Admiral of Morality

Fr. Jake returns

2009-08-06T11:00:00.000-04:00

In the summer of 2008 Fr. Jake Stops the World blogspot went offline as the author accepted an evangelism post at Church headquarters in New York. What was seen as a boon for the wider Church, was certainly seen as a loss to the blogging Church.

In fact, the loss to the blogging Church was a loss to the wider Church, for there is power and grace in a nom de plume that is not always capturable otherwise. Why? Alas, this may be a mystery.

For several years as the Episcopal Church slept, Fr. Jake Stops the World gathered and detailed information about the activities designed to undermine it. In the process he attracted many regular readers and contributors who found a spiritual home.

This naturally drew the attention of Church leaders—but truth be told, the thunderous clarity of the eccentric and sometimes heretical Fr. Jake seemed muted and constrained at 815.

This observation should not be underestimated, and perhaps we might find in it somewhere a lesson. For even as we are reminded to recognize that our incarnational Church is built upon human experiences, there is true and enduring power in the written word and community.

The roundabout point is that as of August 6 Fr. Jake has returned online.

Hail!

The Lay of the Land

2009-08-04T12:00:00.005-04:00

After the 2009 General Convention and the recent announcement of episcopal candidates for the dioceses of Los Angeles and Minnesota, it cannot be denied that The Episcopal Church is the gayest Church in all of Christendom.*

It is now beyond question that the Church has assumed as its charism within the Apostolic churches, leadership in proclaiming the theological and ecclesial equality of gays, lesbians, bisexuals and transgendered persons.

The implications of this fact for the Body of Christ, the Anglican Communion, and the Church itself, are not clear.

Why not?

Because as the Archbishop of Canterbury recently wrote, “very serious anxieties have already been expressed” about our Church’s decisions, and our recent decisions, will not ease these.

These anxieties have erupted and continue to affect our relationships, because the Church’s charism is viewed as misguided or as apostasy by many others.

Several other Apostolic churches have to some degree or another travelled on this path, by broaching and debating the issue. But none to the extent of our Church, which has brought the matter to the level of the episcopate, and therefore, to the forefront or background of nearly every Church- and Communion-wide meeting and discussion.

For nearly six years, the merest fraction of Church time but a sustained period in human terms, the Church has been consumed with this issue, to the clear detriment of others. It seems that we have not been able to walk and chew gum at the same time.

The 20/20 Initiative is but a memory. Church planting is pitiful. The state of our seminaries and our theological educational structures and principles is a C- at best.

At this past General Convention, the national church leaders and bodies ceded—no, rejected—responsibility for evangelism and the Great Commission, insisting that it was better done by the diffuse, smaller and more limited confines of our localities. This rejection of stewardship of the Great Commission by our national Church offices may be nothing less than a national abdication of our mission and responsibility as a Church. It is hard to see church planting and successful evangelism taking place within such confines.

It may be no surprise then, that into this vacuum of regular and renewed missional purpose has poured the round-robins of sexuality, affecting our relations with one another—within our parishes, our dioceses, our Church, our provinces, our Communion, and with our ecumenical partners. We often talk about and do nothing else, because this is all we are up to.

For the vast majority of individual gays, lesbians, bisexuals, and transgendered persons in our Church, or who consider themselves faithful or otherwise interested in this matter, the implications of this consummate attention are very clear and essential—a recognition by the wider Church of the fruits of the Holy Spirit that they experience on a regular and sustained basis. It is in fact these very incarnate realities that have forced the matter despite all difficulties because these realities are inescapable and irreducible.

Yet at the same time, these realities clearly conflict with the vast repository of Christian teaching, tradition, Scriptural interpretation, and the plain meanings of the Scriptures themselves. As the Archbishop pointed out, this has not changed since the earliest days of the Church. This reality is also inescapable and irreducible.

Other churches, most notably the Roman Catholic Church, have introduced aspects of worship, tradition, interpretation, and theology, into their own understanding of Christianity that do not rely on Scripture and that are in fact, rejected by wide parts of the greater Body for not being supported by Scripture.

The differences between these churches and our own have contributed to the problems in our churches: the lack of a central theological authority, our apostolic nature, and the very short time frame--in Church terms--of how we have addressed the sexuality issue.

Analogies to the issue of women’s ordination and election to the episcopate are therefore distinct for at least this one reason—time.

The Church and the Scriptures have clear images and realities of women serving in key roles, since the days of the Lord. We have scores of women saints we pray with and for and venerate. We have the example of the Holy Mother. We have thousands of years of women serving the Lord and our churches in various capacities to the extent that, for many of us, having them serve as deacons, priests, and bishops, was a natural progression.

This took 2000 years. In the meantime, we have learned to live side by side with complementarians and female priests and bishops.

Christendom’s first openly gay bishop, on the other hand, preceded any wider agreement or example of what it meant to have openly gay persons not only serving and worshipping by our sides, but any theological constructs carving out an exception to the general prohibition, outside of a generally Arminianist impulse that too often has been relied upon when objections arise.

Another difference is the lack of clear theological authority attached to many General Convention resolutions and committees, panels, and bodies issuing findings on the sexuality matter within our Church.

The conclusions of these bodies that have impact for the entire Church Catholic are regularly dismissed for not being based on theology. This may be not because they do not contain theology within them, but because they do not issue from a consistent and unified body responsible for preserving, interpreting, and transmitting our theology.

What they do issue from is the General Convention and various standing and ad hoc bodies whose constitutions, bylaws, and approaches vary over time, even from meeting to meeting—and which in any event have no authority beyond our own borders.

This per se is not detrimental but is indeed, the great gift of the Spirt to our Church.

But, but—along with this diffusion has always been, the belief and practice that movement in some areas but especially in the area of human sexuality, would be slow, consultatory, and desirous of the widest possible consensus. Slow not in human terms, but in Church terms.

This has not occurred. That it has not, may very well be a gift of the Spirit. It has been six years, or 30, depending on your point of view—a sustained period in human terms either way, but not much in Church terms, and less than a speck in God’s.

All around, for six years, we have regularly failed to live up to our better natures, and have attacked and derided, in clear and certain terms; and approached with hostility and animosity, those who disagree and who have been inflamed by our actions.

The speed of the conversation has magnified the best and worst impulses of our natures and forced our Church to drop and allow to wither on the vine, other important measures.

At least for the Church of this province, we have witnessed a weakening of our national structures as they have turned away from the Great Commission, intellectual study and educational theology, in order to address this issue.

If we examine our history, perhaps we might find that a slower pace had the virtue at least, of smoothing out the extremes of human behaviors and allowing us to disagree and plant churches at the same time.

But, this is not where find ourselves, and perhaps this is not where we are supposed to be just yet.

We are traveling through uncharted waters but we have placed our hope in Christ to get us through and all around us we signs of the Spirit.

As we proceed our Church is going to need us properly discerning the Holy Spirit and living into our discernment and charism, without at the same time being unwilling or unable to do what we have also done up to this season.

This applies to each of us individually but also to us corporately.

Right now, especially if you take a look at the pages of Episcopal Life, we are not precisely up to the task.

We are going to have to do double duty to fix this.

*This is not meant to be glib or facetious, merely to recognize, that what is discussed and examined in our Church as an issue of the Gospel or inclusiveness or rights or fairness or the Spirit, is outside of the Church, reported nearly always, especially in the press, as the gay church issue.

Another pre-Lambeth story

2008-06-20T09:30:00.000-04:00

This one is from the Economist. It is a preview of sorts of the upcoming Lambeth, and also surveys the recent controversy from the London blessing.

Here is a snippet:

"The Anglican ethos rests on an unspoken consensus, a tacit understanding that all manner of crankiness and eccentricity can be tolerated as long as the family somehow stays intact. But as any marriage counsellor will admit, there is not much you can do in a situation in which people are truly determined to put asunder a partnership which they once regarded as joined together by the hand of God."

Like the Catholic News Service piece noted below, the Economist piece positions Lambeth as a "high noon."

If tradition is any indicator, Lambeth will be just the latest in a series of Christian "high noons" dating back to the Crucifixion. But that turned out alright, didn't it?

Read: The Economist article is here.

Obama VP Top 10 picks

2008-06-19T10:00:00.002-04:00

Two women, two former Republicans, an independent, and a Hispanic make the top 10.

The following list reflects who's hot and who's not in the search for Barack Obama's vice presidential running mate. It's compiled by CBSNews.com senior political editor Vaughn Ververs and the rest of the CBSNews.com political team and reflects media speculation, buzz, reporting and a lot of guesswork.

1 Hillary Clinton
She won 18 million votes in the Democratic primaries, walloped the presumptive nominee in key states and retains the loyalty of a sizable chunk of the party. Conventional wisdom says this pairing will never happen but until that becomes crystal clear, Clinton has to remain high on the list.

2 Jim Webb
If being a Vietnam veteran, former Navy Secretary and the very face of the party's anti-war wing isn't enough, he's also from a key battleground state. Early media vetting has not been kind, however, and the Old Dominion isn't large enough to make the election all about Virginia, Virginia, Virginia.

3 Bill Richardson
The best choice if winning New Mexico and courting the Latino vote are paramount concerns. He may also have the best overall resume of anyone Obama will look at -- but his chances might be better if he had not run himself and turned in a puzzling performance.

4 Kathleen Sebelius
A rising star who suddenly has Republicans wondering what's wrong with Kansas. She's not an insider, has executive experience and bolsters the "change" theme of Obama's campaign. But could it be too much change?

5 Tom Daschle
An early and eager supporter for Obama, who appears to have forged a close relationship with the former Majority Leader. A consummate insider helps soothe concerns of inexperience but also brings a lot of insider baggage. And what happened to Obama in South Dakota?

6 Sam Nunn
A growing presence in the speculation because of his national security credentials, the former Georgia senator has veteran experience and moderate credentials. He's well-respected on both sides of the aisle, and is seen as a grown-up, but may be too much of a greybeard for the Obama generation.

7 Ed Rendell
One of Clinton's staunchest supporters in the primary and a seasoned politician who isn't afraid to jump into a fight. Obama's loss in Pennsylvania has Republicans looking to steal a blue state and Rendell could bring stability. He was careful not to trash Obama in the primaries but there are plenty of things he did say that would be thrown back at him.

8 Evan Bayh
The Midwestern moderate was supposed to be among the presidential field. Instead he backed Clinton from the get-go. It was a good way to get on her ticket, but just being one of the most popular politicians in Indiana might be enough to get on Obama's.

9 Tim Kaine
Not as appealing a Virginian as Webb, he may be a safer one. The governor has executive experience and isn’t steeped in the ways of Washington and is Catholic to boot. With as many as three prospects from the same state though, the chances narrow.

10 Michael Bloomberg
The only name to appear on the list for both presumptive nominees, the mayor appears to be a better fit for Obama. The two have publicly flirted throughout the campaign and this pick could help soothe uneasy Jewish voters unsure about Obama. But a New York City mayor might not be the kind of change voters can believe in.

For full bios and more on the hotlist, go to the VP bios pages at CBS.

Blessings and anguish for pastors in California

2008-06-18T12:15:00.003-04:00

Gay partnerships, unions, and marriages and Christian responses to them, continue to dominate the news.

Some clergy members in California spent Tuesday officiating at same-sex weddings made legal by a State Supreme Court ruling that took effect on Monday night. Others spent the day speaking out against same-sex marriage.

And there were those who spent the day in anguish, torn between the laws of their state and the laws of their church.

The Rev. Kimberly A. Willis said she had not decided what to do because she wanted to be able to minister to all of her congregants at Christ Church United Methodist, in Santa Rosa, about 10 percent of whom are gay. But if she officiates at a same-sex wedding, she could be charged with violating the United Methodists’ Book of Discipline, put on trial and defrocked.

“It was surreal to watch this and think, How can I not bless these people?” Ms. Willis said. “I can bless a car, and I have. I’ve been asked to bless animals, children, homes, bread, grape juice, but I can’t bless a gay and lesbian couple. That’s unreal to me.”

The tension could also be seen in Bakersfield, where the Rev. Tim Vivian of Grace Episcopal Church and about a dozen of his parishioners sat on the edge of a courtyard outside the Kern County Clerk’s Office, where same-sex couples were marrying. Mr. Vivian said he was “in solidarity” with the couples but would not participate in the ceremonies because his diocese was in turmoil over the gay issue and his superiors had asked him to refrain.

When asked whether he expected one day to marry same-sex couples in his church, Mr. Vivian said, “Very much so.”

Read the whole piece at The New York Times.

There is often a rather remarkable disconnect between the teachings and preaching of a Church and reality. In the past, one has given way to the other, to be reformed for the better.

When the subject has been Church teachings that have in some way dehumanized or limited real living persons, the solution has been to give powerful witness to our shared humanity.

The source of this powerful witness has regularly been and continues to be, the gift of grace and Spirit freely given. There is no way to dam it up.

Pray for our brothers and sisters in our Churches.

London priest: Why I blessed my friends' civil partnership

2008-06-17T11:30:00.004-04:00

The rector of St Bartholomew the Great in the City of London, in the eye of storm over gay 'marriage,' explains why he decided he must bless a gay relationship

Today, the New Statesman has posted a full comment by Rev. Martin Dudley, titled, "Why I blessed gay clergymen's relationship."

On May 31 in a ceremony at his London parish St Bartholomew-the-Great, Rev. Dudley blessed the civil partnership of two friends and fellow priests, Peter Cowell of England and David Lord of New Zealand.

The church, is one of the oldest in Britain, dating back to 1123. The blessing followed the 1662 Prayer Book rite for the solemnization of marriage, which with a few changes, is used in marriage ceremonies around the English-speaking world.

In Great Britain, same sex couples may enter into civil partnerships, giving participants rights and responsibilities identical to civil marriage. But neither the Church of England nor the Diocese of London have officially adopted ceremonies blessing them.

Needless to say the event has set off quite a bit of discussion, debate, and repercussions.

One of the civilly partnered men, the Rev. Dr. Lord of New Zealand, has apparently resigned his license as an Anglican minister.

The Bishop of London calls all involved "reckless and self-indulgent" and is instituting "an investigation."

The Archbishops of Canterbury and York, earlier today issued a rather unusual joint response to the blessing: they listen to the reports of the recent service with "great concern"; they cannot say more due to the bishop of London's "investigation"; clerics are free to "disgaree with the Church's teaching" but cannot disregard it.

In his defense, Rev. Dudley tells the Guardian of London, "I am surprised and disappointed by the fuss. It was a joyful, godly occasion. Why turn it into a controversy? It was not a rally or a demonstration.

"Nor is it the first time there have been prayers, hymns or readings following a civil partnership. It may be that this ceremony had rather more knobs on. It may also be the only one we know about."

Here is part of what Rev. Dudley says in the New Statesman today:

"For today’s Church of England it is as if the 1970s never existed; the lessons have been forgotten. There has been a retreat from exploring the depths, pushing the boundaries to the point where words strain, crack and sometimes break as we struggle to express in a suffering world the foolishness of God and the all-embracing love found in Jesus Christ.

There has been a return to uncritical fundamentalist use of biblical “proof texts”, ripping verses from their theological and literary contexts. There has been a flight to the safety of rigid law and inflexible dogma and a consequent desire to unchurch those who will not conform.

So on a day late in 2007 when my friend and colleague Peter Cowell asked me to bless the civil partnership that he was to contract with David Lord in May this year I was ready to answer “yes”. I did so not to provoke the so-called traditionalists and to deliberately disregard the guidelines published by the English House of Bishops, not to defy the Bishop of London, whose sagacity I respect, or Archbishop Rowan, who I have known and admired for 25 years, but because to respond in any other way would have been a negation of everything I believe, of everything that makes me who I am, as a man and as a priest."

Read it all at The New Statesman.

Why I love the Episcopal Church

2008-06-17T09:45:00.002-04:00

A sermon recently preached by the Rev. Terence L. Elsberry, Rector, St. Matthew's Church, Bedford, NY:

I’m preaching this sermon in response to a request. When I told someone a few days ago that at today’s ten o’clock service we were going to commission our vestry, the person said, “Terry, why don’t you preach a sermon on what the vestry does and where the word comes from in the first place?”

My friend went on: “We have all these quirky words in The Episcopal Church—vestry, warden, glebe, verger—but how many of us know what they really mean? Why don’t you tell us?”

So in response, I have for you this morning not a typical sermon but a teaching of sorts. And I also offer a confession: all the quirky words are part of the reason why I love The Episcopal Church.

Read it all here (scroll to last page).

The power of witness

2008-06-16T12:00:00.000-04:00

Many Episcopalians/Anglicans are so reserved and grim faced even in the midst of a wonderful liturgy, that a newcomer might think he'd just walked into a wake.

The giveaway that the congregation isn't a funeral service is that there is no casket. Or there is a baby happily tumbling around in the the pews and being snatched up from the edge of the baptismal font by a flustered parent.

Being the frozen chosen might be a badge of honor in some parts and is every Episcopalian's God-given right. It may even be an attractive characteristic for many seekers.

True, being frozen is sometimes the result of five, six-verse funereal hymns. But it can also be an impediment to attracting and keeping newcomers, and to living a life of full discipleship.

Too often, we're so reserved we don't even speak about our own faith in a way that is accessible, open, and honest.

A life of discipleship should encourage and permit this. Because sometimes, the best testimony about our faith is not only a life lived, but a life shared.

One good example of the power of witness is currently online at Newsweek. The author is named Jimmy Doyle and he was recently confirmed in The Episcopal Church, at St. Thomas the Apostle in Los Angeles.

He writes that even as a boy he felt called to Christ, but that as a gay person, he did not live a life of discipleship until he encountered our Church.

Here, he found "a Christianity that was alive and evolving, one that delighted in difference and saw God's creation in many things."

Take some time out of the day to read Doyle's story. (Go here.) It is simple, honest, and a strong witness to the Lord.

Catholic News Service on Lambeth: "Time of reckoning for ecumenical dialogue"

2008-06-14T22:45:00.000-04:00

The Catholic News Service (CNS), may be the oldest and biggest wire service specializing in religious matters. The US Conference of Catholic Bishops, which shapes policy and governance for the Roman church in America, created it in the 1920s.

As Lambeth 2008 gets closer (we are only 32 days out), we are bound to see quite a few stories about the Conference, from quite a few different perspectives.

CNS has run a piece with a headline baldly stating that this summer's Lambeth is "a time of reckoning" for Anglican-Roman dialogue. What are Episcopalians/Anglicans to make of this?

On the one hand, the piece presents the Roman view in somewhat usual fashion. The piece quotes "the Vatican" anonymously; and otherwise, revisits many events that Roman Catholics as a body, do not agree is possible—-women's ordination, women's consecration, +Robinson.

On the other, in a fine display of "schism" euphemisms, the piece makes clear that "splintering," "factions," and "new groups," do not improve dialogue. Hear, hear.

CNS's review of Lambeth itself, is given short shrift. They do say that, "Over the last 140 years, even without legislative authority, the Lambeth Conference has been the Anglicans' most effective unifying instrument." Ecce signum!

But there isn't much in the piece about the conference per se, other than that the Romans tend to view the idea of a strong Covenant as very good, and the notion of a strong, primal Archbishop of Canterbury, as even better. Tsk, tsk--do we really need bandwidth to understand that this is the Roman position? (No.)

The CNS piece gives the sense that many Romans are still somewhat miffed that Anglicans have the following: decentralized authority, public disagreements, women priests and bishops, openly gay clergy, and a dynamic theology.

Could be.

Perhaps we Anglicans, will have to keep meeting with the Romans to dialogue about this?

The CNS story is here.

Confessions of a "die hard cyber-girl," and other tales

2008-04-21T16:00:00.000-04:00

When at sea it is second nature to calibrate based on all manner of information gathered via long distances. We adjust for winds, tides, heights, temperatures, depths and so forth, and don't much think twice about adjusting based on a voice we've never seen or a readout of data compiled by computer.

Even so, if we are over 18 or so, we might still wonder just how real and enduring cyber/virtual/online discussions and interactions can be, and how these might affect our physical interactions and discussions.

No doubt the wondering ends, when a physical world discussion or interaction, is based on or highly informed by, a virtual one--say, when a package examined and purchased virtually, arrives at our doors the very next morning. In these instances, the cyber world becomes very real indeed.

It's not so much that the virtual world affects us, but the extent to which it now does, that makes us wonder.

Many people of college age and younger, do not wonder much about it at all.

For them, cyber interaction is regular and typical, and in fact, often far superior to physical discussion and communication. Indeed, for most of them, the cyber interaction is essential to the physical interaction, and can be far more regular.

Why is this so?

There is a good deal of research and emerging study in this area. One thing we can be sure of is that one reason for this incredible fondness for and reliance on virtual communication, is because by the time a young person turns 18, cyberspace is already an old friend.

Consider what Kathryn Seiferth, a freshman at Tusculum College in Tennessee and a self-described "cyber girl," writes in the latest issue of Trinity Magazine, the parish magazine of Trinity Church, Wall Street.

She says, "I happily embrace my role as a child of an age in which nonverbal conversations are more common than not....This idea of being connected, despite distance, is a quality that defines my generation."

Young Seiferth's essay examines how "empathy" plays out in cyberspace. As you can probably tell, she thinks there is oodles of it there; just not always.

Hers is one of several essays in the current issue of Trinity Magazine, examining empathy in various contexts. Others include prison, the confessional, and the parish kitchen. There is also an article on "A Theology of Empathy."

Go here for the full "cyber girl" article.

Regula, dear readers, and thank you

2008-03-28T09:45:00.000-04:00

Since no entries were made to the website for a short period this past winter, several readers wrote to inquire as to my whereabouts, and as to the status of the site.

In the Episcopal contemplative tradition modeled on The Rule of St. Benedict, there are regular periods of prayer, meditation and contemplation. Much of this tradition occurs within a monastic or other contemplative community, of which The Episcopal Church has several.

These communities generally follow the rule of life formulated so well by St. Benedict. This rule, or regula, to use the Latin—which gives us the more expansive sense of the word's term, which is as a method or approach to spiritual formation—does not require holy orders, and many have written elsewhere, about the rules' usefulness and development in their lives.

In my own life, there are regular periods of contemplation, study, and prayer, during which no posts may appear, and no correspondence may be answered.

Alas, these periods might seem extended by the instantaneous standards of electrical impulses; by human standards, these times are surprisingly short.

Notwithstanding,—thank you, dear readers, for your notes of interest and concern, and your continuing visits.

Grace and peace in the name of the Lord.

For Bishop Gene, "moving on" means moving on to "the next round"

2008-03-25T09:30:00.002-04:00

The Boston Globe this morning has an interesting story on its front page about Bishop Gene.

Reporting from diocesan headquarters in Concord, N.H., the report reviews some of the events since +Gene's consecration five years ago "in a nearby hockey arena, wearing a bulletproof vest under his new golden vestments," and previews +Gene's upcoming schedule, including Lambeth and his civil union in June.

A good section of the report is a bit of a rehash of the past several years, using many of the phrases that, to regular readers of Episcopal/Anglican news reports, have become very familiar.

+Gene says in the interview that "he agrees with assertions by the presiding US bishop, Katharine Jefferts Schori, that he is not the only gay Anglican bishop, simply the only one willing to be open about his sexuality."

He also says that because of his visibility, his personal safety may be at risk, but that he's not afraid.

"I'm not afraid, I'm just realistic. There are angry people, and there are crazy people out there. And as far as we know, not a single one of the disciples died of old age at home in bed. The kind of confidence that they felt after the resurrection just enabled them to go out and make their witness and then what happens happens, and that's the way I feel."

The article in full is here.

Chaplains mark grim milestone with salute to each of the fallen

2008-03-24T20:30:00.002-04:00

As the news spread around the nation over Easter night that the number of U.S. dead in Iraq had reached 4,000, newspapers and broadcasts over the world marked the milestone with reports on the lives of the soldiers and their families.

Sharon Cohen of The Associated Press, covered the experiences of four chaplains:

Rev. David Sivret, rector at St. Anne's Episcopal Church in Calais, Maine, and chaplain in the Maine National Guard;

Captain Kevin Wainwright, U.S. Army, a Presbyterian minister and chaplain to the 3rd Battalion, 8th Cavalry Regiment;

Jesus Perez, a Messianic Jew, chaplain to the First Calvary Division at Fort Hood;

and Lt. Colonel Irvine Brye, Army Reserve, a Baptist minister and chaplain to the 3rd Medical Command at Camp Victory, Baghdad.

Read their stories here.

Rowan Williams, apophaticist

2008-03-19T22:00:00.003-04:00

The interested who might have a moment or two during Holy Week (a spell between Maundy Thursday and choral evensong on Easter Sunday, say) can feel free to thumb through a slender new volume of essays that help us to navigate and find discernible landmarks, "inside the mind of the Archbishop of Canterbury, Rowan Williams, Britain's most impressive theological virtuoso." (This, according to the review of the new volume in the Times Literary Supplement.)

The book, Wrestling with Angels: Conversations in Modern Theology, is reviewed favorably there.

The new volume covers pieces Williams wrote only between 1978 and 1998, dates which are significant in the life of the Anglican Communion and in the career of Rowan Williams.

Those years saw major Prayer Book revisions, the first female bishops (priests, in some nations) and the growing prominence of African Anglicans, notably Archbishop Tutu in South Africa.

Williams writings and thought during this period, reflected these developments and indeed, laid intellectual and theological groundwork for them. Into 1998 and even through his elevation to the seat of Cantaur, Williams often wrote and spoke eloquently, about an expansive, generous orthodoxy rooted in the diverse voices and traditions, of Scripture itself. Doing this is how he made his reputation.

Regularly working against this very history of himself, is how he has come to be identified since his elevation.

The book itself mirrors this intellectual and pastoral 180 degree turn, cutting off anything post Lambeth 1998, a time—our time—when the very abstractions teased out and expounded upon from 1978 to 1998, have become concrete realities needing to be defended, given pastoral care, and recognized for always being at the foot of the Cross.

Here is how the TLS describes the significance of the essays in the new book, and the cutoff for dates:

....[P]ieces – all originally published between 1978 and 1998 – that deal directly with the thought of modern philosophers and theologians, and that therefore might be described as exercises in philosophical or systematic theology (as opposed, say, to historical theology, another field in which Williams has long distinguished himself). This sort of approach suits Williams well. He is not a theologian who has ever attempted to develop a “system” of his own, or to establish a particular school of theology within the greater theological world, or to enucleate a set of basic principles by which then to determine where and how other thinkers ought to be situated within his own thought. Rather, what he does extremely well is to “think along” with the author whose work he is considering, to measure the strengths of that author’s ideas, to seek out certain of the subtler currents within those ideas, and to identify what can and should be criticized therein.

The period between 1978 and 1998, when Williams expounded and help nurture an expansive Gospel, is seen as an intellectual exercise.

The period after this—our here and now—when the exercises can be put into practice and defended? Silence. The book snaps shut.

The TLS review is a fine one. It can be read in its entirety here.

++Katharine in Jerusalem for "historic moment"

2008-03-17T08:00:00.005-04:00

Marking the annual Palm Sunday celebrations and the start of a week-long visit to the Holy Land, Presiding Bishop Katharine Jefferts Schori made Anglican history on March 16, becoming the first woman ever to preach at St. George's Cathedral in Jerusalem.

The Presiding Bishop's visit to the Holy Land comes at the invitation of the Rt. Rev. Suheil Dawani, who was consecrated Anglican Bishop in Jerusalem in January 2006.

++Katharine was met with smiles and jubilation as she joined ++Dawani in greeting each member of the congregation following the service.

"We joined in a remarkable multicultural worship experience today -- Arabic and English speaking Christians celebrating Palm Sunday in the midst of East Jerusalem, with palm and olive branches, singing old standard Holy Week hymns in both languages," ++Katharine said.

The morning Eucharist, celebrated in Arabic and English, was preceded by the blessing of palm branches and a procession from St. George’s College Square into the Cathedral, located on Nablus Road in East Jerusalem.

The Rev. Canon Hosam Naoum, acting dean of St. George's, described the Presiding Bishop's visit as a historic moment. "With all the differences in the Anglican Communion today, I see her as a uniting figure who brings beliefs and understandings and cultures of other people around the world," he said.

Audio of the sermon, and more on ++Katharine's visit, is at Episcopal Life Online.

From the Sunday readings

2008-03-16T06:00:00.000-04:00

Matthew 21: 1, The Lord enters Jersualem

When they had come near Jerusalem and had reached Beth'phage, at the Mount of Olives, Jesus sent two disciples, saying to them, "Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. If anyone says anything to you, just say this, "The Lord needs them.' And he will send them immediately."

This took place to fulfill what had been spoken through the prophet, saying,

"Tell the daughter of Zion,
Look, your king is coming to you,
humble, and mounted on a donkey,
and on a colt, the foal of a donkey."

The disciples went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and that followed were shouting,

"Hosanna to the Son of David!
Blessed is the one who comes in the name of the Lord!
Hosanna in the highest heaven!"

When he entered Jerusalem, the whole city was in turmoil, asking, "Who is this?" The crowds were saying, "This is the prophet Jesus from Nazareth in Galilee."

The Lord enters Jerusalem as the city is preparing for Passover. Many are streaming into the city from all corners of Palestine, the Near East, Africa, Achea, and points beyond, to mark the Passover in the holy city, fittingly so, for many of these will then return to their corners of the world with the good news on their lips, of the Lord's triumphant resurrection and promise of life. The Lord constantly tells his disciples and apostles, that all is happening as it has been laid out in Scripture--down to the very detail of precisely when and how the Lord is to enter into the city. Prior to their arrival the Lord has performed several miracles and has notably, instructed that "the first will be last and the last will be first." He has also explicitly told them that the Son of Man will be given unto his enemies by one of his very own, flogged and crucified, and rise again on the third day. It is a miraculous sequence of events, venerated for millennia as Holy Week in all of Christendom.

"Shock and sorrow" at murder of Archbishop

2008-03-14T11:00:00.004-04:00

Lambeth Palace reports via the Anglican News Service that the Archbishop of Canterbury, Dr Rowan Williams, has expressed his deep shock and sorrow at the appalling murder of Paulos Faraj Rahho, the Chaldean Archbishop of Mosul.

"Our prayers are daily with the people of Iraq, especially with the vulnerable Christian community, and particularly today with the Chaldeans and Archbishop Paulos' family," ++Rowan said.

As of this Friday, Christians from across Iraq have been attending the murdered archbishop's funeral, the BBC reports.

Surrounded by armed guards, mourners wept and held flowers as the coffin was carried through the village of Kremlis, near Mosul in northern Iraq.

Christians are a tiny fraction of Iraq's population, but their religious sites and leaders have been targets of increasing violence since the US-led invasion of Iraq.

Chaldean is a form of Aramaic, spoken at the time of Jesus.

The Chaldeans, an Eastern-rite Church that recognizes the authority of the Pope, converted to Christianity in the first century A.D., and the Chaldean branch of Christianity has been in Iraq since then.

The Chaldean Church comprises the bulk of Iraq's remaining Christians, 2/3 of whom have fled or been displaced, since the U.S. invasion.

The archbishop's body was found in a shallow grave on Thursday, two weeks after he was kidnapped.

His abductors had telephoned the church authorities to say where he was.

The killing has been condemned by Pope Benedict XVI, the Iraqi Prime Minister, Nouri Maliki, and Iraq's Sunni and Shia leaders.

Archbishop Rahho was kidnapped after mass at the Church of the Holy Spirit in Mosul on 29 February. Three of his aides were killed in the abduction.

His kidnapping and murder came only months after another Chaldean priest and three subdeacons, were murdered outside the very same church from where the Archbishop was kidnapped.

Canon Andrew White, the only Anglican priest working in Baghdad, told the Times of London that the Archbishop's death was "inevitable." Other leaders in the Church there fear that to survive in Iraq, Christianity will be driven underground.

"The fact is that since the surge in Baghdad, Al Qaeda has moved north to Mosul," Canon White told the Times. "What is more, we know that they are very short of money, and that they hate Christians. A huge sum was asked for, but the church could not pay it. Sadly it was therefore inevitable that the Archbishop would be killed.

"This killing shows the very real danger faced by Christians in Iraq. This awful event happened in the very heartland of Iraqi Christianity in Nineveh. We are in tears—we are devasted. We are not giving up our faith in Jesus and I am not leaving this beloved land of Iraq."

O God, whose mercies cannot be numbered: Accept our
prayers on behalf of your servant, and grant him an
entrance into the land of light and joy, in the fellowship of
your saints; through Jesus Christ our Lord, who lives and
reigns with you and the Holy Spirit, one God, now and for
ever. Amen.

Aye

2008-03-12T17:00:00.001-04:00

John Schofield, the former Bishop of San Joaquin, has officially been deposed, Episcopal Life online reports. ++Katharine requested his removal as bishop, and a "clear majority" of his brother and sister bishops in the House have agreed to her request.

The move comes after Schofield guided his diocesan convention to "remove" the diocese from The Episcopal Church.

Readers may recall that ++Katharine inhibited Schofield this past January.

Now, following the required two month window that afforded Schofield time to recant his schism, during which he only became more bellicose and opaque concerning the Church, the full House of Bishops has deposed him, meaning any ecclesial authority he attempts to wield to bind the Church or any of its people or institutions, is null and void. He is no longer a cleric in this Church.

For years, Schofield had assumed a belligerent, spirituality violent, and vulgar position towards much of the rest of the Church and its institutions.

He typically warned that any one not agreeing with him, or his opinions on gays and lesbians and a host of other issues, or actions of his therefrom, was not only stupid and terribly misguided, but heretical.

For some reason, when he was called to account for the abandonment of communion of his Church the first time in 2006, he was cleared.

The only thing this accomplished, was give Schofield time to pursue even more spiritual violence and material damage to the Church and its people.

By now the bishops of the Church have perhaps recognized that not acting to halt or forestall such violence in their own Church is not unChristian or wrong—but an abandonment of their own responsibilities to protect and guide this Church.

++Katharine is to be commended for bringing this to their attention.

The resolution, from Episcopal Life:

RESOLVED, that pursuant to Canon IV.9.2 of the Episcopal Church, the House of Bishops hereby consents to the Deposition from the ordained ministry of the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin.

EXPLANATION: On January 9, 2008, the Title IV Review Committee certified to the Presiding Bishop, pursuant to Canon IV.9.1, that the Rt. Rev. John-David Schofield, Bishop of the Diocese of San Joaquin, has repudiated the Doctrine, Discipline, and Worship of the Episcopal Church and has abandoned the Communion of the Church by, inter alia, departing from the Episcopal Church and purporting to take his Diocese with him into affiliation with the Province of the Southern Cone. In the intervening two months since the Presiding Bishop gave notice to Bishop Schofield of the foregoing certification, Bishop Schofield has failed to submit to the Presiding Bishop sufficient retraction or denial of the actions found by the Title IV Review Committee. Accordingly, the Presiding Bishop has presented the matter to the House of Bishops and requested consent to Bishop Schofield's Deposition.

Episcopal Life notes that more information from the House regarding the matter will be forthcoming this evening.

Other places covering the announcement include The Episcopal Cafe and Thinking Anglicans.

Canada asks, What's a middle of the road Anglican to do?

2008-03-12T09:45:00.003-04:00

The Anglican Church of Canada is experiencing some of the troubles with separatist parishes and clergy, that the Episcopal Church in America, has been working through for some time. Go here for some background.

This may all play like a broken record in some parts, but for our brothers and sisters in Christ who face these troubles head on in their parishes and dioceses, the experiences are very real and very unsettling. They threaten to uproot and even destroy a way of life and a reliance on faith and communion, that have proven inseparable.

Connie Woodcock of the Toronto Sun, who has been writing about Canada's Anglican ne'er do wells for some time, asks how things have come to this and wonders, "What's a middle of the road Anglican to do?"

Her piece sparked quite a few letters, which can be read by following the link to the entire column and clicking towards the letters.

"Anglicanism has always been a big tent that has made room for a broad range of belief. Those on the far right, who call themselves orthodox Anglicans, a small group despite the noise they make, believe the Bible literally, right down to Adam and Eve. Their sympathies lie with the Third World Anglicans although they don't seem to realize that beliefs there can seem outrageous to the rest of us -- those African leaders who despise homosexuality, for instance, but tolerate men with multiple wives. Some Canadian congregations have asked to be supervised by a South American bishop rather than their own.

There are those on the far left who have gone so far as to leave the Christ story itself behind and yet still feel comfortable within the church because, after all, we are supposed to love our neighbour as ourselves, no matter what our neighbour believes.

And then there are the rest of us in the middle, wondering why we can't just go back to the way we were -- worshipping in peace and tolerance."

One small fish, one giant lesson for mankind

2008-03-12T09:15:00.000-04:00

The Age sits down for lunch with Bishop Walkabout of Melbourne, illustrating once more why he's popular around these parts:

"That was some fluke yesterday. Just as Mr Diary set off for a long-arranged gluttony-free lunch with the Anglican Archbishop of Melbourne, Dr Philip Freier, a new batch of mortal sins were trumpeted from Rome. The original seven deadlies apparently were no longer enough and seven extra nasties, such as pollution, obscene riches, drugs and social injustice, were now on the charge sheet too.

Fortunately, none covered our midday repast and, anyhow, Anglicans were not necessarily included. "We don't seem to have the codification of things as much as the Catholic Church does," Dr Freier said. "But I suppose the seven deadly sins have been worked over pretty hard down the years."

Of course, Dr Freier was first to nail one new sin: he got stuck into obscene wealth last June, rating it the modern-day citizen's "greatest moral blindness".

Said His Grace at the table yesterday: "You do encounter people who are less stuck on the grasping and the grabbing. It is possible to live with wealth and the responsibilities that come with it. But we've seen a different attitude since the 1980s and the West Australian mining boom, where people took to conspicuous wealth. People will spend $70 million on a yacht and they are probably so busy they don't have time to use it. Some of it doesn't make sense."

We didn't like to tell Dr Freier that yachts have long since gone past that mark: Greg Norman's yacht Aussie Rules sold last year for $77 million.

"Wealth is one of the things Jesus speaks most about," says His Grace.

No coincidence that the addled antics of the ridiculously rich seem to occupy a disproportionate amount of this page.

Frugality note: Dr Freier had a humble barramundi with nothing on the side."

The last good man

2008-03-11T09:00:00.003-04:00

Eliot Spitzer campaigned for governor as the last good man in New York, the only one with enough integrity and chutzpah, to root out the corruption and waste that permeates all levels of New York’s byzantine government.

No one could challenge Spitzer on his claims to integrity, only fear him and hope he wouldn’t cast his righteous indignation in their direction.

He’d done an impeccable job as New York Attorney General. He reined in titans of Wall Street for corruption and malfeasance, when no one else, much less the federal government, could be bothered.

He went after companies and businesses that nickled and dimed and cheated citizens on everything from photocopies and plumbing to insurance and electricity, in the process winning the affection and respect of millions who, rightly, viewed him as their honorable advocate.

Informing his sense of mission and obligation were a deep rooted faith and sense of personal honor. They were twin strengths he’d hoped would flow from him into government, as honesty and transparency. In the glare of his public humiliation and personal failing, these, his greatest strengths and the sources of his ability to live and govern, seem dim shapes on a misty horizon.

With him, for a season at least, go his hopes for a more representative and responsive government.

With him, for a season at least, also goes the notion of the honorable man, for who was more honorable than Eliot Spitzer? His name was synonymous with integrity. As the knives sharpen in the days and weeks ahead, it may come to mean something else entirely.

He is not alone in his personal failings and human weaknesses but to see it happen before our eyes with such rapidity and definitiveness, is saddening and terrible.

ENS: Lambeth Invitation "not possible" for +Robinson

2008-03-10T20:45:00.004-04:00

But he encourages other bishops to attend and says he will visit Canterbury during Lambeth

The Episcopal News Service, reporting from the House of Bishops meeting at Camp Allen, Texas, notes that the House was informed March 10 that it is "not possible" for the Archbishop of Canterbury to issue a full invitation to include Bishop Gene Robinson of New Hampshire as a participant in this summer's Lambeth Conference of Anglican bishops.

Bishop Robinson, addressing the House, urged the other bishops of the Episcopal Church to participate fully in the conference, and thanked all who are willing to "stay at the table."

Bishop Robinson told the House that he respectfully declined an invitation to be present in the conference's "Marketplace" exhibit section.

Robinson confirmed for ENS that he plans to be in Canterbury during the July 16-August 3 once-a-decade gathering, but not as an official conference participant or observer.

Word about the invitation came in a report from three U.S. bishops, speaking in the House's late-afternoon session, who worked with Lambeth Palace staff to seek provision for Robinson's participation in the conference.

The House of Bishops is in session through March 12 at Camp Allen in Navasota, Texas.

+Robinson, an openly gay man ordained a bishop in 2003, was informed last year that an invitation to the Lambeth Conference would not be extended to him at that time.

Update: Bishop Robinson's statement on the announcement (as a Word document) and further reports from the House's meeting, have been posted at the ENS site for Camp Allen updates. Bishop Robinson says:

Maybe this is what God has in mind. I had hoped to focus on the community of bishops at Lambeth, making my own contribution to its deliberations. But now, I think I will go to Lambeth thinking about gay and lesbian people around the world who will be watching what happens there. I will go to Lambeth remembering the 100 or so twenty-something's I met in Hong Kong this fall, who meet every Sunday afternoon to worship and sing God's praise in a secret catacomb of safety - because they can't be gay AND Christian in their own churches. I will be taking them to Lambeth with me. They told me that the Episcopal Church was their hope for a different, welcoming church. They told me they were counting on us. Yes, the things we do in the Episcopal Church have ramifications far, far away - and sometimes those ramifications are good.

The Presiding Bishop must act

2007-12-09T06:00:00.000-05:00

In light of the events in the dioceses of San Joaquin, Fort Worth, and Pittsburgh, the Presiding Bishop and the House of Bishops must not wait any longer to call the rogue bishops of these dioceses to full and speedy account.

The time has clearly arrived when the Presiding Bishop must stop each of these bishops from doing anymore spiritual violence in their dioceses, to the national Church, and to the Communion.

Each of these bishops, within the week, must be given notice of two months to recant and if not, called before the House of Bishops at the end of that period, and deposed, for abandoning the communion of their Church and violating their vows of ordination.

If, when the House of Bishops meets, they conclude that they cannot act to protect the church against these rogues, until a "second reading' has occurred in each diocese, then the blame for the confusion, spiritual violence, and legal mess that ensues on those second readings, will certainly be theirs.

The mere fact of calling a convention to vote on secession, is enough to warrant an abandonment of our Church. What else is it? We do not need a second example, to clearly identify the first.

Permitting these bishops to accelerate their divisions and proceed in their hostilities, as bishops, only adds to calls that the Episcopal Church cannot adequately manage its own affairs and that doing so, must come from the outside.

These spiritually violent and schismatic actions have been allowed to continue for far too long.

The Presiding Bishop must act strongly, and swiftly, to stop each of these bishops from doing any more harm.

Eight heroes of nonviolence (you never heard of)

2007-11-23T09:00:00.000-05:00

Every community holds any number of extraordinary, everyday humanitarians. Leah Reddy of Trinity News, the magazine of Trinity Church, Wall Street, highlights eight hidden heroes of nonviolence from around the world.

IDA B. WELLS-BARNETT
Investigative journalists are an important part of our newshungry society. But before there was a Woodward, a Bernstein or a Christiane Amanpour, there was Ida B. Wells-Barnett. She was a black woman born in Mississippi in 1862. She became a teacher at 14, but lost her position when she took up journalism and the cause of civil rights in her editorials. And then she turned her pen to the horrors of lynching. Much like a war correspondent, Wells-Barnett lived through the atrocities she investigated: three of her friends were lynched for running a grocery store that was competing with white-owned businesses. After her Memphis newspaper office was ransacked due to her civil rights advocacy, Wells-Barnett moved to New York and then Chicago, and continued writing pamphlets and articles exposing the truth about lynching.

ALEX SANCHEZ
The brutal Salvadorian Civil War in the 1970s and 1980s drove thousands of families to seek refuge in the Pico Union section of Los Angeles. In L.A. these traumatized youth — hardened by poverty, grief, and their status as outsiders in American society — eventually formed violent street gangs. Gang activity often led to arrest and deportation back to El Salvador, where gang members reconnected and continued their turf wars. Alex Sanchez was one of those deported gang members. But when he learned that his girlfriend was pregnant he came back to the U.S. illegally, determined to shake his old life. He found help from Homies Unidos, a nonprofit gang violence prevention and intervention organization. With Sanchez’ help, Homies Unidos became the first transnational gang prevention initiative, addressing the root causes of gangs in the U.S. and El Salvador. Today, as program director for Homies Unidos, Sanchez helps L.A. youth find productive outlets for their energies and emotions.

JAVIER STAURING
Javier Stauring believes in restorative justice — and he has risked his career to build a better juvenile justice system. Stauring, a Catholic lay chaplain and co-director of the Office of Restorative Justice for the Archdiocese of Los Angeles, has worked with inmates, victims, and their communities since 1996. In 2001, he began counseling juveniles held in an adult jail and found the youths living in intolerable conditions: confined to their cells for more than 23 hours a day and denied schooling and vocational programs. He spoke out against these conditions and subsequently lost clearance to visit the jail. His clearance was reinstated after a lawsuit, and the L.A. County Board of Supervisors ruled that the jail was unfit for juvenile inmates. Mr. Stauring continues to work toward transformation of the juvenile justice system.

ABDUL GHAFFAR KHAN
Known as the “Frontier Gandhi,” Abdul Ghaffar Khan built an army dedicated to nonviolent resistance and self-improvement. A devout Muslim from the North-West Frontier Province of British India (now Pakistan), Khan was frustrated by years of oppression by the British and the violence endemic to his Pathan society. The lives of Pathans, he felt, could be improved only through a combination of self-improvement and nonviolent resistance to British rule. Beginning in the 1930s, Khan formed the Khudai Khidmatgar — the Servants of God — a 100,000-member nonviolent army. During their 17-year existence, this unusual army built schools, helped maintain order, and generally sought to improve the lives of Pathans. They were arrested, poisoned, attacked, and sometimes killed by British soldiers, but never turned to violence.

ELLEN FRANCIS POISSON
“Citizen-to-citizen diplomacy,” the Rev. Dr. Ellen Francis Poisson, OSH, writes, “is based on the conviction that direct dialogue can challenge stereotypes and change the attitudes of people, on both sides.” As co-leader of interfaith peace and reconciliation delegations to Iran and Afghanistan, Poisson — who is an Episcopal priest, a member of the Order of St. Helena, and an iconographer — builds understanding and respect one relationship at a time. Poisson’s leadership gives ordinary citizens of the U.S. and Middle East the chance to say with conviction, “We’ve met people from there who want peace with us.”

MICHAEL LAPSLEY
In 1990, the Rev. Michael Lapsley, an anti-apartheid activist and Anglican priest, lost both hands, one eye, and suffered shattered eardrums in a letter-bomb attack. The perpetrator was never caught. Despite his life-changing injuries, Lapsley returned to South Africa and worked at the Trauma Center for Victims of Violence and Torture, which assisted the South African Truth and Reconciliation Commission. He later developed the Institute for the Healing of Memories, which offers worldwide workshops and resources for helping people forgive and heal from emotional and psychological trauma.

VERÓNICA CRUZ SÁNCHEZ
Verónica Cruz Sánchez empowers the people of her community to resist and change a culture of violence against women. In Guanajuato, Mexico — her home — battered, abused, or raped women are routinely denied their legal rights. Three hundred women in Guanajuato have been killed by their husbands or family members in the last five years. Cruz Sánchez, executive director and a founding member of Centro Las Libres de Información en Salud Sexual, is determined to fight that violence. Las Libres (The Free Women) helps victims of domestic violence when the government will not, providing psychological counseling, legal help, and support.

SULEIMAN JAMOUS
More than one million people live in crowded refugee camps inside the war zone of Darfur, Sudan. Suleiman Jamous, humanitarian coordinator for Darfur’s rebel groups and a widely respected “elder statesmen” is committed to caring for these displaced, endangered people. He co-authored The Black Book — a documented exposé of the ethnic favoritism and corruption of the Sudanese government — in 2000 and was detained by the Sudanese government for three years. He fled to Darfur, where he began communicating with rebel groups and aid organizations, helping to ensure that humanitarian aid reached those in need in rebel-held regions. Jamous has also been an essential consensus-building voice in the ongoing peace process. He was confined to a United Nations hospital for over a year with intestinal problems, but the Sudanese government recently allowed him to seek advanced medical care in Chad. Jamous hopes to recover and return to his work in Darfur.

This article appears in the "Religion and Violence" issue of Trinity News. The issue serves as a companion piece to Trinity Institute's 38th national conference, an interfaith examination of religion and violence.

Provincial and ACC replies to New Orleans bishops meeting begin to trickle in

2007-11-22T10:30:00.000-05:00

Over at the redesigned Anglican Communion homepage, the Anglican Communion Office has begun compiling the responses to the Episcopal bishops meeting from this past September.

The responses are collated into two groups: provinces,which includes responses from the primates and provincial synods, if these were consulted as part of the response process; and responses from members of the Anglican Consultative Council.

The Archbishop of Canterbury, as chair of the Joint Committee of Primates and ACC, requested the replies by October 31, and they are being sent to him. The Communion office notes that the Archbishop himself, will include reflections on the report and responses to it, in his annual Advent letter, which is expected sometime in the next few weeks.

As of November 6, Canterbury has received 26 responses from Primates, with no reply from 12 Provinces.

Of these 26, 12 view the Episcopal responses favorably. Ten provinces, all of them from the "global south," view the response unfavorably. Two responses are described as mixed. Figure one (below) charts the numbers. Click on the figure, for a legible image.

Twelve provinces have yet to reply. These are:

• CAPA Provinces (3) – the Archbishop of Central Africa retired in September, and the primacy is vacant at present. The (retired) Archbishop of Central Africa was a signatory of the recent CAPA communiqué, as were the Provincial representatives from the two remaining CAPA Provinces where a reply has not yet been received (the Archbishop of Sudan is currently in hospital, and is due to retire at the end of this year).
• South and Central American Provinces (2)
• United Churches (3)
• Other Provinces (4) although the Primate of one of these is on the JSC.

As for the Anglican Consultative Council, 27 of the 75 members have sent in their views. Only one so far, says the Episcopal Church reply is inadequate. Figure 2 (below) charts these numbers. Click on the figure, for a legible image.

Overall, the replies tend to support the Episcopal Church. There is an "extended comment" section highlighting responses that have been sent in; many of these highlight that The Episcopal Church has undergone an historic and unprecedented intrusion into its internal affairs.

There appears to be little support for having a special meeting of the primates on this matter, or indeed on any matter, as several replies evidence a growing uneasiness with the authority the primates have attempted to arrogate to themselves.

The link to this report, which no doubt will be updated as more replies arrive, is here. It is also formatted as a pdf here.

The work of the Evil One

2007-11-19T14:15:00.000-05:00

Presiding Bishop Frank Griswold on more than one occasion characterized the disputes over sex in the Episcopal Church and the Anglican Communion as the work of the Evil One. It may be impossible to state with any certainty that Bishop Griswold was correct in his view but there can be no doubt that he was certainly on the right track.

Consider for a moment the words and actions of so many of the Episcopal dissidents. Though they consider themselves to be acting in righteous indignation, by their fruits we know them. In Virginia and other places, often with the aid of overseas bishops who consider themselves equally righteous, they have proceeded with lies, subterfuge, and doublespeak, along an arc of division and hostility. That they consider themselves in the right, does not alter that they proceed with lies, subterfuge, and doublespeak, along an arc of division and hostility.

Also in this country, the bishops of Pittsburgh, Fort Worth and San Joaquin regularly insist they are doing nothing to divide our Church yet work actively and vocally, to foster this very thing. Their relishing of hostility and confrontation and their eagerness to heap scorn, and their lies, are perverse. That they remain bishops of our church is an outrage.

The dissidents regularly claim that their unceasing hostility for all manner of persons and positions, turns on the authority of Scripture. That they read Scripture is not in question. The question is, whose Scripture? They promote their positions on sexuality as catholic and universal but their approaches, discernment, and conclusions, are not catholic or universal. If anything they are Calvinist and Reformed. The catholic churches do not accept or promote the primacy of Scriptures on every question. In fact, The Roman Catholic Church, to give one example, bases much of its Marian theology, which is essential to it, on revelation to the Church outside of Scripture, in the course of human events.

Nor are the questions and answers the dissidents use to circumscribe their church and by which, they would try to bind ours, as fixed as the dissidents would like to believe. On the precise issue of sexual orientation, the very Scriptures these dissidents regularly promote with such enthusiasm, are by the Jewish rabbis, interpreted as they are by the Episcopal Church. These Old Testament passages are no bar to the rabbinate and in fact, are no bar to a holy life at all. Why? Because in the discernment of the rabbis, the Spirit of God has revealed to us and them, in the course of human events, that it is not.

Whose Scripture is this, then? We claim it as ours, and they claim it as theirs, the only difference being, they claim it as theirs exclusively, meaning, that their claims negate all others, and in fact, reject the fact of there being others.

It is this sort of claim that identifies many of the Episcopal dissidents as being part of the strong current of the language and actions of election, exclusion, denial, and yes, evil. This is a conclusion that must be stated, for their idle chatter is often Godless, and unchecked, can spread like a gangrene, both in themselves, and to the unknowing hearer, who, hearing, turns away from the Light, which is life.

This turning away from and rejection of the Lord's mercy and light; and the severing of the gift of fellowship in our Church, as a result of the words and/or actions of the dissidents, who work actively to see that both of these things are not possible in our church-- this is the most perverse of their actions. To their minds--stress, to their minds--they are not turning away others from the light, but in fact, are leading them on the correct path, which, they alone in our church, have discerned. Perversity upon perversity.

The dissidents purport to know without question the mind and Spirit of God so well, that they then act and behave in ways producing not the fruits of the Spirit, but the evidence of confusion and wickedness. They regularly flout love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and, their most glaring shortcoming as persons and Christians, self-control. There is no law against any of these, yet they speak and act so regularly as if there were. They act hastily, in anger, to divide, and revel in talk of battle, bullets, hostility, and harm. If this is not the work of the Evil One, it is certainly along the way to it.

And for us, what? What is to be our witness?

We must remember and put into effect the greatest commandment, the royal law; and at the same time, reject the positions and actions of those who would seek to divide based on what, to their minds--stress, to their minds--is valid. Because quite often, what they promote, in their idle chatter, is in direct contradiction to the fruits of the spirit, and hence, cannot be of the Spirit.

In the process, we must also reject acting with spiritual expediency, which would be tantamount to destroying our Church. We must act with love, joy, peace, patience, kindness, generoisity, faithfulness, and gentleness, because the laws of heaven require it and our own God-given reason shows these all to be true. Together these are a lamp to the world and if we do not act with them, there is no light.

We must continue to act in the fruits of the Spirit and to speak honestly and forthrightly about our experiences, discernment, and welcome. We must defend our Church, and if this means a season of litigation in some dioceses to protect and maintain what is rightfully hers for her mission, then so be it.

We do not need the permission of one single dissident to do this. We do not need their permission or approval, to protect our Church, to defend it against attacks, and to preserve its resources to carry its mission into the world. We do not need the permission of any of them, to lift high the Cross and carry before us into the world, our faith, beliefs, and lives.

This is the great and irrevocable gift of the Holy Spirit, that it fills us with the power, love and self-discipline, to do precisely these things. This Church, comes from and is, of the Holy Spirit, and so is imbued by right with the power, love and self-disciplne, to declare the Good News and be a lamp for the world.

This right cannot be taken away; or squandered by anyone except ourselves. And so we must take care, all of us who lift high the Cross and do the work of our Church in the name of the Lord, wherever we may be, to remember, that we must be about our Father's business in a way that gives glory to Him, brings people to Him, and lets us all know, that our Church, is the fruit of the Spirit.

My time in York

2007-10-29T15:00:00.000-04:00

Don Taylor, the Vicar Bishop of New York, recently returned from sabbatical at York, in the north of England. He reported about his time there for the Diocese in the recent issue of the diocesan magazine, which you can find here.

Bishop Taylor has served various parishes around the Church as deacon, assistant, rector, and bishop. He was born and raised in Jamaica, where he was greatly influenced by his paternal grandmother, Adina Taylor, and his headmaster, the Right Reverend Percival William Gibson, who later became Lord Bishop of Jamaica and ordained him to the Diaconate and to the Priesthood.

Bishop Taylor has always had a keen interest in evangelism. At his first posting, at St. Mary's in Kingston, Jamaica,the Parish grew from a tiny mission of about 50 souls to a large and flourishing Parish of over 2,000.

∞ ∞ ∞

I last took a sabbatical 19 years ago. Then the Bishop of the Virgin Islands, I spent a month at home reading and reflecting on the direction of my ministry. My wife was struggling with cancer at the time, and I needed to be close to her. Four years later, after my wife’s death, I was again planning a sabbatical when I was called to be the Vicar Bishop for New York City. It was suggested I defer sabbatical for a year; 13 years later, my time came. It was well worth the wait.

I spent June and July in “Old” York with the permission of the new Archbishop of York, His Grace, the Most Rev. and Rt. Hon. John M. Sentamu, an immigrant from Uganda. The Dean of York, the Very Rev. Keith Jones, and his wife, Viola, provided me housing in the deanery. The archbishop’s chaplain and the clergy of York Minster were generous with their time and advice.

The bishops and deans of the Northern Province opened doors for me and provided otherwise impossible insights. In two months, I also visited the dioceses of Blackburn, Bradford, Liverpool, Carlisle and Manchester.

“Evangelism in the Anglican Tradition,” is a passion of my ministry. For me, it involves proclaiming the Gospel of Jesus Christ; leading people to accept the claims of the Gospel; and leading such persons to use the gifts given them by the Hold Spirit to become full, active participants in the Christian community.

My zeal for evangelism has grown during my tenure in New York; its importance sharpened by the challenge of reaching immigrants from all over world. I focused my sabbatical on gaining a better understanding of this challenge. The way evangelism plays out may vary from one location to another, but each community of faith offers a unique perspective.

Many of the dioceses of the Northern Province are working hard to teach the Gospel in constantly changing communities, and in places where immigrants are unfamiliar with the Gospel of Jesus Christ. York, where the Gospel has been proclaimed faithfully for more than a thousand years to a wide range of people, presented a good place for me to look, listen and learn. In many ways the challenges we face in New York are very much the same as they face in York; therefore we have much to share.

(I was fortunate to be in York when the General Synod of the Church of England met. As a visitor, seated in the gallery, I was able to see firsthand how the Church of England conducts business.)

How will this exposure enrich my ministry in New York? We face similar challenges.

New York and “Old” York are challenged to present the Gospel in a world that no longer places God at the center of its life; where non-Christian faiths compete with Christianity for people’s minds and souls, especially the young. Aware of this challenge, the Church of England implements a variety of programs–social service, education and advocacy–to expose people to Jesus’ love.

The Diocese of Bradford, which straddles a large Islamic community, presents a particular challenge. Here, interfaith dialogue has advanced an understanding of the fundamental tenets of Christian faith on many levels. I attended a Christian/Islamic relations seminar that opened my mind to important aspects of Islamic faith and culture.

I also made discoveries in mission and ministry. In rural areas, much the same as in New York, the Province of York cannot sustain one priest per parish. I met a priest who oversaw 11 small, rural congregations, but who was happy and fulfilled in his ministry. In many cases the yoking of congregations did not destroy the identity or the structure of the individual congregation. And the use lay ministers, non-stipendiary and retired clergy provided an added resource, further enriching the blend. In one instance, several small congregations shared a youth leader to provide otherwise absent Christian education and catechetical instruction.

Maintaining shared ministry necessitates a centralized structure, but I didn’t get the sense that it stifled or curtailed local, spontaneous initiative; rather it sparked conversation and removed the sense of isolation small congregations often feel. A central structure allows small congregations to focus on the mission of Jesus Christ, whereas strain diverts their energy from mission.

Lastly, I was deeply touched by the warm and generous affection the Church of England holds for The Episcopal Church, USA. Everywhere I went clergy and lay people went out of their way to show me that they love and cherish the TEC as part of the Anglican Communion.

The evangelical crackup

2007-10-27T12:30:00.000-04:00

The backlash against the incestuous relationship between many evangelical theologians and the Republican Party, and the U.S. wars in the Middle East, has begun to expose the faultlines amongst evangelicals, The New York Times magazine reports.

Their article notes that some previously circumspect evangelical leaders have begun to openly criticize the leadership of the Christian conservative political movement, practically impossible even a year ago.

“The quickness to arms, the quickness to invade [Iraq], I think that caused a kind of desertion of what has been known as the Christian right,” says Bill Hybels , whose Willow Creek Association now includes 12,000 churches. "People who might be called progressive evangelicals or centrist evangelicals are one stirring away from a real awakening.”

Many evangelicals see themselves moving closer to traditionally mainline positions on social issues. They often find themselves becoming more comfortable with the idea of transformative social engagement and justice, as a Biblical imperative, and as a vehicle for spiritual formation.

The New York Times Magazine has the full story.

First Dumbledore, then Rowan Williams. What's next?

2007-10-26T16:45:00.000-04:00

If bad anagrams come in threes, please Lord, take me now

The Potter-verse was thrown for a loop when author J.K. Rowling announced she had always imagined one of the main characters in the "Harry Potter" series -- Albus Dumbledore -- to be gay.

Even the most diligent "Harry Potter" scholars found themselves caught unaware. But could anyone have seen this coming? Did Rowling leave any clues in the book?

Yes, and for those versed in Biblical numerology and alphabetology, it was an open secret for years that Dumbledore is gay, because his name is in fact an anagram for "Male bods rule, bud."

As if this week hasn't seen enough shocking Rowan Williams revelations, now comes word (sic) of what has been suspected in some parts, that Williams has a "silli maw" and may in fact be an "ill swami."

Do the math....

I like your Christ; your Christians, not so much

2007-10-26T16:15:00.000-04:00

I believe it was Gandhi that once said, "I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ."

I've always thought about those words and what they meant to me in my own experiences with other Christians.

Then when I read a survey by the Barna Group, a Christian research organization, my worst suspicions were confirmed.

The survey was about how young people view Christianity, and it showed that among 16-29-year-olds, young people have never been more critical and skeptical of Christianity.

When asked to choose their perceptions of Christians from a list of 10 positive and 10 negative, nine out of the top 12 perceptions were negative.

The survey cited feelings of disengagement and disillusionment among young people as a primary reason for this.

Whereas a decade ago, the majority of non-Christians had a favorable view of Christians, that rate now sits at 16 percent.

Which group draws most of the ire from non-Christians?

Well, if you are the average Baylor student, you need only look in the mirror -- only 3 percent of people expressed positive views of evangelicals.

But don't use this as an excuse to get all high and mighty and cry about how our society is hostile toward Christianity, and that increased persecution is a sign of the end times and that if prayer would not have ever been taken out of schools and blah blah blah... .

Just consider this: Half of young Christians themselves echoed the same sentiments -- that they "perceive Christianity to be judgmental, hypocritical and too political."

I often find myself within this camp.

Simply put, I think the church as an institution, our leaders -- perhaps even some of our parents -- have failed us.

Over the past few decades, while mainline Protestantism was growing out of touch with modernity, evangelicals became too radicalized and began to turn many people off. Suddenly, seeking people were forced to choose. Well, many young people have chosen now, and they choose neither.

Respondents to this poll gave deeply intimate stories of experiences that have turned them off to Christianity -- not broad, sweeping generalizations. Finally, there is statistical evidence for what we have already known all along but were just afraid to admit to ourselves.

This shouldn't be too surprising. Yes, we live in a post-modern society, and it shouldn't be a shock that young people are so detached.

But supposing you are a Christian, the fact of the matter is that what's being done in our name (particularly by the Christian far right) is killing Christianity. Since they are often the people who hijack the dialogue and speak loudest, they are the ones the public most often sees.

Consider this a plea to those so-called Christians. The next time you malevolently condemn homosexuals, try to get creationism into classrooms or join the cries for war, just remember: The rest of us are watching.

For the rest of us, we should make it a fundamental aspect of our faith to oppose these markedly un-Christian actions that turn people off to Christianity.

It's good to know the observations of someone outside the faith. We must always be looking for the plank in our own eye, before we look for the splinter in others.

It helps us to take inventory of ourselves and learn what we can be doing better to let the world know what we are really about.

Gandhi also said that what passes as Christianity these days is a negation of the Sermon on the Mount.

I think he was right.

Brad Briggs is a senior at Baylor University in Texas. He wrote this for the student paper there, The Lariat Online.

To till it and keep it: Al Gore wins Nobel Prize

2007-10-12T11:00:00.000-04:00

Former Vice President Al Gore won the Nobel Peace Prize for his work on global warming, capping a remarkable year where he also won an Academy Award for his global warming documentary, "An Inconvenient Truth."

In its citation announcing the prize, the Nobel Committee in Stockholm said that the former VP "has for a long time been one of the world's leading environmentalist politicians. He became aware at an early stage of the climatic challenges the world is facing. His strong commitment, reflected in political activity, lectures, films and books, has strengthened the struggle against climate change. He is probably the single individual who has done most to create greater worldwide understanding of the measures that need to be adopted."

The New York Times has the story.

The Nobel Committee has the announcement.

The Holy Bible has the instruction:

Genesis 2:1-15: "In the day that the Lord God made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground; but a stream would rise from the earth, and water the whole face of the ground— then the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life; and the man became a living being. And the Lord God planted a garden in Eden, in the east; and there he put the man whom he had formed. Out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil....The Lord God took the man and put him in the garden of Eden to till it and keep it."

Duly Noted

2007-10-10T09:00:00.000-04:00

The Primates of Porvoo

Archbishop of Canterbury Rowan Williams was among the Primates of the Porvoo Communion meeting Tuesday at Church House in Dublin, Ireland, as part of a regular series of discussions and gatherings of the Porvoo Communion. The Primates of the Porvoo Communion meet every two years for prayer and reflection and to discuss matters of common interest.

The Porvoo Communion is a communion of Anglican churches in Europe and several Evangelical Lutheran Churches in the Nordic and Baltic countries. Named after the Porvoo Agreement, signed in Porvoo Cathedral, Finland, the churches are in full communion with each other and recognise each others ministry and sacraments.

Amongst the Church leaders present were the Archbishop of Canterbury, the Most Revd Dr Rowan Williams; the Archbishop of Armagh, the Most Revd Alan Harper OBE; the Archbishop of Dublin, the Most Revd Dr John Neill; and the Archbishop of Turku (Finland) the Most Revd Jukka Paarma, who is the senior Bishop from the Nordic and Baltic regions. Bishops representing the other Anglican churches in Britain and Europe and the Lutheran Churches in Scandinavia and the Baltic countries, were also present.

Here is the homepage of the Porvoo Communion, with information about the signatory churches, historical documents, and other information.

∞ ∞ ∞

New Archbishop for South Africa, by those who know him

With the reputation of a quietly spoken priest dedicated to the upliftment of the marginalised, Thabo Makgoba, the newly elected Archbishop of Cape Town and Metropolitan of the Anglican Church of Southern Africa, is expected to be as effective, but much less high-profile, than his predecessors, says the Guardian and Mail of South Africa.

Makgoba, 47, will become the youngest archbishop of South Africa when he is installed at the end of this year. He grew up under apartheid in the notoriously poor Johannesburg townships of Soweto and Alexandra, where opposition to apartheid crystallized in the 1980s. He is known for his commitment to social justice, for closing the gaps between rich and poor, and for calling for a "spiritual reconstruction" of his nation. He is currently on sabbatical at Harvard.

Makgoba has spoken often about his support for the Millennium Development Goals and for urging governments to do more to end poverty and illiteracy, and protect human rights. Earlier this year, he signed a "Call for a more Pastoral Response to Gay Christian Partnerships of Faithful Commitment from the Anglican Church of South Africa."

The call comes in the wake of South Africa's recently promulgated Civil Unions Act, and highlighted the "need to avoid the assumption of dogmatic certainty, and [to] leave room for the diversity of convictions on these matters", that "homosexual orientation is not regarded as somehow sinful" and that "gays need not change their sexuality (even if that were possible)" to be Anglicans.

The Mail

2007-10-05T13:15:00.000-04:00

Admiral: I read with some interest (not much to be honest, since your site does not agree with me) your recent comments regarding the bishops meeting in New Orleans. Sadly I must conclude that the bishops missed a great opportunity to retreat from their path and join the rest of us Christians. As for me and my family we no longer are Episcopalians because the harm is too great. Please enjoy eternal damnation. Signed, Mr. DB Hosking
Sir: Thank you for the note. I welcome, as I am sure many do, your continued interest in the Episcopal Church in the United States of America and our House of Bishops. Since as you say, you no longer attend one of our churches, but have perhaps found a new home, I wish you well on your journey. If as you say, I am destined for the pit, I place my hope in Christ, to save me, and you, from such a fate, as I no doubt expect you do as well. Yours, The AoM

Admiral: I take it your (sic) sitting just fine with the pass you got in New Orleans. It's a complete joke. Signed, Anonymous
Sir: The deliberations and resolutions out of New Orleans have come with great effort, cost, and pain to many people. I do not consider the work of many people of good will, nor their prayerful deliberation, to be a joke. Instead I see in this a clear signal that our church, which in Philadelphia in 1789 immediately after constituting itself, committed itself to being in close contact and service with the See of Canterbury, from whose sphere it had sprung, remains so committed; and from that See and its affiliated bodies, likewise, an ongoing willingness and need to remain in close contact and service with us. Now no doubt there are some who like you, consider these relations wasted, illogical, wrong, impossible, terrible, and a host of any other things. But in fact, and God willing, this work will continue, as it has for many centuries, because this work of cooperation, discussion, and gathering worship and prayer, is essential to the lives of those who undertake it. It is also essential to those who might see in these relations, however faint they might be, some echoes of the Lord's vineyard. Yours, The AoM

Admiral: By now I'm sure you've seen all the articles in the papers and blogs and everywhere else about the new fall season. Any thoughts? Signed, Miss B. Walker
Miss: The reception at sea is generally acceptable but since it has so often been spotty I have not kept up much for some time, with anything. However. If I were to watch something in the new lineup, I might be tempted to take a look at "Torchwood." Yours, The AoM

Anglican Communion committee sends out report

2007-10-03T11:30:00.000-04:00

The committee of Primates and Anglican Consultative Council members, has sent out its report on the recent House of Bishops meeting. The committee was in New Orleans at the invitation of the Diocese of Louisiana and ++Katharine.

The Archbishop of Canterbury asked the committee to reflect on the bishops' statements, and he is now in receipt of their report. He has forwarded it to all the Primates and to all members of the Anglican Consultative Council and asked them to consult in their Provinces on the report, and to respond to him by the end of October.

The full report in pdf is held here at the Anglican Communion Office.

It's a 20-odd page document divided into two sections, the first looking at the response to the questions asked of the bishops, and the second, focusing on pastoral responses to gays and lesbians, and theological minorities.

Here are some of the relevant findings:

• "The Episcopal Church has clarified all outstanding questions relating to their response to the questions directed explicitly to them in the Windsor Report, and on which clarifications were sought by 30th September 2007, and given the necessary assurances sought of them."

• At the Dar Es Salaam meeting last February, the Communion sub-group appointed by the Archbishop to determine if The Episcopal Church had met the requests of the Windsor Report, found that it had. The joint committee confirms this finding, stating that the Church by its actions has "clearly affirmed that the Communion Sub-Group were correct in interpreting Resolution B033 as meeting the request of the Windsor Report."

• All the Instruments of Communion must be consulted and must participate in Communion-wide matters and the Archbishop should assign his "Panel of Reference" to facilitate this.

• The "episcopal visitor" plan proposed by ++Katharine "has opened a way forward"; dissenting parishes and dioceses should use this framework and find resolutions "within the structures of The Episcopal Church"

• Interventions by other bishops, including consecrations, destabilize the Anglican Communion and must be halted. The interventions have taken place "either without consultation with or even against the counsel of the Archbishop of Canterbury."

• Halting interventions is a key recommendation of the Windsor Report. "We do not see how certain primates can in good conscience call upon The Episcopal Church to meet the recommendations of the Windsor Report while they find reasons to exempt themselves from paying regard to them. We recommend that the Archbishop remind them of their own words and undertakings."

• Local episcopal jurisdiction is fundamental to Episcopal/Anglican identity. "The House of Bishops of The Episcopal Church is reminding all Anglicans that we are committed to upholding the principle of local jurisdiction. Not only do the ancient councils of the Church command our respect on this question, but the principle was clearly articulated and defended at the time when the very architecture of the Anglican Communion was forged in the early Lambeth Conferences, as well as being clearly re-iterated and stated in more recent times as tensions have escalated."

• The Episcopal Church has called attention to the role of gays and lesbians in our churches; the listening process must be intensified.

• The life of the Anglican Communion must move forward. "With the response of the House of Bishops of the Episcopal Church in September 2007, the Communion should move towards closure on these matters, at least for the time being. The Communion seems to be converging around a position which says that while it is inappropriate to proceed to public Rites of Blessing of same-sex unions and to the consecration of bishops who are living in sexual relationships outside of Christian marriage, we need to take seriously our ministry to gay and lesbian people inside the Church and the ending of discrimination, persecution and violence against them. Here, The Episcopal Church and the Instruments of Communion speak with one voice. The process of mutual listening and conversation needs to be intensified. It is only by living in communion that we can live out our vocation to be Communion."

That old time religion: the Christian heritage and inconvenience

2007-10-03T10:45:00.000-04:00

"At one time, church leaders had a lot to say about justice, but now there tends to be an emphasis on the virtues of unity and refusal to assert oneself. If some people feel contaminated by the presence of other ‘types’, especially if those trying to maintain ‘purity’ can quote verses from the Bible to rationalise this, should not those who it is feared might ‘pollute’ the church keep a low profile for the time being? Sooner or later, change will of course occur; cannot those already on the inside who feel unsettled by the presence of the ‘other’ be gently persuaded to rethink, rather than pressured? It can be tempting to go to great lengths to avoid offence to those whose privilege is threatened.

Patience is of course needed, and the wisdom to choose when to move slowly and when to move fast. Yet there are serious risks in accepting the human-made barriers and hierarchies which keep people apart. Apart from the harm done to those who are excluded, the spiritual harm people do to themselves when they marginalise or stereotype others should be considered, given the close connection between love of God and love of neighbour."

Read the rest of Savitri Hensman's piece at Ekklesia.

From the Sunday readings

2007-09-30T07:00:00.000-04:00

1 Timothy 6:6, As for you, man of God....

Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these. But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pon'tius Pilate made the good confession, I charge you to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, which he will bring about at the right time--he who is the blessed and only Sovereign, the King of kings and Lord of lords. It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

Throughout this letter to his protege Timothy, whom he dispatched to Ephesus to strengthen and solidify, Paul elaborates points on Christian leadership and community. Paul offers specific advice to church leaders here. His language is unequivocal and has served as a model for generations: pursue righteousness, godliness, faith, love, endurance, and gentleness. Do not seek or use leadership in the church as a way to enrich yourself, satisfy your pride, or grow in arrogance. Do so because the church is a gift, of fellowship, grace, and love, where our own gifts must be used to encourage our faith and spread His word. Paul's urging to endurance brings to mind the challenge facing an athlete or warrior, and indeed, he urges us to "fight the good fight." But the challenge he urges us towards is to seize the light and way offered to us free of charge by "the blessed and only Sovereign, the King of kings and Lord of lords," who in His time with us on earth, was not a warrior in the way many expected or wanted, but the penultimate servant, who despite His infinite power and strength, emptied Himself of everything. He never once lifted His hands in anger or harm, but always in love, and not once turned away a single one who called on Him for help. It is this same One who later called Paul to service, transforming him from a notorious persecutor of Christians, blasphemer, and man of violence, into the man able to lead others into lives of faith. He blinded Paul with the light of His truth on the road to Damascus, and for the rest of his life, this light illuminated everything Paul did.

Progressive Episcopalians express concerns over "visitor" plan

2007-09-28T08:15:00.000-04:00

The Progressive Episcopalians of Pittsburgh, who have played an important role in alerting the Church to plans by their diocesan to further divide their diocese from the wider church, have expressed concerns that the episcopal visitor plan endorsed by the House of Bishops might further isolate loyal Episcopalians in the dioceses implementing it.

The episcopal visitor plan is designed with the English "flying bishop" model in mind. Under it, bishops acceptable to both some dioceses and the national church, under the authority of the national church, assume some duties normally the prerogative of ++Katharine and other bishops. Other church officers, conceivably, might have their duties delegated as well.

Since the episcopal visitor plan would likely replace ++Katharine at consecrations and other visits, and perhaps otherwise direct what duties other national officers could and could not perform in some dioceses, the Progressive Episcopalians are concerned that they would be further isolated from the mainstream church.

"Of particular concern to PEP," the Pittsburgh Episcopalians wrote, "is the fact that the episcopal visitors plan makes no provision for connecting to the wider Episcopal Church loyal Episcopalians in dioceses (such as Pittsburgh) that have requested “alternative primatial oversight.”

“Many of us celebrated the election of Bishop Katharine Jefferts Schori,” explained PEP board member and blogger Dr. Lionel Deimel. “Should our bishop accept an episcopal visitor, those of us who have been most vocal in support of our church would be isolated from it and subject to even less respect within our diocese than we are now.”

Other Episcopalians in other dioceses with leadership hostile to the Church have expressed similar concerns, and have expressed a clear need to remain connected to the wider church.

The Episcopal Forum of South Carolina, has requested "immediate intervention" in their diocese by the national church, in order to maintain the diocese's historic episcopate and canonical institutions. In November, House of Deputies President Bonnie Anderson will meet with the Forum during their convention.

Anderson and ++Katharine have travelled to other dioceses whose leadership is at odds with the national church in order, partly, to maintain the connections with loyal Episcopalians there.

Obviously this work will have to continue, and no doubt be strengthened.

The Progressive Episcopalians were otherwise supportive of the bishops' work in New Orleans.

"We pray that the Anglican Communion will see this answer as a conscientious attempt to address concerns raised by our sister churches in the Communion," they said.

The full statement can be viewed here.

++Scotland: Attempts to alter Communion "will fail"

2007-09-26T07:15:00.000-04:00

Speaking in advance of remarks he will deliver next week at Manchester Cathedral on the need for inclusive theology in the Anglican Communion, the Most Rev Dr Idris Jones, Primus of the Scottish Episcopal Church, says, "Attempts to try to turn the Communion into something that is controlled from the centre, with expulsion the result of disagreement, will fail."

Next week, the Primus will join the Archbishop of Mexico, Archbishop Carlos Touche-Porter, at a conference at Manchester Cathedral called "Celebrating Anglican Diversity," which celebrates the Anglican tradition of open and inclusive theology.

The Primus has assumed an increasingly visible role on the issue of inclusivity in our churches. At the Synod of the Scottish Church this past summer, he spoke strongly about the need to make the Church more open and inclusive to all. His comments in support of inclusivity and against attempts to destabilize the Communion by altering its historic character, are some of the strongest yet from a primate.

By the time the Manchester Cathedral conference takes place, the Scottish Episcopal Church reports on its website, it is possible that a few African Provinces, with their attendant US bishops, may have taken public action and split from the Communion.

According to the Scottish report, the Manchester Conference, which is an Inclusive Church event, "will consider how the Communion moves forward if a split has occurred. And what the agenda might be if it hasn't."

The fellow primate at the Conference, Archbishop Carlos Touche-Porter of Mexico, has longstanding experience of inclusion and diversity issues within the Church, including the place of gay and lesbian Christians.

He is part of an emerging network of Anglican Bishops based mainly in Latin America ("the Global Centre") aiming to celebrate the unity and diversity of the Communion and says "Inclusion is a reality in the Anglican Church, despite reports to the contrary. I am very much looking forward to being in the UK as part of our preparations for a positive Lambeth Conference."

The Scottish Primus added, "It was very obvious at the recent meeting of Anglican Primates that the vast majority wish to stay with an Anglican church that is open and welcoming and prepared to live with difference. This is Anglican mainstream and we have to make it clear that it represents majority opinion among church leaders. "

More reaction to House of Bishops

2007-09-26T06:45:00.000-04:00

Integrity issued a release in support of the bishops' statement last night.

Integrity President Susan Russell said, "In response to requests for 'clarity' the House of Bishops made it clear today that the Episcopal Church is moving forward in faith. I believe today’s response will be received as a sign of great hope that we are committed to working through the hard ground of our differences. I look forward to taking the support of the House of Bishops for the Listening Process with me when I and other Integrity representatives meet with Anglican colleagues in London next month to prepare for our witness at the Lambeth Conference."

As noted yesterday, several newspapers and services shortly after the statement's release, ran articles with somewhat contradictory headlines. Given the compromises of the statement, this is perhaps understandable.

But some newspapers and services this morning run with stories that seem half-accurate given the unanimity at the House of Bishops.

As they have more time to digest the news and perhaps, ahem, report more and speak to more persons, the newspapers might provide more accurate, full coverage.

In any event the Boston Globe has a fine article today giving a good sense of what actually happened.

The Globe reports: "Episcopal Church officials said yesterday that Anglican Communion leaders had been briefed on the bishops' statement and were satisfied."

This is certainly the case, since the Joint Committee of the Primates and the ACC, was present throughout and provided input on the language of the statement; and the Archbishop, who chairs the committee, earlier was present and offered thoughts as well.

Bishop Robinson said he was "comforted" by the vote.

"What actually happened was a drawing together of a widely diverse community with a remarkable articulation of our common ground," he told the Globe. "No one's vision won."

Robinson said that he believes the Episcopal Church is moving toward greater support of gay rights. "Chicago has nominated an openly gay person [as bishop], and there will be other dioceses that will do so - it's the way the world is moving, and it's the way the church is moving," he said. "It's anyone's guess as to when that will happen, but, in the meantime, it's a little lonely."

Bishop John W. Howe of Central Florida, one of the most conservative bishops present at the meeting in New Orleans, said last night that he did not vote for the statement because it did not bar blessings of same-sex unions outright, but that he also thought that, among the Anglican primates, as leaders of provinces are called, "the majority will find it acceptable." Howe, asked if he would try to remove his diocese from the Episcopal Church, said "absolutely not."

"I think we did better than I expected," Howe said.

With only one nay vote, it is difficult to cast the House of Bishops as divided on the issues that were before them.

"The degree of unanimity is really remarkable," says Jim Naughton of The Episcopal Cafe.

"Even some bishops who had previously sought oversight from the Archbishop of Canterbury voted to support this resolution. The response reassures our partners in the Anglican Communion without stepping back from our commitment to gays and lesbians."

"In speaking with news organizations, I've been saying that this response should anchor the Episcopal Church very firmly within the Anglican Communion, even if it does not please some of the Communion's more radical primates."

Ekklesia have "Mixed response to US Episcopal compromise on gay issue" and write: "The impact of the decision, say analysts, will be to make it more difficult for conservatives within the 77-million Anglican Communion to kick the Episcopal Church out or to tighten their grip on its regualr work. But it is also a restraint on the freedom of lesbian and gay people's ministry within the church - which will not be able to grow further through ordained means in the near future."

If by ordinations Ekkelsia are including clergy at every stage, this is not accurate, since the bishops addressed only the consecration of fellow bishops, not the ordination of all clergy.

For more of this morning's coverage, visit Thinking Anglicans, who have put up a nice list of reports culled from various places.

Preliminary notes on the House of Bishops statement

2007-09-25T18:45:00.000-04:00

The statement:

• demonstrates the bishops' strong commitment to the Communion, and to full participation at Lambeth;

• uses ringing language, quoting the Gospel, to establish the imperative for the full inclusion and protection of gay, lesbian, bisexual and transgendered persons, in the life of the Church and the community at large;

• reaffirms the "manner-of-life" provision of B033, noting that its language in fact is broader than that requested by Windsor;

• rejects again the proposed "pastoral council" of the primates, which the bishops already rejected in March, and which the Executive Committee rejected in June, in favor an episcopal visitor plan composed of bishops subject to our Church, and international consultations;

• pledges to work to ensure full participation for +New Hampshire, Gene Robsinson, saying: "We are mindful that the Bishop of New Hampshire has not yet received an invitation to the conference. We also note that the Archbishop of Canterbury has expressed a desire to explore a way for him to participate. We share the Archbishop's desire and encourage our Presiding Bishop to offer our assistance as bishops in this endeavor. It is our fervent hope that a way can be found for his full participation."

For those in our Church and Communion who strive and pray to ensure the highest degree of Communion possible with our Anglican brothers and sisters, this statement is a welcome development.

For those who strive and pray to ensure the dignity and inclusion of all persons, it is a welcome development.

The statement reaffirms our historic ties, reasserts our historic and regular discernment, and affirms that the two are intertwined and essential to the other.

Update: A few links to keep us all reading. Note the somewhat varying emphases, signalling that the statement is indeed a compromise one.

USA Today: "Episcopal leaders promise restraint on electing gay bishops"

NPR: "Bishops move to ease concern on homosexuality"

New Orleans Time-Picayune: "Episcopal bishops decline to roll back inclusion of gays"

Naturally there are the excellent comments and perspectives to be had at The Episcopal Caf e, Fr. Jake Stops the World, and Preludium.

House of Bishops: live blogging the closing session

2007-09-25T17:30:00.000-04:00

Episcope, the official blog of The Episcopal Church, is live blogging the closing session of the House of Bishops meeting.

Click here to go there.

Update: Episcope administrator the Rev. Jan Nunley has posted the full statement of the House of Bishop's meeting at Episcope. The statement is now also available at Episcopal Life Online.

In the statement, the bishops directly addressed the points requested of them by the primates last February in Tanzania.

The bishops also called for an immediate end to territorial incursions, which the Windsor Process also called for.

They also called for the unequivocally equal treatment of gay and lesbian persons.

Here is an abbreviated summary of their statement:

A Response to Questions and Concerns Raised by our Anglican Communion Partners

In accordance with Our Lord's high prienstly prayer that we be one, and in the spirit of Resolution A159 of the 75th General Convention, and in obedience to his Great Commission to go into the world and make disciples, and in gratitude for the gift of the Anglican Communion as a sign of the Holy Spirit's ongoing work of reconciliation throughout the world, we offer the following to the Episcopal Church, the Primates, the Anglican Consultative Council (ACC), and the larger Communion, with the hope of "mending the tear in the fabric" of our common life in Christ.

"I do it all for the sake of the Gospel so that I might share in its blessings." 1 Corinthians 9:23

Introduction
The House of Bishops expresses sincere and heartfelt thanks to the Archbishop of Canterbury and members of the Joint Standing Committee of the Anglican Consultative Council and the Primates for accepting our invitation to join us in New Orleans. By their presence they have both honored us and assisted us in our discernment. Their presence was a living reminder of the unity that is Christ's promised gift in teh power of the Holy Spirit.

Much of our meeting time was spent in continuing discernment of our relationships within the Anglican Communion. We engaged in careful listening and straightforward dialogue with our guests. We expressed our passionate desire to remain in communion. It is our conviction that The Episcopal Church needs the Anglican Communion, and we heard from our guests that the Anglican Communion needs The Episcopal Church.

The House of Bishops offers the following responses to our Anglican Communion partners. We believe they provide clarity and point toward next steps in an ongoing process of dialogue. Within The Episcopal Church the common discernment of God's call is a lively partnership among laypersons, bishops, priests, and deacons, and therefore necessarily includes the Presiding Bishop, the Executive Council, and the General Convention.

Summary
We reconfirm that resolution B033 of General Convention 2006 (The Election of Bishops) calls upon bishops with jurisdiction and Standing Committees "to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on communion."
• We pledge as a body not to authorize public rites for the blessing of same-sex unions.
• We commend our Presiding Bishop's plan for episcopal visitors.
• We deplore incursions into our jurisdictions by uninvited bishops and call for them to end.
• We support the Presiding Bishop in seeking communion-wide consultation in a manner that is in accord with our Constitution and Canons.
• We call for increasing implementation of the listening process across the Communion and for a report on its progress to Lambeth 2008.
• We support the Archbishop of Canterbury in his expressed desire to explore ways for the Bishop of New Hampshire to participate in the Lambeth Conference.
• We call for unequivocal and active commitment to the civil rights, safety, and dignity of gay and lesbian persons.

Lambeth 2008 materials now online

2007-09-25T11:45:00.000-04:00

The Lambeth Conference 2008 Official website, is now up and running. The web site is a work-in-progress, but already has many useful resources, including a live ticker counting down the days, hours, minutes, and seconds-—in case you must know--until the Conference begins.

It has pages noting the planners, many links, and, yes, a blog, by the Conference manager. It also has an online registration page (password and login needed please).

About the Conference, the site notes:

The Lambeth Conference is one of the Instruments of Communion of the global Anglican Communion.

It is convened every ten years at the invitation of the Archbishop of Canterbury and is the only occasion when bishops can meet for worship, study and conversation. Archbishops, bishops, assistant and suffragan bishops within the Communion are invited.

Also invited to attend are bishops from other churches 'in communion' with the Anglican Communion, bishops from United Churches, along with a number of ecumenical guests.

As well as the 800+ bishops who attend, their spouses are invited by the Archbishop of Canterbury's wife to a parallel, independent gathering: the Spouses Conference.

The current Archbishop of Canterbury Archbishop Rowan Williams has called the next Lambeth conference for July 2008. His wife, Jane, will convene the Spouses Conference.

The site has a programme page with events and schedules for the the Conference, including a rough daily schedule, that identifies how the days are broken up. The Conference runs 20 days, from July 10-August 3 of 2008.

The Daily Schedule, notes that groups of participants, after morning Bible study, will break off into expanded groups, and later, self-selecting groups, to explore various topics. Among those noted are:

• Biblical interpretation / Hermeneutics
• Ecumenical Management
• Anglican identity, the role of bishops
• Issues of Covenant
• Listening Process (within the Communion)
• Engagement with other faiths
• Evangelism and Mission
• Gender and Sexuality
• Relationships, Social and family relationships
• HIV/Aids
• Millennium Development Goals

Consider for a moment these topics, and consider the perspectives and voices, brought to these discussions, by the bishops of our Church. Consider also, what the discussions might be like with them there, and without; and consider too, the reasoning behind various calls, for our bishops to attend or not.

If the calls for our bishops to attend are rooted in patience and love; a desire to better know other bishops and their churches, and for them to know us; and to engage in discussions designed to nourish each other in our faith and work, then the thrust is generally to attend.

If the calls for our bishops not to attend are rooted in some desire or expressed need for "punishment," discipline, anger at our Church and/or at the Communion bodies, or as a way to isolate or shun our Church, then the thrust is generally not to attend the Conference.

Back in March, the issue of not attending, was raised on this blog and others. This discussion has now commenced again somewhat, as various commenters mark time between news out of New Orleans, and as some others, continue the project to foster division in the Church.

When the issue of not attending was raised here back in March, one commenter said that not attending Lambeth, or sending only a partial delegation, was "sad and misguided."

At the time I was of several minds about the issue, but not anymore. Not going would indeed be a sad and misguided decision, and a lost opportunity to extend the hands of friendship and give voice not only to our Church, but to all those around the Communion and indeed the world, who look to our Church for guidance, hope, and peace.

We must continue to extend our hands and lift our voices whenever possible. The Lord tells us that we do so not because we expect anything in return, but because doing so is the right thing to do.

That's good enough for me.

In re: The Anglican Communion

2007-09-24T13:00:00.000-04:00

The Anglican Communion is at a crossroads. The Anglican Communion is on the brink of schism. The Anglican Communion is teetering on the brink of schism. The Anglican Communion faces the spectre of schism. Schism looms for the Anglican Communion.

These statements are quite a mouthful. They have been used so often in so many articles over so many years now, that it is quite possible for readers of these articles, to skim past them, and the accompanying paragraphs explaining why and how, knowing fairly well their general point. These articles have been saying the same thing, often using the same "leading" sources, for quite some time. Very little of it is new or useful.

There are other things that these articles, do not say very much if at all.

One of these, is that The Anglican Communion, has grown and developed organically. Most of the news about our Church and our Communion, indeed, some of the shrillest voices arrayed against it for one reason or another, have tended to assume, or act as if, The Anglican Communion on some specific date, came into being, with all its structures, institutions, and bodies, planned out, coordinated, and given briefs.

Obviously this is not the case. The Communion as a body has developed over centuries here and there, as circumstances, personalities, and churches, require and find.

This is perhaps to be expected, for the Communion has its root in the English system where written constitutions are looked at with deep suspicion for the way they can be used to deny flexibility, rights, redress and, most importantly, new situations.

As the Archbishop of Canterbury pointed out in his press briefing last Friday, the Lambeth Conference will proceed next year. Invitations have been sent out. This Lambeth's purpose, not unlike any other, will be to bring together those invited, who look to the conference as a source of nourishment, discussion, and growth.

Viewed in this light it is quite difficult indeed to consider the Lambeth Conference or Anglican Communion, as ceasing to exist, or existing in some weakened state, for both will continue to exist, for all those who look to it as a source of nourishment, growth and strength, and for all those who work together, to make it so.

Both Lambeth and the Communion, have in the past worked and lived out their purposes, in various ways, as--yes--circumstances, personalities, and churches, require and find.

Neither has ever been static, unless we consider one particular point along the continuum of each's existence, as absolutely, irrevocably, defining.

There are some, of course, who might view both the Conference and the Communion as precisely this, urging that one particular point or time in its life, be corked up and then be the lodestone for all other instances and situations thereafter. They are permitted their view, and their voice, within the framework that theirs is but one, and not necessarily, the most compelling or loud.

As the Archbishop said, the focus of the upcoming Conference will be discussion, nourishment, and growth. For those who come, it will be so. For those who do not, it will not be so.

For those Churches that participate, the Communion will be a focus of growth, nourishment, and strength, not only in the persons and churches so connected, but in the work that they do, the cornerstone of the entire thing--spreading the Good News of the Lord.

For those that do not participate, it will not be such.

As the bishops of our Church consider various frameworks and proposals for going forward, they no doubt have one eye cast back towards their own position of last March at Camp Allen, and the subsequent Executive Council statements of June.

Both bodies have already urged our Church to stay on its path of nourishment and growth.

For many, as the Bishop of California eloquently noted to the Archbishop, our Church is the only place of nourishment and growth they have found. Indeed, it is more than this to them, it is a safe haven, the city of refuge, because no other exists.

What else is the Church of the Lord to be, if not the place of certain refuge? And it is not so because we ordain it to be so, it is so because we simply hear and obey, what He has ordained for all time, to be so.

Our church bodies have already recognized this. Now in New Orleans, our bishops have a chance to recognize it yet again, and to call again for our Communion to both recognize it and embrace it--and embrace us, their brothers and sisters in Christ, as we embrace them.

++Katharine's Sunday sermon

2007-09-23T18:15:00.000-04:00

Preached this morning at Christ Church Cathedral, New Orleans:

This morning's gospel has Jesus sending his disciples out to move around, to bring hope and healing wherever they go. He charges them to drive out division and to heal. Proclaiming the kingdom of God is about reconciling the world; driving out demons is about removing all the forces that seek to divide – and they're both are essential kinds of healing. Those who are sent out get quite direct and simple instructions – travel light – and some other, more puzzling instructions, about entering and leaving houses and towns.

Traveling light is something that most of us learn if we have to do very much of it. When I flew back into New York at the beginning of September, my plane got in early, but my bag didn't turn up for almost two hours. I had a good long time to repent of the volume of stuff I carried – it would have been so much easier to carry on.

The people of this city had little choice about traveling light as they tried to flee the winds and waters of Katrina. Some got out early enough to take a suitcase and drive away for what they thought would be a long weekend. They returned to find that everything they knew was gone. Suddenly they were traveling lighter than they ever would have chosen. Others who were unable to leave so early swam down streets with nothing but the clothes on their backs.

Read the whole sermon at Episcopal Life Online.

From the Sunday readings

2007-09-23T07:00:00.000-04:00

1 Timothy 2:1, The Nature of Christian community

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. This is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth.

For there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
who gave himself a ransom for all

--this was attested at the right time. For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument.

Timothy was a young Christian emissary. He had been brought up as a Christian, for his parents were believers. Paul dispatches him to the church at Ephesus to maintain and strengthen the faith. Ephesus was an unruly church, and as we know Paul directed several epistles to them, and spent quite some time there. His instructions to Timothy capture the core of the faith. His advice on leadership in the Christian community: lead by example, with patience, love and prayer.

Archbishop moves to unite Communion

2007-09-22T10:15:00.000-04:00

The Archbishop of Canterbury, Rowan Williams, has denied suggestions that the US branch of the Anglican communion is on the brink of expulsion, despite what appears to be its reluctance to conform with demands to abandon its liberal approach to homosexuality.

Dr Williams has spent two days in New Orleans trying to persuade bishops of the Episcopal Church to compromise with traditionalists.

In February, Anglican archbishops demanded that the Americans promise not to repeat their ordination of a gay bishop, to end the blessing of same-sex relationships in church and to provide an independent church organisation in the US for traditionalists.

They warned that unless the Episcopal Church complied by the end of September, its relations with other Anglicans would be damaged, at best.

Dr Williams, working to preserve unity in the communion, denied that there had been an ultimatum, saying compromise was intended.

He said the September 30 date was used since by that time, the House of Bishops meeting will have concluded. The date is a closing date, not a deadline, the Archbishop made clear.

Dr. Williams appears ready to forge some sort of compromise that maintains the Episcopal Church as a constituent member of the Communion. However, many traditionalists are openly determined to "expel" the Episcopal Church and are ready to take their own action against it.

Many opponents of the Church have engaged in regular and coordinated efforts to reject as impossible or unworthy, all proposals to reach some accommodation with it.

Many of these opponents, have stated outright or strongly indicated, that were the Archbishop himself to try to reach some accommodation with the Church or in some way forge one that did not meet every one of their positions, they would no longer accept his own role as the titular head of Anglicanism, and would be prepared to form a separate "Communion," where Canterbury played no role.

At his press gathering yesterday, the Archbishop was asked a number of pointed, specific questions about these "actions," which have often been floated and promoted, as a way of exerting control over both the Episcopal Church and the Archbishop himself.

• On the issue of the irregular ordinations carried out in North American by African clergy that have increased in frequency since 2000, when they first began, he said they created "great unease" throughout the Church and that he would not recognize, any of these "illicit" bishops.

• On the issue of the Lambeth Conference, he said work and planning goes forward for it to be held next year, despite some calls for it by some of the clergy intervening in other provinces, to cancel the meeting. The Archbishop said he stands ready to hold the Conference for all participants who look to it as an opportunity for "nourishment and growth."

• On the issue of care and alternative structures for theological minorities in the Episcopal Church, some of whom insist their only solution is to leave The Episcopal Church through litigation and/or with all Church property, the Archbishop clearly suggested he did not welcome these actions. "Start by looking for arrangements and situations within what is there because grace is given through even hopeless places. Isn’t God’s grace still given sacramentally in the Episcopal Church? I would be slow to look for solutions elsewhere."

With the BBC, wire reports, and ENS

House of Bishops meeting heads into the weekend

2007-09-21T09:45:00.000-04:00

With scores of reporters in attendance, there are obviously many reports this Friday about the House of Bishops meeting in New Orleans.

Episcopal Life has a section devoted to reports out of New Orleans. Episcopal Life notes that the "House of Bishops sessions reflect 'passionate commitment' to Anglican Communion."

Episcope, the Episcopal Church blog, also has ongoing coverage.

Jim Naughton and friends at the Episcopal Cafe, have an excellent roundup of the ongoing newspaper and wire service coverage. Thinking Anglicans also have compiled a list of resources and reports.

The Church has scheduled official news briefings, so keep an eye out for reports of these, which tend to come late in the day before dinner.

In attendance are more than 100 bishops from The Episcopal Church, their spouses, and friends and partners from overseas, making this certainly one of the largest such meetings in advance of the Lambeth Conference next year.

The meetings begin today with Bible study led by the Archbishop of Canterbury. As befitting his office and what is no doubt a deep well of good will towards both the office and the man himself, the Archbishop has been met and will continue to be met, "with great respect and hospitality," according to ++Katharine.

The Archbishop will meet with the bishops and other invited guests for the entire day today. They will discuss a variety of subjects, including the recently proposed Anglican covenant and the Primates communiqué. The communiqué made certain requests of the bishops and set a September 30 closing date for their response.

Yesterday, the Archbishop toured the Lower 9th Ward and blessed the foundations of a new church going up. The Lower 9th Ward was destroyed by Hurricane Katrina in 2005. The Katrina Recovery Center at Episcopal Relief and Development provides information and resources about ERD's partnerships to serve people affected by Hurricane Katrina.

The Archbishop then participated in an evening interfaith gathering at the Morial Convention Center in New Orleans, which celebrated the "Resiliency of Spirit in New Orleans," according to the Diocese of Louisiana, the host diocese. The Diocese has resources at its homepage about the meetings, including special events churches are holding.

The Archbishop departs New Orleans tomorrow afternoon, to begin an official visit to Armenia, Syria and Lebanon.

The Joint Standing Committee of the Anglican Consultative Council and the Primates will attend the sessions today, at ++Katharine's invitation. The Joint Standing Committee is a committee composed of members from the primates group, as well as the ACC.

On this committee for the primates, are ++Katharine; the Archbishop of Wales, who in advance of his arrival in the U.S., noted that the proposed Covenant as it is proceeding, is not a good idea; and the Primate of the Anglican Church in Australia, Archbishop Philip Aspinall of Brisbane, who before leaving Australia, said that "No-one is expecting a quick fix and once-and-for-all solution for all time from the meeting this week in the United States. Rather we hope that in conversation and prayer and mutual discernment, we might be able to see constructive next steps."

Other invited guests in attendance include the Episcopal Church's elected representatives to the Anglican Consultative Council, Josephine Hicks of North Carolina, and the Rev. Dr. Ian Douglas of Massachusetts. The Episcopal Church is also represented on the Anglican Consultative Council by New York Bishop Suffragan Catherine Roskam, who is present in New Orleans as an active member of the House of Bishops.

House of Deputies President Bonnie Anderson, also invited by the Presiding Bishop, will be present at these meetings as well.

Episcopal Forum of South Carolina Voices Concerns over Bishop-Elect, Requests "Immediate Intervention" in the life of the Diocese

2007-09-19T12:00:00.000-04:00

The Episcopal Forum of South Carolina, which in the past year has played a growing, prominent role in alerting The Episcopal Church to serious concerns about the diocese's bishop-elect, has again written the national leadership of the Church to question the propriety of their consenting to the ordination and consecration of the Very Rev. Mark Lawrence as bishop of the Diocese of South Carolina.

Since its inception, the Episcopal Forum has worked to identify and bring together loyal Episcopalians in South Carolina who have found themselves at odds with a diocesan leadership that has consistently advocated for separation from its own Church and/or some type of shunning, for the Church as a whole.

In its letter to bishops and standing committees with jurisdiction, dated September 14, the Forum wrote that the Diocese of South Carolina is not unified in its support of the "Network," or its positions, "nor is it unified in a desire to disassociate from The Episcopal Church."

"There are congregations in this diocese that remain committed to The Episcopal Church, and there are segments within "dissenting" congregations that remain equally committed," the letter said. "The Episcopal Forum of South Carolina is supported by parishioners from most parishes in the diocese, and provides a voice for those loyal to The Episcopal Church."

About Lawrence, the Forum noted that as a priest in the Diocese of San Joaquin, he had generally supported actions to dissociate that diocese from the wider Church.

The Forum also pointed to a letter Lawrence wrote this past August to his parish in Bakersfield, California, where he said, "I also hold strong convictions on remaining in covenanted fellowship with the worldwide Anglican Communion, rather than following, as some have suggested, the pathway of an overly autonomous provincial or national church."

This statement in isolation, while evidencing a desire to remain within the fellowship of the Anglican Communion, also is consistent with Lawrence's past statements that the Episcopal Church should repudiate itself or open itself up to governance by bishops or other bodies outside the Church itself.

The Forum also said about Lawrence:

"His perspective deeply concerns us, as we believe that it would further isolate a substantial number of Episcopalians in the Diocese of South Carolina. A climate of intolerance exists in this diocese, virtually isolating Episcopalians who do not agree with the expressed position of the majority of clergy and lay leaders who are members of the [Network of Anglican Communion Dioceses and Parishes (NACDP)]. We fear that climate would be exacerbated by the administration of a bishop with Mark Lawrence's perspective."

Episcopal Forum also said in its letter that the group's members "want the new bishop of South Carolina to be committed without reservation to the ordination oath signed by every new bishop 'to conform to the doctrine, discipline and worship of The Episcopal Church.'"

In a letter written earlier this summer to Presiding Bishop Katharine and House of Deputies Bonnie Anderson, the Forum called for "immediate intervention" in the life of the diocese in order to preserve the historic episcopate and protect the diversity and spiritual health of its laity, clergy, and institutions.

"We believe a crisis is looming in this Diocese," the letter said. "We encourage you to consider the possibility of appointing an interim bishop who would respect the conservative members of our diocese support the polity and diversity of TEC and work to preserve the faith and assets of TEC in the Diocese of SC."

The letter also said that "clergy in this diocese have a bias and have encouraged disinformation about TEC, which has confused the majority of Episcopalians who normally would support TEC, in spite of theological differences within TEC. Many of these Episcopalians, now affiliated with the EFSC, have experienced isolation and alienation in their parishes and in the Diocese."

In the first week of this November, House of Deputies President Bonnie Anderson and her Chancellor, The Rev. Sally Johnson, will be the keynote speakers at a Conference organized by the Forum in Charleston.

The purpose of the Conference, like the stated goals of the Forum itself, "is to preserve unity with diversity in the Diocese of South Carolina and within The Episcopal Church, through the inclusion of a broad range of Scriptural understandings, and by upholding the democratic actions of its Constitution and Canons, conventions and elected leadership."

Since coming to office, both the Presiding Bishop and the President of the House of Deputies have visited many dioceses of the Church, including some where a national Church leader had not been in years or even decades. In some instances, they have met with Episcopalians who have come together in these dioceses to preserve the historical relations and institutions of the Church.

Episcopal Life online has a story about the Forum here.

The Episcopal Forum homepage, with letters and other materials, is here.

Episcopal Meeting Brings Helping Hands to New Orleans

2007-09-19T10:16:00.000-04:00

The six-day gathering of Episcopal Church bishops that begins Sept. 20 in New Orleans will bring a relatively small number of people – about 350 – to the city, but Bishop Charles Jenkins of Louisiana says the impact is huge for the hurricane-ravaged area.

“First of all, it’s a boost to our economy to have anyone here. Even this number will be a help. The city is excited about this,” he said in an interview from his office in Baton Rouge, La.

Two years after Hurricane Katrina flooded 80 per cent of the Crescent City, the business district and tourist magnet French Quarter are generally back to normal. Still, officials say they are battling the image of a devastated city and expect convention business this year will be 70 per cent of pre-Katrina levels. Outside the central city and the areas on higher ground that did not flood, many neighborhoods are still struggling to recover and Episcopal churches and clergy who lost their homes are trying to rebuild.

Bishop Jenkins also said that it was welcome news that Archbishop of Canterbury Rowan Williams will meet with the American bishops for two days and preach at a large ecumenical service on Sept. 20 at the Morial Convention Center. “The city needs and welcomes an international religious leader,” Bishop Jenkins said, noting that the city also marked the visit last year of the Ecumenical Orthodox patriarch, Bartholomew I of Constantinople.

After the bishops meet with Archbishop Williams on Sept. 20 and 21, they and their spouses will on the weekend fan out in Louisiana and parts of neighboring Mississippi, helping with rebuilding projects and leading prayer and pastoral visits with congregations and individuals. Their meeting then continues Sept. 24 and 25.

Many churches and other religious organizations have planned special events during the meetings.

The Anglican Journal has the full story.

For more coverage, visit the overview of coverage at The Episcopal Cafe, with links to specific reports.

The Protestant Inheritance

2007-09-19T10:15:00.000-04:00

The Protestant inheritance has long been divisive. From the outset, the Reformation contained within it radical and conservative readings. While Martin Luther's split from Rome in 1517 offered a template of rebellion, his stress on scriptural authority (sola scriptura) gave the Bible's conservative edicts new force.

Particularly attractive to authoritarian Protestant princes was Romans 13:1 - "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God." Here was godly sanction for state autarchy - a Protestant tradition of conservatism that would eventually find a British voice in "Church and King" Toryism.

But a reading of the Book of Acts could lead believers in a different direction: "We must obey God rather than man." For those Anabaptists in 1530s Münster and Calvinists in 1550s Edinburgh who decreed that their governments were in opposition to the rule of God, the response was revolution. Indeed, much of modern resistance theory - the duty to overthrow despotic authority that inspired revolutionaries in 1640s England and 1770s America - stems directly from the Protestant tradition.

Along with this came a focus on equality. In place of the inequitable hierarchy of the Catholic Church, Luther posited a "priesthood of all believers". But, his poorer followers were not slow to ask, why not social justice together with spiritual equality? In the beautiful words of William Tyndale, the genius translator behind the King James Bible, "As good is the prayer of a cobbler as of a cardinal, and of a butcher as of a bishop; and the blessing of a baker that knoweth the truth is as good as the blessing of our most holy father the pope."

This was the socialist imperative of Protestantism, which would inspire generations of radicals, from the peasant leader Thomas Müntzer in 1520s Germany to the Methodist revival of 18th-century England to the civil rights mission of Martin Luther King, Jr.

Read the rest at The New Statesman.

Witness to Faith

2007-09-17T16:00:00.000-04:00

If you can ever visit the King's College Chapel, part of King's College, Cambridge University, don't give up the chance. It is one of the most stunning, beautiful chapels in the world. It was completed in 1547 and its altarpiece is The Adoration of the Magi, Rubens's masterpiece. Believe it or not, for many years the only thing standing between this amazing painting and the visitor, was a frayed, red velvet cord.

The Archbishop of Canterbury presented a lecture at the Chapel last week as part of the annual conference for the Christian-Muslim Forum. The Archbishop is a Founding Patron of the Forum, and under his guidance many people of good will from both faiths, from all walks of life and all religious orders, have come together to discuss their faiths and to bridge differences. Read more about the forum at Ekklesia, amongst other places.

We should all keep in mind this week as he meets with our House of Bishops, that the Archbishop is a man of spiritual integrity, who has consistently presented the core of the Christian faith in clear, unmistakable language. Here is part of what he said at King's Chapel last week:

The convincing witness to faith is one for whom safety and success are immaterial, and one for whom therefore the exercise of violent force against another of different conviction is ruled out. And the nature of an authentically religious community is made visible in its admission of dependence on God – which means both that it does not fight for position and power and that it will not see itself as existing just by the license of human society. It proclaims both its right to exist on the basis of the call of God and its refusal to enforce that right by the routine methods of human conflict.

All this is, for the Christian believer, rooted in the gospel narrative and in the reflections of the first Christians. Jesus himself in his trial before Pilate says that his royal authority does not derive from anything except the eternal truth which he himself embodies as the incarnate Word of God; only if his authority depended on some other source would his servants fight (Jn 18.36-7). Earthly authority needs to reinforce itself in conflict and dominance; if the community of Jesus’ followers reinforced itself in such a way, it would be admitting that its claims were derived from this human order. The realm, the basileia, of God, to which Jesus’ acts and words point is not a region within human society any more than it is a region within human geography; it is that condition of human relationships, public and private, where the purpose of God is determinative for men and women and so becomes visible in our history – a condition that can be partially realised in the life of the community around Jesus but waits for its full embodiment in a future only God knows. And for the first and second generations of believers, the community in which relation with the Risen Jesus transforms all relationships into the exchange of the gifts given by Jesus’ Spirit has come to be seen as the historical foretaste of this future, as it is here and now the embodiment of Jesus’ own identity – the Body of Christ – to the extent it shows this new quality of relation.

The Church is, in this perspective, the trustee of a vision that is radical and universal, the vision of a social order that is without fear, oppression , the violence of exclusion and the search for scapegoats because it is one where each recognizes their dependence on all and each is seen as having an irreplaceable gift for all. The Church cannot begin to claim that it consistently lives by this; its failure is all too visible, century by century. But its credibility does not hang on its unbroken success; only on its continued willingness to be judged by what it announces and points to, the non-competitive, non-violent order of God’s realm, centred upon Jesus and accessible through commitment to him. Within the volatile and plural context of a society that has no single frame of moral or religious reference, it makes two fundamental contributions to the common imagination and moral climate. The first is that it declares that, in virtue of everyone’s primordial relation to God (made in God’s image), the dignity of every person is non-negotiable: each has a unique gift to give, each is owed respect and patience and the freedom to contribute what is given them.

(If you'd like to read the rest of the lecture, click here.)

These are important points always, but especially when we as a parish, a diocese, a church, and a Communion, are trying to discern how best to reconcile and heal differences. Discernment takes time.

No doubt some this week, who tend to look for immediacy and even work to short-circuit discernment, will be looking to highlight rumors and "leaks" out of New Orleans.

You won't find any of that here. If you want real news out of New Orleans, stay tuned to Episcopal Life Online. Our Church has excellent writers and staff working hard to get news out to our Church and Communion.

Or head over to The Episcopal Cafe. Jim Naughton and friends will be keeping an eye out for any concrete news. During the meeting, "Information is likely to be scarce and anxiety high," Jim writes. "In such situations, the significance of whatever little information is available is frequently blown out of proportion, so reader beware."

Good advice, don't you think?

"Episcopal TV" launches this evening

2007-09-13T13:45:00.000-04:00

"Episcopal Life Focus," a 30 minute video multicast broadcast from The Episcopal Church Center in New York, debuts online tonight at 8 P.M. EST on Episcopal Life Online. Click here to watch the show.

Tonight's show previews next week's meeting of the House of Bishops in New Orleans. The HoB will review the state and progress of the ongoing recovery in New Orleans. They are also hosting the Archbishop of Canterbury, who in his first visit with the HoB, will lead study and prayer, and continue discussions about The Episcopal Church and The Anglican Communion.

Regarding the general outlines of the consultations beginning in New Orleans next week, The Living Church reports the following: "A senior advisor to the Archbishop of Canterbury told The Living Church it was a serious misreading of the primates’ communiqué to say that an ultimatum had been given to the House of Bishops to take certain actions by Sept. 30 or face expulsion from the Anglican Communion. The communiqué had asked for certain clarifications from the House of Bishops, he said, but did not envision a breaching of The Episcopal Church’s constitution."

The State of Liberal Anglicanism

2007-09-12T11:45:00.000-04:00

The Rev. Lynda Patterson is Director of Theology House, Christchurch, New Zealand. Theology House descends from College House, which operated both as a theological college and a hall of residence for the University of Canterbury.

Before her post at Theology House, Patterson was the G.B. Caird Lecturer in New Testament at Mansfield College, Oxford University.

She writes in the current issue of The Anglican Taonga, the news magazine of the Anglican Church in Aotearoa, New Zealand and Polynesia, that liberal Anglicanism, the stream most closely identified with Anglicanism in general, must reexamine and reinvigorate its theology if it is to survive and prosper.

In fact, she argues, it is the failure of liberal Anglicans to think more seriously about our distinctive theology and articulate it more clearly, that has contributed to the current controversies in the Anglican Communion.

Her article is titled "The Death of Liberal Anglicanism?" which no doubt underscores the timeliness and seriousness of her presentation.

Patterson identifies four areas for theological examination and if necessary, reinvigoration: Scripture; the centrality of grace; mission; and ecclesiology, which is a broad category indeed, since it includes a number of issues.

What follows is an excerpt.

∞ ∞ ∞

For those of us who consider ourselves liberals, there is something disorientating about the current state of Anglicanism. The rug seems to have been pulled from under our feet. We find ourselves increasingly squeezed between two competing conservatisms. There is an evangelical one which seems determined to implant a rule book of doctrinal and moral orthodoxy at the centre of Anglicanism.

There is a catholic one committed to preserving the unity of the church by re-inventing the primates as a sort of Anglican curia. A church which seemed to have room for diverse expressions of Christian faith is solidifying around us into something rigid and unfriendly. What happened to the Anglican habit of cultural sensitivity and intellectual flexibility ?

If we are honest, we liberals have to shoulder some of the blame for the loss. The liberal tradition had settled down into something which looked suspiciously like complacency.

Even the early stirrings of the debate on homosexuality seemed to pose no serious threat. It had long been the logic of Anglicanism that reform movements eventually – if often with painful slowness – won the day. The church's position on the ordination of practising homosexuals looked as if it was temporary. It was assumed that evangelical objections were an attempt to resist change, and in the longer term, they would eventually be worn down.

There is a story, possibly apocryphal, about the press officer of the Diocese of New Hampshire who was approached by a journalist on the day of Gene Robinson's election, and asked about its potential impact. She is said to have replied that the story was very likely to make the local television news that evening, and might even be reported nationally. In the light of everything which has happened since, this shows an almost touching naiveté.

Those of us on the liberal wing of the Church also show some signs of neglecting to take our theology seriously enough. Part of the distinctive calling of the liberal tradition is learning to speak with secular culture in a language it can understand. At best, there is a commitment to theological hospitality, to encouraging those exploring the Christian faith whose search starts not from the Bible or the doctrines of the church, but from the most sensitive and creative parts of their own experience.

In an effort to avoid the sort of position which rejects everything outside the church, or everything not explicitly authorised by the Bible, we can end up carelessly affirming every aspect of secular culture. There is no room left to critique its injustices and its excesses. Our task is to witness to God’s transforming power, but sometimes we have lost sight of the Gospel’s subversive edge.

It is not yet clear whether, to borrow from Mark Twain, the death of Anglican liberalism is exaggerated. Most of us speak and listen mainly to the people who share our worldview, and assume that it is the natural one to belong to. It's easy to fall into a sort of anxiety, because the particular picture of the church, of holy life, of effective mission, which we subscribe to doesn’t seem to be getting the hearing it deserves. We end up with a situation where everyone believes they are a persecuted minority.

We have to be committed to keeping the conversation going with those whose vision of the church we find peculiar or bewildering or infuriating. But it is also essential at this point for liberals to think seriously about their distinctive theology and be prepared to articulate it more clearly than we have done in the past. The four areas below are suggested starting points for dialogue:

To continue reading about the specific proposals, follow this link to the Anglican Taonga.

Bishop Robinson: "I Heard God's Voice in Scripture"

2007-09-12T11:00:00.000-04:00

The Rt. Rev. V. Gene Robinson, Bishop of New Hampshire, said Sept. 10 that he has been talking with members of the Archbishop of Canterbury’s staff and will attend next year’s Lambeth Conference in whatever capacity he is permitted as long as he is given a voice.

“I’m going to do my best to be at the table,” Bishop Robinson said. “More than anything I wish I could be in the same room with Archbishop [Peter] Akinola [of Nigeria] so he could hear from my own lips how God has transformed me through scripture. The miracle is that I heard God’s voice in scripture. I am fiercely committed to it. It literally saved my life.”

Bishop Robinson delivered an address at the General Theological Seminary on reconciliation efforts on human sexuality within the Anglican Communion as part of the “Reconciliation at the Roundtable” conference Sept. 10-12 at the seminary’s newly opened Desmond Tutu Center. He began by comparing his invitation to speak on reconciliation within the Anglican Communion to inviting a fox to lecture on reconciliation within a henhouse.

“Either this was a stroke of genius or a profoundly disturbing decision,” he said. “You will get to be the judge.”

The Living Church online has the full story.

New Survey: Religion Not Clear-Cut Issue in 2008 White House Race

2007-09-07T14:15:00.000-04:00

Religion is not proving to be a clear-cut factor in the 2008 U.S. White House race, taking a back seat to the Iraq war and domestic issues, but most Americans still feel faith is an important attribute in their president, according to a Pew survey released on Thursday.

As in the past, most Americans continue to say that it is important for a president to have strong religious beliefs. And voters who see presidential candidates as religious express more favorable views toward those candidates than do voters who view them as not religious.

But the latest Pew survey finds U.S. presidential candidates need not be seen as very religious to gain wide voter acceptance.

Read the whole survey and results at the Pew Forum.

Archbishop of Canterbury expresses "deep shock" at Nigerian statements

2007-09-07T08:15:00.000-04:00

From the Anglican Communion Office:

"The Archbishop of Canterbury, Dr Rowan Williams, has expressed deep shock at remarks said to have been made by the Bishop of Uyo, Nigeria, the Rt Revd Isaac Orama concerning gay and lesbian people.

The Archbishop will be contacting the Archbishop of Nigeria, Dr Peter Akinola, to seek clarification. Dr Williams said "The safety of people of gay and lesbian sexual orientation is a matter of concern for us all. The Anglican Primates, along with all other official bodies in the Anglican Communion, have consistently called for an end to homophobia, violence and hatred. If these reports are correct I would urge the bishop to apologise. Such comments are unacceptable and profoundly shocking on the lips of any Christian".

Canon James M Rosenthal
Anglican Communion Office
St Andrew's House
Director of Communications
16 Tavistock Crescent
London W11 1AP UK

The comments the Archbishop is referring to were made earlier this week by a bishop in Nigeria named Isaac Orama. Orama appeared to welcome violence and action against gays and lesbians by categorising them as less than human, satanic, and unfit to live.

Outside his own country, Orama's comments amount to little more than bathroom graffiti.

Inside his own country, however, assuming anyone is even listening to this man, the statements pave the way for violence and wickedness against other people. It is precisely these kinds of statements, in concert with legislation and policies fed by the sort of hatred evidenced by them, that have required The Episcopal Church, in good conscience and Christian practice, to lift high the Cross for the defense and protection of all who would be dehumanized.

It goes without saying that a bishop of the Church cannot be permitted to incite or encourage this or any other kind of violence. The Archbishop of Canterbury's call for an inquiry is certainly a step in the right direction.

The Nigerian bishop's statements have been roundly condemned since he made them.

The Arctic Without Ice: In 20 years

2007-09-06T12:00:00.000-04:00

The Guardian has the alarming, terrible story:

The Arctic ice cap has collapsed at an unprecedented rate this summer and levels of sea ice in the region now stand at a record low, scientists said last night. Experts said they were "stunned" by the loss of ice, with an area almost twice as big as Britain disappearing in the last week alone. So much ice has melted this summer that the north-west passage across the top of Canada is fully navigable, and observers say the north-east passage along Russia's Arctic coast could open later this month. If the increased rate of melting continues, the summertime Arctic could be totally free of ice by 2030.

Mark Serreze, an Arctic specialist at the US National Snow and Ice Data Centre at Colorado University in Denver which released the figures, said: "It's amazing. It's simply fallen off a cliff and we're still losing ice." The Arctic has now lost about a third of its ice since satellite measurements began 30 years ago, and the rate of loss has accelerated sharply since 2002.

Dr Serreze said: "If you asked me a couple of years ago when the Arctic could lose all of its ice, then I would have said 2100, or 2070 maybe. But now I think that 2030 is a reasonable estimate. It seems that the Arctic is going to be a very different place within our lifetimes, and certainly within our children's lifetimes."

A prayer for the stewardship of creation:

O merciful God, your hand is open wide to satisfy the needs of every living creature: Make us always thankful for your loving providence; and grant that we, remembering the account that we must one day give, may be faithful stewards of your good gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Reading the Bible

2007-09-06T11:15:00.000-04:00

Jim Naughton at The Episcopal Cafe has put up a fine post up about reading the Bible. Here's a snippet:

"William Stringfellow was a gay, chain-smoking, Harvard-trained New York City lawyer, who lived and worked among the poor of East Harlem in the last half of the 20th century.

In the late 60s, he was a radical supporter of the anti-war movement, an extreme critic of the Nixon administration, and a hands-on advocate for the poor and hated. He defended Bishop Pike in 1966 against charges of heresy. He supported and defended the first women to be irregularly ordained. He befriended the Barrigans in their anti-war protests.

To many, one might suppose Stringfellow was the classic 'liberal Episcopalian.' Yet, in much the way that Stanley Hauerwas rejects 'theological liberalism,' Stringfellow was not a theological liberal. Indeed, he was a misfit among liberals who shared much of his social justice vision. Walter Wink has said that Stringfellow, "seems to have come, theologically, out of nowhere." But he didn't come from nowhere. He came from the land of the Bible. It is quite evident that William Stringfellow lived, advocated and worked as he did based on his deep commitment to living under the Word of God in the Bible."

Read the whole thing. It's worth it.

It's probably safe to say, that most of us Episcopalians/Anglicans, do not engage the living Word enough. Maybe this is because there are some passages that so-and-so says are the linchpin of the whole thing and you don't agree with those one bit and so, chuck the whole thing. Or maybe it's because you think of it as a static text that can be placed neatly alongside other books and even read or analyzed the same way. Not so.

If too many of us are not comfortable reading, engaging, and discussing the Bible, or have little more than a passing familiarity with it, then this is a shortcoming in the Christian education models of our Church.

The Bible is the written root and source of our faith and tradition. It is the only definitive record of the Gospel of the Lord. To equip Episcopalians to live out the Gospel, Episcopalians should also be equipped in Biblical literacy. Our Church has a rich and venerable heritage of bringing the living Word to people in the spoken and widely used language of the day. We need to reclaim this history.

One step towards this would be putting a Bible in every pew. Not every parish does this and in fact, it may be that the percentage that do, is low.

Getting that percentage up would be a step in the right direction.

NB: The post at The Episcopal Cafe is by The Rev. Samuel Gregory Jones, rector of St. Michael's, Raleigh. Fr. Jones is one of the fine stable of essayists and regular contributors Jim has assembled over at The Episcopal Cafe; Fr. Jones also hosts the blog The Anglican Centrist. Thanks to JB Chilton for pointing this out.

N.T. Wright: "The Power of Forgiveness"

2007-09-05T11:30:00.000-04:00

"The power of forgiveness is precisely that it enables both God and God's people to avoid the imposition of other people's evil," says N.T. Wright, Bishop of Durham, in his new book, Evil and the Justice of God.

Reviewing it in the Christian Century, Samuel Wells, dean of the chapel at Duke University and research professor of Christian ethics at Duke Divinity School, writes, "This seems to me exactly right. Forgiveness is about power—it not only sets free the sinner from the burden of guilt but also sets free victims from being forever defined by what has hurt them."

The review is a very fine one. Read it all at The Christian Century.

The Rev. Dr. Titus Presler: Rebuilding the Anglican Communion

2007-09-04T12:15:00.000-04:00

The Very Rev. Dr. Titus Presler is Sub-Dean and Professor of Mission and World Christianity at the General Theological Seminary of the Episcopal Church in Manhattan. A researcher for the Global Anglicanism Project, his publications focus on Episcopal and Anglican mission and on African Christianity.

The Rev. Presler contributed a lengthy and useful examination of The Episcopal Church's relations with The Anglican Communion and other provinces, for the recent Diocese of New York study and report on the Episcopal Church and The Anglican Communion. The full New York report is now online at The Diocese of New York, as a large downloadable pdf (41 mb).

The Rev. Presler's comments serve as a good introduction to and examination of current controversies and differences. He urges each one of us to do our part to secure the trust and faith essential to maintaining and strengthening the Communion.

Here is an excerpt of the Rev. Presler's contribution:

∞ ∞ ∞

Search out opportunities to get to know personally Anglicans from other parts of the world. Your congregation may have visitors or members with whom conversation about the issues would be illuminating. Explore how you and your parish can participate in the diocese’s international progams and missions. Sometimes we Episcopalians are global citizens in our work while remaining very limited in our Church awareness.

If your work takes you abroad, make a point before traveling to find out about the Anglican province where you’ll be. Begin web-surfing at www.anglicancommunion.org, which can lead you to service times at and directions to parishes in Tokyo, Sao Paulo, Nairobi, Mexico City or wherever. Episcopal missionaries working in the area are especially valuable contacts, and you can find them by checking the missionary roster at www.episcopalchurch.org.

A hurting world needs desperately the kind of global network for companionship in mission that the Anglican Communion historically has provided. Now in the hurt and alienation of our own Communion, each of us can play a part in rebuilding the trust, the companionship and the mission.

Episcopal TV ready to launch

2007-09-04T11:45:00.000-04:00

The Episcopal Church will debut a new television program called "Episcopal Life Focus," later this month, with the first broadcasts looking at the ongoing recovery in New Orleans, and previewing the upcoming meeting of the House of Bishops, who are hosting the Archbishop of Canterbury September 20-25 in New Orleans.

The program, a monthly half-hour video "multicast" featuring church mission, ministries and news, debuts on Thursday, September 13, at 8 p.m. EDT on Episcopal Life Online.

It will remain available online for on-demand viewing, and for placement on local community access cable stations that make air time available free of charge, said Canon Robert Williams, director of the Episcopal Church's Communication Office, which is providing the new resource.

While Episcopal Life Focus will be based and edited at the Episcopal Chuch Center in New York City, its segments will be taped at varied locations churchwide. The program will not be "New York-centered," the production team assured.

"The Episcopal Church is much broader than that and the content of Episcopal Life Focus will reflect it," said Mike Collins, director of video and multicast communication for the Episcopal Church, and the show's producer. "We all hope to tell stories that resonate with the wider church."

Episcopal Life has the full story.

The Fine Print

2007-09-04T10:00:00.000-04:00

The Episcopal Majority has posted an informative and substantive essay by The Rev. Canon Robert J. Brooks of Connecticut, with the help Mr. Ed Hebb, Chancellor of the Diocese of Connecticut. The piece describes the role of the Anglican Consultative Council, how provinces arrive at and maintain their positions and relations, and the roles of the various "Instruments of Unity." The essay addresses the constitutional fine print of who is a member of the Anglican Communion and how one both is initiated into the fellowship and how a member church might be expelled or leave.

Read the whole thing here.

Jim Wallis' Book Order at Harvard Divinity

2007-08-31T10:45:00.000-04:00

Many students will groan when I point out these inevitable signs of the times, and an equally inevitable conclusion. August is upon us. Summer is quickly winding down. And this can only mean one thing: school is just around the corner!

I was reminded of this fact yesterday as I sent off my book order for the course I’m teaching at Harvard Divinity School this fall. If you’re looking for some late-summer reading, consider the following titles:

H. Richard Niebuhr, Christ and Culture

John Howard Yoder, The Politics of Jesus

E.J. Dionne Jr., One Electorate Under God?

Susannah Heschel (ed), Moral Grandeur and Spiritual Audacity: Essays

Richard Land, The Divided States of America? What Liberals AND Conservatives are missing in the God-and-country shouting match!

Reza Aslan, No god but God: The Origins, Evolution, and Future of Islam

Kathleen Kennedy Townsend, Failing America's Faithful: How Today's Churches Are Mixing God with Politics and Losing Their Way

Donald Dayton, Discovering an Evangelical Heritage

Randall Balmer, Thy Kingdom Come: How the Religious Right Distorts the Faith and Threatens America

David Kuo, Tempting Faith: An Inside Story of Political Seduction

Michael Gerson, Heroic Conservatism: Why Republicans Need to Embrace America's Ideals (And Why They Deserve to Fail If They Don't)

Ronald Thiemann, Religion in Public Life: A Dilemma For Democracy

Michael Kazin, A Godly Hero: The Life of William Jennings Bryan

(Via Beliefnet: God's Politics)

From the Diocese of Melbourne: "A Church without Martyrs"

2007-08-30T12:15:00.000-04:00

Who will save us from endless runs of Big Brother, foot ball fever, celebrity worship, the lotto life, and the race to extend our life spans? Who will save us from the mentality of commercial television quiz shows?

We do not need more church growth gurus or mission statements or strategic plans. What we do need is to remember who we are.

We are the body of Christ through whom all things were made.

We are the salt of the earth without which life is tasteless.

We are the leaven in the lump without which the loaf is inedible.

We are the heralds of the new reality called the kingdom of God in which the lion will lay down with the lamb and the child will play over the hole of the asp.

There is just as much at stake for us as there is for men and women who are murdered for the faith they hold.

It is just that our demise will not be marked by bloodshed but by the almost imperceptible erosion of all that is good and true. The only thing that will be valued is what the market values. There will be no solid place we can place our foot.

Our only hope is the church, staggering, struggling, confused and fearful but bearing the only source of hope, Jesus Christ before whom kings will shut their mouths.

Read it all at The Diocese of Melbourne.

Ahead of Lambeth 2008, evangelism

2007-08-28T10:45:00.000-04:00

Episcopal Life carries the story about churches in the Diocese of Lichfield, in the Midlands of England, teaming up with parishes from around the world in advance of the Lambeth Conference next year.

"Mission teams from Canada, Germany, South Africa and South East Asia will descend on the West Midlands in June 2008 for a series of local evangelistic missions ahead of the 2008 Lambeth Conference.

Taking advantage of the global conference of Anglican Bishops, which is held once every 10 years, some 30 Church of England congregations from across the Diocese of Lichfield area have formed direct links with churches in the Anglican dioceses of Qu'Appelle in Canada; Matlosane in South Africa; and Sabah, Kuching and West Malaysia in South East Asia; as well as churches from the Evangelical Lutheran Church of Mecklenburg in north-east Germany. The linked churches are using the internet to exchange news about themselves and their local community.

"CrossTalk allows people to pray with real understanding for each other, compare the challenges they face and reflect on their relative strengths, weaknesses and 'growing points,'" the Rev. Dr. Michael Sheard, world mission officer for the Diocese of Lichfield, said. "Email makes this an exciting possibility today as never before. We can swap pictures and even video clips as well as words."

The overseas guests and their bishops will join representatives from their host parish and the bishops of the Diocese of Lichfield at an international mission conference immediately prior to the Lambeth Conference.

"As part of our learning together, just before the Lambeth conference, the Lichfield church/parish will welcome a small team of two or three people from their overseas partner church to visit them for two weeks of mission, which can take whatever form emerges as the two partners think and pray together," said Sheard. "Some will have a parish mission, others a time of study, and other might run a special program for children or young people."

Founded in AD664 (formerly Mercia in AD 656), the Diocese of Lichfield is the Church of England in Staffordshire, (except for a few parishes in the south-east and south-west), the northern half of Shropshire, Wolverhampton, Walsall, and the northern half of Sandwell. It is one of the largest dioceses in the Church of England, serving a population of 1,922,000 in 1,744 square miles."

A Discussion with Bishop Catherine Roskam

2007-08-25T08:00:00.000-04:00

The Rt. Rev. Catherine S. Roskam has been Bishop Suffragan of the Episcopal Diocese of New York since 1996. Bishop Roskam served on the Executive Council of the Episcopal Church as Chair of the International Concerns Committee and is a representative from the Episcopal Church to the Anglican Consultative Council.

She was instrumental in founding the Global Women's Fund of the Diocese of New York, which is devoted to empowering women in the developing world, as well as The Carpenter's Kids, a program developed in relationship with the Diocese of Central Tanganyika in support of AIDS orphans in Tanzania, through parish to parish linkage.

She spoke with The Episcopal New Yorker diocesan magazine as part of the diocesan study and report on The Episcopal Church and the Anglican Communion. The complete interview follows.

∞ ∞ ∞

ENY: What do you see as the origins of the current controversies in The Episcopal Church (TEC) and the Anglican Communion?

Bishop Roskam: The tensions have a long history, but the immediate controversy around homosexuality has been driven by the dissidents in this country. The deeper causes have to do with the wealth and power of The United States and the disregard in the past for the voices from the developing world. These causes have been exacerbated by our country's recent aggression in the Middle East. In many places in the world, The Episcopal Church is synonymous with the power of The United States [it provides a huge proportion of the funding for the Anglican Communion]. This is ironic as The Episcopal Church has opposed many of the policies that have alienated us from the rest of the world.

ENY: I'd like to follow up on what you said about the dissidents driving the agenda. What's that about?

Bishop Roskam: Opposition to the ordination of gay and lesbian people and the blessing of same sex partnerships is only the most recent chapter in the dissatisfaction of the dissidents. It began more than 30 years ago with the ordination of women. That is when the primates began meeting regularly.

What differentiates these two issues is that women are not in a minority in the Anglican Communion. We may be 50 percent of the human race but we are probably 60 or 70 percent of the Anglican Communion, yet we are represented by only 3 percent in the councils of the Church. The Anglican Consultative Council passed a resolution to move toward 50 percent representation in the councils. I don't think this is likely.

ENY: How much is cultural?

Bishop Roskam: Alot. The preoccupation with male homosexuality has to do with issues of maleness. So many parts of the Communion have no experience of Christian gays and lesbians in committed relationships. It's too dangerous for gay and lesbian people to come out. In some countries they can be jailed or even executed. The undergirding issue is patriarchy, and also clericalism.

The question is: who decides? Here, we have a highly developed theology of the role of the baptized. We elect our bishops, and many provinces don't do this; bishops are appointed or elected only by other bishops. Some in the Communion would like to see us more hierarchical rather than less. It used to be said that the controversy was about Scripture but I don't hear that as often: people who read Scripture come to different conclusions.

ENY: How do you see the controversy playing out at the congregational level here and abroad?

Bishop Roskam: I don't see it so much on the local level. People don't agree on the issue but are more concerned with filling their churches, about the future of their children, the war, making ends meet. I think people are concerned about mission, the Millennium Development Goals, and I think the people in our diocese do extraordinary work here and abroad—sheltering, feeding, running programs for children.

We're a communion, not a church; disaffection by a few does not constitute schism.

Nigerian primate accused of being a puppet of Western conservatives

2007-08-25T07:15:00.001-04:00

From Ekklesia, the theological think tank in the UK:

The war of words over sexuality and authority within world Anglicanism stepped up a notch today, with controversial Nigerian Primate Peter Akinola - who many believe wishes to take over from the Archbishop of Canterbury as the focal figure in the 77-million strong church - standing accused of having a major document written for him by Western conservatives.

The charge will hit hard, because Archbishop Akinola and his allies frequently accuse those who believe in a church inclusive of lesbian and gay people of "compromising the Gospel to corrupt Western culture".

Their opponents say that the voices of African, Asian and other two-thirds world Christians are being suppressed by organised conservatives and fundamentalists funded from the West, and that attempts to use ant-colonial rhetoric to support equality within the Christian churches is "bogus".

On Sunday 19 August 2007 the Church of Nigeria published a letter from Archbishop Akinola to the Nigerian Synods entitled “A Most Agonizing Journey towards Lambeth 2008“ - referring to next year's gathering of worldwide Anglican bishops.

Colin Coward, Director of the inclusive church pressure group Changing Attitude England, commented at the time: “Analysis of the text and comparison with Archbishop Akinola’s interview in The Guardian, Lagos, published 30 July 2007 suggests that, like most of the publications from Abuja, this was written for the Archbishop by his conservative American secessionist friends. It is dishonest. It misrepresents church history and the recent history of the Anglican Communion.”

This analysis has now been confirmed, says CA, by an article in today’s Church Times, 24 August 2007.

It confirms the suspicion, Changing Attitude suggests, that many of the documents and press releases issued by the Church of Nigeria and Archbishop Peter Akinola have their origin in or are heavily edited by Bishop Martyn Minns, Canon Chris Sugden, Canon David Anderson and other Western conservatives.

The Ekklesia coverage builds on coverage offered by The Daily Episcopalian, Fr. Jake Stops the World, and Thinking Anglicans.

Rev. Canon James Rosenthal: "Becoming a Global Family"

2007-08-24T12:00:00.000-04:00

The Rev. Canon James M. Rosenthal II is the director of communications for the Anglican Communion Office, and the editor of the Anglican Episcopal World magazine and the Anglican Communion News Service. He is the founder of The St. Nicholas Society.

He wrote the following for the Diocese of New York's study and report on the Episcopal Church and the Anglican Communion.

∞ ∞ ∞

Well, visiting 60 countries in 12 years isn't bad, or is it? Not at all. For a simple Episcopal Church missionary from the Diocese of Chicago, the past 18 years have opened new windows and doors that never had been tried before and sadly may be closed in the years ahead.

When Archbishop George Carey retired, I, with the help of the Rev. Dr. Dan Matthews, then-rector of Trinity Church, Wall Street, created a tribute book entitled "Becoming a Global Family." Having lived seven years side-by-side with Lord and Lady Carey at Old Palace in Canterbury, I knew the then-Archbishop was clear that we, as a family, were not quite there yet. By the time Archbishop Rowan Williams came to Canterbury, the reality of "not quite there yet" had taken on added dimensions.

In the last several years, things have surfaced on the journey of "becoming" that are not foreign to any family in any part of the world: the family feud. So what was yet to be uncovered became a new focus. For some, the new horizons caused jubilation, for others insurmountable obstacles for family/communion life to remain, much less flourish.

The World Council of Churches Yearbook tells us that there are 85 million Anglicans worldwide in Communion with the See of Canterbury—the singular necessary criteria to use the term Anglican in an honest manner, though the Anglican Consultative Council (ACC) does have a role in the process. Our small but eager office in London is more circumspect and claims a mere 77 million.

Archbishop Emeritus Desmond Tutu calls the Communion "God's rainbow people," and so we are, like it or not. But what is not to like? Sin? One thing that knows no boundaries is sin. But it is at the heart of attempts to destroy the "becoming" as family—the mutual responsibility and interdependence in the body of Christ. The reality of being as family today is best lived out through mutual sharing of the companion diocese links. As others argue (usually bishops), medical supplies come in by air; evangelists from the south spread their experiences and faith to those in the north; there are student and faculty exchanges; and skills are shared and learned. Many of these links stem from relationships formed at Lambeth conferences, when bishops gather in Canterbury at 10-year intervals.

The Communion must survive its wave of discontent for the sake of Christ's gospel and the sake of the people so neglected in the slums of Brazil or New Orleans, in Zimbabwe or Pakistan. Some people see in the Archbishop of Canterbury and other instruments of the Communion (the Primates Meeting, Lambeth Conference, ACC) a stronghold for advocacy and representation in the power structures of our world. Look at the possibilities of the role Helen Wangusa as Anglican Observer in the United Nations, an office needing more support and finances to be an effective tool for those whose stories need telling.

The Communion, as a family with its myriad blemishes, exists to aid those who see their Anglican Christian identity not only as the way to heaven and life after death, but also as a means of living life fully before death. We can't be less than a church that honors its historic formularies and lives it life based on Scripture, tradition and reason. Like our Orthodox friends, we respect the autonomy of our various churches. There is no Anglican Church, but Anglican churches in 38 provinces in over 160 countries.

I was recently ordained a deacon in St. Paul's Cathedral in London and was duly humbled when some 13 bishops from provinces such as Rwanda, Canada, United States, Middle East and Spain came together along with lay friends from Syria, Nigeria, Philippines and elsewhere. Bishop Richard Chartres ordained 45 deacons. Not bad for a supposedly dying church.

What we need to re-learn is the language of Paul and the body of Christ and the words of Teresa of Avila and others who demand that we use our very being to build up, not destroy, the fragile body we are at present. Some seem to choose some sins—or perceived sins—as more defining than others. We did not learn that in deacons' training.

We can talk, even clamor and banter, because we are able to do so as Anglicans. Some other Christians do not enjoy that freedom. Our witness to our interfaith and ecumenical friends must be one of confidence in what we are and the faith and practice we share.

I suppose the challenge is actually how broad can Anglicanism be. If you think it is wildly broad in the United States, then come to England!

Does Anglicanism have a vocation in the array of so-called Christian options? I say a hearty "yes" because I have seen it, smelled it, lived it, and I know that who we are can be a reconciling force in many ways.

A strange concluding thought might be, if we ceased to be faithful to our Anglican heritage, where would we go, I wonder? I just wonder.

Scottish Episcopal Church: steady as she goes

2007-08-23T13:30:00.000-04:00

The Scottish Episcopal Church, which has claimed special affection within the Episcopal Church in America ever since they consecrated the first American bishop, met in Synod earlier this summer to review progress and deliberate on several issues, including the Millennium Development Goals, relations with other churches, and the proposed Anglican Covenant.

The focus of the Synod was "the intention of the Scottish Episcopal Church to become a more inclusive church, and highlight opportunities for deeper involvement in the Church's life through shared decision making and a clearer understanding of what membership of the Church might mean."

The Synod's tone and progress towards its goals overall was prayerful and harmonious. Opening remarks were delivered by the Most Rev Dr Idris Jones, Bishop of Glasgow & Galloway and Primus of the Scottish Episcopal Church, at St. Mary's Cathedral, whose spires are one of Edinburgh's most recognizable features.

The Primus, who shortly after the Synod accepted an invitation to become a patron of Inclusive Church, challenged the Church to be more welcoming and inclusive.

He urged the Church to bear a stronger and more social witness at home and abroad, through partnerships with other denominations and with its cousins within the Anglican Communion, keeping in mind that the goal of the Church and its Communion, is to maintain and attract relationships with others in Christ, not repel.

"A priority that is laid upon us is to capitalise the undoubted possibility for the Communion as a whole to work for the health of the world. Instead of being pre-occupied with internal squabbles to turn our energy to the inclusion of all in what we consider to be basic human rights. To eradicate extreme hunger; to achieve universal primary education; to empower women; to combat the epidemic diseases that wipe out a high proportion of the world's population before they reach adulthood. The Church must speak with a united voice to urge the world leaders to cooperate in partnership for development of the whole world so that every man, woman and child would be included in what it means to be fully human.

"Then there is the need for inclusion not just in our relationship with other denominations but with all those who hold faith in God. To work, in other words to change those situations where people oppose each other on the grounds of religious belief to one in which all those who profess a belief in God put their energy into righting the wrongs of the world. The Jubilee Campaign has already shown what can be achieved but there is more to be done.

"Inclusion then is to see how we can make accessible to all people the knowledge of salvation and the love of God. To do this, we have to be aware of how our normal church practices can change to include those who are excluded by them. Most of our buildings are now accessible; but is our normal diet of worship?

"As Giles Fraser said in Church Times last week, 'mission is not about sticking up a sign that says, in essence, "Welcome to our way of doing things." No, mission requires a revolution in church structures'.

"As we reflect on the possible Covenant for Anglicanism we must again raise the question of how inclusive a process it is to be, and how we can ensure that the end product, if there should be an end product, is something that invites into relationship rather than repels from it."

Debate and comments on the Anglican Covenant itself, reflected an interested but rather cautious approach, according to the Church's Synod reports. Comments on the Covenant from members in attendance, included the following:

The draft Covenant was vague, and where it was specific, it was readily challenged

Communion that was lasting...was rarely generated by top down definitions of truth

If Provinces wished to remain in Communion with one another in a meaningful way, they needed to take the concept of Covenant seriously

Amounts to the bland leading the bland

It is not the only show in town

The Synod passed a motion to "finalise a response" on the Covenant and forward it to the Anglican Communion Office, by the end of this year.

Other Church committees taking up the Primus' challenges, have urged congregations, through their overseas companion links, to support the Millennium Development Goals highlighted at the recent 'Towards Effective Anglican Mission' conference organized by the Anglican Communion.

They have also encouraged governments that have already pledged to meet the MDGs, to accelerate progress towards them. The Church recently applauded British Prime Minister Gordon Brown's call for greater commitment and cooperation on the MDGs.

The Bishop of New York: "The Presenting Question"

2007-08-20T23:55:00.000-04:00

The Rt. Rev. Mark Sisk, XV Bishop of New York, has written his diocese about the state of, and prospects for, the Anglican Communion. "My personal guess is that the Communion will emerge from these struggles, changed but recognizable," Bishop Sisk says. "I say this because the long history of the Church suggests a strong tendency to adapt to challenging circumstances rather than break apart over them."

His comments come as part of a diocesan examination of the current controversies within the Episcopal Church and the Anglican Communion. The full "package" of materials is presented as "Turmoil in the Anglican Communion"; it is not yet online.

The materials include many fine analyses, profiles, and comments, including contributions from the Rev. Tobias Haller and the Rev. Canon James Rosenthal, the director of communications for the Anglican Communion Office, and the editor of the Anglican Episcopal World magazine and the Anglican Communion News Service. Links to these resources can be gotten from the Anglican Communion p ortal.

The complete bishop's message follows.

∞ ∞ ∞

The presenting question is: Will the Communion survive in its present form or won't it? To state the obvious: no one can answer that question with certainty. My personal guess is that the Communion will emerge from these struggles, changed but recognizable. I say this not because I think that the issues before us will simply drift away like smoke after a fire. I say this because the long history of the Church suggests a strong tendency to adapt to challenging circumstances rather than break apart over them. Following the American Revolution we in The Episcopal Church were left with no bishops and an unwillingness on the part of the Church of England to help us resolve that crisis. Yet, ultimately, a way was found to restore our claim to apostolic orders, and, in due course, we realized that by that act the Anglican Communion had been born.

The deeper question is this: Just what exactly is the problem anyway? Surprising to many people, serious-minded folks give very different answers. For some, perhaps for most, the answer as conceived by them is a simple matter of sexual morality: right or wrong. Others couch this dispute in terms of the authority of Scripture. Still others argue that not only does Scripture not speak with one voice to the actual question that is before us, but also the insights of science and experience of our faithful gay and lesbian brothers and sisters—integral members of our community—cannot simply be ignored. Yet others see this dispute through the lens of authority: Who has the right to decide? This, in turn, pushes others to state the problems in terms of polity—that is, the way we organize ourselves to make decisions and, at least by inference, obligate others by those decisions. And all this debate takes place within the context of a world of different contexts, a world which seems busily occupied in dividing and re-dividing itself along the countless fissures that are found in the bedrock of the human community.

In my view, it is a mistake to despair at all about this conflict. I am convinced that God works through our struggles to bring us, if we are faithful and charitable in those struggles, ever closer to the Divine Life that unifies all creation. We have no reason to despair. We have nothing to fear. We live in the arms of God's abiding love. God is working in us the Divine will. Through it all, I am convinced that our Episcopal Church has been strengthened, and I have confidence that the larger Anglican Communion, in whatever form it takes, will be strengthened as well.

In the end, if we are faithful, charitable and just, God's will for us and for all creation will be made more evident, more available, more present. What more could we hope or ask for?

God bless and sustain us as we carry out the work and ministry that has been entrusted to us in our generation.

Primate of Ireland on "the present madness of the Anglican Communion"

2007-07-24T09:15:00.000-04:00

The Most Revd Alan Harper is Archbishop of Armagh and Primate of All Ireland. At the feast of St. Mary Magdalene on July 22, he preached a sermon at Clonmacnoise, the monastery founded in 545 A.D. Apart from its status as an ancient site of Christian worship and community, Clonmacnoise (pronounced klŏnmăknoiz) is noteworthy for its ancient stone crosses.

In his sermon +Armagh, as he is known, touched on several current theological controversies. He discussed the proposed Anglican Covenant and theological differences more generally. He likened a rigid Covenant and polemical differences, to a madness infecting our churches. He said they are like the boulder before the Lord's tomb, obstructions that can block us from the truth of our shared lives, history, and faith.

I have yet to meet any "leader" who does not treat with the utmost respect and indeed reverence the Holy Scriptures of the Old and New Testament. I have heard no one in this crisis deny the fundamental tenets of the faith as Anglicans have received them. Yet I have heard believing Christians attack other Christians for not believing precisely as they themselves believe. Equally, I have heard believing Christians attack other Christians for not attaching the weight they themselves attach to this biblical text compared with that.

This is not the way of Christ; it is the way of fallen humanity. It is a boulder of our own creation and I do not know who will help us to roll it away.

Some fear, and I am among them, that an Anglican Covenant, unless it is open and generous and broad, may simply become a further means of obstruction: a boulder, rather than a lever to remove what obscures and impedes our access to the truth that sets us free.

The truth is that the tomb is empty and we are called to live a new life in which resurrection and not death is the new reality; a life freed from the narrow constraints of human expectation, predictability and conformity; a life that confidently expects the disclosure of new vistas offered by the God whose very nature and purpose is to make all things new and make us part of His new creation.

Throughout history the way of the Church has been strewn with boulders of her own making. Those boulders conceal from us what God has already done and is continuing to do. They are boulders compounded of pride, hypocrisy and conceit, envy, hatred and malice and all uncharitableness.

From such things, good Lord, deliver us! And deliver especially this tortured Anglican Communion of Churches.

The full sermon is stored at The Church of Ireland.

In the Name of God, Amen

2007-07-19T13:15:00.000-04:00

Readers will recall that on the eve of his presentment for theft, fraud, and immorality, the rector of Colorado Springs' Grace Church, Don Armstrong, "announced" that both he and the parish were no longer Episcopalian and that they had joined the Church of Nigeria, which is very far from Colorado.

As a result, the hundreds of Episcopalians still worshipping in Colorado Springs, have been forced to vacate their parish.

The Episcopal Church has stood solidly behind these Episcopalians and has been working to get them back into their rightful location. Those who have taken Grace Church, say it's theirs, and always has been.

The Colorado Independent reports that during discovery in the Church's ongoing efforts, an interesting document has turned up.

It's an "Instrument of Donation," wherein the rector and the 1929 vestry of the parish, and its successors, cede their spiritual and financial authority to the diocese and its successors, and proclaim that the parish is forevermore to be held in trust by and used for, The Episcopal Church.

The document begins, "In the Name of God, Amen," and is signed by the rector, the vestry, and the wardens. If you click on the image, you can see this full size, with the language plain as day.

During the investigation into this rector and his practices, by the Bishop and Standing Committee of the Diocese, many improprieties turned up. The case, brought against him by a unanimous vote of the Standing Committee, where he had supporters, includes evidence of theft, tax fraud, and immorality.

An interesting and not altogether surprising development in the case, concerned the Anglican Communion Institute, an organization that was dedicated to undermining the Episcopal Church. Many apparently believed the Institute was a large, independent organization. It was in fact, run out of and financed by, Grace Church, apparently at the direction of the disgraced rector.

The light has an interesting way of putting things in perspective, doesn't it?

Read the Colorado Independent's report here.

"God has a bad reputation"

2007-07-13T12:30:00.000-04:00

From our friends to the north in Canada, who seem to have quite a bit to say and write lately about God, religion, and faith, comes a piece by Lyn Cockburn, columnist for The Edmonton Sun. She writes that "God has a bad reputation":

I am happy to take issue with any religious group - Christian, Jewish, Muslim, Hindu - which loudly proclaims it is right and everybody else is wrong. This is junior high exclusivity and cliquishness.
In slightly different form practised say, in the workplace or on the golf course, this sort of thing is called racism. This we're-right-and-you're-wrong stuff is childish and it is mean. It also allows people to attribute meanness to God, something I cannot countenance. In fact, sometimes I think God gets a bad rep thanks to humans.

The "protesters" who Thursday called an "abomination" having Hindu prayer open the daily session of the U.S. Senate for the first time, obviously don't agree with Ms. Cockburn. They described themselves as "Christians and patriots," which no doubt describes hundreds of millions of other Americans. Yet, these few felt compelled to denounce the Hindu cleric and prayer, as idolatrous. How many others feel like they do, but couldn't make the trip?

Read the rest of Ms. Cockburn's piece at The Sun.

The Mail

2007-07-10T10:15:00.000-04:00

Admiral: Your recent comment on Rome and the pope ("Air in Rome has cocaine and marijuana" ) was sent to me via email. I am writing to tell you that your piece, if designed to be satirical or humorous, was not. It was designed to be satire? I fail to find the satire. What I do find is objectionable treatment of the Catholic faith and references to His Holiness Pope Benedict, as a sort of villain and a Dark Lord of the Sith. Whatever that is, I’m sure based on the rest of your comments, that it is something disrespectful and juvenile. Respectfully submitted, J.N. Cossimel

Sir: The link to the Star Wars encyclopedia was quite clear on the comment. Did you click on it? There, you may find a wealth of information regarding the dark and evil designs of the Sith and their allies, one of whom bears a remarkable resemblance to Benedict when he is not wearing his pope makeup. Yours, The AoM

∞ ∞ ∞

Admiral: I was directed to your site from [site redacted] and everything said there about you is true. Signed, TRbaub11

Sir: And? Please go on.

∞ ∞ ∞

Admiral: Admiral, a few days ago I had the pleasure of hearing and meeting Mr. Davis Mac-Iyalla from Nigeria, speak at Christ the King, in Stone Ridge, New York. He struck me as a very brave man of Christian principle. I’ve not seen it posted on your site but if you could, could you please note that Davis is visiting many, many churches of the Episcopal Church this summer? Hearing his voice has convinced me that our Anglican Communion is worth working for. No doubt there are countless many others like him who need our help and support. Signed, Oscar Rodman

Sir: Thank you for your letter. As you say, Mr. Mac-Iyalla has risked everything to bear witness to his life of honesty, faith, and Christian principle. In so doing, he has given voice to many others, and reminded us all that the Lord Christ is present in all the churches of His Anglican Communion. I am happy to note that this link to the Daily Office, contains much more information about Mr. Mac-Iyalla and his visits. Yours, The AoM

The church hopper

2007-07-07T18:00:00.000-04:00

Is it safe to think that everyone or most everyone at some point has thought about going to a new church? Probably. If you do it alot, you may be a church hopper. "Hopping" to another church is defined as leaving for another of the same denomination because some momentary need isn't being met.

Betsy Hart, an evangelical writing in the San Jose Mercury News, criticizes the church hopper for being selfish. She says hopping is "invidious," and a trend amongst some Protestants. She writes:

Church "hopping" is the ultimate "all about me" experience.
I'm not talking about church "shopping" - say, moving into a new community, or deciding to start attending church altogether, and then visiting churches until becoming a member of one as soon as reasonably possible. And I'm not talking about leaving one's church after finding un-addressed scandal in a church's leadership, for instance, or when a person's conscience becomes persuaded that something foundational to the belief system of that church is very wrong.
I'm talking about the growing tendency in America's evangelical churches for folks who decide, after they have officially joined a particular church, that "Oh, that pastor down the street is a little more high-energy than mine," or "Gee, the music here isn't really meeting my needs right now," or "I really am not crazy about that new children's church director."
They just up and leave, and go to a new church in their community.
Until they hop from that one.

Check out the whole thing at the San Jose Mercury News.

Union of Black Episcopalians in 39th convention this week

2007-07-05T08:15:00.000-04:00

The Union of Black Episcopalians meets in its 39th convention this week in Houston under the theme, “Telling our Story: Hearing God’s Call for Reconciliation."

++Katharine and House of Deputies President Bonnie Anderson are attending the conference, hosted by the Diocese of Texas. ++Katharine is hosting a "Presiding Bishop's Forum" at the Convention this morning. She preached at the Eucharistic service yesterday morning, telling the convention:

We live in a world that is not yet whole, and we understand our vocation to be its healing or repair. Our Jewish brothers and sisters call it 'Tikkun Alam,' the repair of the world.

Over and over and over again, the prophets railed against those who brought greater divisions to the world, those who bring more injustice, those whose deeds sow destruction.

The conference celebrates and encourages clergy and laity of color, and thanks them for their service and gifts.

The conference recognizes several milestones this year, including the 30th anniversary of women's ordination. Among those being honored is Bishop Barbara Harris, the recently retired Bishop Suffragan of Massachusetts. Bishop Harris, an African-American, became the first woman bishop in the Anglican Communion when she was ordained in 1989.

"This was one of the key social justice issues that we supported in our early history as an organization and this year we will celebrate the ordination of women by recognizing bishop's who are African American, Latin, Asian, Native and Anglo," conference coordinator Dianne Audrick Smith told Episcopal Life online in May. "As a body, we will have an opportunity to thank them all for their ministries to us in the name of Christ."

In addition, women "across the generations" will be asked to briefly provide their perspectives on their lives as priests.

"I'm sure that in some of their comments, they will call us to actively pick up the mantle and fight against all of the isms -- sexism, homophobia, racism, classism," Smith said.

The Union of Black Episcopalians is a confederation of more than 55 chapters and interest groups throughout the continental United States and the Caribbean. The Union also has members in Canada, Africa and Latin America.

It stands in the rich, continuing tradition of more than 200 years of Black leadership in the Episcopal Church.

Beginning with the establishment of St. Thomas Episcopal Church by Absalom Jones in 1794 in the city of Philadelphia through the election of Barbara Harris as Suffragan bishop of Massachusetts there has always been a strong corps of Black Christians in the Episcopal Church. People like James Holly, Henry Delaney, John Walker, Tollie Caution, Charles Lawrence, Deborah Harmon Hines, and countless other.

Organized in 1968 as the Union of Black Clergy and Laity, the Union is the proud inheritor of the work of these people and earlier organization, the Convocation of Colored Clergy, the Conference of Church Workers Among Colored People, all dedicated to the ministry of Blacks in the Episcopal Church. The name was changed to the Union of Black Episcopalians in 1971.

A nation of lawsWhat are friends for?

2007-07-02T19:45:00.000-04:00

Bush commutes Libby's prison term

The Associated Press has the story:

President Bush spared former White House aide I. Lewis "Scooter" Libby from a 2 1/2-year prison term in the CIA leak investigation Monday, delivering a political thunderbolt in the highly charged criminal case. Bush said the sentence was just too harsh.

Bush's move came just five hours after a federal appeals panel ruled that Libby could not delay his prison term. That meant Libby was likely to have to report soon, and it put new pressure on the president, who had been sidestepping calls by Libby's allies to pardon Vice President Dick Cheney's former chief of staff.

"I respect the jury's verdict," Bush said in a statement. "But I have concluded that the prison sentence given to Mr. Libby is excessive. Therefore, I am commuting the portion of Mr. Libby's sentence that required him to spend thirty months in prison."

Bush's decision enraged Democrats and cheered conservatives - though some of the latter wished Bush had granted a full pardon.

"Libby's conviction was the one faint glimmer of accountability for White House efforts to manipulate intelligence and silence critics of the Iraq war," said Senate Majority Leader Harry Reid. "Now, even that small bit of justice has been undone."

Indeed. But what are friends for?

Give the king your justice, O God, and your righteousness to a king's son. May he judge your people with righteousness, and your poor with justice. May the mountains yield prosperity for the people, and the hills, in righteousness. May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor.

- Psalms 72:1-4

Archbishop of Wales: open the doors all week long

2007-07-02T08:15:00.000-04:00

At a Church in Wales conference beginning today in Cardiff, the Archbishop of Wales Dr. Barry Morgan, will urge the people of his province to open their parish doors all week long, to better integrate the parishes in the daily life of their neighborhoods and communities.

The conference, "Transforming Communities and Congregations," is being attended by clerics, lay people, architects and conservation experts. As its name implies, it's designed to help parishes move from the periphery directly to the center of their communities. Dr. Morgan is chairing the conference, which should please the members of the Church in Wales, since it indicates he is quite interested in directing the full resources of the Church into promoting the Conference's mission and goals.

"A church that is closed Monday to Friday is the worst possible advertisement for Christianity," Dr. Morgan says. "We cannot go on locking up our treasures in closed buildings any more. We have to fling open the doors of the churches physically, as well as metaphorically."

He says, "This is about changing perspectives as well as reality. Too often we are perceived to be rather peripheral to the mainstream Monday - Friday life of organisations, communities and individuals. This is another way to help us move from the edge of people's radar screens so that they can see the relevance of Christianity to their lives."

As Episcopal/Anglican churches look for ways to attract seekers and visitors, one sure way is to keep the doors open as much as possible so that the Church can be a regular presence in the life of the community.

From the Sunday Readings

2007-07-01T07:30:00.000-04:00

Luke 9:51-62, The Way of the Lord

When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But he turned and rebuked them. Then they went on to another village.

As they were going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesussaid to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God."

The Lord is on His way to Jerusalem, where he must die on the Cross and rise again on the third day so that all who believe in His Name and hear His voice, may be saved. He is accompanied by the Sons of Thunder, the brothers James and John. They pass through a Samaritan village, and the Samaritans show them no hospitality. Indeed, they must have been quite inhospitable, for they are heading to Jerusalem, which the Samaritans reject as the Holy City. The Sons of Thunder, true to form, take the rejection strongly, and like Elijah, want to rain the fire of heaven upon the village, so that those rejecting the Lord and his Apostles, may be consumed. But the way of the Lord is far different. He rebukes James and John, and it is well deserved, for even though they walk with the Lord himself, they do not always walk His way. He has not come to destroy or to level, but to save, and He will show His love by giving His life. It is a Way that regularly confounded his disciples. By the end of his life, John had long taken it to heart. He comes down to us not so much as the Son of Thunder of his youth, but as the Apostle of love, a man transformed into a saint by the plain and simple truth of the Good News.

Connecticut gets first female bishop today

2007-06-30T10:45:00.000-04:00

Presiding Bishop Katharine Jefferts Schori will be the chief consecrator today when the Rev. Dr. Laura Ahrens becomes bishop suffragan of the Episcopal Diocese of Connecticut.

Ahrens, 44, was elected March 10 and is the first woman elected bishop in Connecticut. At the time, she became the 14th woman elected to the House of Bishops. Since then, she has been joined by the Ven. Mary Gray-Reeves who was elected bishop of the Diocese of El Camino Real June 16.

Connecticut Bishop Andrew D. Smith, Connecticut Bishop Suffragan James E. Curry, New York Bishop Suffragan Catharine Roskam and Olympia Bishop Vincent Warner will join ++Katharine as consecrators during the service at Woolsey Hall, the auditorium at Yale.

Episcopal Life online has the story and there is alot more at the Diocese of Connecticut.

Archbishop of York: "The Qualifications of an Archbishop"

2007-06-30T09:45:00.000-04:00

The Archbishop of York, The Most Reverend and Right Honourable Dr John Tucker Mugabi Sentamu, is the Primate of England and Metropolitan, a member of the House of Lords and a Privy Councillor.

Next to the Archbishop of Canterbury (the Primate of All England), his office is the most storied and powerful in the Church of England. There was an Archbishop of York at the Council of Nicea in 325, and the seat has been in continuous succession since 735 A.D.

Sentamu made history at his installation in 2005 because he is the first black archbishop in the Church of England. (The interesting and varied achievements in his biography are at the York webpage.) Since his installation in 2005 he has been particularly present in the affairs of the Anglican Communion. He attended the primates meeting in Tanzania in the winter of 2007, the first for a Primate of England.

And of course, in the summer of 2006 he attended the General Convention of the Episcopal Church, addressing the House of Bishops and the House of Deputies. He famously (some say infamously) took the step of addressing the Special Committee on the Episcopal Church and the Anglican Communion charged with crafting The Episcopal Church's responses to the Windsor Report, urging the committee to consider whether the proposed resolutions were “sufficient to cure this impaired friendship” and exhorting that, if not, “I suggest you must strengthen them.”

++York recently attended the General Synod of the Anglican Church of Canada. He addressed the synod as they debated and discerned how best to proceed on the issue of same sex blessings, and preached at the installation of their new primate.

Despite the roundabout path, his sermon is in fact the topic of this comment.

The sermon was very fine. He urged all to "Train for Christ. Throw yourself into the race for Christ. Aim for Christ. Let your faith be ready for adventure -- ready to go into the unknown and forsaking the right to ask where you are going. May our Lord give you a reckless willingness to adventure. A venturesome faith -- like that of Abraham."

He also shared the necessary characteristics for an archbishop:

A few days before I was installed, a dear friend of mine sent me a card whose title was "The Qualifications of an Archbishop." He also wrote to say that he was praying that I will be given such qualities for I needed them all. And they are:

The wisdom of an owl
The strength of an ox
The tenacity of a bulldog
The daring of a lion
The industry of a beaver
The gentleness of a sheep
The versatility of a chameleon
The vision of an eagle
The hide of a rhinoceros (although, as a lawyer, think that this is a quality characteristic of lawyers -- thick-skinned, short-sighted and ready to charge!)
The endurance of a camel
The bounce of a kangaroo
The loyalty of a martyr
The faithfulness of a prophet
The tenderness of a shepherd
The devotion of a mother

And it ended by saying "And even then you wouldn't please everybody."

Enjoy the full sermon, kept at the Anglican Church of Canada homepage.

Diocese of Virginia on Covenant: No thank you

2007-06-29T08:15:00.000-04:00

The Diocese of Virginia, which recently installed its new suffragan bishop Shannon S. Johnston, has issued its response to the proposed Anglican Covenant in a one page statement by the Standing Committee.

The Virginia response, calling the proposed covenant deeply flawed on both practical and theological grounds, is noteworthy for its plain and clear language in defense of historic Anglican relationships and structures. It strongly defends the Anglican Consultative Council against the proposals to change it and lend more authority to the Primates.

We particularly object to the clauses in the Draft Covenant that limit the authority of the Anglican Consultative Council, the only Instrument of Unity that includes lay people. We affirm that the full inclusion of the laity in decision making and leadership is a hallmark of The Episcopal Church and a particular charism of Anglicanism, and we object to any action that would diminish its vitality.

We also object to the disproportionate power given in the Draft Anglican Covenant to the Primates’ Meeting and oppose efforts to establish any body akin to the Roman Catholic Curia. The establishment of such a body is profoundly contrary to the historic spirit of Anglicanism. We are deeply concerned that the Meeting of Primates has already assumed improper and unprecedented authority to adjudicate genuine theological disagreements and to dictate what actions Provinces may or may not take without regard to the synodical structures of the Provinces, as evidenced in their Dar es Salaam Communiqué.

We conclude that the Draft Anglican Covenant is profoundly impaired by its disregard for the deep theological grounds on which we already belong together, the ecclesial history of Anglicanism as a family of interdependent yet autonomous churches that are both episcopally led and synodically governed, and by a rush to end the current disagreements in which we find ourselves.

The full text of the response is here.

The draft covenant was unveiled last winter at the primates meeting in Tanzania. The response to it by dioceses and other Church bodies, has been largely unfavorable. Responses to the covenant have been aided by the Church's Covenant Study Guide.

It is expected that the draft covenant and responses to it, will be presented and discussed at the Lambeth Conference in 2008.

The Blair Years

2007-06-29T07:30:00.000-04:00

Launch Brookes animation

The Times of London is running a special series on Prime Minister Tony Blair, who stepped down this week after 10 years. It includes the well-crafted animation noted above, an interactive timeline, and plenty of photos, videos, and column inches.

Church official criticizes Carey

2007-06-28T17:30:00.000-04:00

The Rev. Myra Blyth, the moderator of the Commission for Racial Justice of Churches Together in Britain and Ireland, recently rebuked George Leonard Carey, Baron Carey of Clifton, the 103rd Archbishop of Canterbury and a gigantic purveyor of hot air.

On the BBC, Carey called for Britain to impose tighter controls on immigrants coming into the country. "The issue of immigration will not go away and I hope [the new prime minister] will impose stricter controls on those entering the United Kingdom," Carey said on Sunday.

The BBC News website reported that the former archbishop had added that there was a need to balance control with "clemency in the case of some people who need refugee status."

Blyth said she believed Carey was echoing the fears expressed in the media and public debate of those who felt they were being overrun.

Her commission is publishing a new report, "Migration Principles," drawn up by religious leaders and experts, and intended to offer positive suggestions for dealing with immigration.

She said she wished Carey had seen the report, to be launched officially on July 10, before making his comments.

This makes sense, naturally, but that has never stopped Carey before, and it likely never will, since his ego is regularly fanned by obsequious supporters and other low church lobbyists.

Blyth said her group's study "is an attempt by a group of church leaders and experts to offer suggestions to the government about how immigration policy can be run in a way which manages to draw more public confidence."

With her statement distancing herself from Carey, Blythe now joins a select group within the churches of England who have gone public in their criticisms of the former archbishop for conveying such large amounts of verbal waste.

Perhaps most prominent in the group is the Dean of Bangor Cathedral, who in an Anglican smackdown last year, banned Carey from placing one hot-air-conveying foot inside his Cathedral.

Duly Noted

2007-06-28T13:30:00.000-04:00

Notes from the blogosphere

Since his site "That We May All be One" came online in January of this year, The Rt. Rev. Christopher Epting, the retired Bishop of Iowa, and our Church's Bishop for Ecumenical and Interfaith Relations, has no doubt reassured many that our Church is very well represented before other religious bodies. His posts are faithful, insightful, and often offer compelling commentary on Scripture. The sense that we get when reading him is that here is a true servant of the Lord, who seeks to have Him in his heart and who does so humbly.

Bishop Epting's latest piece is called, "The Word of the Lord?" He notes Bishop Spong and his recent comments on the use of the concluding statement after a reading. Bishop Spong is not sure that the use of "The Word of the Lord" is always appropriate--or at least, not always the most comfortable response for him. Bishop Epting says,

I must say I have some sympathy with Jack’s position on this. I have no difficulty declaring that I believe the Holy Scriptures of the Old and New Testaments to be the Word of God. In fact, I have declared that publicly at least four times — once at each ordination and once by voting for a General Convention resolution attesting to the same.

But that is different from saying that every verse, story, and chapter of the Bible is “the Word of the Lord.” The Bible itself contains progressive revelation and is, in some sense, self-correcting within its very pages.

∞ ∞ ∞

The Rev. Tobias Haller also recently addressed (once more) the issue of Scriptural authority, in a sermon called "The Way." He says in part,

But if we look closely at our church, the church that survived the controversies, that was formed out of these tensions, the strange thing is that our surviving church quite often represents the forces of change and development, not the orthodox defenders of what they think of as the faith once given. Yesterday’s heresies become today’s orthodoxies, and presto chango: who is the heretic? If nothing else, none of us Gentiles would be here if the Circumcision Party had had their way. Even though they had scripture and tradition on their side, the church moved on.

As has a way of doing. Because the church is not so much about taking up a position as in being a way. The Spirit moves where it wills, leading a pilgrim people. And to follow the Spirit, and to follow Christ, means pulling that cross from the ground and carrying it every day of your life, not knowing where it will be planted next. If the church is to be true to its own best self, it must always be on the move, and follow the one who is the Way.

∞ ∞ ∞

Lisa Fox, a vestryperson instrumental in the founding and continued operation of "The Episcopal Majority," is a person of generous and kind spirit and a seemingly inexhaustible supply of energy. Regular readers of her blog "My Manner of Life," know that she has a feline companion (her "big orange guy") who is sometimes in need of a vet's sure hand.

He is certainly a candidate for world's cutest cat. Get well soon!

Lisa also writes of the recent Pride event in St. Louis.

Friends who were there tell me we had over 240 Episcopalians marching in the parade -- by far the biggest turnout ever. A lot of us -- gay and straight -- felt it was especially important to get the word out that there is a church where gay folks are welcome and happy; I'm grateful for those who marched when I could not.

On the Web
That We May All be One
In a Godward Direction
My Manner of Life
The Episcopal Majority

Transformation

2007-06-27T08:30:00.000-04:00

The latest issue of Trinity News, the faith-formation magazine of Trinity Church, Wall Street, is organized around the topic of transformation. The issue features excellent pieces on "Faith in Cinema," "Eight Ways to live the MDGs," and "The Death and Resurrection of St. Paul’s, Yonkers, one parish's bold resurrection life. Literally. As seen by the curate." Does this last one sound familiar? It should--it's by the Rev. Michael Moretz, curate of St. Paul's, and Fr. Matthew of YouTube's "Fr. Matthew presents."

There's also an excellent piece called "Who is my neighbor?" by Matthew Heyd, associate director of the Trinity Grants Program and chair of the Social Concerns Commission for the Episcopal Diocese of New York. He writes in part:

Incarnation not only defines who we are but requires us to act. In the Gospels of Matthew, Mark, and Luke, the Great Commandment — proclaimed by Jesus — joins loving God to caring for our neighbors. In Luke, this declaration is followed by the familiar story of the Good Samaritan. Jesus’ clear point: God’s people are those who take action for their neighbors.

Parishes of any size, in any location, can tackle the hard work of nurturing transformational connections to their neighbors because relationships are transformation’s real core. There are few better examples than St. David’s Church in the South Bronx, not far from Yankee Stadium. Where once there were only vacant lots and burned-out apartment blocks, the parish has organized with other congregations to build 2,000 single family homes — most bought by first-time homebuyers. The parish has also helped launch two high-performing high schools and run crack dealers out of doorways a stone's throw from their front steps. Changes are so dramatic that a community organizer friend recently wrote that leaders like St. David’s vicar, the Rev. Bert Bennett, deserve as much credit for turning around New York City as former mayors like Koch and Giuliani. This claim sounds presumptuous until you walk around St. David’s neighborhood.

How did St. David's do this? With huge grants, a large staff, a gigantic endowment, a 1,000 person congregation? Not exactly. Follow this link to read the rest of this story of amazing grace.

On the Web
Trinity News
St. David's Church, Bronx
St. Paul's, Yonkers
Fr. Matthew Presents--YouTube video series

California secessionists must hand over property

2007-06-26T19:45:00.000-04:00

In a major defeat, three breakaway churches formerly part of the Episcopal Diocese of Los Angeles, have been ordered to return the properties and assets they have claimed as theirs, to the Episcopal Diocese.

The decision by the Court of Appeals, reported by The Daily Episcopalian, came down just yesterday, and it reverses the decision by the trial court, which in 2005 had concluded that the Diocese had no claim to the properties since the churches themselves held the deeds, and the deeds did not expressly state that the diocese had an interest in the properties.

The decision reaffirms the Episcopal Church's longstanding position that while individuals and even entire congregations may consider themselves no longer Episcopalian, properties and other assets identified as Episcopal may not be alienated, because they are held in trust for the mission of the Episcopal Church.

Many opposed to the Episcopal Church in California and around the country, had hailed the trial decision as a precedent for cases in other states, looking to it as a sign that if other congregations alienated property from the Church, they could do so successfully, or without challenge.

It was doubtful in any event, whether the trial decision could have been a precedent anywhere except possibly in the hearts and minds of disaffected parishioners, since each state has its own statutes and common law decisions governing the rights of religious organizations and California, unlike most otther states, had indicated that possession of the deed was only one, not the controlling, factor.

This factor has now been subsumed into and subordinated under the general principle governing hierarchical churches, so that as in other states, the General Convention through its dioceses, is held to have an implicit trust and interest in, parish properties. The California appellate decision expressly affirms this principle.

The breakaway churches had affiliated with a diocese of Uganda, and with the Anglican Communion Network in the USA, which has at various times claimed to be a sort of "parallel province in waiting," a lobbying and fellowship organization of like-minded churches, and a group formed with the express blessing and urging of the Archbishop of Canterbury.

Whatever the breakaway churches in the case intend for their futures, they must now operate under the legal ruling that the properties they inhabit, are not theirs, or Uganda's, but active missions of the Episcopal Diocese of Los Angeles.

On the Web
The Daily Episcopalian
The Diocese of Los Angeles
A Pastoral Letter from the Rt. Rev. J. Jon Bruno, Bishop of Los Angeles, discussing the parishes (in 2004)

Lift high the Cross

2007-06-25T09:30:00.000-04:00

The Church of Canada meeting in Synod this past weekend agreed with the St Michael Report that blessing sex same unions does not conflict with fundamental Christian doctrines, so allowing them would be appropriate pastoral responses to unions striving to live in holiness. But then, in a 21-19 vote, the Canadian House of Bishops blocked letting dioceses allow blessings.

(In Canada, in order to go into effect, Synod proposals must pass each order of the Church--lay, clergy, and bishop. The issue of same sex blessings was divided into two resolutions--one stating that blessing them did not conflict with the essentials of Christian faith as outlined in the Creeds, the second authorizing the bishops of the Canadian Church to allow blessings. The second was voted down only by the bishops.)

The effect of this outcome is to demonstrate quite clearly, that the people and clergy of the Anglican Church in Canada, a country where same sex marriage is established everywhere, already view same sex unions as normative paths to holy lives.

The bishops do not share this view, at least not enough to act on it positively as a body.

Their position has no doubt been partly arrived at, by the regular and intense lobbying of the Archbishops of York and Canterbury, who have also urged the House of Bishops in the United States, to act in a similar way. The Episcopal bishops have indicated that they are not inclined to block blessings absent a clear directive from the General Convention, which will not meet again until 2009. And the General Convention, at least so far, is not inclined to issue such direction.

The Canadian bishops had already indicated in their May "pastoral statement to the delegates of Synod," that they would not approve blessings.

Some bishops, speaking to the Anglican Journal after the weekend's vote, indicated that this was because the "theological work" had not been done on blessings, or that it has been done "somewhat improperly," using the wrong words. Thankfully, the new Canadian presiding bishop, Bishop Hiltz of Halifax, does not share this view.

This sort of criticism against the Report, is certainly not credible. The Report, chaired by Bishop Matthews of Edmonton and representing views from across the Church, provides strong and clear theology. It is a model of synodical processes and discernment. Going forward, it is certainly a strong and persuasive model for any Church throughout the Communion.

The real issue, as the pastoral directive indicated, is the intense pressure the Canadian Church, especially the bishops preparing for Lambeth, are under to not make further waves.

It is the same pressure that has been brought to bear against the Episcopal Church for years, the same pressure that has exposed the fractures, divisions, and biases that too commonly make up our shared humanity and which, regrettably, we sometimes presume does not exist within the Body of Christ. Alas, our Churches are hospitals for sinners.

But they are more than this. Established by God Himself, they are the regular vehicles for the sanctifying work of the Holy Spirit in the shaping of lives and communities of wholeness. They are the places where the oneness of all Creation because it has been brought into being by Him, is regularly affirmed. It is where we go to remember and celebrate that we have been brought into being specifically in order to share in His image and likeness, to acknowledge and bless the Lord because He came to remind us that we are not saved alone, but with each other.

This is the plain truth of His life and Resurrection. It cannot be contained or suspended. The fact of the matter is that this truth bursts forth from Him at all times everywhere. We regularly fail to grasp this truth, much less act on it.

In the end, the Synod was a clear victory for the authors of the St. Michael Report and for the findings of the Report itself. This is quite simply, because the Report attests to the truth of our natures, our oneness, and our Church, and calls us to reaffirm it in our lives and churches.

The Synod shows, once again, the clear disconnect not only with our discernment and actions, but with our people and bishops. Bishops are supposed to be symbols for and real keepers of, unity in the Church. This unity, however, cannot be had at the price of deception or by ignoring the beating of the Holy Spirit's wings. This type of unity is not real.

What is real, is that the people and clergy of the Anglican Church of Canada, like other true and faithful Christians around the world, hear the beating. They are already there. For this we can all offer our prayers and thanks.

But we are a Church where this is not enough. It is not enough to have the people and clergy do one thing, while the bishops do another. The impulse against this sort of dis-union helps to define us as Episcopalians and Anglicans.

The bishops of the Church must do better at listening--not only to each other, which they never seem to tire of doing, but to their flocks and to the Holy Spirit, which is guiding the Church in communicating to the bishops something that keeps surprising them.

We can only guess that this sort of surprise is always to be expected, for even the Apostles themselves had trouble believing who and what was before their very eyes.

But that is not where they stopped. They were surprised, then they believed again, and then they lifted high the Cross.

The bishops of our Church need to lift high the Cross. If they find themselves somewhat surprised at precisely what prompts them to lift it, they will be in good company. Who has not been surprised, to hear and live through, the beating of those wings calling us forward and helping us on?

For support, the bishops need only look to the people and clergy who are already lifting high the Cross and living in truth every day, sometimes at great personal cost.

God will find them there.

Grace and peace in the Name of the Lord.

On the Web
The Anglican Journal of Canada reports on Synod
The Daily Episcopalian reports on Synod

Secessionist church knows it has no claim, Colorado Episcopalians say

2007-06-25T09:29:00.000-04:00

Episcopal Life online is carrying an interesting story on the ongoing dispute in the parish of Grace and St. Stephens, in Colorado Springs.

Most will recall that its rector, Don Armstrong, was inhibited, and eventually left the Church, during an investigation into his financial management of the church and its ministries, one of which was the self-styled "Anglican Communion Institute." Armstrong charged that the investigation was a personal attack by the bishop and without basis, but the full Standing Committee of the diocese voted unanimously to bring a presentment against him. Armstrong brought his charges and attacks against the bishop there and the Church, on the eve of the presentment. Then, he "joined" the Nigerian-sponsored secessionists in Virginia.

Armstrong also organized a "vote" at the parish, with returns claiming the entire parish wanted to leave the Episcopal Church. The diocese has filed for the return of all assets, and the law in Colorado is on the side of the national Church.

According to the Episcopal Life story, the secessionist parish thinks so, too.

The continuing Episcopal parish at Grace and St. Stephens, sent out a news release last week.

It includes a screen shot from the secessionist Grace Church and St. Stephen's Parish website, headed with a plea for people to "please make a donation to help us establish a new legal precedent and overturn the Colorado Mott [sic] decision that is used as the basis for differing [sic] to hierarchal [sic] structures." The website includes a link to PayPal, an online credit-card payment system.

On June 21 the same website contains this request: "please help us establish new legal precedent to preserve parish buildings for the purposes and faith for which they were intended. Our eyes are on you -- 2 Chronicles 20:12."

This says quite a bit about that parish's discernment, its leadership, and the way they handled their responsibilities to their fellows and their Church. A legitimate and thorough investigation into one rector, was used to flame concerns and disagreements, into legal liability and troubles.

The full story is at Episcopal Life online.

From the Sunday Readings

2007-06-24T07:00:00.000-04:00

Galatians 3:23-29, "All of you are one in Christ Jesus"

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham's offspring, heirs according to the promise.

Barack Obama: The Hijacking of the Faith

2007-06-24T06:59:00.000-04:00

HARTFORD, Conn. (AP) — Sen. Barack Obama told a church convention Saturday that some right-wing evangelical leaders have exploited and politicized religious beliefs in an effort to sow division.

“Somehow, somewhere along the way, faith stopped being used to bring us together and started being used to drive us apart. It got hijacked,” the Democratic presidential candidate said in remarks prepared for delivery before the national meeting of the United Church of Christ.

“Part of it’s because of the so-called leaders of the Christian Right, who’ve been all too eager to exploit what divides us,” the Illinois senator said.

“At every opportunity, they’ve told evangelical Christians that Democrats disrespect their values and dislike their church, while suggesting to the rest of the country that religious Americans care only about issues like abortion and gay marriage, school prayer and intelligent design,” according to an advance copy of his speech.

“There was even a time when the Christian Coalition determined that its number one legislative priority was tax cuts for the rich,” Obama said. “I don’t know what Bible they’re reading, but it doesn’t jibe with my version.”

Obama is a member of the United Church of Christ, a church of about 1.2 million members that is considered one the most liberal of the mainline Protestant groups.

In 1972, the church was the first to ordain an openly gay man. Two years ago, the church endorsed same-sex marriage, the largest Christian denomination to do so. Obama believes that states should decide whether to allow gay marriage, and he opposes a constitutional amendment against it.

Besides the Episcopal Church, the United Church of Christ has been the most outspoken and resolute in its insistence that the Body of Christ include all persons.

The Beating of Wings

2007-06-22T12:30:00.000-04:00

By this afternoon, the Anglican Church in Canada will have elected its next primate, and it may be that the Anglican Communion suddenly finds itself with its second woman primate. What a wonderful development that would be.

The candidate who might take this step in history is the Bishop of Edmonton, The Right Reverend Victoria Matthews. She studied in the United States, receiving her M.Div from Yale. She has quite a bit of pastoral and other experience at all levels of her Church and in Anglican Communion bodies.

Perhaps her most interesting recent contribution to the life of her Church and our Communion, is the St. Michael's Report she chaired. The St. Michael's Report is a "graciously magnanimous" (to paraphrase the Archbishop of York) contribution to the ongoing discussion about human sexuality that has become so important to our lives as Christians and Episcopalians/Anglicans. If the Episcopal Church were to decide to initiate its own theological commission on same-sex blessings and human sexuality and how our liturgies and churches should respond, it could certainly look to the St. Michael's Report as a prayerful and deliberate model.

The Report lays out in plain language and with clear grounding in Scripture, the importance of the question of blessing same-sex unions and why this has become a question for the entire Church. The Report does so within a framework of careful and prayerful consideration, mindful that this and related issues, have become divisive and at times destructive ones.

The Report is the result of a theological commission formed after the last Canadian Synod in 2004; it was comprised of various points of view from the various theological colleges and positions throughout the Anglican Church in Canada. This in itself is a very positive development, ensuring a due process that has always been a hallmark of Anglicanism.

The Report itself is a step that many, inlcuding the Archibishops of Canterbury and York, complain the Episcopal Church has not taken prior to its own actions--a precise, reasoned, and reflectve presentation of the issues before the Church, within a theologically deliberative process incorporating the diverse voices within the Church.

Having allowed for this deliberation and voice, the Report does not call for more study or debate on whether this issue is significant or in need of even further debate. It calls for a vote on this matter. The Synod is expected to hold this vote sometime in the next few days.

In the end, the Report is a bold document with ringing language affirming the place of all persons in God's Kingdom and in His Church. It indicates quite strongly that the Anglican Church in Canada should move boldly and decisively to affirm this truth.

"It is commonly assumed that doctrinal certainty is required before pastoral actions can be taken," the Report says. "But history also demonstrates that clarity emerges when thought and action occur simultaneously."

This is a fine statement of integrity, discernment, faith, and process.

It's hard to say given the framework and approach of the Commission, what role the chair herself played in crafting this sort of language. But we can certainly be optimistic that if she becomes the next primate of her Church, Bishop Matthews will continue to work on this issue and others, with grace, integrity, and concern for all parties.

Can anyone doubt that the wings of the Holy Spirit are beating through the world in ways that we may not always discern until the wind is right upon us?

Grace and peace in the Name of the Lord.

On the Web
The Anglican Church of Canada
General Synod 2007
The St. Michael's Report
Biographies of the Canadian Primatial candidates

Rowan Williams: What is the Church?

2007-06-19T19:45:00.000-04:00

The Archbishop of Canterbury has a new book out this month, called Tokens of Trust: An Introduction to Christian Belief. The book is a discussion about living the Christian faith, organized around a series of meditations on the Apostles' and Nicene Creeds, the latter which is the full statement of the Christian faith in the catholic churches.

The work is obviously a timely contribution to the ongoing discussions and debates about the nature of our Church, our churches, our faith, and our relations with others inside and outside our communities of faith.

The Christian Century has kindly excerpted a bit of it at its website, which might be enough to pique our interest in adding the book to our summer reading lists.

Here is an interesting bit of it, where ++Rowan says that the one thing we do know is that we can trust God absolutely, and likewise, trust in His Church:

Just as we can trust God because God has no agenda that is not for our good, so we can trust the church because it is the sort of community it is, a community of active peacemaking and peacekeeping in which no one exists in isolation or grows up in isolation or suffers in isolation. The slogan of the church's life is "not without the other"; no I without a you, no I without a we. Yet that doesn't mean that the identity of the church is a herd identity, with everyone's individuality submerged in the collective. The difference between the I and the you remains real difference—otherwise there would be no challenge about it. You may have noticed that few churches are characterized by drab sameness; when people try to create a herd mentality in the church, whether in a local congregation or in a wider institution, sooner or later it tends to break down dramatically

On the Web:
The Christian Century

Canterbury Press

"Creeds of Christendom"

Air in Rome has cocaine and marijuana

2007-06-01T11:00:00.000-04:00

This explains alot, Vatican watchers say

Scientists have discovered particles of cocaine and marijuana, as well as caffeine and tobacco, in the air of Rome, researchers from Italy's National Research Councl reported on Thursday.

The concentration of drugs was heavy in the air around Rome's Sapienza university and even heavier directly above the Vatican, raising questions about the nature of the "incense" and "candles" being burned during masses there.

If the candles are made from hemp and the incense includes narcotics or other drugs, which some researchers believe may have been introduced at the directive of Pope Benedict, it may help explain why so many visitors to the Vatican during Benedict's tenure report liking him more than they first believed possible. It may also help to explain the exponential increase in candle sales at the Vatican gift shop.

The head of the group that conducted the study, the National Research Council's Dr. Angelo Cecinato, warned against drawing conclusions about students' recreational habits, or about the ability of prayer to deliver recreational drugs in a short time frame once supplies have been exhausted at 3 in the morning.

Calling their study "the first in the world to show the presence of particles of cocaine suspended in the atmosphere of the city", the researchers said they took samples in Rome, the southern city of Taranto, in Algiers in North Africa, and all around the Vatican.

Nicotine and caffeine were detected in all places, "showing how widespread consumption of these substances is and how they remain in the atmosphere."

Cocaine and marijuana concentratons were heaviest in the air around the Vatican, especially above the east window of Pope Benedict's bedroom and directly above the break area at the back of St. Peters, "showing how widespread consumption of these substances is and how they remain in the atmosphere."

The concentration of cocaine in Rome's atmosphere was only 0.1 nanograms (1 nanogram is one billionth of a gram) per cubic metre at its height during winter months, the researchers said. The levels spiked to 0.5 nanograms per cubic metre whenever Pope Benedict appeared at the balcony to wave at the crowds on St. Peters.

One possible solution to the rather unhealthy spikes was to confine Pope Benedict in windowless rooms more often or, when he travels outdoors, to encourage him to do so without first applying his "Pope makeup," which is painful to apply and is one reason he must use narcotics.

Vatican press officers concede that this may not be possible since traveling without his elaborate"Pope makeup" will reveal to faithful all around the world that Benedict is in fact a dark lord of the Sith.

This is no excuse, the scientists said.

"It is well documented that even small concentrations in the air of these pollutants can seriously damage health," said Dr. Ivo Allegrini of the CNR's Institute for Atmospheric Pollution.

The Vatican said it is aware of the findings and is preparing to form a committee of cardinals to examine the issue of whether it may be appropriate to reintroduce the "Pope mobile," so that when the Pope travels outdoors, the particles he ingests on a regular and heavy basis may collect around his person and not dissipate into the air.

On the Web:

The National Research Council of Italy: "La cocaina è anche nell’aria"
A Pope mobile timeline
Star Wars Databank: How to identify a dark lord of the Sith

R.S.V.P.

2007-05-22T11:45:00.000-04:00

The Archbishop of Canterbury has issued his invitations to the decennial Lambeth Conference, with requests that reply slips be returned by July 31, once they are issued by the Lambeth Conference office. Recognizing that there is no General Convention this year, and that Episcopal churches tend to go on vacation beginning soon, Cantaur has graciously provided us with material to debate between now and September, when he visits the House of Bishops. He is a wise man.

Interestingly, the invites have gone out by email, and if bishops need further information or have questions, Cantaur invites them to send an email back, or visit the Lambeth conference website. That is fairly sophisticated for Lambeth.

Are they on one or two dedicated T1 lines, or do they use dial-up? Do they have tape backup? If Lambeth calls tech support, are they routed to India? Are they are on a mainframe or do they use blades? PC, or Mac? Did they elect the extended warranty for all this? We must discern prayerfully.

There are other questions, as well. The bishops of the Episcopal Church have been invited. Except for Gene Robinson, who has issued a statement at the Diocese of New Hampshire website saying his official exclusion is a "disappointment." Also not getting a reply slip--Martyn Minns, Akinola's deputy in the U.S.

According to the New York Times, Bishop Robinson may still be invited to attend the Lambeth Conference as a guest, but Rowan Cantaur is not contemplating inviting Minns in any capacity.

Why not? According to the BBC, "Canon Kearon said CANA did not have recognition as one of the bodies of the Anglican Church and Bishop Minns had not been invited on those grounds." He is not saying Minns is not a bishop, only that he is not a regular bishop of the Anglican Communion, and so not invited to the Lambeth Conference. Canon Kearon says Bishop Robinson is a regular bishop of the Anglican Communion, but one whose presence and ministry is so very controversial as understood by the Windsor Report, that his official presence might be disruptive. Minns is not going to be asked to attend at all, but Bishop Robinson might be asked to attend as a guest. Will CANA need to pay its Web elves overtime to strike all those "CANA is clearly and thoroughly 1000% Anglican and by the way the only TRUE Anglicans" statements from its web pages? Could be.

Canon Kearon speaks up for Cantaur by saying that there are substantial objections to Bishop Robinson's ministry. True enough, from certain quarters.

Those objections have led to many other objections and counter-objections, amongst them, objections to Rowan Williams' ministry as Archbishop of Canterbury. His discretionary, selective leadership has often been an embarrassment. His statements in affirmative defense of forms of discrimination are disgraceful. His silence on the concerted actions certain churches have directed to punish their own people is abominable. For a man who made his reputation on intellect and discernment there is nothing worse than stupidity, inaction, and wrong choices. He has weakened the office of Cantaur, of which he is simply steward. When he visits with our bishops in September, they should remind him in no uncertain terms, in the strongest language possible, that such failings do not go unnoticed. Apparently, no one else bothers to tell him.

The invitation notes that the Lambeth conference is not a Synod or council of the Church. It expressly notes that the gathering has this time been designed not to legislate or indoctrinate, but to strengthen the mission and community going forth in His name. This is forever a work in progress, to be sure.

Nonetheless, intentionally structuring the conference in this way is a welcome development. As we saw in Tanzania, there is nothing worse than Anglican bishops believing and acting as if they can legislate for the world. It will take more than the fine words of the invitation to keep this hope in place throughout the conference. It will take the concerted action of Rowan Cantaur and his staff. He will have to lead towards that goal.

Thankfully, we have the Lord Jesus Christ, the head of the Church, to look to as our model of discipleship, servant-hood, and ministry. Cantaur wisely invokes His name and life in his invitation, grounding his own call in the Lord's truth that in Him we are all one. If there is one thing that Rowan Cantaur may be praised for, it's for never passing up an opportunity to allude to this. Hopefully, he can find the strength and courage to live up to his own words.

It's something we can all pray for.

On the Web:

The Archbishop of Canterbury's invitation
The Lambeth Conference homepage
A story of one Episcopal summer chapel

The Great Commandment: "Want God with all your insides"

2007-05-07T21:30:00.000-04:00

That is how the Great Commandment to love God with all your heart, is translated in Kriol, the language most widely spoken by the aboriginal people of Australia. More than 100 linguists recently finished nearly 30 years of work to translate the "Kriol Baibul." The event was dedicated by a ceremony attracting thousands to the Katherine Christian Convention in the Northern Territory.

The project was undertaken by a group of Aboriginal Christians and missionaries in the Northern Territory with support from many Christian organisations. The Archbishop of Melbourne, Phillip, called the work "a practical and lived response to the call to be one in Christ."

Here is the home site of the translation, where you can read (or at least look at!) passages; read more about the project and its supporters; and listen to the Lord's Prayer in Kriol.

Here is a story about it at The ABC Message Stick.

Blueberry Anglican Crumble Pie

2007-05-07T18:00:00.000-04:00

Colorado Springs - A service at a schismatic Episcopal parish in Colorado Springs, a town where many gay evangelicals worship and preach but do not tell anyone they are gay, was disrupted Sunday when a man threw a pie at the pastor.

Police say Marcus Hyde was released for throwing the pie at at the Rev. Don Armstrong, who has come up with many reasons for why he is under presentment and inhibition except the most obvious one--that he has broken his priestly vows.

Witnesses told police Hyde entered a side door of Grace Church and St. Stephen's Parish during the service and tossed the pie at Armstrong, who ducked. Darn.

The suspect said he was passing judgment on Armstrong for his fellow parishioners, according to a police report, which failed to note the specific type of pie.

A lengthy and somewhat gurgly voicemail left for a reporter noted that the pie was Blueberry Anglican Crumble, which had been served regularly at functions of the Anglican Communion Institute, which was five guys, a leased computer, and the intermingled bank accounts of the church where the pie was thrown.

Blueberry Anglican Crumble Pie

Serving: Serves 8 to 10*

2 cups all-purpose flour
1/2 teaspoon salt
1 cup cold (2 sticks) unsalted butter, cut into small pieces
1/4 cup ice water
1 1/2 cups all-purpose flour, plus more for work surface
1 cup firmly packed dark-brown sugar
3/4 cup (1 1/2 sticks) unsalted butter, cut into small pieces
3 pints blueberries
1 cup sugar
4 teaspoons cornstarch
1/2 teaspoon finely chopped lemon zest
1 freshly ground pepper
Unsalted butter and all-purpose flour, for pie tin
Computer

Directions

1. To make the crust: In a food processor, combine the flour, salt, and cold butter. Pulse until the mixture is the consistency of sand. Add the water while pulsing until the mixture comes together; being sure not to overwork it. (To mix the dough by hand, combine the flour, salt, and butter in a large bowl. Add the cold water and work by hand until the mixture comes together. You may take breaks to visit The Episcopal Cafe or Father Jake. ) Remove the dough from the food processor or bowl on a lightly floured work surface. Shape it into disk about 1/2 inch thick. Wrap in plastic and refrigerate for at least 1 hour before rolling out.

2. To make the crumble: Combine the flour and sugar in a food processor until thoroughly combined. Add the butter and pulse until the mixture forms a crumble, being sure not to over mix. Refrigerate until ready to use. If George Carey is around, lock the fridge.

3. To make the filling: In a large bowl, combine all of the ingredients. Using the back of a spoon, crush about 20 percent of the blueberries so the juice mixes with the cornstarch and thickens the filling.

4. To make the pie: Preheat the oven to 350 degrees. Butter and flour a 10-inch pie tin; set aside on top of a picture of George Carey. On a lightly floured surface, roll out the dough. Place in pie tin, trim, and crimp the edges. Use a fork to poke holes around the sides and bottom of the crust. Chill until firm, about 20 minutes. Cover with a piece of parchment paper and fill it with dried beans. Bake until the crimped edges are firm, about 10 minutes. Remove the parchment paper and beans, and bake until the bottom is firm, about 10 minutes. Fill the crust with the berry mixture, spreading evenly, and top with the crumble. Place on a parchment paper-lined baking sheet, and bake until the filling starts to bubble, 1 to 1 1/4 hours. Remove, and cool on a wire rack.

5. To throw the pie: this is generally not done unless we are sure the person getting it really needs it, and this pie in particular is much too delicious to be wasted. Nonetheless. If the pie is indeed thrown, be mindful of your timing.

* But perhaps many more if brought to the Lord (see Luke 9:10 for this recipe)

For the dearly departed of Virginia Tech

2007-04-16T20:00:00.000-04:00

Grant, O Lord, to all who are bereaved the spirit of faith and courage, that they may have strength to meet the days to come with steadfastness and patience; not sorrowing as those without hope, but in thankful remembrance of your great goodness, and in the joyful expectation of eternal life with those they love. And this we ask in the Name of Jesus Christ our Savior. Amen.

Remember the souls of the innocents in your prayers, commending them to glory in God the Father and the Lord Jesus Christ; and their friends and families, stricken with grief; and pray for the tormented soul of the one who committed the wickedest of sins, that God may have mercy on him and spare him from damnation eternal.

New findings at Stonehenge village

2007-03-29T12:30:00.000-04:00

After excavations near Stonehenge in the winter uncovered 4,600 year old hearths, timbers and other remains of what archaeologists say was probably the village of workers who erected the monoliths on Salisbury Plain in England, further examinations of the structures have uncovered some of the earliest signs of competing tribes, which some of the university excavators in charge of the project have given the shorthand "liberal" and "conservative."

According to the researchers at the University of Sheffield, who began their excavations in 2003, the remains and artifacts still being uncovered include signs that the liberal workers introduced radical innovations into long standing practices. Among these were the use of a tool, such as a stone, club, or knife, to slay an animal for food.

Conservative workers, who some have taken to calling orthodox as a shorthand for their commitment to their practices, hunted and killed their food with their bare hands, and did not cook it. Another innovation introduced by the liberal workers at Stonehenge appears to have been fire, which they regularly used to cook their food, and which may have led to a speedier process of building Stonehenge.

One of the lead researchers, to whom the various excavators have from time to time brought their findings for review prior to publication, offered no interpretation about the findings, suggesting much study still had to be done.

"There is no evidence that the use of fire would have accelerated the construction phase of Stonehenge though given the spare record this is perhaps possible, though again I caution that such an innovation as fire during this period would have been viewed with suspicion and may not have been permitted within a certain radius around the stones themselves."

When asked about evidence that currently, fire is commonly used everywhere, and that many consider it a reasonable explanation for the expansion of civilization, the lead researcher said, "This may be true currently but it is difficult to inject into the language of archaeology and prehistory, current ideas and purposes which at that time may not have been known or suspected which would thereby cast that time and peoples in the light of what is commonly accepted now and not what was normative at that era which we must recognize was responsible for some very fine monuments of stone indeed, and given the limited purview of the village and its workers and the specific task to which they were turned, we must consider their situation as it was to them and not as we would wish it to be, which it must be noted may not be precisely as they would have regarded it, and be mindful that imposing upon such ancient and limited structures, again, with only parts of its construction beginning to come down to us more fully, that it is difficult to say that fire would have been useful to them in that regard and from this premise conclude anything whatsoever."

The researchers presume that the orthodox practice of cutting open the slain animals and drinking their blood and then eating the flesh raw only moments after, stemmed from long-standing and accepted practice, dating back to cave men times. The liberal or progressive wing of the builders, traced their lineage back quite far as well, but to a parallel tradition known as cave people, who preferred to skin and cook the animal.

"One possibility is that the tribes were complementary and that both in their own way could still eat, digest, and otherwise process their foods for energy and life despite the various practices brought to bear," the lead researcher noted.

When asked about whether the progressive or liberal workers who used the tools, had possibly used the tools they used for food, to wipe out the other tribe, or whether the orthodox tribe had simply died out as other tribes had adopted the rituals and practices of tool usage, the lead researcher said there was no evidence either way, but that given the amount of digging still to be done, it would not surprise him if other findings in the dirt pointed to something or other in the future.

The original findings appeared in Nature, National Geographic, and many other places in the winter. The New York Times carried a fine article noting the unearthing of the village.

Leading Jewish seminary okays gay students

2007-03-27T19:30:00.000-04:00

The Jewish Theological Seminary, the flagship institution of Conservative Judaism, said Monday it will start accepting gay and lesbian applicants, paving the way for gay and lesbian Conservative rabbis. The decision comes after scholars who guide the movement lifted the ban on gay ordination, The AP reports.

The Conservative branch holds the middle ground in American Judaism, adhering to tradition while allowing some change for modern circumstances.

The larger and more liberal Reform Jewish movement, as well as the smaller Reconstructionist wing, allow gays to become rabbis; the Orthodox branch bars gays and women from ordination.

Many opposed to openly gay and lesbian clergy at all levels, and blessings of their relationships (with or without official rites) justify their opposition on one line in the Torah and ancient Judaic traditions. We can only guess how they will continue to justify their opposition using that passage and those traditions, when the leading wings of Judaism now read their own Torah and tradition, as compatible with openly gay and lesbian rabbis.

The complete AP story can be read here.

A New York Times article, with brief reference to The Episcopal Church, is now available.