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[Religion News Service] In the more than five years that Stillmeadow Community Fellowship in Baltimore has worked with the U.S. Department of Agriculture’s Forest Service to rehabilitate the 10-acre forest on its urban land, what stands out to the Rev. Michael Martin is kids’ reactions to the “great things in (God’s) original architecture of nature.” Children who are unfamiliar with nature may get the “heebie-jeebies” when they first walk through the church’s walking trails by the stream and the pond, Martin, an Evangelical Free Church of America pastor, said. But after a few days of learning about their surroundings during summer camp or an after-school program, that nervousness changes so much that the adults have to coax them back inside for music classes. But as a result of President Donald Trump’s federal funding freeze, Stillmeadow’s summer camps are now at risk as promised grant money isn’t coming in. And the urban forestry program that would have allowed others to experience Stillmeadow’s land transformation is in jeopardy, Martin said. Faith organizations are among those across the United States suffering funding losses amid the Trump administration’s quest to dismantle former President Joe Biden’s major climate law, the Inflation Reduction Act. On the first day of Trump’s second, nonconsecutive term in the White House, he signed an executive order pausing the disbursal of funds that were appropriated through the 2022 law. And, despite a judge’s order on Feb. 10 — which called the freeze “likely unconstitutional” and directed the IRA funds to resume — grant recipients said funding remains paused. The IRA majorly expanded the U.S. Forest Service’s urban forestry program with a $1.5 billion investment to help city residents adapt to climate change. More than 300 faith organizations have lost access to grant funds intended to plant trees in disadvantaged urban communities, leaders who managed grants for numerous organizations told RNS. The vast majority of those grantees are congregations, as well as a few religious educational institutions and religious service organizations. In addition to lowering urban temperatures, planting trees can clean the air of pollutants, capture carbon and reduce flooding by soaking up rainwater. The urban forestry program specifically targeted disadvantaged communities as determined by the Climate and Economic Justice Screening Tool, which took into account environmental burdens, higher-education enrollment and formerly redlined census tracts before it was taken offline by the Trump administration. “ Tree plantings in the congregation, the hope was then that can reverberate out into the community, and so that their congregants would also want to increase tree canopy in their own yards,” said Cassandra Carmichael, the executive director of the National Religious Partnership for the Environment, which was poised to work on tree planting across seven cities before the funding freeze. Carmichael said the organization has not yet been reimbursed for costs already incurred. Faith in Place, an environmental nonprofit based in Chicago, had already announced subgrants to faith groups in Wisconsin, Illinois and Indiana for urban tree planting. It planned to build on previous work using “nature-based climate solutions,” but the Rev. Brian Sauder, a Mennonite pastor who serves as its president and CEO, told RNS its IRA-funded projects are on pause. “It’s unconscionable to us that trees are now a partisan political tool,” he said. The number of faith organizations with urban forestry plans whose funding is frozen may be far higher as several religious grantees did not respond to RNS’ inquiries. The 300-plus affected were relayed to RNS by the National Religious Partnership for the Environment, Faith in Place and Creation Justice Ministries, each of which oversees grants to be distributed to various organizations. The National Baptist Convention, USA, and the Church of God in Christ, two historically Black denominations, also each received a $1 million grant during the Biden administration as part of the IRA-funded urban forestry program. Their representatives did not respond to inquiries about the status of those projects that aimed to provide shade and lower electric bills in urban areas. The threats to the promised funding — especially after recipients complied with all the steps of the application process — represent broken commitments, Martin said. “ Other than Jesus, who else can you trust other than the federal government of the United States of America?” Martin asked. Martin framed the funding freeze as wasting money because it disrupts years of work. “ We’ve been evaluated. We’ve been audited. We bring good returns. We can show with our after-school programs an improvement in kids’ GPAs,” he said. Some faith leaders remain optimistic about funding being restored. Avery Davis Lamb, executive director of Creation Justice Ministries, which works with Protestant and Orthodox Christians, said congregations in the network are excited about the possibility of studying the Bible’s teaching on trees, especially Revelation 22, and planting them, “knowing what they’re doing is an act of faith.” The network’s congregants “ know that those trees are going to bring a lot of healing to the community,” he said of its plans to plant trees in  Austin, Texas; Nashville, Tennessee; Orlando, Florida; and Baltimore. Those plans, however, are now on pause. The White House did not respond to an RNS request for comment about the status of the frozen funds and the impact on faith communities. Moreover, the IRA funding freeze and other proposed Republican policies affect other faith-based environmental initiatives. “The single biggest area where the religious community is mobilized is around the energy tax credits that were part of the Inflation Reduction Act,” said Rabbi Fred Scherlinder Dobb, a board member of Interfaith Power & Light, which partners with congregations to address climate change, and the rabbinic adviser to the Coalition on the Environment and Jewish Life. The IRA enabled nonprofits, including hundreds of congregations, to install renewable energy sources on their properties, allowing them to get credit on their electric bills. In an August 2024 letter, members of the House Republican Conference urged Speaker Mike Johnson to seek options to prevent the repeal of the IRA’s energy tax credits, saying a “full repeal would create a worst-case scenario where we would have spent billions

[Episcopal News Service – Linthicum Heights, Maryland] Executive Council is poised to forgive about $2.7 million in debt that the Diocese of South Carolina accrued after a 2012 diocesan split, in which theologically conservative church leaders led a large group of Episcopalians to leave the church. After that split, The Episcopal Church had responded in part by lending money to the remaining Episcopal diocese and its congregations as they fought a decade-long legal battle to retain possession of their historic properties. Those court cases were largely resolved in the Episcopal diocese’s favor in 2022. Since then, some congregations have moved back into their historic churches, and the diocese has pursued church planting efforts in other communities. On Feb. 17, South Carolina Bishop Ruth Woodliff-Stanley appeared on Zoom to address two committees of Executive Council, which is meeting here at the Maritime Conference Center. Woodliff-Stanley emphasized that South Carolina is one of The Episcopal Church’s original nine dioceses, dating to 1785, and now with the court fight resolved, Episcopalians in South Carolina are focused on rebuilding congregations and growing ministries in their communities. “We could not have done what we had to do without the church being with us. And we are now asking you to be with us in this season of rebuilding,” Woodliff-Stanley said. Presiding Bishop Sean Rowe spoke briefly to the committees, arguing strongly in favor of forgiving the diocese’s outstanding church loan. “I am in complete support,” Rowe said, adding that acting on the proposal was about more than forgiveness of past debts. “I believe this would be, on our part, an investment in the mission of that diocese.” Executive Council’s committees on Finance and Governance & Operations voted unanimously to advance the proposal, to which Woodliff-Stanley responded, “Thank you, thank you, thank you.” The measure will proceed to likely approval by the full Executive Council on Feb. 19, the final day of this meeting. The Charleston-based Episcopal Diocese of South Carolina once counted as many as 78 worshipping communities across the southeastern half of the state, including along the Atlantic Coast. Parochial report data show that the diocese’s baptized membership topped 29,000 in 2011, the year before the diocesan schism. Churchwide theological and doctrinal disputes, especially related to full LGBTQ+ inclusion in the church and lingering objections to women’s ordination, had been simmering for years. After the 2003 consecration of the church’s first openly gay bishop, the talk of schism led to lawsuits in dioceses across the United States where some leaders sought to break from The Episcopal Church while keeping control of Episcopal churches. South Carolina was one of five dioceses upended by schism. The others were Fort Worth in north-central Texas, Pittsburgh in southwestern Pennsylvania, Quincy in northern Illinois, and San Joaquin in central California. In October 2009, a majority of delegates at a special South Carolina diocesan convention voted to authorize the bishop and standing committee to begin the process of disassociating from The Episcopal Church over General Convention resolutions that endorsed greater LGBTQ+ inclusion in the life of the church. South Carolina leaders accelerated their plans to leave the church in 2012 after General Convention approved rites for blessing same-sex unions. After the split, Episcopal membership in the remaining Episcopal Diocese of South Carolina dropped below 6,400 across 22 continuing parishes and missions, but Episcopalians in South Carolina found ways to continue worshipping and serving their communities amid a series of legal victories and setbacks in the church property lawsuit. Now, with that legal battle behind it, the diocese can devote more of its time and resources to ministry priorities, including addressing racial justice issues and the prevalence of extreme poverty in the state, Woodliff-Stanley said. She also highlighted the early success of Church of the Messiah, a storefront church plant in Myrtle Beach that is looking to the diocese for help in establishing a more permanent worship space. The Episcopal Church has forgiven the debt of a diocese in a similar situation at least once before. The Diocese of San Joaquin was approved for about $5 million in debt forgiveness in 2017, the same year that the diocese installed its first diocesan bishop since its own schism in 2006. Michael Glass, chancellor for House of Deputies President Julia Ayala Harris, also served as chancellor of the Diocese of San Joaquin during its fight to retain diocesan properties after a schism. He spoke Feb. 17 in favor of granting South Carolina’s request, a gesture that also will reassure the wider church. If other dioceses face similar upheaval, they will know “we’ll back you up,” Glass said. “It’s really important that message get out there.” – David Paulsen is a senior reporter and editor for Episcopal News Service based in Wisconsin. He can be reached at dpaulsen@episcopalchurch.org.

[Church of England] General Synod on Feb. 11 debated and voted on two proposed models (labelled 3 and 4) for independent safeguarding in the Church of England. Members approved a motion (amended) that endorses “Model 3” first, while doing further work on “Model 4” (both models are outlined in the Future of Church Safeguarding Synod paper). The approved motion includes: Setting up an external scrutiny body, which is likely to be on a statutory basis in order to give it “teeth” and so would require legislation. Transfer of most functions currently delivered by the National Safeguarding Team (NST) – except policy development – to an external employer, eventually and after all development, consultation and legislative processes are complete. Further work to determine the legal and practical requirements necessary to implement model 4, which would involve the transfer of safeguarding teams in dioceses and cathedrals to the same external employer as the NST. Lament and repent of the failure of the church to be welcoming to victims and survivors and the harm they have experienced and continue to experience in the life of the church. The original motion from the lead safeguarding bishop, the Rt. Rev. Joanne Grenfell, endorsed Model 4. Speaking after the debate she said, “We have missed the opportunity to say unequivocally to victims and survivors today that we hear their concerns about trust and confidence in the church. “I am committed to working with where we have got to today continuing to do feasibility around model 4, as well as moving swiftly to set up a statutory body for scrutiny, audits and complaints.” Archbishop of York Stephen Cottrell said, “I support independence in Safeguarding. I’m disappointed that the church is now going to do that in two stages, but I fully commit myself to work toward implementing synod’s decision and making it happen.” Bishop Philip North, who brought the amendment to the original motion, said, “Synod has voted almost unanimously for real progress in independence in safeguarding. “What we’ve got is a strong endorsement of moving immediately to setting up an independent scrutiny body and more work to ensure that operational independence is legally and practically deliverable. “This gives us a chance to make immediate progress on what we can achieve whilst not slowing down the pace on more fundamental change.” Additional information and the final motion can be read here.

[Church in Wales] Swansea’s iconic St. Mary’s Church became Wales’ first minster in a special service on Feb. 16. The declaration was made by Archbishop of Wales Andrew John. The church, which was rebuilt in the 1950s after being burned to the ground during the Nazis’ three-day blitz of the city in World War II, is a city center landmark and has long been home to Swansea’s civic services. It now is known as Swansea Minster, a title given to a large or important church in an urban area that serves the civic community and hosts a college of chaplains who serve the area and its people. The declaration of minster reflects the importance of the building to the city. The Church in Wales is investing £2.8 million, or more than $3.5 million, over the next five years from its Growth Fund to complete the transformation. The vicar of St. Mary’s, the Rev. Justin Davies, said, “There has been a buzz around the city since the announcement was made. I think people are genuinely pleased that the church is getting recognized for what it is, and in the place it is. “It’s also seen as a boost to the city. Many city centers are having difficult times, and Swansea is one of those, so to have something  positive happening in the middle of Swansea, as part of a greater regeneration funded by the city and county of Swansea, is a really good thing.” The service featured specially commissioned music by composer Sir Karl Jenkins, and the sermon was preached by former Archbishop of Canterbury Rowan Williams. A video of the history of the church and the city also was shown during the service, which also featured prayers offered by people across the city. Davies said, “It’s really exciting to have the piece of music composed by Gower resident Sir Karl Jenkins, “The Glory of this House,” especially for the service. It was commissioned by St. Mary’s and paid for by Swansea Festival of Music and the Arts. It was heard for the first time at the service and then will be here for everlasting, so that’s a fantastic thing to happen.”

[Episcopal News Service – Linthicum Heights, Maryland] Executive Council has convened here Feb. 17-19 for its first meeting since the inauguration of President Donald Trump – a political earthquake that Episcopal leaders say has shaken many of the communities the church serves, but not the church’s commitment to serving them. Presiding Bishop Sean Rowe and House of Deputies President Julia Ayala Harris, in their opening remarks Feb. 17, did not reference Trump by name but alluded, mostly in general terms, to the sharp shift in many federal policies during the first month since his return to office. “We are weathering what has proven to be a hard season for us and for the people that we serve, for sure. Many of us are afraid and looking to the church to provide a sense of safety and moral witness,” Rowe said. “As the political landscape of the United States becomes even more confusing and harder to navigate, we are being called to make decisions here in this place that are firmly rooted in the kingdom of God.” Rowe then repeated a theme that has become common in his public addresses since the inauguration: The people marginalized by society and by our political leaders are at the center of God’s kingdom. In his remarks to Executive Council, he again singled out “migrants, transgender people, the poor and vulnerable.” In God’s kingdom, “they are not reviled and scapegoated. … They are the bearers of salvation,” Rowe said. “If we believe this to be true, where does that leave us as a church? Where does that lead us as a church?” Ayala Harris cited a recent lawsuit as one example of the church actively responding to the needs Christ calls on his followers to meet. The Episcopal Church last week joined more than two dozen ecumenical and interfaith partners in suing the Trump administration over policy changes giving immigration agents greater flexibility to conduct enforcement actions in houses of worship and other “sensitive” places. “This is not about politics. It’s about embodying Christ’s radical hospitality in our very structures and policies,” Ayala Harris said. “The Gospel compels us to welcome the stranger, to care for the vulnerable and to ensure that all who seek spiritual sanctuary can do so freely. And my friends, if we fail to lead with courage, we risk not just stagnation but irrelevance.” Executive Council is The Episcopal Church’s governing and oversight body between meetings of General Convention and typically meets in person three times a year. Its last gathering, in November, occurred days after both Rowe’s installation as the church’s 28th presiding bishop and Trump’s election as president. The current meeting is being held in suburban Baltimore at the Maritime Conference Center, a frequent venue for Episcopal Church governance meetings. Executive Council’s initial agenda for this meeting was light on action items – the board spent most of its first morning in a training on emotional intelligence and effective interpersonal relations – though some of its upcoming sessions, both open and closed, will touch on Trump’s suspension of the federal refugee resettlement program, committee work and church leaders’ ongoing recruitment of a new executive officer for General Convention and a chief finance officer for the church.  On Feb. 18, representatives from Compass, a contractor hired to survey and analyze the churchwide staffing structure, will present their latest findings and recommendations to council members, and on Feb. 19, Rowe is scheduled to offer more details in a closed session about efforts he is spearheading for a “structural realignment” of churchwide operations to better serve the needs of dioceses and congregations. The first phase of those plans won’t be unveiled publicly until after this meeting. Ongoing tensions among some council members also surfaced again briefly during the morning session Feb. 17 on emotional intelligence session, which was led by three representatives from the consultant Visions Inc. Sandra Montes, a lay Executive Council member from the Diocese of Texas, raised concerns about the way Visions had framed discussion, suggesting that it was based in a white-centric understanding of emotion and communication. “This is completely different to people of the global majority to LGBTQIA+ people. And when we show up as ourselves … we are seen differently than who we are,” Montes said. “Do you want me to be, like, OK, I need to learn my emotions so I don’t show that I’m angry or that I don’t show that I’m scared? That’s what this seems like to me.” Another member, Thomas Chu of the Diocese of Long Island, who is gay, rose to object to Montes’ generalizing about all people of color and LGBTQ+ people. “I’m feeling mad, sad and scared,” Chu said, referencing some of the emotions listed on a Visions graphic. “Sandra, you can speak what you’re saying. But I’m an LGBTQIA+ person, a person of color. I feel very differently from you. And I accept what you said, but please don’t represent us. … This is [about] process – it’s not about what you said, it’s about how you said it, and you had an impact on me right now.” Executive Council is chaired by Rowe, as presiding bishop, and Ayala Harris is vice chair. It has 38 other voting members, a mix of bishops, other clergy and lay leaders. Twenty are elected by General Convention to staggered six-year terms – or 10 new members every three years. The Episcopal Church’s nine provinces elect the other 18 to six-year terms, also staggered. Ayala Harris, in her opening remarks, underscored the importance of Executive Council in upholding the church’s faith values, especially in today’s world. “Our decisions here ripple through the life of every diocese, every congregation, every seeker who is looking to The Episcopal Church right now as a beacon of radical welcome and transformative love,” she said. “As we make decisions about resource allocation and policy, we directly influence the capacity of our congregations to serve their communities,

[Anglican Church of Canada] The General Synod will meet June 23–29 in London, Ontario, and a major item of business will be the election on June 26 of a new primate of the Anglican Church of Canada. Canon III requires the Order of Bishops to meet prior to the General Synod meeting to choose three or more nominees – and this meeting must occur between 30 and 120 days prior to the date of the election. This will take place during the meeting of the House of Bishops scheduled for March 31–April 4. On April 2, the Order of Bishops will prayerfully discern the names of the nominees in a balloting process as set out in the regulations of Canon III as determined by the Council of the General Synod. These names will be posted on the General Synod website at 9 a.m. Eastern on April 3. The General Secretary is required to collect and disseminate biographical information about the nominees. In order to give time for the nominees to provide this information and for General Synod staff to assemble it in a uniform style for dissemination, this information will be posted on the website at 9 a.m. Eastern on April 11. The nominees also will be asked a series of questions and given the opportunity to have their answers recorded on video. Once these videos are edited and ready to be posted, they will be added to the website at 9 a.m. Eastern on April 22. During the meeting of the General Synod, the Orders of Clergy and Laity will gather at St. Paul’s Cathedral, London, Ontario, for the election of the new primate on June 26. Once that process is complete, the acting primate will announce the election of the new primate of the Anglican Church of Canada.