Monday, February 20, 2006
EMAIL FROM LEE PENN
The Episcopal Diocese of California, the home of Matthew Fox's rave masses, the modern-day Labyrinth movement, the United Religions Initiative, and other New Age follies, will announce on Monday February 20 who is being nominated as its new Bishop.
While going through the selection process, the Diocese made an embarrassing slip: for several months (until the editor of The Christian Challenge, a traditional Anglican magazine, questioned the Diocesan PR man about it last week), the Diocese had a document on its web site with biographies of three exemplary bishops. One of these was a good choice - Archbishop Romero, the Catholic bishop of San Salvador who was martyred in 1980 by a right-wing death squad while he was saying Mass.
One of the other three episcopal exemplars - Steven T. Plummer, the Episcopal Church's bishop in Navajoland until his death in 2005 - is of an entirely different character. In the early 1990s, Plummer was forced to go on leave for treatment for a year - after it was revealed that he had been molesting a teenage boy for two years previously. After a year, the church authorities returned Plummer to his post.
The Episcopal Diocese of California's document on Plummer - which was on their web site from December till mid-February - did not mention anything about Plummer's abusive history; their "biography" was a hagiography. It stayed on-line until last week, when - after the press got wind of it - it was swiftly removed by the Diocese. As noted in the story below, all Diocesan officials deny knowing that Plummer had been a molester - and they removed the document at once.
Here is a link to the story from The Christian Challenge:
The Christian Challenge - News
http://www.challengeonline.org/modules/news/article.php?storyid=105
Here is the whole story, which I am circulating at the request of the magazine's editor. Pay attention to the way that the ECUSA authorities dealt with Plummer; it seems that they and the Roman Catholic hierarchy were using the same manual on how to deal with clerical pederasty:
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An Episcopal Exemplar?
Commentary Report By Auburn Faber Traycik
The Christian Challenge (Washington, DC)
http://www.challengeonline.org
February 16, 2005
Even when one considers the source--the resoundingly liberal Episcopal Diocese of California--it was hard to believe. But there it was, staring back at us from the jurisdiction's website. The California diocese, which is preparing to elect a successor to Bishop William Swing, had held up as a model "shepherd" a deceased prelate whose ministry was marred by sexual misconduct with a teenager.
One does not wish to speak ill of the dead, of course. But the fact remained that--in an addendum to a section on its website titled "Seeking a Shepherd: Finding Our Bishop in the 21st Century," the diocese cited three episcopal exemplars, each from a different minority ethnic group, among them the late Bishop of Navajoland, Steven T. Plummer. A married man, Plummer was reported in 1993 to have admitted to sexual activity with a male minor over a period of some two years, ending around 1989.
What's more, the diocese's biography of Plummer (which had apparently been on the website for at least a couple of months) did not mention the sexual misconduct. Rather, it hailed the Native American as having led the Navajoland Area Mission (created from parts of the Arizona, Utah and Rio Grande dioceses) "on a path toward greater incorporation of Navajo traditions into Episcopal Church worship." Navajoland's bishop from 1990-2005--he died last year--Plummer "strived constantly to encourage development of indigenous leadership among the Navajo and a more self-reliant Navajo Episcopal church."
The California diocese recently decided to formalize Bishop Swing's "longstanding practice permitting the blessing of same-gender unions" by asking two diocesan panels to prepare a rite or rites to bless such unions. (So much for the Windsor recommendations.). Still, we wondered, could the plaudits for Plummer really signal what they seemed to about how far the revisionist diocese was willing to go?
Voraciously curious at this point, we contacted Sean McConnell of the Diocese of California's Department of Communications to ask why Plummer was not unfortunately disqualified from serving as an inspirational bishop, and why mention of his sexual misconduct was omitted in the diocese's story of his ministry.
Remarkably, Mr. McConnell replied that neither he nor those responsible for selecting the three model bishops were aware of Plummer's impropriety "until you brought it to our attention," even though he said he had met the bishop on several occasions and the prelate was known to other diocesan staff. "That is the reason why there was no mention of the misconduct in Plummer's biography, which has now been removed from the curriculum in question," he told us. "We take all instances of sexual misconduct very seriously in the Diocese of California, and we thank you for bringing this oversight to our attention."
But why, we wondered, had not Bishop Swing prevented this diocesan "oversight"? As leader of the California diocese since 1980, he would have been among bishops to deal directly with this matter (the Navajoland Mission is overseen by the House of Bishops), which was also reported to the whole church.
"Bishop Swing did not create or review the materials in question," nor was he aware of the citation of Bishop Plummer on the website, McConnell said. "I must take full responsibility for the oversight." He said Swing was informed about the matter and approved of steps taken to rectify it.
IF THE PROBLEM HERE was really lack of awareness, though, it is very likely due to the Episcopal Church's handling of the Plummer case.
Simply put: How could people not notice the fact that a bishop was removed for sexual misconduct? The answer is that he wasn't.
While ECUSA generally forces out bishops charged with heterosexual adultery, it handled this case--or at least then-Episcopal Presiding Bishop Edmond Browning did--by sending Plummer away for a year to continue therapy, and then returning him to service as bishop, based on his counselors' opinions that he was unlikely to repeat his former behavior. The victim in the case was no longer a minor and "unwilling to pursue this any further," Browning said in 1993.
At the time in 1994 that Plummer was reinstated, reports indicated that the members and Council of Navajoland were divided on the bishop's return. That there was some opposition was understandable; as we have seen more recently, many did not consider the slate wiped clean when Roman Catholic clergy who molested young people underwent treatment and were returned to ministerial service. Still, Plummer gained the support of Browning and the Episcopal House of Bishops to continue leading the Mission.
HAVE WE COME to the end of this story? Yes, and (possibly) no. It appeared at this writing that the Diocese of California could be poised to offer up another controversial--and this time living--"model" when it elects a successor to Bishop Swing (inter alia the founder of the United Religions Initiative); and in that case no "oversight" could be claimed. Since the election is set for May 6, whoever the diocese chooses at that time will bypass the normal diocese-by-diocese consent process, and instead be up for approval or disapproval by June's Episcopal General Convention.
Unofficial sources in the diocese claim that those responsible for choosing nominees for bishop are currently trying to select a final group of four or five candidates from a list of around nine possibles--three or four of whom are said to be open homosexuals, one of them a lesbian. If so (and admittedly, there are a lot of "ifs" here), should one of those candidates end up among the final nominees and be elected by the diocese, and then approved by General Convention, would-be liberal obfuscators would be stymied. Presiding Bishop Frank Griswold and his liberal colleagues would not have to worry about fudging a response to Anglican primates who want to know if ECUSA will observe moratoria on the consecration and blessing of those in same-sex unions. The General Convention will have given the clearest possible answer on the matter.
Permission to circulate the foregoing electronically is granted, provided that there are no changes in the headings or text.
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In any case, the offending document is now gone from the Diocesan web site. However, I had downloaded the PDF file while it was on the web site. For posterity, here is the text of the hagiography of Bishop Steven Plummer, as it existed from 12/05 till 02/06:
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At the page:
The Bishop Search Committee- Learning About the Episcopate
http://www.bishopsearch.org/ed.html
there was this text:
Addendum to Seeking A Shepherd The Lives of Bps. James Theodore Holly, Steven Tsosie Plummer, and Oscar Arnulfo Romero
with a "download" button that had this link:
http://www.bishopsearch.org/ed3.php
when you followed that link, you got a PDF file. Here is the relevant text from the PDF file - Plummer's biography/hagiography.
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Rt. Rev. Steven Tsosie Plummer (1944-2005)
The son of a medicine man, the Rt. Rev. Steven Tsosie Plummer lived all of his ordained life in Navajoland, and was the first elected bishop of the Navajoland Area Mission.
Born in Coal Mine, Arizona, on August 14, 1944, Plummer said that his first Christian influences came from his mother and from Anglo missionaries. Also key in his formation was Harold Jones, once vicar at Good Shepherd Mission in Fort Defiance and later the first Native American bishop in the Episcopal Church. Jones encouraged Plummer to prepare for training for ordination. Plummer attended schools in the Navajo reservation, and at 21 entered Cook Christian Training School in Tempe, Arizona. He completed a certificate program at Church Divinity School of the Pacific.
He was ordained deacon in 1975, and was ordained priest in outdoor ceremonies in the Canyon de Chelley, at a holy site in the Navajo tradition. He spent his entire ordained ministry among the Navajo, serving in the Utah and New Mexico regions.
He was encouraged to be a candidate for bishop of Navajoland by the late Bishop Wesley Frensdorff, who served as interim bishop of Navajoland. Frensdorff said he had found "nearly unanimous" support for Plummer among the Navajo people. "Bishop Wes taught us we had to take risks for the church and for our lives. You have to stand up for yourself and speak for yourself," Plummer said in 1990 when he was consecrated bishop.
The election of a Navajo bishop fulfills "a long-time dream held in a lot of people's minds," said then Presiding Bishop Edmond Browning. "The Navajoland Area Mission was created in part to help give Native Americans a chance to develop their own direction and fulfillment," he added.
The Navajoland Area Mission was created by General Convention in 1977 from parts of the Dioceses of Arizona, Utah and Rio Grande. Its boundaries coincide with that of the Navajo Nation. The only area mission in the Episcopal Church, it functions much the same as a diocese but with more oversight from the office of the Presiding Bishop and House of Bishops.
Soft spoken and with an easy smile, Plummer was well known around the church as an advocate for Native American ministries. He was a shepherd in both a literal and figurative sense. He and his wife maintained a small herd of sheep at their home in Bluff on the grounds of historic St. Christopher's Church. At a workshop in 1990, he was asked to draw something outlining his life. The drawing showed his life starting at a hogan, tending sheep. The drawing showed him going back on a path guided by a cross to a hogan and to his sheep.
He led the area mission on a path toward greater incorporation of Navajo traditions into Episcopal Church worship. He strived constantly to encourage development of indigenous leadership among the Navajo and a more self-reliant Navajo Episcopal church. Those efforts included the development of the "hogan seminary" now known as Hogan Learning Circle in Navajoland. "Hogan" is the word for the traditional Navajo house.
[ end of p. 4 of the PDF file ]
[ start of p. 5 of the PDF file ]
In a convocation address, Plummer told the largely Navajo audience, "We are serious about our Christian faith and serious about our Navajo tradition. Let us challenge one another. We are the missionaries here on the reservation, and we must go out and proclaim the Gospel to our people," he said.
Plummer was also known as a leader of workshops in several dioceses to introduce Navajo spirituality. There are "many similarities between Anglican and Navajo spirituality," he once noted. "There are some conflicts in the ceremonies."
Bishop Plummer was diagnosed with lymphoma in 2000. He died April 2, 2005 in a Shiprock, New Mexico hospital after a heroic battle.
[ end of p. 5 of the PDF file ]
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and here is the letter that the Presiding Bishop had sent in 1993 to all members of the House of Bishops (presumably, including Bishop Swing) about this matter:
titusonenine * Blog Archive * Living Church: Few Details on Special Executive Council Meeting
http://titusonenine.classicalanglican.net/?p=5852
From the comments:
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Jim Says:
April 4th, 2005 at 11:19 pm
Re No. 8 (Alice Linsley). The ECUSA has already been involved in a major homosexual sex scandal in Navajoland. As reported by the media, the bishop of Navajoland was finally suspended in 1993 for having sexual relations over a two-year period with a teenage boy. The situation was initially covered up by ECUSA but was eventually brought into the open and reported to the authorities by a young deacon who claimed he was also being sexually harrassed by the bishop.
The sexual corruption of the ECUSA has existed long prior to Robinson, and the Navajos felt it first hand.
*BISHOP PLUMMER CHARGED WITH SEXUAL
MISCONDUCT: THE CHURCH AND THE MEDIA
REACT*
THE PRESIDING BISHOP'S LETTER
May 26, 1993
To the members of the House of Bishops
Dear Brothers and Sisters:
I write to share with you a painful matter in the
life of our House and our church. I also want to ask
your prayers that we may approach these difficult
realities as God would have us do, and that healing will
proceed for all concerned.
More than two years ago the Rt. Rev. Steven T.
Plummer, bishop of Navajoland Area Mission since
March 1990, contacted me to tell me that he had
engaged in sexual activity with a male minor in a breach
of a trust relationship over a period of time ending
approximately four years ago.
I requested a thorough medical and
psychological evaluation of Bishop Plummer at a highly
respected medical institution. The evaluation indicated
that he was not "at risk" for repeating the behavior. He
has been undergoing therapy since that time and I have
continued to monitor the situation and to keep in touch
with Steven and Cathy.
At the time Bishop Plummer brought this matter to me
the young man was no longer a minor and unwilling to
pursue this any further. As is always the case in
instances of sexual misconduct, the protection of the
right to privacy of a victim is a primary consideration.
The healing of the young man continues to be of grave
concern to me.
This situation was discussed at a meeting on May
8, 1993 in Farmington, New Mexico of the Council,
Standing Committee and Staff of the Episcopal Church
in Navajoland. At the meeting, the Rev. Gary Sosa, a
deacon of Navajoland, made a statement that included
a report that some two years ago Bishop Plummer had
told him in confidence of the relationship with the
young man. Bishop Plummer made a brief response
and asked for prayers. He indicated that he is taking
responsibility for his healing, and that he believes God
has forgiven him.
After a two-week period for prayerful
consideration, the Council reconvened for a special
meeting at my request on May 22. The purpose of the
meeting was to review all of the information and to
discuss their recommendation to me concerning the
ministry of Bishop Plummer amongst the Navajo
people. Enclosed is a copy of a resolution they passed
unanimously. I commend the Council for moving to
consensus around a painful issue. The spirit of their
resolution and the compassion they have shown
indicates to me that a process of healing is beginning.
The recommendation of the Council has been
helpful to me as I have made some decisions concerning
the next steps. I note that in addition to my pastoral
concern for Steven and Cathy Plummer, their families,
the victim, and others most closely involved, also of
tremendous concern is our Indian ministry, and
specifically the ongoing ministry of the Episcopal
Church in Navajoland.
At my request Bishop Plummer has commenced
a one-year leave of absence during which time he has
agreed not to perform any priestly or episcopal
functions without my permission. He will continue in
closely monitored program of therapy. In addition, I
have asked the Rt. Rev. Stewart Zabriskie, who as
Bishop of Nevada is in a neighboring area, to serve as a
mentor for Steven and his family.
In the meantime, I have appointed the Rt. Rev.
William Wantland, Bishop of Eau Claire, who is the
senior active Native American bishop, as the Interim
Bishop of the Navajoland Area Mission. Bill has
graciously accepted this responsibility. I have also
conferred and will continue to be in consultation with
the Native American leadership of the church about the
ministry of Navajoland. Specifically, I have been in
consultation with the Episcopal Council of Indian
Ministries and asked their help in the evaluation both
long and short range of the mission and ministry of
Navajoland.
Prior to the end of the one-year period the situation will
be reviewed to determine most appropriate next steps
for Steven and his ministry, and for the ministry of
Navajoland. As the House of Bishops has ultimate
responsibility for the program and oversight of the
Navajoland Area Mission, I will then communicate with
the House concerning any actions that might be needed
as the 1994 General Convention.
In closing I again ask for your prayers. Let us
pray that the healing love of Christ will transform the
pain of this situation and that redemption can be found.
Faithfully yours,
The Most Rev. Edmond L. Browning
Presiding Bishop
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You may forward or blog this story as you see fit.
It does show that - in the absence of publicity and external pressure - that Church authorities (Roman Catholic, Episcopal, and others) have a habit of covering up their abuse scandals. All the mitred men seem to be working from the same rule book.
Lee
