court Decision and Legislation in Oklahoma on Abortion

By The Rt. Rev. Poulson Reed, Bishop of the Episcopal Diocese of Oklahoma

Since 1967, the Episcopal Church has articulated and reaffirmed through General Convention resolutions its unequivocal opposition to any legislative, executive, or judicial action by local, state, or national governments that abridges a woman's right to make an informed decision about the termination of pregnancy or that limits her access to safe means of acting on that decision.

These resolutions emphasize that the inception of new human life, being a manifestation of God's love, is sacred and should not be approached lightly but with a full understanding of the responsibility bestowed by God to conceive and give birth.

Furthermore, the Church acknowledges the tragic dimension of all abortions, advocating their use only in extreme situations and opposing their use for birth control, family planning, sex selection, or convenience.

In the Episcopal Diocese of Oklahoma, we recognize the diverse and Biblically informed views among our laypeople and clergy on this profound moral issue. Our congregations will react to the recent Supreme Court decision in various ways: through prayer, pastoral care, and public advocacy, particularly concerning the recent legislative actions in Oklahoma. Others may choose different paths that align with their contexts and values.

I lament the current political climate's discouragement of commonsense approaches to this and other issues, and the appalling lack of resources to support parents and families, especially the impoverished and those raising children with special needs.

I urge Oklahoma Episcopalians, both individually and collectively, to exercise your conscience as you see fit, to remain understanding and compassionate towards one another during these divisive times, and to respect the dignity of every human being, despite deep-seated disagreements.

This moment calls for us to avoid demonizing others, including on social media, and to remember our shared creation in God's image, while still advocating firmly for our beliefs. I hope we can unite in our spiritual, emotional, and financial support for pregnant individuals, particularly those in poverty, and in our commitment to the well-being of vulnerable children, including those in foster care or awaiting adoption.

For the full text of the General Convention resolutions, please visit: https://episcopalarchives.org/cgi-bin/acts/acts_search.pl.

2022 Statement:

Many of our Episcopal congregations across Oklahoma are the only houses of worship in their areas where LGBTQ+ people and their families are truly welcomed. In the Episcopal Diocese of Oklahoma, we love all people, because God loves all. We welcome all people to all the sacraments, through baptism. And we invite all people to growth as disciples of Jesus Christ, by God's abundant grace.

2023 Statement:

Whom you love ought not to be an obstacle to making a lifelong commitment to a partner or serving God and God’s people as a priest or deacon. We believe this not to go along with any trends, but because we believe it to be a faithful interpretation of the Bible, through the lens of the Church’s tradition, the creeds, and the life and teachings of Jesus Christ.

“Make Us Instruments of Your Peace”: On the Upcoming Election

The Right Reverend Poulson Reed, Bishop of Oklahoma

To the beloved in Christ in Oklahoma,

This week, we celebrated the feast day of Saint Francis. Saint Francis is rightly remembered for his love of animals and all of God’s creation. He devoted his life to serving the poor, calling others by his preaching and his radical simplicity of life to do the same. He is also credited with composing the “Prayer of Saint Francis,” and whether he was its author or its inspiration, it certainly reflects his Christian witness and his faith in the power of God to work through people to bring life, love, and hope out of death, hatred, and despair.

As we approach the upcoming election in our nation in the midst of bitter partisan division, global pandemic, and social and economic upheaval, I call upon the Episcopalians of our diocese to pray the Prayer of Saint Francis regularly (perhaps daily, or on the four Sundays preceding the election), and to strive to live its Christ-like teachings wherever we may be, including on social media.

First, may we pray. The Prayer of Saint Francis, the Prayers for National Life in our Book of Common Prayer (pages 820-823), and other prayers, offered fervently and with sincerity, have power beyond our human understanding to shape our hearts, minds, the nation, and the world, by God’s grace. Prayer is no small thing; it is essential and effectual.

Second, may we strive to live as followers of Jesus Christ at all times and in all places, and especially in the midst of anxiety and tumult. In this election season, our political choices ought to be informed by our faith. Core Biblical principles, such as caring for the vulnerable, loving our enemies, striving for justice and peace, and cultivating the fruits of the spirit (love, joy, peace, kindness, goodness, faithfulness, gentleness, and self-control), and the core Episcopal values of our Baptismal Covenant are often inconvenient, countercultural, difficult, and downright uncomfortable. But they are our values, and it is up to each of us to discern prayerfully and thoughtfully how they align with the political candidates and issues before us.

There are good Episcopalians who are Democrats, and good Episcopalians who are Republicans, and good folks in between. The Gospel often lines up imperfectly with political parties, and faithful people can agree on a faith value (say, the importance of helping the poor) without agreeing on how best to do so.

Whatever the outcome of the upcoming election, may we have grace to see those who differ from us as fellow children of God. The Scriptures make clear that there are times for righteous anger against injustice. Civility, while good, has its limits. But may we never say or think of another “I have no need of you” (1 Corinthians 12:21).

We might consider adopting in our lives and in our congregations the “With Malice Toward None Pledge” that says: “Regardless of how the election turns out, I will not hold hate, disdain, or ridicule for those who voted differently from me. Whether I am pleased or upset about the outcome, I will seek to understand the concerns and aspirations of those who voted differently and look for opportunities to work with people with whom I disagree.”

We can seek common ground, common gratitude, and common prayer, even when there is a chasm between us. We can disagree fervently, without hating one another.

Please know that I am praying for all of us, our individuals, congregations, and institutions, at this challenging time. We have a gift to offer our communities, by proclaiming a kingdom that is not of this world, and a prince of peace who rules humbly and lovingly over it, yet with power. As we await with longing the final fulfillment of that heavenly kingdom, we ask God to use us for good:

Lord, make us instruments of your peace. Where there is

hatred, let us sow love; where there is injury, pardon; where

there is discord, union; where there is doubt, faith; where

there is despair, hope; where there is darkness, light; where

there is sadness, joy. Grant that we may not so much seek to

be consoled as to console; to be understood as to understand;

to be loved as to love. For it is in giving that we receive; it is

in pardoning that we are pardoned; and it is in dying that we

are born to eternal life. Amen.

In Christ’s Peace,

Bishop Poulson

For more information on the “With Malice Toward None” pledge, see HERE