Friday, March 2, 2007
"This is what the
LORD says: 'Stand at the crossroads and look; ask for the ancient paths, ask
where the good way is, and walk in it, and you will find rest for your
souls..." (Jeremiah 6:16)
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Upcoming Events
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Episcopal Church Will Not Stop
Litigation
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Presiding Bishop Addresses U.S.
Church in Live Telecast
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Bishop of Western Kansas: Jesus
Is Lord! Do We Believe It?
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Church of England Synod Tackles
Homosexuality Issues
UPCOMING
EVENTS
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200: Church
Leaders Seminar
Glen Carbon, IL
Tuesday, March 6, 2007
A one-day seminar for pastors and church leaders. The keynote speaker will
be the Very Rev. Kevin Martin, Dean of the Episcopal Cathedral of St.
Matthew, Dallas, and author of The Myth of the 200 Barrier (book
on congregational development).
Details
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AAC/Southeastern Wisconsin
Chapter General Meeting
Oconomowoc, WI
Saturday, March 31, 2007
The guest speaker will be David Kalvelage, Executive Editor of The Living
Church; he will speak on "Tanzania and Beyond."
Details
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Christian Men's Weekend 2007
Forest Falls, CA
Friday-Sunday, May 18-20, 2007
A retreat for Christian men and friends sponsored by St. James Men's
Commission, St. James Anglican Church (Newport Beach, CA). The keynote
speaker is the Most Rev. Henry Luke Orombi, 7th Archbishop of the Anglican
Church in Uganda; Bishop John-David Schofield (San Joaquin) will also
minister at the retreat.
Details
CHANCELLOR:
CESSATION OF LAWSUITS MUST BE PART OF COMPREHENSIVE AGREEMENT
Source: The
Living Church
February 28, 2007
The Episcopal Church
will not suspend or withdraw from property lawsuits it initiated unless
there is a comprehensive agreement that takes into consideration “all the
other recommendations of the primates’ communiqué,” said David Booth Beers,
chancellor for the Presiding Bishop.
Mr. Beers responded
Feb. 26 to a proposal to suspend property litigation that was made by
lawyers representing some of the 11 congregations which voted in December to
disassociate from the Diocese of Virginia. In their Feb. 19 communiqué, the
primates had unanimously “urge[d] the representatives of The Episcopal
Church and of those congregations in property disputes with it to suspend
all actions in law arising in this situation.”
In his reply Mr. Beers
noted that the leadership of the departing congregations have not made any
effort to come into compliance with the requests made by the primates in
their communiqué.
“Indeed, the
recommendations in the primates’ communiqué concerning a possible suspension
of civil litigation over property matters specifically urge all parties in
this context to ‘provide assurances that no steps will be taken to alienate
property from The Episcopal Church without its consent’,” Mr. Beers stated.
“The church is unaware of any movement in this regard on the part of the
congregations involved in the pending litigation.”
The Anglican Communion
is a federation and has no legal authority over the affairs of its members,
said Mr. Beers. Within that context, the primates “undertook to offer a
number of interrelated ‘recommendations’, one of which dealt with
circumstances under which the differing parties could see their way to
withdrawing from civil litigation over property matters. All these
recommendations, taken together, call for a number of steps to be considered
over time by the bishops and other leaders of The Episcopal Church,” he
added.
Withdrawing litigation
in Virginia at this time would offer no guarantee of an amicable settlement
and would severely limit the church’s ability to ensure the availability of
parish property for ministry and mission, he said.
“Any proposal for such
a step should be considered by the church in connection with all the other
recommendations of the primates’ communiqué that are under consideration by
the leaders and other interested persons within the church, and in the
context of developments that may protect the church’s interests in other
ways. As noted, this involves a process that will be undertaken over time,
in accordance with the rules and procedures of the church.”
PRESIDING
BISHOP ADDRESSES U.S. CHURCH IN LIVE TELECAST
Note: You
can watch the telecast video online here.
Excerpts
from U.S. Presiding Bishop Katharine Jefferts Schori's Opening Comments:
Full Text
"...The very structure
of that meeting [Primates' Meeting in Tanzania] represented a change, in
that three other bishops of our church were invited to address a session
early in the meeting. What the primates heard from those three, and from me,
was intended to give a broader picture of the circumstances in this church
which are being represented in some quarters as dire. The primates heard the
pain and anger of those in the minority in this church, who feel that their
understanding of biblical morality is undermined by recent developments
around human sexuality. The primates also heard that the bulk of our church,
and our ecumenical partners, do not see these issues as centrally important
to our understanding of salvation and the gospel. The majority of this
church is willing to live with where we are in regard to human sexuality, or
to continue to move ahead in recognizing the full and equal dignity of gay
and lesbian Christians, and the appropriateness of their serving in all
orders of ministry in this church...
"...The greatest
challenge in all of this is the inability of many to live with the tension
that these changes represent. Anglicanism has traditionally been
comfortable, or at least willing to put up with, a significant diversity of
theological opinion and of practice. The system we call the Anglican
Communion is at present seemingly unable or unwilling to live with that kind
of diversity. Parts of our own church are in a similar situation. Some see
our current situation as rooted in competing values – either a justice that
seeks the full inclusion of all, particularly sexual minorities, or an
appeal to a traditional understanding of sexual ethics. Yet there are
aspects of the current situation that cry out for a broader understanding on
all sides that call us to see those not as competing but as complementary
Christian values. An ethic of justice and inclusion would seemingly also
urge us to include the dissenter. A traditional understanding of sexual
ethics has a great deal to say about fidelity and monogamy and relatively
little to say about the gender or reproductive status of the partners.
"We are being pushed
toward a decision by impatient forces within and outside this church who
hunger for clarity. That hunger for clarity at all costs is an anxious
response to discomfort in the face of change which characterizes all of
life. On the Sunday before Lent began, we heard an account of Jesus'
transfiguration. Jesus goes up the mountain with a few disciples, and they
see him revealed in all his glory. The disciples try to fix that experience
by building structures, structures that will permit them to remain where
they are. Then a cloud comes over them, and they hear the voice of God
saying this is my beloved, listen to him. They don't stay in their little
structures, and they don't remain in the cloud. Because Jesus urges them
back onto the road, to follow where he leads.
"As a church and as a
Communion, we are struggling over the direction of that journey. The
impatience we are now experiencing is an idol, a false hope that is
unwilling to wait on God for clarity, an idol that fails to hope and expect
that the Spirit will lead us into all truth. The biblical response to that
kind of anxiety is always the message of the angel who says, "fear not. Be
not afraid, for God is with you." God is with us, and will continue to be
with us, whatever this church decides. God will continue to be God, and God
will continue to be worshiped in our churches, and God will continue to be
served in our mission and ministry in this church and abroad..."
-Jefferts Schori
Excerpts from
Jefferts Schori's answers to questions during Q&A session following her
opening comments:
(Source: Episcopal
News Service)
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Asked to explain
previous statements in which Jefferts Schori suggests that Jesus is only
one way to God, she said: "We understand that Jesus is our way ... For
us to assume that God may not act in other ways is to put him in a very
small box. Christians believe this but not all other human beings
understand that Jesus is our salvation. We should be in conversation and
perhaps see a larger vision of God in all of that."
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In addressing a
question about the Episcopal Church's polity, Jefferts Schori said: "We
are understood to be episcopally led and synodically governed, in that a
diversity of voices affect the governance of our church. There are
certainly parts of the Communion where the Archbishop speaks and there
are expectations about that speech that would seem more like the Pope.
We are a radical and anti-colonial expression of Christianity and we
have trouble with assumptions that are purely hierarchical."
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Jefferts Schori said
that she believes "we are called to pause and not to go backward. I
think we have been clear about affirming the equal dignity of all human
beings. I see no desire of any in our church to retreat from that
position."
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Asked whether the
Episcopal Church could "go it alone," Jefferts Schori said: "I don't
think this church is ever alone. We have many partners around the church
and partners in mission. The body of Christ is never intended to be
divided in pieces."
BISHOP OF
WESTERN KANSAS: JESUS IS LORD! DO WE BELIEVE IT?
Column published in The Living Church
By James M. Adams, Jr.
February 27, 2007
I have been
considering the current goings-on in what certain people want to call TEC —
a non-descript PC title for something that has to do with church. But maybe
that is symptomatic of what the true problem is within The Episcopal Church.
Is Jesus Christ our Lord and Savior? At first we all reply, “Of course.” But
does the spoken and written theology and words of wisdom that flow from
Episcopal mouths and pens really indicate that it is true?
When we hear the words
of our new leadership, do they say “Come to Jesus for salvation unto
eternity?” Yes, but it seems that is only for those who are Christians.
Others may choose their own path to God. So is there any need to evangelize
except to fill the pews?
Is Jesus divine and
thus the second person of the Godhead? In the church today it seems to be
all right if you believe it yourself and choose it among the many other
expressions of faith that are presented. It certainly makes it easier to
live in a world which has turned its back on God’s truth. It does not offend
and thus we are safe.
Was Jesus Christ born
of the Holy Spirit of God to a virgin in humility and grace? It appears we
do not have to believe that, because for years some bishops have proclaimed
it to be nonsense, and no one has ever said they were wrong. To take a stand
may hurt someone’s feelings and tell others that they have chosen a path
away from the kingdom.
So what is the
message? Who cares? We do not seem to. So who is this Jesus on whom we bet
our lives and our immortal souls?
To many it comes
through that it doesn’t matter what you believe these days, especially in
the hierarchy of The Episcopal Church. And the one who is now given the
right to speak for the whole has relegated the Lord of all life and who was
in the beginning and ever shall be Lord of all to being an avenue to the
divine. So he is not divine? Avenues are not divine; are they?
All the discussions of
the past few years — sexuality, ordination of women, border crossings,
property disputes — pale before the question “Will The Episcopal Church
remain a Christian body?” Are the words of the creeds real, or can we
dismiss any that we do not personally believe? Can we as bishops spout any
theology or thought that we personally happen to think is right, even when
it is in direct contradiction to the official (yes, official — see the BCP)
theology and teachings of our church? Can we, as a church of a larger whole,
do anything we want just because we can vote on it and the majority in this
small piece of the Anglican Communion declares it so?
To see The Episcopal
Church in the past decades, one would think that the answer to all these
questions would be “Of course!” So let’s put the system to the test. Let’s
vote. “Is Jesus Christ Lord and Savior?” Print the theology as agreed upon
and signed and sealed by the whole of the church through the acceptance of
the Archbishop of Canterbury, the councils of unity, and our prayer book.
Tally up the votes and answer the question. Then we will see what people
believe and act accordingly, each to his or her own conscience. To hear
people talk about democracy in The Episcopal Church, the proceeding would be
proper, if not called for, in our determination of who we are and what we
can do.
But I have the light
burden and the easy yoke of believing there are absolutes in the world. If
Jesus is Lord and Savior, then he is the only one who can accomplish for us
our journey from this world to the next. Those who do not choose him do not
have him as their mediator and advocate. It does not mean he does not love
them as his created, but the benefits of faithful living, which is
righteousness (read, relationship with Jesus), are not available to the
unrighteous (read, do not have a relationship with Jesus.)
What is their place in
eternity? Got me! Jesus dwelt upon his gift to the world. He wants to love
us into heaven, not scare us into obedience. We should not even try to
answer the question of anyone else’s final judgment. All we can say is what
it means to have Jesus, the Son of God, as our advocate at the final
judgment. We should never back away from how to build that relationship,
through confession, absolution and repentance.
Those who do not want
to follow these simple rules are always trying to change them, water them
down, or discount their validity, because we self-justify our own
unfaithfulness and then convince others that we are right because it makes
it easier to live in our sin and worship our worldly gods. But there is
really only one truth, one life, and one way to go. We either believe it or
we do not choose Jesus as our Lord and Savior. If that is offensive, then I
would suggest trying it and seeing that indeed (and here I will use a proven
theological term) this “stuff” works.
Believe the promise
and not the hype. Believe the scriptures or another’s opinion? Always take
scripture’s words when there is a discrepancy. Yes, I did “solemnly engage
to conform to the doctrine, discipline, and worship of the Episcopal
Church.” But that is always in light of the words which precede this
statement on page 526 of the Book of Common Prayer in the question, “Will
you be loyal to the doctrine, discipline, and worship of Christ as this
Church has received them?” I know that many of the beliefs spoken of in this
church today were not received in the manner they are being used. Yes,
Christ is more important than even his church.
CHURCH OF
ENGLAND SYNOD TACKLES HOMOSEXUALITY ISSUES
Source:
Associated Press (Forbes.com)
By Thomas Wagner
February 28, 2007
The Church of
England's assembly on Wednesday affirmed existing teaching that
homosexuality is no bar to full participation in the church but avoided the
fractious debate within the Anglican Communion about accepting gay sexual
relationships.
A motion approved
nearly unanimously by the governing General Synod disposed of language
including a commitment to "respect the patterns of holy living to which
lesbian and gay Christians aspire," but affirmed "that homosexual
orientation in itself is no bar to a faithful Christian life or in full
participation to lay and ordained ministry."
Bishop Michael Perham
of Gloucester had urged the synod not to take a side in the debate about
whether people in gay relationships can be good Christians or, as in the
U.S. Episcopal Church, serve as a bishop.
"This is not the
moment - it is very clearly the wrong moment - to shift our formal position
and give any sense of winners and losers on an issue on which we are finding
it hard to reach consensus," Perham said.
John Ward, a gay
member of the synod who supported the amended version, had asked the
assembly "to say explicitly that we can and should have an open and Godly
dialogue with one another about human sexuality and that we should create a
safe place for this to happen without fear."
Ward, whose voice
trembled at times during the debate, also said: "I have experienced people
in this synod who are afraid to be seen sitting next to me."
The Rev. Mary Gilbert,
who sponsored the original motion, said she was happy with the outcome as
creating "an open, careful listening process about the issue of lesbian and
gay Christians."
The morning vote
followed two hours of emotional debate between liberal and evangelical synod
members. Liberals emphasized Anglicans must support gay Christians, who they
said were an important part of the Church of England, and oppose any
prejudice they face.
Evangelicals
unsuccessfully tried to halt the debate with two procedural motions that
were voted down. Some said Scripture was clear that only sex between
married, heterosexual couples is permissible. Others argued that being gay
should be defined as a choice, not a natural condition determined by their
genetic makeup.
After a 2 1/2-hour
afternoon debate, the General Synod approved a second motion that
acknowledged some church members' criticism of Britain's Civil Partnership
Act. It came into force in 2005, legally recognizing same sex relationships
and allowing gays to virtually marry.
The synod said it
understood the government acted to protect gays from discrimination, but
said it should have "done so in a way that avoided creating a legal
framework with many similarities to marriage."
The synod scrapped a
more radical motion, proposed by the Rev. Paul Perkin, a member of the
evangelical group Reform, expressing "deep concern" that the act "undermines
the distinctiveness and fundamental importance to society of the
relationship of marriage."
Continued Here
Related:
Read Archbishop of Canterbury Rowan Williams' address to the Church of
England's General Synod
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