Church of the Holy Family
Ministries
Contact Us
Southeast Mexico Outreach Ministry.  Southeast Mexico COGM link.
Music  
Sudan, St. Michael Parish- Melut in Renk. Sudan map    Sudan COGM link
The purpose of the Holy Family Choir is to offer, at the highest standard possible, praises to God through music and
liturgy at the Church of the Holy Family.

The Choir of Holy Family is a living embodiment of a tradition that extends back many centuries  The Episcopal Church
has nurtured one of the strongest traditions of choral-led worship. The choir in Holy Family Parish is renowned for its
traditional and modern choir
Holy Family is starting its companionship with La Divina Providencia parish in  
southeast Mexico.  Holy Family's Outreach Ministry Committee is making plans for the
future.  
Companionship Email English/Companionship Email Spanish
Here are some of the parishioners of the church served by Rev. Angel
Daniel Cordero. He was recently ordained, and now serves two churchs in
SE Mexico in the states of Veracruz and Oaxaca.
Two ladies of La Divina Providencia, our sister parish in the
state of Oaxaca, Mexico have prepared this alter cloth for their
church.
Holy Family is now using Pura Vida Create Good and Bishop's Blend coffees for our
fundraising program for our Outreach Ministries.  15% of all Bishop's Blend coffee and tea
ordered through this link to
Bishop's Blend will come back to our Outreach Ministries for
SE Mexico and Sudan. Thanks again for using supporting Holy Family's Outreach Ministries
and using Bishop's Blend !
                                                               A Theology of Sustainability
                                                             Written by the Rev. John Crist for
                                                        The Bishop's Task Force on Sustainability
                                                             The Episcopal Diocese of Chicago

To begin our exploration of a theology of sustainability we first concur with the Anglican theologian A.R.
Peacocke who has written, "Creation, salvation and sanctification are interrelated activities of the one God
who is at work concurrently in all three modes." (Man And Nature, London,)975; page 66) From a biblical
point of view we sight Psalm 24:1 "The earth is the Lord's, and all that is in it;" and also John 1:1-3 "In the
beginning was the Word .... All things came into being through him."
Two key concepts are set forth here"
     1. "Creation" has a "Creator;"
     2. The Creator is experienced in creation.

Again, Peacocke points out that "To see the world as creation involves a very large scale change in our
overall attitude to the world we live in, and our operations in it. When we describe the new perspective, it
seems platitudinous; but when the platitude is taken seriously, it has immense consequences." (Man And
Nature, London,_1975; page 14)

One of the consequences of seeing the universe as God's creation is that the value of creation is more than its
usefulness to the human race. The value of a forest is not measured solely in the number of board feet of
lumber it contains, or how many "recreational dollars" it represents. The ultimate value of a forest or any
other part of creation is that it is the work of the Creator and it must be treated as such. Another
consequence of viewing all of nature as God's creation is that, since we recognize ourselves as children of
God, we become part of creation. In the words of Thomas Berry, "There is no such thing as 'human
community' without the earth and the soil, and the air and the water and all living forms. Without these
humans do not exist. There is, therefore, no separate human community. Humans are woven into this larger
community. The larger community is the sacred community." (Befriending the Earth, Mystic Conn. 1991.
Page 43)
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Another central idea for a theology of sustainability is Jesus' often repeated words "love your neighbor as
yourself' and "love one another as I have loved you." When challenged by the question "But who is my
neighbor?" Jesus' answer broke open the prevailing Jewish concept of neighbor. My neighbor, says the
parable of the God Samaritan, is anyone in need. Thus, how can I truly love my neighbor, if my lifestyle is
depriving anyone else of the same opportunity to thrive. But, the people of North America, Europe, and
Japan consume a vastly disproportionate share of the world's supply of fossil fuels in comparison to their total
population; and they pump a vastly disproportionate amount of C02 into the atmosphere. The resulting
climate change is now having severe consequences in places like the Arctic, Bangladesh and the Maldives
Islands. Likewise, are not those who come after us "neighbors" to be loved and respected. If our current
generation undermines the viability of the life systems of this planet or if we wantonly waste natural resources,
are we not in effect being unloving toward future generations.  This leads to a model for our behavior toward
the environment based on the concept of stewardship as set forth in the Holy Scriptures. We humans have
"dominion" over creation, but that dominion involves serious limitations and responsibilities. The dominion
spoken of in Genesis 1 does not mean dominate or destroy; rather it clearly involves caring for creation
so that there is equitable and just sharing of resources for all who live now and a due regard for the needs of
those who will be living on this planet 100 years from now. Greed, oppression and waste are sins against
God and other human beings-stewardship requires us to be on guard against these tendencies in ourselves
and others.
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