http://www.christianpost.com/article/20070718/28495_Cambodia_Bans_Evangelism%3B_Accuses_Christians_of_%27Disrupting_Society%27.htm
[The Chrstian Post] 19 July 2007--Christians in Buddhist-dominated Cambodia are officially banned from evangelizing because they “disrupt society,” officials said Tuesday.
Cambodia’s Ministry of Cults and Religions declared that “Christians are prohibited from visiting people’s houses by knocking on the door and waiting to say ‘the Lord has arrived,’” in a directive, according to Agence France-Presse.
In addition, Christians are restricted to only distributing religious literatures in churches. Moreover, the ministry demands that it authorize the construction of a church before it is built.
“They can do any activity inside their institutions, but are not allowed to go door-to-door,” said Sun Kim Hun, deputy minister of cult and religion, according to The Associated Press.
The directive was dated June 26 but was distributed on Tuesday, according to AP. It is similar to proclamations issued in 1999 and 2003 and serves as a reminder to Christians. Violating persons and groups face possible prosecution.
Officials noted that although the new order applies to all non-Buddhist groups, its primary purpose is to curb Christian evangelism amid reports of children being tricked into converting, according to AFP.
Thursday, July 19, 2007
Worship Seating
http://www.christianitytoday.com/yc/2007/004/2.24.html
[Christianity Today] 19 July 2007--The type of seating you choose for your sanctuary or worship space really does matter. Consider these often-overlooked factors before making a final decision.
[Christianity Today] 19 July 2007--The type of seating you choose for your sanctuary or worship space really does matter. Consider these often-overlooked factors before making a final decision.
Wednesday, July 18, 2007
Legendary Bible Smuggler Urges Christians to Engage in 'Good Jihad'
http://www.christianpost.com/article/20070716/28474_Legendary_Bible_Smuggler_Urges_Christians_to_Engage_in_%27Good_Jihad%27.htm
[The Christian Post] 18 July 2007--A legendary missionary who smuggled Bibles behind the Iron Curtain is calling on Christians worldwide to join the “good jihad” for the souls of Muslims in the Middle East and in other Islamic nations.
Though the term jihad carries a negative connotation – especially after the 9/11 attacks and current events around the world involving Muslim extremists - Christians have a biblical mandate to wage a “good jihad,” according to Brother Andrew, the founder of the international ministry Open Doors.
“It is literally quoting from the Bible because Paul said, ‘I fought the good fight’ and in the Arab Bible it says, ‘I fought the good jihad,’” said Brother Andrew during a recent interview with The Christian Post.
Brother Andrew explained that there are two types of Islamic jihads. The real jihad, according to most Muslims, is a spiritual battle with the heart to follow the decrees of Allah and rules of the Koran. The other jihad, which leads to violence and destruction, is only carried out by a minority of Muslim extremists.
“I think we have to distinguish between the jihad of extremists and fundamentalists – which are only a small part of the Muslims - and the good jihad against sin and self that all of them and us have to fight,” clarified Brother Andrew.
The idea of Christians waging a “good jihad” is a central theme in the Dutch missionary’s new book, Secret Believers: What Happens When Muslims Believe in Christ. The book narrates the coming to Christ of several Muslim men and women in an undisclosed Middle East country based on true events, and the subsequent trials and even martyrdom that they confront.
Throughout the book, the characters struggle to not only maintain and protect the existing Christian population, but also to expand Christianity by ministering to Muslims interested in knowing more about Isa (Jesus). As a result, the characters demonstrate how to wage a “good jihad” to win souls for God.
[The Christian Post] 18 July 2007--A legendary missionary who smuggled Bibles behind the Iron Curtain is calling on Christians worldwide to join the “good jihad” for the souls of Muslims in the Middle East and in other Islamic nations.
Though the term jihad carries a negative connotation – especially after the 9/11 attacks and current events around the world involving Muslim extremists - Christians have a biblical mandate to wage a “good jihad,” according to Brother Andrew, the founder of the international ministry Open Doors.
“It is literally quoting from the Bible because Paul said, ‘I fought the good fight’ and in the Arab Bible it says, ‘I fought the good jihad,’” said Brother Andrew during a recent interview with The Christian Post.
Brother Andrew explained that there are two types of Islamic jihads. The real jihad, according to most Muslims, is a spiritual battle with the heart to follow the decrees of Allah and rules of the Koran. The other jihad, which leads to violence and destruction, is only carried out by a minority of Muslim extremists.
“I think we have to distinguish between the jihad of extremists and fundamentalists – which are only a small part of the Muslims - and the good jihad against sin and self that all of them and us have to fight,” clarified Brother Andrew.
The idea of Christians waging a “good jihad” is a central theme in the Dutch missionary’s new book, Secret Believers: What Happens When Muslims Believe in Christ. The book narrates the coming to Christ of several Muslim men and women in an undisclosed Middle East country based on true events, and the subsequent trials and even martyrdom that they confront.
Throughout the book, the characters struggle to not only maintain and protect the existing Christian population, but also to expand Christianity by ministering to Muslims interested in knowing more about Isa (Jesus). As a result, the characters demonstrate how to wage a “good jihad” to win souls for God.
Catholic Pride in 'One True Church' Makes Enemies, Says Coptic Pope
http://www.christianpost.com/article/20070717/28483_Catholic_Pride_in_%27One_True_Church%27_Makes_Enemies%2C_Says_Coptic_Pope.htm
[The Christian Post] 18 July 2007--Pope Benedict XVI’s pride in the primacy of Catholicism is making him enemies, said the head of Egypt’s Coptic Orthodox church.
“The man (Pope Benedict) makes enemies every time,” said Pope Shenouda III, leader of the 10 million Coptic Christians in Egypt, according to the state-run daily Al-Ahram.
“In his first statements a few months back, he lost all the Muslims,” he said Saturday, referring to the Pope’s speech in Germany last year when he associated Islam with violence. “And now this time, he lost a lot of the Christian denominations because he has begun to err against Christians themselves.”
Shenouda was reacting to the pope’s approval of a document last Tuesday that reasserted the Vatican’s position on the primacy of the Roman Catholic Church as the “one true church,” while all non-Catholic churches are simply “ecclesial communities.”
“Other Christian communities are either defective or not true churches and Catholicism provides the only true path to salvation,” the pope was quoted as saying.
The Coptic head said the statement was the result of Catholic pride, as though “they were the only Christians in the world,” according to Reuters.
“We’re not opposed to Catholics having pride in their church, but that doesn’t mean that every church that doesn’t join them isn’t a church,” he said.
[The Christian Post] 18 July 2007--Pope Benedict XVI’s pride in the primacy of Catholicism is making him enemies, said the head of Egypt’s Coptic Orthodox church.
“The man (Pope Benedict) makes enemies every time,” said Pope Shenouda III, leader of the 10 million Coptic Christians in Egypt, according to the state-run daily Al-Ahram.
“In his first statements a few months back, he lost all the Muslims,” he said Saturday, referring to the Pope’s speech in Germany last year when he associated Islam with violence. “And now this time, he lost a lot of the Christian denominations because he has begun to err against Christians themselves.”
Shenouda was reacting to the pope’s approval of a document last Tuesday that reasserted the Vatican’s position on the primacy of the Roman Catholic Church as the “one true church,” while all non-Catholic churches are simply “ecclesial communities.”
“Other Christian communities are either defective or not true churches and Catholicism provides the only true path to salvation,” the pope was quoted as saying.
The Coptic head said the statement was the result of Catholic pride, as though “they were the only Christians in the world,” according to Reuters.
“We’re not opposed to Catholics having pride in their church, but that doesn’t mean that every church that doesn’t join them isn’t a church,” he said.
Using Lectio Divina with Teen Groups
http://www.christianitytoday.com/smallgroups/articles/lectiodivinateengroups.html
[Christianity Today] 18 July 2007--Follow this step-by-step approach to learn more about contemplation in small groups.
[Christianity Today] 18 July 2007--Follow this step-by-step approach to learn more about contemplation in small groups.
The Disappearing Middle
http://blog.christianitytoday.com/outofur/archives/2007/07/the_disappearin.html
[Out of Ur] 18 July 2007--What the growing gap in our culture means for churches, leaders, and volunteers.
[Out of Ur] 18 July 2007--What the growing gap in our culture means for churches, leaders, and volunteers.
Mega-Lessons
http://www.christianitytoday.com/yc/2006/004/11.8.html
[Christianity Today] 18 July 2007--These facts and figures about megachurches, from a study by the Hartford Institute for Religion Research and Leadership Network, might explain why megachurches continue to experience fantastic growth rates.
The Study: In 2005, the Hartford Institute for Religion Research at Harford Seminary and Leadership Network identified 1210 mega-churches for this study. Completed surveys were returned by 382 megachurches for a response rate of 32 percent. A copy of the full report can be obtained at http://hirr.hartsem.edu/.
[Christianity Today] 18 July 2007--These facts and figures about megachurches, from a study by the Hartford Institute for Religion Research and Leadership Network, might explain why megachurches continue to experience fantastic growth rates.
The Study: In 2005, the Hartford Institute for Religion Research at Harford Seminary and Leadership Network identified 1210 mega-churches for this study. Completed surveys were returned by 382 megachurches for a response rate of 32 percent. A copy of the full report can be obtained at http://hirr.hartsem.edu/.
The Pursuit of Holiness
http://www.christianitytoday.com/music/interviews/2007/briandoerksen-0407.html
[Christianity Today] 18 July 2007--He's one of the founding fathers of what we call "modern worship," but don't tell Brian Doerksen that. He prefers to keep a low profile, which isn't always easy after writing worship standards like "Refiner's Fire" and "Come Now Is the Time to Worship," as well as mentoring and producing at least 25 worship albums. But celebrity doesn't faze him. In fact, his fourth solo album, Holy God (Integrity), is a case study of God's holiness and humanity's nothingness—something he believes much of modern worship is uncomfortable addressing. His own frailty came into sharper focus when he learned that two of his sons had fragile X syndrome, a hereditary mental disorder. In this wide-ranging conversation, Doerksen talks about—among other things—how he and his wife processed their sons' plight, and how they were able to realize God's faithfulness even in the midst of unfulfilled parental expectations.
[Christianity Today] 18 July 2007--He's one of the founding fathers of what we call "modern worship," but don't tell Brian Doerksen that. He prefers to keep a low profile, which isn't always easy after writing worship standards like "Refiner's Fire" and "Come Now Is the Time to Worship," as well as mentoring and producing at least 25 worship albums. But celebrity doesn't faze him. In fact, his fourth solo album, Holy God (Integrity), is a case study of God's holiness and humanity's nothingness—something he believes much of modern worship is uncomfortable addressing. His own frailty came into sharper focus when he learned that two of his sons had fragile X syndrome, a hereditary mental disorder. In this wide-ranging conversation, Doerksen talks about—among other things—how he and his wife processed their sons' plight, and how they were able to realize God's faithfulness even in the midst of unfulfilled parental expectations.
Elizabeth Kaeton and Stockholm Syndrome
http://www.standfirminfaith.com/index.php/site/article/4345/
[Stand Firm] 18 July 2007--I can hardly believe that almost a year has passed since the Rev. Elizabeth Kaeton diagnosed me with Oppression Sickness based on my finding a liturgy she had participated in writing. The diagnosis was pronounced solely on my disagreement – nay my part in bringing it into the light.
[Stand Firm] 18 July 2007--I can hardly believe that almost a year has passed since the Rev. Elizabeth Kaeton diagnosed me with Oppression Sickness based on my finding a liturgy she had participated in writing. The diagnosis was pronounced solely on my disagreement – nay my part in bringing it into the light.
The Third Article of Religion: He Descended to "Hell"
http://www.standfirminfaith.com/index.php/site/article/4357/
[Stand Firm] 18 July 2007--Have you ever wondered what happened to the faithful men and women of the Old Testament? Where are they? If, as we say, faith in Jesus Christ is the only way to find eternal life what was their fate? The third article, I think, points us toward the answer to this perplexing question.
[Stand Firm] 18 July 2007--Have you ever wondered what happened to the faithful men and women of the Old Testament? Where are they? If, as we say, faith in Jesus Christ is the only way to find eternal life what was their fate? The third article, I think, points us toward the answer to this perplexing question.
It's not the end, but a new beginning for church
http://www.jacksonville.com/tu-online/stories/071607/met_184610408.shtml
[The Florida-Times Union] 18 July 2007--Their voices rang out from the pews Sunday morning, the refrains of well-known hymns laden with unfamiliar emotions.
The final notes of Lift High the Cross and This is the Day died out, there was both laughter and tears at the All Souls Anglican Church in Mandarin.
After a quarter-century of worshiping at the Old St. Augustine Road sanctuary, All Souls members locked the heavy front door, circled the campus and walked away from a place many called home.
Alluding to the biblical tale of the exodus of the Israelites from Egypt, congregants called their 2-mile procession the symbolic closure to a difficult journey that led to their split with the Episcopal Church.
They concluded Sunday's service in the auditorium of Mandarin Middle School, where they will gather until they can find a permanent home.
"Today is not about grieving a building and a piece of property," said the Rev. Gene Strickland, the church's rector. "Today, even though a chapter ends for All Souls, the book is still open."
Frank Griffin stood in the breezeway, smiling. A printed tag clipped to his shirt offered words of encouragement: "It's Just a Building!"
The easier route, Griffin said, would have been to stay and simply conform.
[The Florida-Times Union] 18 July 2007--Their voices rang out from the pews Sunday morning, the refrains of well-known hymns laden with unfamiliar emotions.
The final notes of Lift High the Cross and This is the Day died out, there was both laughter and tears at the All Souls Anglican Church in Mandarin.
After a quarter-century of worshiping at the Old St. Augustine Road sanctuary, All Souls members locked the heavy front door, circled the campus and walked away from a place many called home.
Alluding to the biblical tale of the exodus of the Israelites from Egypt, congregants called their 2-mile procession the symbolic closure to a difficult journey that led to their split with the Episcopal Church.
They concluded Sunday's service in the auditorium of Mandarin Middle School, where they will gather until they can find a permanent home.
"Today is not about grieving a building and a piece of property," said the Rev. Gene Strickland, the church's rector. "Today, even though a chapter ends for All Souls, the book is still open."
Frank Griffin stood in the breezeway, smiling. A printed tag clipped to his shirt offered words of encouragement: "It's Just a Building!"
The easier route, Griffin said, would have been to stay and simply conform.
Covenanting in the Church and in Scripture – Congruent or Discordant?
http://www.kendallharmon.net/t19/index.php/t19/article/4430/
[TitusOneNine] 18 July 2007--In sum, covenants are deeply personal, relational, missional, reconciliatory expressions of the will of the One God to save, to bring into fellowship, and to oblige. This ‘obliging’ is crucial, not because God delights in commands, but because commands are given in order for grateful response to be possible. But at the very same time, commands never replace the Holy and Living God, who in his character is the desisting and forbearing Father, Son and Holy Spirit. If the gracious ‘obliging’ is cast aside, God has made provision for renewal and reconciliation, as part of the very act of covenanting in the first place.
It is not the task of those who undertake to compose a covenant, and those who obligate themselves, in Christ, to do what it asks, to imitate some precise form or event from within scripture’s panoramic account. This would be an odd kind of Biblicism, and may explain in part why the New Testament can refer reflexively to a new covenant with all high seriousness, without getting caught up in the provision of inventive new forms. The same holds true for the Anglican Communion in our day. To do this would be to undercut the dynamic and personal character of covenanting.
In the case of Anglicanism, it is the divine initiative in spreading the Gospel through the world to which we make response. We have never truly faced this moment with the kind of seriousness now required—due precisely to the success of missional expansion and the rapid character of communication and personal communion—and so it is not surprising that our time calls for a recognition, solemn and joyful, of God’s work, and of our concern to acknowledge and live within its gracious provision. That is why an Anglican Covenant is proposed by the Windsor Report and why we should undertake its relational, missional and reconciliatory calling in this present season.
You will need an Acrobat Reader to read this article.
[TitusOneNine] 18 July 2007--In sum, covenants are deeply personal, relational, missional, reconciliatory expressions of the will of the One God to save, to bring into fellowship, and to oblige. This ‘obliging’ is crucial, not because God delights in commands, but because commands are given in order for grateful response to be possible. But at the very same time, commands never replace the Holy and Living God, who in his character is the desisting and forbearing Father, Son and Holy Spirit. If the gracious ‘obliging’ is cast aside, God has made provision for renewal and reconciliation, as part of the very act of covenanting in the first place.
It is not the task of those who undertake to compose a covenant, and those who obligate themselves, in Christ, to do what it asks, to imitate some precise form or event from within scripture’s panoramic account. This would be an odd kind of Biblicism, and may explain in part why the New Testament can refer reflexively to a new covenant with all high seriousness, without getting caught up in the provision of inventive new forms. The same holds true for the Anglican Communion in our day. To do this would be to undercut the dynamic and personal character of covenanting.
In the case of Anglicanism, it is the divine initiative in spreading the Gospel through the world to which we make response. We have never truly faced this moment with the kind of seriousness now required—due precisely to the success of missional expansion and the rapid character of communication and personal communion—and so it is not surprising that our time calls for a recognition, solemn and joyful, of God’s work, and of our concern to acknowledge and live within its gracious provision. That is why an Anglican Covenant is proposed by the Windsor Report and why we should undertake its relational, missional and reconciliatory calling in this present season.
You will need an Acrobat Reader to read this article.
For Episcopal Church, fissure deepens
http://www.boston.com/news/local/articles/2007/07/18/for_episcopal_church_fissure_deepens/
[The Boston Globe] 18 July 2007--In a dramatic illustration of the unhappiness among conservative Episcopalians in the United States, an Episcopal priest from the North Shore has decided to become a bishop of the Anglican Church of Kenya.
The Rev. William L. Murdoch, rector of All Saints Episcopal Church in West Newbury, will fly to Nairobi next month for his consecration as a Kenyan bishop, then return to Massachusetts to minister to other disaffected conservatives who are leaving the Episcopal Church over its 2003 decision to ordain an openly gay priest as the bishop of New Hampshire.
Murdoch's congregation, which averages about 300 worshipers each Sunday, will have to turn over its three buildings and a $1 million endowment to the Episcopal Diocese of Massachusetts. The congregation is planning to buy a closed Catholic church in Amesbury and start over as All Saints Anglican, a local parish of the Kenyan church.
The extraordinary act is part of a new national movement, in which a handful of Episcopal parishes and priests are leaving the 2-million-member Episcopal Church USA and affiliating with the more conservative Anglican churches, called provinces, of Kenya, Nigeria, Rwanda, and Uganda.
To the dismay of the Episcopal Church, the African provinces are now developing church organizations in the United States to reach out to those looking for an alternative.
The Episcopal Church is at odds with much of the rest of the Anglican Communion over its support of gay rights and is facing possible sanctions.
[The Boston Globe] 18 July 2007--In a dramatic illustration of the unhappiness among conservative Episcopalians in the United States, an Episcopal priest from the North Shore has decided to become a bishop of the Anglican Church of Kenya.
The Rev. William L. Murdoch, rector of All Saints Episcopal Church in West Newbury, will fly to Nairobi next month for his consecration as a Kenyan bishop, then return to Massachusetts to minister to other disaffected conservatives who are leaving the Episcopal Church over its 2003 decision to ordain an openly gay priest as the bishop of New Hampshire.
Murdoch's congregation, which averages about 300 worshipers each Sunday, will have to turn over its three buildings and a $1 million endowment to the Episcopal Diocese of Massachusetts. The congregation is planning to buy a closed Catholic church in Amesbury and start over as All Saints Anglican, a local parish of the Kenyan church.
The extraordinary act is part of a new national movement, in which a handful of Episcopal parishes and priests are leaving the 2-million-member Episcopal Church USA and affiliating with the more conservative Anglican churches, called provinces, of Kenya, Nigeria, Rwanda, and Uganda.
To the dismay of the Episcopal Church, the African provinces are now developing church organizations in the United States to reach out to those looking for an alternative.
The Episcopal Church is at odds with much of the rest of the Anglican Communion over its support of gay rights and is facing possible sanctions.
The Diocese of Virginia Protocol for Departing Churches Revisited
http://babybluecafe.blogspot.com/
[BabyBlueOnline] 18 July 2007--This afternoon it occurred to me that - with all this talk of the Virginia Protocol - I wondered how many folks have been able to read it? It's not easy to find, though it is still officially on the Diocese of Virginia website here, but only in pdf format.
I read it again on the train this evening out of Washington. This was the protocol that we followed in good faith in Virginia. The tone of hope and faith and promise are all over the pages - it was an extraordinary achievement, one that brought very different people together after nine months of an intense listening process, a process that was both frank and transparent.
As I read the words, my heart just hurt. You can see in the protocol that we got as far as Bishop Lee starting to appoint the property committee (the protocol provides a just and fair way to do that so that all parties are represented amicably, as you will see). The spirit in which this document was written, the hope and witness that we could walk through this with grace was indeed sincere.
For those of you who visit the Cafe here often, you will know that I was utterly shocked by the complete change of suddenly rejecting the protocol in January replaced by a march into the courtroom. As you will see in the protocol, the property is not transferred until the negotiations are complete. So when we hear those who say that the property was transferred (as 815 has recently been saying on its official releases) that is utterly false. The vote - which the protocol sets out very plainly - was officially recorded. That was all.
[BabyBlueOnline] 18 July 2007--This afternoon it occurred to me that - with all this talk of the Virginia Protocol - I wondered how many folks have been able to read it? It's not easy to find, though it is still officially on the Diocese of Virginia website here, but only in pdf format.
I read it again on the train this evening out of Washington. This was the protocol that we followed in good faith in Virginia. The tone of hope and faith and promise are all over the pages - it was an extraordinary achievement, one that brought very different people together after nine months of an intense listening process, a process that was both frank and transparent.
As I read the words, my heart just hurt. You can see in the protocol that we got as far as Bishop Lee starting to appoint the property committee (the protocol provides a just and fair way to do that so that all parties are represented amicably, as you will see). The spirit in which this document was written, the hope and witness that we could walk through this with grace was indeed sincere.
For those of you who visit the Cafe here often, you will know that I was utterly shocked by the complete change of suddenly rejecting the protocol in January replaced by a march into the courtroom. As you will see in the protocol, the property is not transferred until the negotiations are complete. So when we hear those who say that the property was transferred (as 815 has recently been saying on its official releases) that is utterly false. The vote - which the protocol sets out very plainly - was officially recorded. That was all.
Following Christ the Lord - The Anglican Covenant and the Instruments of Communion
http://www.anglican-mainstream.net/?p=1875
[Anglican Mainstream] 18 July 2007--by Dr Martyn Davie, Theological Adviser to the House of Bishops of the Church of England
Read here
Further papers from the Wycliffe Hall / Anglican Communion Institute Consultation here
You will need an Acrobat Reader to read these files.
[Anglican Mainstream] 18 July 2007--by Dr Martyn Davie, Theological Adviser to the House of Bishops of the Church of England
Read here
Further papers from the Wycliffe Hall / Anglican Communion Institute Consultation here
You will need an Acrobat Reader to read these files.
Presentment Charges Against Fr. David Bollinger Dismissed
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3506
[The Living Church] 18 July 2007--The Rev. David Bollinger, former rector of St. Paul’s Church, Owego, N.Y., was exonerated of presentment charges today after an ecclesiastical court in the Diocese of Central New York dismissed all counts against him. The verdict cannot be appealed, according to canon law.
After six fruitless hours yesterday in which the church attorney for the diocese unsuccessfully attempted nine times to introduce witnesses and evidence previously excluded by the court, the hearing today required only about an hour.
Fr. Bollinger, acting as his own lawyer, began his defense this morning by submitting one piece of evidence verifying that he had paid taxes on income the diocese had accused him of failing to report. After that was admitted, Fr. Bollinger noted that the prosecution had offered no evidence to support its allegations against him and made a motion for dismissal. After a brief recess for consultation, the panel of five judges returned and granted the motion.
[The Living Church] 18 July 2007--The Rev. David Bollinger, former rector of St. Paul’s Church, Owego, N.Y., was exonerated of presentment charges today after an ecclesiastical court in the Diocese of Central New York dismissed all counts against him. The verdict cannot be appealed, according to canon law.
After six fruitless hours yesterday in which the church attorney for the diocese unsuccessfully attempted nine times to introduce witnesses and evidence previously excluded by the court, the hearing today required only about an hour.
Fr. Bollinger, acting as his own lawyer, began his defense this morning by submitting one piece of evidence verifying that he had paid taxes on income the diocese had accused him of failing to report. After that was admitted, Fr. Bollinger noted that the prosecution had offered no evidence to support its allegations against him and made a motion for dismissal. After a brief recess for consultation, the panel of five judges returned and granted the motion.
Tuesday, July 17, 2007
Leading conservative: West Newbury rector to become bishop
http://www.newburyportnews.com/punews/local_story_197094004
[The Daily News] 17 July 2007--The Rev. William Murdoch, rector of All Saints Episcopal Church, was an early and sharp critic of the 2003 ordination of an openly gay man as bishop of New Hampshire. Next month, Murdoch will become a bishop himself, in a conservative Anglican group that is embracing congregations dissatisfied with the Episcopal church's position on homosexuality and other issues.
Murdoch says the current crisis in the Episcopal church has deep roots that extend beyond the ordination of gay clergy, an issue at the center of a growing global divide in the worldwide Anglican communion, of which the Episcopal Church is a part. Murdoch blames what he terms a "lack of clarity" from Episcopal leaders on the direction of the church.
But he's clear in the direction he'd like for himself and his parish. It includes remaining part of the worldwide Anglican communion, made up of nearly 80 million members in 38 regional or national churches, but not necessarily the Episcopal church.
[The Daily News] 17 July 2007--The Rev. William Murdoch, rector of All Saints Episcopal Church, was an early and sharp critic of the 2003 ordination of an openly gay man as bishop of New Hampshire. Next month, Murdoch will become a bishop himself, in a conservative Anglican group that is embracing congregations dissatisfied with the Episcopal church's position on homosexuality and other issues.
Murdoch says the current crisis in the Episcopal church has deep roots that extend beyond the ordination of gay clergy, an issue at the center of a growing global divide in the worldwide Anglican communion, of which the Episcopal Church is a part. Murdoch blames what he terms a "lack of clarity" from Episcopal leaders on the direction of the church.
But he's clear in the direction he'd like for himself and his parish. It includes remaining part of the worldwide Anglican communion, made up of nearly 80 million members in 38 regional or national churches, but not necessarily the Episcopal church.
Is Rowan Williams a prisoner of the evangelical right?
http://www.ekklesia.co.uk/node/5452
[ekklesia] 17 July 2007--In the battle to capture the soul of Anglicanism, the great loser - after the Anglican Communion itself - would seem to be the Archbishop of Canterbury, who in a desperate attempt to preserve the unity of the Communion has submitted to the machinations of an anachronistic form of evangelicalism that pretends to "complete" the English Reformation by imposing a monolithic uniformity on the manner in which we interpret Scripture and carry on the contextual ministry that our culture requires.
When he was appointed by the Crown to the See of Canterbury, the gentle Rowan Williams tried to ingratiate himself with the hard-line type of evangelicals [there are many other kinds] in the Church of England, who did not find him congenial to their subversive plans to take over the soul of the Anglican Communion.
The Archbishop was acting in good faith and desirous to extend the hand of friendship to all factions, since he did not have to please anybody, much less those who had nothing to do with his appointment.
Once enthroned, Rowan Williams found himself caught in the web of a plot of international dimensions in which hard-line British evangelicals, ultraconservative American schismatics and an ambitious African Primate, with his band of assenting minions, had joined forces to capture the soul of Anglicanism, at the same time that they advanced their own particular agendas....
[ekklesia] 17 July 2007--In the battle to capture the soul of Anglicanism, the great loser - after the Anglican Communion itself - would seem to be the Archbishop of Canterbury, who in a desperate attempt to preserve the unity of the Communion has submitted to the machinations of an anachronistic form of evangelicalism that pretends to "complete" the English Reformation by imposing a monolithic uniformity on the manner in which we interpret Scripture and carry on the contextual ministry that our culture requires.
When he was appointed by the Crown to the See of Canterbury, the gentle Rowan Williams tried to ingratiate himself with the hard-line type of evangelicals [there are many other kinds] in the Church of England, who did not find him congenial to their subversive plans to take over the soul of the Anglican Communion.
The Archbishop was acting in good faith and desirous to extend the hand of friendship to all factions, since he did not have to please anybody, much less those who had nothing to do with his appointment.
Once enthroned, Rowan Williams found himself caught in the web of a plot of international dimensions in which hard-line British evangelicals, ultraconservative American schismatics and an ambitious African Primate, with his band of assenting minions, had joined forces to capture the soul of Anglicanism, at the same time that they advanced their own particular agendas....
Prosecution Rests Case Against Central New York Priest
http://www.livingchurch.org/publishertlc/printarticle.asp?ID=3505
[The Living Church] 17 July 2007--An ecclesiastical court ruled July 16 in Syracuse, N.Y., that the Rt. Rev. Gladstone “Skip” Adams, Bishop of Central New York, would not be permitted to testify in the trial of the Rev. David Bollinger, former rector of St. Paul’s, Owego, who stands accused of financial misconduct and disobedience.
Before the trial began, Carter Strickland, the presiding judge, excluded most of the evidence and all of the witnesses for the prosecution because it missed the discovery phase filing deadline by more than two weeks. Bishop Adams was not on a witness list submitted to the court at least 60 days before the start of the trial.
In all, the court rejected nine motions by James Sparks, the church attorney for the diocese. After the ninth motion, the diocese rested its case. The only evidence it was allowed to submit were the allegations made in the presentment charges.
Court was in session for six hours however, there were numerous breaks during which the ecclesiastical judges conferred. The trial resumes Tuesday with the defense calling witnesses and offering evidence.
[The Living Church] 17 July 2007--An ecclesiastical court ruled July 16 in Syracuse, N.Y., that the Rt. Rev. Gladstone “Skip” Adams, Bishop of Central New York, would not be permitted to testify in the trial of the Rev. David Bollinger, former rector of St. Paul’s, Owego, who stands accused of financial misconduct and disobedience.
Before the trial began, Carter Strickland, the presiding judge, excluded most of the evidence and all of the witnesses for the prosecution because it missed the discovery phase filing deadline by more than two weeks. Bishop Adams was not on a witness list submitted to the court at least 60 days before the start of the trial.
In all, the court rejected nine motions by James Sparks, the church attorney for the diocese. After the ninth motion, the diocese rested its case. The only evidence it was allowed to submit were the allegations made in the presentment charges.
Court was in session for six hours however, there were numerous breaks during which the ecclesiastical judges conferred. The trial resumes Tuesday with the defense calling witnesses and offering evidence.
Bishop Lee Writes a Friday the 13th Letter to over twenty Virginia Anglican Clergy ...
http://babybluecafe.blogspot.com/2007/07/bishop-lee-writes-friday-13th-letter-to.html
[BabyBlueOnline] 17 July 2007--On Friday The 13th, Bishop Peter James Lee sent the following letter out to twenty one clergy whose congregations, following the Diocese of Virginia Protocol, voted to separate from the Episcopal Church, and whom he inhibited following his sudden cancellation of his own Property Committee as well as the stand-still agreement - all designed to negotiate amicably.
Notice that Bishop Lee introduces a new phrase, a new organization, in his Friday the 13th Letter. It's called The Communion of The Episcopal Church (as opposed to the Anglican Communion). Since the inception of the Episcopal Church, when churches won recognition from the Archbishop of Canterbury himself and then went to form dioceses, the word "communion" has meant the Anglican Communion.
Church of the Apostles, Fairfax, was able to call a New Zealand priest to be their rector because he was an Anglican priest. Bishop Lee is "in communion" with the Anglican bishops in New Zealand and so the clerical orders are recognized. That is what "communion" means. It means that all these clergy and bishops have orders that are valid to celebrate the Eucharist.
As we were reminded this week by the Pope, Anglican clergy and bishops are not recognized by any Roman Catholic church or bishop - for our clergy and bishops are not in communion with the Roman Catholic church or bishops. The Roman Catholic bishops do not recognized the orders of the Anglican/Episcopal clergy or bishops as "valid." From their point of view, if Anglican clergy celebrate the Eucharist, the elements are invalid. That's serious stuff.
But this is not the case for the Anglican Communion. Any Anglican/Episcopal clergy can celebrate the Eucharist, for the Anglican Communion recognizes the validity of the orders....
[BabyBlueOnline] 17 July 2007--On Friday The 13th, Bishop Peter James Lee sent the following letter out to twenty one clergy whose congregations, following the Diocese of Virginia Protocol, voted to separate from the Episcopal Church, and whom he inhibited following his sudden cancellation of his own Property Committee as well as the stand-still agreement - all designed to negotiate amicably.
Notice that Bishop Lee introduces a new phrase, a new organization, in his Friday the 13th Letter. It's called The Communion of The Episcopal Church (as opposed to the Anglican Communion). Since the inception of the Episcopal Church, when churches won recognition from the Archbishop of Canterbury himself and then went to form dioceses, the word "communion" has meant the Anglican Communion.
Church of the Apostles, Fairfax, was able to call a New Zealand priest to be their rector because he was an Anglican priest. Bishop Lee is "in communion" with the Anglican bishops in New Zealand and so the clerical orders are recognized. That is what "communion" means. It means that all these clergy and bishops have orders that are valid to celebrate the Eucharist.
As we were reminded this week by the Pope, Anglican clergy and bishops are not recognized by any Roman Catholic church or bishop - for our clergy and bishops are not in communion with the Roman Catholic church or bishops. The Roman Catholic bishops do not recognized the orders of the Anglican/Episcopal clergy or bishops as "valid." From their point of view, if Anglican clergy celebrate the Eucharist, the elements are invalid. That's serious stuff.
But this is not the case for the Anglican Communion. Any Anglican/Episcopal clergy can celebrate the Eucharist, for the Anglican Communion recognizes the validity of the orders....
A Response to "Communion Matters"
http://www.adventbirmingham.org/articles.asp?ID=3255
[Cathedral Church of the Advent] 17 July 2007--The clergy of the Diocese of Alabama have been encouraged to make "Communion Matters: A Study Document for the Episcopal Church" available to the people. It is meant to engage the people of the church and ask, "What do you think?" As Dean of the Cathedral Church of the Advent, and at the encouragement of the vestry, I am taking this opportunity to briefly respond with my own thoughts. On July 24 at 6:30 pm, the people in this part of the diocese will have the opportunity to meet with Bishop Parsley at All Saints’ Church, 110 West Hawthorne Road, in Homewood.
The clergy of the diocese have already met (June 19) for the purpose of this discussion. Let me say first of all that I appreciate our bishop’s kind tolerance and patience in allowing a guy like me to express my honest feelings toward the document. This is especially so considering the fact that he himself chairs the Theology Committee that put it together. Had he been a one-man committee, I suspect we would have a better document!
In the second paragraph of the preface of Communion Matters, it is written, "As most Episcopalians know, the issues of human sexuality recently have threatened to impair our relations with other Anglicans." While this is true, the fact of the matter is human sexuality is only the presenting issue. The underlying issue is the authority of our Scriptures. Be that as it may, I think this document is written from a revisionist-minded perspective. It indoctrinates, rather than seeks opinion. It feels like a kind of set-up. It seeks to dignify the direction of the Episcopal Church; it begs for self-justification for all of the recent actions of the Episcopal Church.
That’s not to say it is not written with the best of intentions. I believe that it has been written with good intentions, but it certainly bears the imprint of mainstream Episcopalian liberalism.
[Cathedral Church of the Advent] 17 July 2007--The clergy of the Diocese of Alabama have been encouraged to make "Communion Matters: A Study Document for the Episcopal Church" available to the people. It is meant to engage the people of the church and ask, "What do you think?" As Dean of the Cathedral Church of the Advent, and at the encouragement of the vestry, I am taking this opportunity to briefly respond with my own thoughts. On July 24 at 6:30 pm, the people in this part of the diocese will have the opportunity to meet with Bishop Parsley at All Saints’ Church, 110 West Hawthorne Road, in Homewood.
The clergy of the diocese have already met (June 19) for the purpose of this discussion. Let me say first of all that I appreciate our bishop’s kind tolerance and patience in allowing a guy like me to express my honest feelings toward the document. This is especially so considering the fact that he himself chairs the Theology Committee that put it together. Had he been a one-man committee, I suspect we would have a better document!
In the second paragraph of the preface of Communion Matters, it is written, "As most Episcopalians know, the issues of human sexuality recently have threatened to impair our relations with other Anglicans." While this is true, the fact of the matter is human sexuality is only the presenting issue. The underlying issue is the authority of our Scriptures. Be that as it may, I think this document is written from a revisionist-minded perspective. It indoctrinates, rather than seeks opinion. It feels like a kind of set-up. It seeks to dignify the direction of the Episcopal Church; it begs for self-justification for all of the recent actions of the Episcopal Church.
That’s not to say it is not written with the best of intentions. I believe that it has been written with good intentions, but it certainly bears the imprint of mainstream Episcopalian liberalism.
Four Retired Bishops Call for Financial Transparency on Litigation
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3504
[The Living Church] 17 July 2007--Four retired bishops called on Executive Council to state how much The Episcopal Church has spent in recent years on litigation and to make public where the money is coming from in order to conduct litigation.
“The Episcopal Church is already involved in expensive lawsuits in Los Angeles, Virginia, Florida, San Diego, New York and elsewhere. Now the Executive Council is threatening even more legal action against four dioceses who affirm their membership in the One Holy, Catholic and Apostolic Church,” the bishops wrote in an open letter dated July 14. “We would like to know where the money is coming from to conduct this litigation, especially in view of the fact that the program budget is being reduced because insufficient funds are being received from dioceses.”
The letter was signed by the Rt. Rev. C.F. Allison, retired Bishop of South Carolina; the Rt. Rev. Maurice Benitez, retired Bishop of Texas; the Rt. Rev. Alex D. Dickson, retired Bishop of West Tennessee and the Rt. Rev. William C. Wantland, retired Bishop of Eau Claire.
The bishops concluded by noting that “an open and transparent disclosure is crucially important to avoid speculation, rumors and consequent distrust of The Episcopal Church.”
[The Living Church] 17 July 2007--Four retired bishops called on Executive Council to state how much The Episcopal Church has spent in recent years on litigation and to make public where the money is coming from in order to conduct litigation.
“The Episcopal Church is already involved in expensive lawsuits in Los Angeles, Virginia, Florida, San Diego, New York and elsewhere. Now the Executive Council is threatening even more legal action against four dioceses who affirm their membership in the One Holy, Catholic and Apostolic Church,” the bishops wrote in an open letter dated July 14. “We would like to know where the money is coming from to conduct this litigation, especially in view of the fact that the program budget is being reduced because insufficient funds are being received from dioceses.”
The letter was signed by the Rt. Rev. C.F. Allison, retired Bishop of South Carolina; the Rt. Rev. Maurice Benitez, retired Bishop of Texas; the Rt. Rev. Alex D. Dickson, retired Bishop of West Tennessee and the Rt. Rev. William C. Wantland, retired Bishop of Eau Claire.
The bishops concluded by noting that “an open and transparent disclosure is crucially important to avoid speculation, rumors and consequent distrust of The Episcopal Church.”
The Common Cause of a Common Light
http://www.globalsouthanglican.org/index.php/weblog/printing/the_common_cause_of_a_common_light_ephraimradner/
{Global South Anglican] 17 July 2007--The movement towards a separated North American Anglican church, aligned perhaps with one part of the Anglican Communion and not another, appears to be gaining steam. The focus of the Anglican Communion Network’s official leadership has shifted perceptibly towards this goal, overtly transferring its energies from its work as a coalition of American traditionalist bishops working representatively with the larger Communion, to the strategy of a “Common Cause” formation of a new ecclesial structure that would function either as a new Anglican Communion province, or as a province in a new alternative Anglican Communion. Regular consultation among Network bishops has diminished in frequency, while the work on Common Cause has demanded new and steadier communication.
Is this shift of energies positive? As a founding member of the Network, I would urge more open discussion about this. Indeed, it is a discussion that has not taken place in any organized, illuminated, and Communion-wide basis, and it needs to, quickly and honestly and without rancor. Obviously, the topic has long been a staple of blog debate. But however informative such debate can be, it is not a substitute for common prayer, discussion, and discernment as a Body in the Lord. Indeed, most bloggers are anonymous or pseudonymous, their representative roles blurred or hidden, and their actual numbers limited by the psychological demands of the genre. Yet, from Lambeth to North America to Africa, much that we know about the hopes and strategies of the coming months comes only on internet discussions culled from partially leaked memos, recorded off-hand comments, indirect interviews, secret informants, and pure speculation. And on this basis people declare their allegiances! The Anglican Church is longing for an open council, un-manipulated by guile and passion; yet what we are getting instead are the sparks of competing political strategies that have the effect of inculcating ecclesial passivity drunk on anxiety.
{Global South Anglican] 17 July 2007--The movement towards a separated North American Anglican church, aligned perhaps with one part of the Anglican Communion and not another, appears to be gaining steam. The focus of the Anglican Communion Network’s official leadership has shifted perceptibly towards this goal, overtly transferring its energies from its work as a coalition of American traditionalist bishops working representatively with the larger Communion, to the strategy of a “Common Cause” formation of a new ecclesial structure that would function either as a new Anglican Communion province, or as a province in a new alternative Anglican Communion. Regular consultation among Network bishops has diminished in frequency, while the work on Common Cause has demanded new and steadier communication.
Is this shift of energies positive? As a founding member of the Network, I would urge more open discussion about this. Indeed, it is a discussion that has not taken place in any organized, illuminated, and Communion-wide basis, and it needs to, quickly and honestly and without rancor. Obviously, the topic has long been a staple of blog debate. But however informative such debate can be, it is not a substitute for common prayer, discussion, and discernment as a Body in the Lord. Indeed, most bloggers are anonymous or pseudonymous, their representative roles blurred or hidden, and their actual numbers limited by the psychological demands of the genre. Yet, from Lambeth to North America to Africa, much that we know about the hopes and strategies of the coming months comes only on internet discussions culled from partially leaked memos, recorded off-hand comments, indirect interviews, secret informants, and pure speculation. And on this basis people declare their allegiances! The Anglican Church is longing for an open council, un-manipulated by guile and passion; yet what we are getting instead are the sparks of competing political strategies that have the effect of inculcating ecclesial passivity drunk on anxiety.
An Evangelical Commentary on the Draft Covenant
http://www.globalsouthanglican.org/index.php/weblog/printing/evangelical_commentary_on_the_draft_covenant/
[Global South Anglican] 17 July 2007--The following Commentary has been submitted to the Covenant Design Group, of which I am a Consultant, is published with the permission of the Chairman, Abp. Drexel Gomez, and is intended to further its work. I am grateful to the Group for taking up the work of preparing a Draft Anglican Communion Covenant.
The events of the past decade in the Communion have made clear, in a way not seen since the 16th century, the need of a strong statement of doctrine and discipline among Christians in our tradition. The question, in my view, is not about the need for a Covenant but about its adequacy to meet the theological, spiritual and missional challenges facing the Christian Church in general, and the Anglican Communion in particular, from within and without.
I offer the comments below to articulate an Evangelical perspective and corrective. I believe that the great debates and events of the Reformation remain foundational for our Christian heritage. In a world where Evangelical Christians are spreading rapidly, including those in many Anglican Provinces, it is important that our convictions be represented in an all-Communion document.
The Draft Covenant is, in my opinion, an orthodox statement of the Christian faith; it is less characteristically Evangelical. I propose that with relatively minor amendment, this document can express more fully the Anglican Evangelical perspective....
[Global South Anglican] 17 July 2007--The following Commentary has been submitted to the Covenant Design Group, of which I am a Consultant, is published with the permission of the Chairman, Abp. Drexel Gomez, and is intended to further its work. I am grateful to the Group for taking up the work of preparing a Draft Anglican Communion Covenant.
The events of the past decade in the Communion have made clear, in a way not seen since the 16th century, the need of a strong statement of doctrine and discipline among Christians in our tradition. The question, in my view, is not about the need for a Covenant but about its adequacy to meet the theological, spiritual and missional challenges facing the Christian Church in general, and the Anglican Communion in particular, from within and without.
I offer the comments below to articulate an Evangelical perspective and corrective. I believe that the great debates and events of the Reformation remain foundational for our Christian heritage. In a world where Evangelical Christians are spreading rapidly, including those in many Anglican Provinces, it is important that our convictions be represented in an all-Communion document.
The Draft Covenant is, in my opinion, an orthodox statement of the Christian faith; it is less characteristically Evangelical. I propose that with relatively minor amendment, this document can express more fully the Anglican Evangelical perspective....
Vicar of Dagenham issues statement on non-ordination of Chelmsford candidate
http://chelmsfordanglicanmainstream.blogspot.com/2007/07/vicar-of-dagenham-issues-statement-on.html
[Chelmsford Anglican Mainstream] 17 July 2007--It is with great regret that we make it known that Richard Wood was not ordained Curate to Dagenham Parish Church on 1st July ’07 as planned.
Richard was willing to accept the legal authority of the Bishop of Chelmsford and swore canonical obedience to him during his ordination retreat.
However, because of the Bishop’s patronage of the campaigning group ‘Changing Attitude’ (an organisation that campaigns for the inclusion of practicing homosexuals in every area of church life), Richard was not able, on the grounds of conscience, to give assurances that he would personally receive communion with the Bishop after ordination. He was therefore told he was ‘free to go’ from the ordination retreat at 4:00 pm on the day before his ordination.
The Bishop of Chelmsford had earlier been asked by Mike Reith, on Richard’s behalf, to allow him to be ordained by another bishop. The Bishop declined that request.
[Chelmsford Anglican Mainstream] 17 July 2007--It is with great regret that we make it known that Richard Wood was not ordained Curate to Dagenham Parish Church on 1st July ’07 as planned.
Richard was willing to accept the legal authority of the Bishop of Chelmsford and swore canonical obedience to him during his ordination retreat.
However, because of the Bishop’s patronage of the campaigning group ‘Changing Attitude’ (an organisation that campaigns for the inclusion of practicing homosexuals in every area of church life), Richard was not able, on the grounds of conscience, to give assurances that he would personally receive communion with the Bishop after ordination. He was therefore told he was ‘free to go’ from the ordination retreat at 4:00 pm on the day before his ordination.
The Bishop of Chelmsford had earlier been asked by Mike Reith, on Richard’s behalf, to allow him to be ordained by another bishop. The Bishop declined that request.
Friday, July 13, 2007
Suing For Intimidation?
http://www.connectionnewspapers.com/article.asp?article=84481&paper=63&cat=104
[The Connection Newspapers] 13 July 2007--Business might look usual at Truro Church, but its vestry members are experiencing some behind-the-scenes legal trouble brought on by the Diocese of Virginia.Truro Church, along with several other churches in Northern Virginia, split off from the U.S. Episcopal Church and the Diocese last December and joined the Convocation of Anglicans in North America, or CANA— an Anglican missionary effort sponsored by the Church of Nigeria. The split came after the consecration of a gay bishop in New Hampshire in 2003, followed by Episcopal actions that more orthodox believers saw as shifts from scripture. CANA affiliates with the Anglican District of Virginia, or ADV, which includes 14 CANA churches and four churches affiliated with the Church of Uganda. Presently, the district has about 6,000 members.
The split has created tension between the CANA and the Episcopalians, especially over who owns the property rights at the former Episcopal churches. The Diocese recently added the names of volunteer vestry members to its lawsuits against the churches — a move the CANA churches believe is meant for intimidation purposes only. "The ADV churches think the Diocese and the Episcopal Church have nothing to gain from this action," said Kelly Oliver, spokesperson for the ADV.
[The Connection Newspapers] 13 July 2007--Business might look usual at Truro Church, but its vestry members are experiencing some behind-the-scenes legal trouble brought on by the Diocese of Virginia.Truro Church, along with several other churches in Northern Virginia, split off from the U.S. Episcopal Church and the Diocese last December and joined the Convocation of Anglicans in North America, or CANA— an Anglican missionary effort sponsored by the Church of Nigeria. The split came after the consecration of a gay bishop in New Hampshire in 2003, followed by Episcopal actions that more orthodox believers saw as shifts from scripture. CANA affiliates with the Anglican District of Virginia, or ADV, which includes 14 CANA churches and four churches affiliated with the Church of Uganda. Presently, the district has about 6,000 members.
The split has created tension between the CANA and the Episcopalians, especially over who owns the property rights at the former Episcopal churches. The Diocese recently added the names of volunteer vestry members to its lawsuits against the churches — a move the CANA churches believe is meant for intimidation purposes only. "The ADV churches think the Diocese and the Episcopal Church have nothing to gain from this action," said Kelly Oliver, spokesperson for the ADV.
No, I'm Not Offended
http://www.christianpost.com/article/20070713/28425_No%2C_I%27m_Not_Offended.htm
[The Christian Post] 13 July 2007--Aren't you offended? That is the question many Evangelicals are being asked in the wake of a recent document released by the Vatican. The document declares that the Roman Catholic Church is the only true church – or, in words the Vatican would prefer to use, the only institutional form in which the Church of Christ subsists.
No, I am not offended. In the first place, I am not offended because this is not an an issue in which emotion should play a key role. This is a theological question, and our response should be theological, not emotional. Secondly, I am not offended because I am not surprised. No one familiar with the statements of the Roman Catholic Magisterium should be surprised by this development. This is not news in any genuine sense. It is news only in the current context of Vatican statements and ecumenical relations. Thirdly, I am not offended because this new document actually brings attention to the crucial issues of ecclesiology, and thus it presents us with an opportunity.
[The Christian Post] 13 July 2007--Aren't you offended? That is the question many Evangelicals are being asked in the wake of a recent document released by the Vatican. The document declares that the Roman Catholic Church is the only true church – or, in words the Vatican would prefer to use, the only institutional form in which the Church of Christ subsists.
No, I am not offended. In the first place, I am not offended because this is not an an issue in which emotion should play a key role. This is a theological question, and our response should be theological, not emotional. Secondly, I am not offended because I am not surprised. No one familiar with the statements of the Roman Catholic Magisterium should be surprised by this development. This is not news in any genuine sense. It is news only in the current context of Vatican statements and ecumenical relations. Thirdly, I am not offended because this new document actually brings attention to the crucial issues of ecclesiology, and thus it presents us with an opportunity.
Developing a Vision When You're Not a Visionary
http://www.christianitytoday.com/bcl/areas/vision-strategy/articles/070711.html
[Christianity Today] 13 July 2007--My wife, Karen, and I are both in leadership at our church. So dinner-table discussions often come back to how to help other Christians step into leadership. Volunteers tell us, "I might be willing to facilitate, but I'm not sure I'm a leader." People don't consider themselves leaders, because when they say leader, they think of only one type: a strong, visionary leader. And they know they're not that.
But you don't have to be a visionary to lead well. We've found we can help people move forward as leaders when we say to them, "You can develop a vision even if you're not a visionary." Here are six ways that mortals like us can see where a group needs to go....
[Christianity Today] 13 July 2007--My wife, Karen, and I are both in leadership at our church. So dinner-table discussions often come back to how to help other Christians step into leadership. Volunteers tell us, "I might be willing to facilitate, but I'm not sure I'm a leader." People don't consider themselves leaders, because when they say leader, they think of only one type: a strong, visionary leader. And they know they're not that.
But you don't have to be a visionary to lead well. We've found we can help people move forward as leaders when we say to them, "You can develop a vision even if you're not a visionary." Here are six ways that mortals like us can see where a group needs to go....
The Doubting Harry
http://www.time.com/time/magazine/article/0,9171,1642885,00.html
[Time] 13 July 2007--Joanne Rowling has three fancy houses and more money than the Queen, but she still doesn't have a middle name: the K. is just an empty invention, added for effect when she published her first book. Starting with that first letter, she has orchestrated a sustained dramatic crescendo unlike anything literature has ever seen. By selling 325 million books in 66 languages, she has almost single-handedly made the case that the novel can still be a global mass medium. With the fifth Harry Potter movie opening on July 11 and the seventh and last book, Harry Potter and the Deathly Hallows, coming at midnight on July 21, the crescendo has reached a grand climax.
Rowling's work is so familiar that we've forgotten how radical it really is. Look at her literary forebears. In The Lord of the Rings, J.R.R. Tolkien fused his ardent Catholicism with a deep, nostalgic love for the unspoiled English landscape. C.S. Lewis was a devout Anglican whose Chronicles of Narnia forms an extended argument for Christian faith. Now look at Rowling's books. What's missing? If you want to know who dies in Harry Potter, the answer is easy: God.
Related article:
http://www.christianpost.com/article/20070712/28417_Harry_Potter%3A_Occult_or_Not%3F.htm
Harry Potter: Occult or Not? - The Christian Post
[Time] 13 July 2007--Joanne Rowling has three fancy houses and more money than the Queen, but she still doesn't have a middle name: the K. is just an empty invention, added for effect when she published her first book. Starting with that first letter, she has orchestrated a sustained dramatic crescendo unlike anything literature has ever seen. By selling 325 million books in 66 languages, she has almost single-handedly made the case that the novel can still be a global mass medium. With the fifth Harry Potter movie opening on July 11 and the seventh and last book, Harry Potter and the Deathly Hallows, coming at midnight on July 21, the crescendo has reached a grand climax.
Rowling's work is so familiar that we've forgotten how radical it really is. Look at her literary forebears. In The Lord of the Rings, J.R.R. Tolkien fused his ardent Catholicism with a deep, nostalgic love for the unspoiled English landscape. C.S. Lewis was a devout Anglican whose Chronicles of Narnia forms an extended argument for Christian faith. Now look at Rowling's books. What's missing? If you want to know who dies in Harry Potter, the answer is easy: God.
Related article:
http://www.christianpost.com/article/20070712/28417_Harry_Potter%3A_Occult_or_Not%3F.htm
Harry Potter: Occult or Not? - The Christian Post
Anglican Leader Says Episcopal Church Terrorizing Tactics Will Fail
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6332
[VirtueOnline] 13 July 2007--A leader for 19 churches that have left The Episcopal Church (TEC) in the Diocese of Virginia and affiliated with two orthodox African Anglican provinces, says that the Episcopal Church's "terrorizing tactics" will fail and the volunteer laity of those churches being sued by the diocese are immune from civil liability.
Jim Oakes, vice-chairman of the Anglican District of Virginia for 15 Convocation of Anglican Nigerians in Americas (CANA) affiliated churches plus four with the Province of Uganda, told VirtueOnline, "We are supremely confident with what we have done and with the right motives. We have already won. The legal fights are merely distracting and unfortunate."
Oakes said he could find no motive for the Episcopal Church's suing lay individuals except with the motive "to terrorize us."
"Virginia law is abundantly clear that voluntary leaders of non-profit organizations are immune from civil liability unless the plaintive alleges willful misconduct or criminal negligence and they have not alleged any of this," he told VOL. "They are trying to terrorize people and we believe that their only intention it to send a signal to lay church leaders across the country who follow us. They are trying to implement a dampening effect on other churches that are looking at us and hope they will lie low and not try and leave the Episcopal Church. Attorneys for the diocese and The Episcopal Church are following a scorched earth policy."
[VirtueOnline] 13 July 2007--A leader for 19 churches that have left The Episcopal Church (TEC) in the Diocese of Virginia and affiliated with two orthodox African Anglican provinces, says that the Episcopal Church's "terrorizing tactics" will fail and the volunteer laity of those churches being sued by the diocese are immune from civil liability.
Jim Oakes, vice-chairman of the Anglican District of Virginia for 15 Convocation of Anglican Nigerians in Americas (CANA) affiliated churches plus four with the Province of Uganda, told VirtueOnline, "We are supremely confident with what we have done and with the right motives. We have already won. The legal fights are merely distracting and unfortunate."
Oakes said he could find no motive for the Episcopal Church's suing lay individuals except with the motive "to terrorize us."
"Virginia law is abundantly clear that voluntary leaders of non-profit organizations are immune from civil liability unless the plaintive alleges willful misconduct or criminal negligence and they have not alleged any of this," he told VOL. "They are trying to terrorize people and we believe that their only intention it to send a signal to lay church leaders across the country who follow us. They are trying to implement a dampening effect on other churches that are looking at us and hope they will lie low and not try and leave the Episcopal Church. Attorneys for the diocese and The Episcopal Church are following a scorched earth policy."
City of Brotherly Love Hates the Boy Scouts
http://www.humanevents.com/article.php?id=21339
[HumanEvents.com] 13 July 2007--Philadelphia has big city problems.
The murder rate is on the rise, and gangs make some areas unsafe even in the daytime. It’s no secret that fatherless, undisciplined boys are the main reason the streets are deadly.
So what is the city doing about it? Let’s imagine for a moment that we’re in a Philadelphia City Council discussion.
“How about a crackdown on gangs? Or a crackdown on drug dealers?”
“Nah. Those people shoot back. I’ve got it! Let’s persecute the Boy Scouts! They won’t give the police any trouble.”
“Yeah, this will be a great way to pay back those gay groups for donating to our campaigns. The media will love us, too. Watch how they’ll frame this: ‘Enlightened Officials Reign in Hateful, Bigoted Boy Scouts!’ Good for us! Now, let’s take a Starbucks break!”
[HumanEvents.com] 13 July 2007--Philadelphia has big city problems.
The murder rate is on the rise, and gangs make some areas unsafe even in the daytime. It’s no secret that fatherless, undisciplined boys are the main reason the streets are deadly.
So what is the city doing about it? Let’s imagine for a moment that we’re in a Philadelphia City Council discussion.
“How about a crackdown on gangs? Or a crackdown on drug dealers?”
“Nah. Those people shoot back. I’ve got it! Let’s persecute the Boy Scouts! They won’t give the police any trouble.”
“Yeah, this will be a great way to pay back those gay groups for donating to our campaigns. The media will love us, too. Watch how they’ll frame this: ‘Enlightened Officials Reign in Hateful, Bigoted Boy Scouts!’ Good for us! Now, let’s take a Starbucks break!”
Church board will appeal court's ruling
http://www.glendalenewspress.com/articles/2007/07/11/news/gnp-stlukes11.txt
[Glendale News Press] 13 July 2007--The governing body of St. Luke's of the Mountains Anglican Church voted unanimously on Monday to appeal a Los Angeles Superior Court judge ruling that the La Crescenta church's property belongs to the Episcopal Diocese of Los Angeles.
A majority of St. Luke's congregants voted in February 2006 to split from the Los Angeles Diocese and Episcopal Church USA, citing theological differences with the larger church. The church, then St. Luke's of the Mountains Episcopal Church, joined the Anglican Province of Uganda, reaffirming its membership in the worldwide Anglican Communion.
The diocese, in turn, sued St. Luke's, arguing that the church property is held in trust for the Episcopal Church.
[Glendale News Press] 13 July 2007--The governing body of St. Luke's of the Mountains Anglican Church voted unanimously on Monday to appeal a Los Angeles Superior Court judge ruling that the La Crescenta church's property belongs to the Episcopal Diocese of Los Angeles.
A majority of St. Luke's congregants voted in February 2006 to split from the Los Angeles Diocese and Episcopal Church USA, citing theological differences with the larger church. The church, then St. Luke's of the Mountains Episcopal Church, joined the Anglican Province of Uganda, reaffirming its membership in the worldwide Anglican Communion.
The diocese, in turn, sued St. Luke's, arguing that the church property is held in trust for the Episcopal Church.
What Is Anglicanism?
http://www.standfirminfaith.com/index.php/site/article/4338/
[Stand Firm] 13 July 2007--Few would deny that the Anglican Communion is in crisis. The nature of that crisis, however, remains a question. Is it about sexuality? Is it a crisis of authority—who has it and who doesn’t? Have Anglicans lost their commitment to the via media, epitomized by the Elizabethan Settlement, which somehow declared a truce between Puritan and Catholic sentiments in the Church of England? Is it a crisis of globalization? A crisis of identity?
I have the privilege of serving as archbishop of the Church of Uganda, providing spiritual leadership and oversight to more than nine million Anglicans. Uganda is second only to Nigeria as the largest Anglican province in the world, and most of our members are fiercely loyal to their global communion. But however we come to understand the current crisis in Anglicanism, this much is apparent: The younger churches of Anglican Christianity will shape what it means to be Anglican. The long season of British hegemony is over.
[Stand Firm] 13 July 2007--Few would deny that the Anglican Communion is in crisis. The nature of that crisis, however, remains a question. Is it about sexuality? Is it a crisis of authority—who has it and who doesn’t? Have Anglicans lost their commitment to the via media, epitomized by the Elizabethan Settlement, which somehow declared a truce between Puritan and Catholic sentiments in the Church of England? Is it a crisis of globalization? A crisis of identity?
I have the privilege of serving as archbishop of the Church of Uganda, providing spiritual leadership and oversight to more than nine million Anglicans. Uganda is second only to Nigeria as the largest Anglican province in the world, and most of our members are fiercely loyal to their global communion. But however we come to understand the current crisis in Anglicanism, this much is apparent: The younger churches of Anglican Christianity will shape what it means to be Anglican. The long season of British hegemony is over.
Why a Covenant, and Why Its Conciliar Form: a Response to Critics
http://anglicancommunioninstitute.com/content/view/92/1/
[Anglican Communion Institute] 13 July 2007--I. Why a Covenant, and why its conciliar form: a response to liberal critics regarding the mutual subjection.
Every Sunday, in my congregation, we offer up to God these words from the Prayer "for the whole state of Christ's Church militant here in earth": "[We beseech] thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant, that all they who do confess thy holy Name may agree in the truth of thy holy Word, and live in unity, and godly love."
We lift up this prayer weekly at least, as do many Anglicans. We seek God's mercy in accomplishing this prayer. And the prayer is that we "agree in the truth of thy holy Word", and live as one. Do we believe in the promises of God to fulfill this prayer? And how do we believe? Do we do so as spectators, or as responsible participants in that for which we seek God's mercy? As when we pray that God would grant us a forgiving heart, do we seek to forgive? Or when we pray that God would grant us peace in our time, do we seek peace in our own actions?
[Anglican Communion Institute] 13 July 2007--I. Why a Covenant, and why its conciliar form: a response to liberal critics regarding the mutual subjection.
Every Sunday, in my congregation, we offer up to God these words from the Prayer "for the whole state of Christ's Church militant here in earth": "[We beseech] thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant, that all they who do confess thy holy Name may agree in the truth of thy holy Word, and live in unity, and godly love."
We lift up this prayer weekly at least, as do many Anglicans. We seek God's mercy in accomplishing this prayer. And the prayer is that we "agree in the truth of thy holy Word", and live as one. Do we believe in the promises of God to fulfill this prayer? And how do we believe? Do we do so as spectators, or as responsible participants in that for which we seek God's mercy? As when we pray that God would grant us a forgiving heart, do we seek to forgive? Or when we pray that God would grant us peace in our time, do we seek peace in our own actions?
TEC Executive Council Appoints Committee To Prepare Response To Anglican Covenant Draft
http://www.standfirminfaith.com/index.php/site/article/4318/
[Stand Firm] 13 July 2007--Nine members of the Episcopal Church's Executive Council have been appointed to draft the Church's response to the first version of an Anglican covenant.
Presiding Bishop Katharine Jefferts Schori and House of Deputies President Bonnie Anderson made the appointments as called for in Executive Council Resolution INC021, passed at the council's June meeting in Parsippany, New Jersey.
The group is charged with writing a proposed response of the Executive Council to the draft Anglican covenant for the council, to be considered at its October 2007 meeting in Dearborn, Michigan.
[Stand Firm] 13 July 2007--Nine members of the Episcopal Church's Executive Council have been appointed to draft the Church's response to the first version of an Anglican covenant.
Presiding Bishop Katharine Jefferts Schori and House of Deputies President Bonnie Anderson made the appointments as called for in Executive Council Resolution INC021, passed at the council's June meeting in Parsippany, New Jersey.
The group is charged with writing a proposed response of the Executive Council to the draft Anglican covenant for the council, to be considered at its October 2007 meeting in Dearborn, Michigan.
The Third Article of Religion: He Descended to "Hell"
http://www.standfirminfaith.com/index.php/site/article/4357/
[Stand Firm] 13 July 2007--Have you ever wondered what happened to the faithful men and women of the Old Testament? Where are they? If, as we say, faith in Jesus Christ is the only way to find eternal life what was their fate? The third article, I think, points us toward the answer to this perplexing question.
[Stand Firm] 13 July 2007--Have you ever wondered what happened to the faithful men and women of the Old Testament? Where are they? If, as we say, faith in Jesus Christ is the only way to find eternal life what was their fate? The third article, I think, points us toward the answer to this perplexing question.
The Kaeton Limbo; or, How Low Can They Go?
http://www.standfirminfaith.com/index.php/site/article/4339/
[Stand Firtm] 13 July 2007--The Episcopal left has finally begun to respond to the Elizabeth Kaeton controversy, and the responses are pretty predictable. Why do I characterize them as 'predictable'? Because they are a clear attempt to misrepresent the truth, with the goal being to minimize the seriousness of what The Rev. Kaeton has done.
[Stand Firtm] 13 July 2007--The Episcopal left has finally begun to respond to the Elizabeth Kaeton controversy, and the responses are pretty predictable. Why do I characterize them as 'predictable'? Because they are a clear attempt to misrepresent the truth, with the goal being to minimize the seriousness of what The Rev. Kaeton has done.
Ordinand blocked over dispute with bishop
http://www.anglican-mainstream.net/?p=1872
Anglican Mainstream] 13 July 2007--An ordinand in the Diocese of Chelmsford withdrew from his ordination ceremony at the eleventh hour after a theological dispute with his Bishop over homosexuality could not be resolved.
Richard Wood was due to be ordained deacon at Chelmsford Cathedral at Petertide, but stood down after he said his conscience would not allow him to share Communion with the Bishop of Chelmsford, the Rt Rev John Gladwin, because of his patronage of the gay campaign group Changing Attitude.
Bishop Gladwin said he was unable to ordain Mr Wood unless he adhered to the 1662 Ordinal that requires an ordinand to ‘tarry the bishop’ or take Communion with him after his ordination.
Mr Wood had attended his pre-ordination retreat in an attempt to find a solution to the disagreement, which ultimately could not be found, leading to him to pull out the day before the day before the service.
The Rev Mike Reith, vicar of St Peter and St Paul in Dagenham where Mr Wood was due to be curate, said he was disappointed with Bishop Gladwin’s intransigence.
Anglican Mainstream] 13 July 2007--An ordinand in the Diocese of Chelmsford withdrew from his ordination ceremony at the eleventh hour after a theological dispute with his Bishop over homosexuality could not be resolved.
Richard Wood was due to be ordained deacon at Chelmsford Cathedral at Petertide, but stood down after he said his conscience would not allow him to share Communion with the Bishop of Chelmsford, the Rt Rev John Gladwin, because of his patronage of the gay campaign group Changing Attitude.
Bishop Gladwin said he was unable to ordain Mr Wood unless he adhered to the 1662 Ordinal that requires an ordinand to ‘tarry the bishop’ or take Communion with him after his ordination.
Mr Wood had attended his pre-ordination retreat in an attempt to find a solution to the disagreement, which ultimately could not be found, leading to him to pull out the day before the day before the service.
The Rev Mike Reith, vicar of St Peter and St Paul in Dagenham where Mr Wood was due to be curate, said he was disappointed with Bishop Gladwin’s intransigence.
Diocesan Motions Denied, Central New York Trial Begins Monday
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3492
[The Living Church] 13 July 2007--The standing committee in the Diocese of Central New York on July 11 unanimously denied two motions made by the diocese, seeking a change of venue and termination of the current Title IV ecclesiastical court members in a presentment case against the Rev. David Bollinger, former rector of St. Paul’s Church, Owego. The trial is scheduled to begin July 16.
The two motions by the diocese arose out of a decision made by the presiding judge on May 29 to suppress the prosecution’s list of witnesses and most of its evidence against Fr. Bollinger after it still had not complied with a court-imposed deadline to submit the documents two weeks after the discovery deadline had elapsed. The diocese has also refused to make available a key piece of evidence, the so-called Shafer report, which had been requested by the defense and ordered to be delivered by Carter Strickland, the presiding judge.
[The Living Church] 13 July 2007--The standing committee in the Diocese of Central New York on July 11 unanimously denied two motions made by the diocese, seeking a change of venue and termination of the current Title IV ecclesiastical court members in a presentment case against the Rev. David Bollinger, former rector of St. Paul’s Church, Owego. The trial is scheduled to begin July 16.
The two motions by the diocese arose out of a decision made by the presiding judge on May 29 to suppress the prosecution’s list of witnesses and most of its evidence against Fr. Bollinger after it still had not complied with a court-imposed deadline to submit the documents two weeks after the discovery deadline had elapsed. The diocese has also refused to make available a key piece of evidence, the so-called Shafer report, which had been requested by the defense and ordered to be delivered by Carter Strickland, the presiding judge.
Wednesday, July 11, 2007
Notice to Readers
I will on vacation from July 12, 2007 to July 16, 2007. I will be posting weblog entries irregularly if at all during this period. I apologize for the inconvenience to my readers. I will return to making regular entries on July 17, 2007.
Same-sex unions might earn blessing
http://www.newsobserver.com/news/story/633368.html
[The News & Observer] 11 July 2007--The divisiveness of the issue is exactly what has prevented some religious communities, such as St. Michael's Episcopal Church in Raleigh, from pursuing similar discernment processes, said Rector Greg Jones.
"My position is that this parish isn't called to do it, and I wouldn't do it," Jones said. "We don't want to force a decision that is frankly new and challenging and out of line with what most Christians have historically done."
In addition to the actions of local parishes, the actions of the broader Episcopal Church have caused some ire within the Anglican community. The appointment of the openly gay bishop, the Rev. Gene Robinson, in 2003 helped spur an Anglican "ultimatum," which calls for a clarification of the Episcopal Church's stance on gay issues by Sept. 30.
[The News & Observer] 11 July 2007--The divisiveness of the issue is exactly what has prevented some religious communities, such as St. Michael's Episcopal Church in Raleigh, from pursuing similar discernment processes, said Rector Greg Jones.
"My position is that this parish isn't called to do it, and I wouldn't do it," Jones said. "We don't want to force a decision that is frankly new and challenging and out of line with what most Christians have historically done."
In addition to the actions of local parishes, the actions of the broader Episcopal Church have caused some ire within the Anglican community. The appointment of the openly gay bishop, the Rev. Gene Robinson, in 2003 helped spur an Anglican "ultimatum," which calls for a clarification of the Episcopal Church's stance on gay issues by Sept. 30.
The Anglican Covenant:Background and Resources
http://www.fulcrum-anglican.org.uk/news/2007/20070701goddard.cfm?doc=217
[Fulcrum] 11 July 2007--The proposal for a covenant was made by the Lambeth Commission on Communion in The Windsor Report published in October 2004. In paras 113-120 of Section C ('Our Future Life Together'), the Commission discussed the work of the Anglican Communion Legal Advisers' Network, especially on the common principles of canon law and proposed 'the adoption by the churches of the Communion of a common Anglican Covenant which would make explicit and forceful the loyalty and bonds of affection which govern the relationships between the churches of the Communion' (§118). The Windsor Report offered a draft covenant as an appendix to its report.
[Fulcrum] 11 July 2007--The proposal for a covenant was made by the Lambeth Commission on Communion in The Windsor Report published in October 2004. In paras 113-120 of Section C ('Our Future Life Together'), the Commission discussed the work of the Anglican Communion Legal Advisers' Network, especially on the common principles of canon law and proposed 'the adoption by the churches of the Communion of a common Anglican Covenant which would make explicit and forceful the loyalty and bonds of affection which govern the relationships between the churches of the Communion' (§118). The Windsor Report offered a draft covenant as an appendix to its report.
Dr. John Yates: The Ten Commandments: a Fresh Look
http://www.standfirminfaith.com/index.php/site/article/4303/
[Stand Firm] 11 July 2007--This is truly an excellent sermon and underscores a point our revisionist friends who employ the infamous "shellfish argument" have either never understood or choose to ignore, namely, that the civil and ceremonial laws of the Old Testament have been fulfilled in the New. This fulfillment has not been arbitrarily declared by the church but is consistent with and in accordance with divine revelation contained in Mark 7, Acts 10, Acts 15, and Hebrews 9-10.
[Stand Firm] 11 July 2007--This is truly an excellent sermon and underscores a point our revisionist friends who employ the infamous "shellfish argument" have either never understood or choose to ignore, namely, that the civil and ceremonial laws of the Old Testament have been fulfilled in the New. This fulfillment has not been arbitrarily declared by the church but is consistent with and in accordance with divine revelation contained in Mark 7, Acts 10, Acts 15, and Hebrews 9-10.
Tiny tablet provides proof for Old Testament
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/07/11/ntablet111.xml&CMP=ILC-mostviewedbox
[Telegraph] 11 July 2007--The sound of unbridled joy seldom breaks the quiet of the British Museum's great Arched Room, which holds its collection of 130,000 Assyrian cuneiform tablets, dating back 5,000 years.
But Michael Jursa, a visiting professor from Vienna, let out such a cry last Thursday. He had made what has been called the most important find in Biblical archaeology for 100 years, a discovery that supports the view that the historical books of the Old Testament are based on fact.
[Telegraph] 11 July 2007--The sound of unbridled joy seldom breaks the quiet of the British Museum's great Arched Room, which holds its collection of 130,000 Assyrian cuneiform tablets, dating back 5,000 years.
But Michael Jursa, a visiting professor from Vienna, let out such a cry last Thursday. He had made what has been called the most important find in Biblical archaeology for 100 years, a discovery that supports the view that the historical books of the Old Testament are based on fact.
Church of England Endorses Anglican Covenant
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3485
[The Living Church] 11 July 2007--The General Synod of the Church of England supported the concept of an Anglican Covenant during three hours of debate July 8.
The Most Rev. Drexel Gomez, Archbishop of the West Indies and chair of the covenant drafting committee, spoke in favor of the motion as did a number of senior church leaders. The motion was adopted by nearly two-thirds.
[The Living Church] 11 July 2007--The General Synod of the Church of England supported the concept of an Anglican Covenant during three hours of debate July 8.
The Most Rev. Drexel Gomez, Archbishop of the West Indies and chair of the covenant drafting committee, spoke in favor of the motion as did a number of senior church leaders. The motion was adopted by nearly two-thirds.
Response to Vatican statement from the Church Society
http://www.evangelicals.org/news.asp?id=693
[The Church Society] 11 July 2007--The Vatican’s Congregation for the Doctrine of the Faith (once known as the inquisition) has issued a statement clarifying Roman Catholic understanding of themselves and other churches. Nothing new is said, but it does clarify the way in which the Vatican has torn apart Christianity because of its lust for power.
They remind us that in their view that to be a true church one has to accept the ludicrous idea that the Pope is in some special way the successor of the Apostle Peter and the supreme earthly leader of the Church. These claims cannot be justified, biblically, or historically, yet they have been used not only to divide Christians but to persecute them and put them to death.
Related article:
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3487
Pope Narrows Scope of Vatican II Reforms - The Living Church
[The Church Society] 11 July 2007--The Vatican’s Congregation for the Doctrine of the Faith (once known as the inquisition) has issued a statement clarifying Roman Catholic understanding of themselves and other churches. Nothing new is said, but it does clarify the way in which the Vatican has torn apart Christianity because of its lust for power.
They remind us that in their view that to be a true church one has to accept the ludicrous idea that the Pope is in some special way the successor of the Apostle Peter and the supreme earthly leader of the Church. These claims cannot be justified, biblically, or historically, yet they have been used not only to divide Christians but to persecute them and put them to death.
Related article:
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3487
Pope Narrows Scope of Vatican II Reforms - The Living Church
Tuesday, July 10, 2007
Separation of faith
Vestal church's parting from Episcopal Church not a one-issue decision
http://www.pressconnects.com/apps/pbcs.dll/article?AID=/20070710/OPINION/707100303/1005/OPINION
[Press & Sun-Bulletin] 10 July 2007--As a member of St. Andrew's Anglican Church, I was disappointed that the June 22 article "Vestal church to sever ties to Episcopal organization" on our separation from the Episcopal Church (TEC) emphasized homosexuality as the issue. The acceptance and blessing of homosexual behavior by TEC is only a symptom of the theological problems that we, and most Anglicans in the world, have with it.
Radical changes over the last 40 years or so have made it acceptable in TEC to deny the Trinity, the Resurrection, the divinity of Jesus, and many other basics of Christianity. Even some priests and bishops deny these basic tenets of the faith, and are not corrected or disciplined in any way. We know that no church on Earth can be perfect, but we cannot belong to a church that openly and blatantly contradicts the faith that we believe. Homosexuals are welcome at St. Andrew's. We do not reject them. We will accept and embrace them as we would anyone else. Their sins, whatever they are, are no worse than ours. Just don't ask us to bless any sins, either ours or theirs.
Vestal church's parting from Episcopal Church not a one-issue decision
http://www.pressconnects.com/apps/pbcs.dll/article?AID=/20070710/OPINION/707100303/1005/OPINION
[Press & Sun-Bulletin] 10 July 2007--As a member of St. Andrew's Anglican Church, I was disappointed that the June 22 article "Vestal church to sever ties to Episcopal organization" on our separation from the Episcopal Church (TEC) emphasized homosexuality as the issue. The acceptance and blessing of homosexual behavior by TEC is only a symptom of the theological problems that we, and most Anglicans in the world, have with it.
Radical changes over the last 40 years or so have made it acceptable in TEC to deny the Trinity, the Resurrection, the divinity of Jesus, and many other basics of Christianity. Even some priests and bishops deny these basic tenets of the faith, and are not corrected or disciplined in any way. We know that no church on Earth can be perfect, but we cannot belong to a church that openly and blatantly contradicts the faith that we believe. Homosexuals are welcome at St. Andrew's. We do not reject them. We will accept and embrace them as we would anyone else. Their sins, whatever they are, are no worse than ours. Just don't ask us to bless any sins, either ours or theirs.
Former priest lured 3 boys to fun-filled home, jury told
http://www.rockymountainnews.com/drmn/local/article/0,1299,DRMN_15_5622226,00.html
[Rocky Mountain News] 10 July 2007--Former foster parent and Episcopalian priest Donald Shissler sexually assaulted three young boys he lured to his home by turning it into a "Disneyland" full of fun, games and candy, a prosecutor told a Denver jury Monday.
The boys had the run of his home in the Baker neighborhood, which contained a pool table, hot tub, computer games, Nintendo, drawers full of candy and framed photos of naked young boys, prosecutor Kerri Lombardi said.
"This Disneyland he created came at a high price. The cost of admission was their innocence and a sense of shame that would last a lifetime," she said. "They were mostly young Hispanic boys who were just on the cusp of their sexuality."
http://www.rockymountainnews.com/drmn/local/article/0,1299,DRMN_15_5622226,00.html
[Rocky Mountain News] 10 July 2007--Former foster parent and Episcopalian priest Donald Shissler sexually assaulted three young boys he lured to his home by turning it into a "Disneyland" full of fun, games and candy, a prosecutor told a Denver jury Monday.
The boys had the run of his home in the Baker neighborhood, which contained a pool table, hot tub, computer games, Nintendo, drawers full of candy and framed photos of naked young boys, prosecutor Kerri Lombardi said.
"This Disneyland he created came at a high price. The cost of admission was their innocence and a sense of shame that would last a lifetime," she said. "They were mostly young Hispanic boys who were just on the cusp of their sexuality."
The Anglican Heritage Foundation Establishes Legal Defense Fund for the Trinity Church in Bristol, Connecticut
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6309
[VirtueOnline] 10 July 2007--The Anglican Heritage Foundation (AHF) Board of Directors announced today the establishment of a Legal Defense Fund to assist Trinity Church, Bristol Connecticut in their court battle with the Episcopal Church.
Trinity Church, Bristol is no longer a member of the Episcopal Church. It became part of the Convocation of Anglicans in North America (CANA) on May 27, 2007. CANA is a mission of the Nigerian church, headed by Bishop Martyn Minns, serving Episcopalians who hold traditional beliefs. "We have remained with the Anglican Communion. The Episcopal Church has demonstrated, and continues to demonstrate, that they are walking apart from the communion," said Trinity's Rector Donald Helmandollar.
Trinity Church, Bristol was founded in 1746, 44 years before the Episcopal Church was organized in 1790, and is one of the original Anglican Parishes in Colonial America that predated the signing of America's Declaration of Independence in 1776.
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6309
[VirtueOnline] 10 July 2007--The Anglican Heritage Foundation (AHF) Board of Directors announced today the establishment of a Legal Defense Fund to assist Trinity Church, Bristol Connecticut in their court battle with the Episcopal Church.
Trinity Church, Bristol is no longer a member of the Episcopal Church. It became part of the Convocation of Anglicans in North America (CANA) on May 27, 2007. CANA is a mission of the Nigerian church, headed by Bishop Martyn Minns, serving Episcopalians who hold traditional beliefs. "We have remained with the Anglican Communion. The Episcopal Church has demonstrated, and continues to demonstrate, that they are walking apart from the communion," said Trinity's Rector Donald Helmandollar.
Trinity Church, Bristol was founded in 1746, 44 years before the Episcopal Church was organized in 1790, and is one of the original Anglican Parishes in Colonial America that predated the signing of America's Declaration of Independence in 1776.
Pope: Other Christians not true churches
http://www.onelocalnews.com/chandlernews-dispatch/stories/index.php?action=fullnews&id=131503
[Chandler News-Dispatch] 10 July 2007--Pope Benedict XVI has reasserted the universal primacy of the Roman Catholic Church, approving a document released Tuesday that says Orthodox churches were defective and that other Christian denominations were not true churches.
On Saturday, Benedict revisited another key aspect of Vatican II by reviving the old Latin Mass. Traditional Catholics cheered the move, but more liberal ones called it a step back from Vatican II.
In the latest document — formulated as five questions and answers — the Vatican seeks to set the record straight on Vatican II‘s ecumenical intent, saying some contemporary theological interpretation had been "erroneous or ambiguous" and had prompted confusion and doubt.
In the new document and an accompanying commentary, which were released as the pope vacations here in Italy‘s Dolomite mountains, the Vatican repeated that position.
The Rev. Sara MacVane of the Anglican Centre in Rome, said there was nothing new in the document.
http://www.onelocalnews.com/chandlernews-dispatch/stories/index.php?action=fullnews&id=131503
[Chandler News-Dispatch] 10 July 2007--Pope Benedict XVI has reasserted the universal primacy of the Roman Catholic Church, approving a document released Tuesday that says Orthodox churches were defective and that other Christian denominations were not true churches.
On Saturday, Benedict revisited another key aspect of Vatican II by reviving the old Latin Mass. Traditional Catholics cheered the move, but more liberal ones called it a step back from Vatican II.
In the latest document — formulated as five questions and answers — the Vatican seeks to set the record straight on Vatican II‘s ecumenical intent, saying some contemporary theological interpretation had been "erroneous or ambiguous" and had prompted confusion and doubt.
In the new document and an accompanying commentary, which were released as the pope vacations here in Italy‘s Dolomite mountains, the Vatican repeated that position.
The Rev. Sara MacVane of the Anglican Centre in Rome, said there was nothing new in the document.
HOW TO GET TO THE LAND OF THE WEST: An AGAIN Interview with Terry Mattingly
http://conciliarpress.pinnaclecart.com/index.php?p=page&page_id=again_mattingly_interview
[Conciliar Press] 10 July 2007--This extended version of AGAIN's recent interview with Terry Mattingly is brought to you exclusively on www.conciliarpress.com. An edited version appears in AGAIN Vol. 29 #2, Summer 2007, in the issue Faith of Our Fathers: The Encounter of Orthodoxy and Anglicanism.
Terry Mattingly (http://www.tmatt.net/) wears several different hats on a daily basis, all of them linked to religion and the mainstream news media. As a professor, he directs the Washington Journalism Center at the Council for Christian Colleges and Universities; as a journalist, he writes the weekly "On Religion" column for the Scripps Howard News Service and serves as the editor of the GetReligion.org project to study religion-news coverage in mainstream media.
Mattingly double-majored in journalism and history at Baylor University and then earned an M.A. at Baylor in Church-State Studies and an M.S. in Communications at the University of Illinois in Urbana-Champaign. He is a prodigal Texan who has never met a mountain he didn't love. He is a music fanatic whose interests range from Celtic acoustic guitar to Russian chant. His wife, Debra Bridges Mattingly, is a librarian in Anne Arundel County, Maryland. They have two children, 20-year-old Sarah Jeanne and 15-year-old Frye Lewis. The Mattinglys are members of Holy Cross Orthodox Church in Linthicum, Maryland.
http://conciliarpress.pinnaclecart.com/index.php?p=page&page_id=again_mattingly_interview
[Conciliar Press] 10 July 2007--This extended version of AGAIN's recent interview with Terry Mattingly is brought to you exclusively on www.conciliarpress.com. An edited version appears in AGAIN Vol. 29 #2, Summer 2007, in the issue Faith of Our Fathers: The Encounter of Orthodoxy and Anglicanism.
Terry Mattingly (http://www.tmatt.net/) wears several different hats on a daily basis, all of them linked to religion and the mainstream news media. As a professor, he directs the Washington Journalism Center at the Council for Christian Colleges and Universities; as a journalist, he writes the weekly "On Religion" column for the Scripps Howard News Service and serves as the editor of the GetReligion.org project to study religion-news coverage in mainstream media.
Mattingly double-majored in journalism and history at Baylor University and then earned an M.A. at Baylor in Church-State Studies and an M.S. in Communications at the University of Illinois in Urbana-Champaign. He is a prodigal Texan who has never met a mountain he didn't love. He is a music fanatic whose interests range from Celtic acoustic guitar to Russian chant. His wife, Debra Bridges Mattingly, is a librarian in Anne Arundel County, Maryland. They have two children, 20-year-old Sarah Jeanne and 15-year-old Frye Lewis. The Mattinglys are members of Holy Cross Orthodox Church in Linthicum, Maryland.
The Alabaster Jar
http://babybluecafe.blogspot.com/
[BabyBlueOnline] 10 July 2007--The Anglican internet lines are hot tonight with reaction to the Rev. Elizabeth Keaton's unfortunate posting about the Rev. Anne Kennedy. StandFirm has the scoop here and here.
I received an e-mail this afternoon from an old friend I know through Alpha North America. Rob Horton has been a faithful and cheerful worker in the evangelism field for so long and he was one of the first people I met in the early days of the Alpha Course in the United States.This past Wednesday, his wife, Jenny, after 32 years of marriage, died.
Here's what he wrote me today....
http://babybluecafe.blogspot.com/
[BabyBlueOnline] 10 July 2007--The Anglican internet lines are hot tonight with reaction to the Rev. Elizabeth Keaton's unfortunate posting about the Rev. Anne Kennedy. StandFirm has the scoop here and here.
I received an e-mail this afternoon from an old friend I know through Alpha North America. Rob Horton has been a faithful and cheerful worker in the evangelism field for so long and he was one of the first people I met in the early days of the Alpha Course in the United States.This past Wednesday, his wife, Jenny, after 32 years of marriage, died.
Here's what he wrote me today....
The Anglican Communion: An African Perspective
http://www.anglican-mainstream.net/?p=1867
[Anglican Mainstream] 10 July 2007--Bishop Ben Kwashi, Bishop of Jos in Northern Nigeria, chairman of SOMA (Sharing of Ministries Abroad) and co-ordinating Bishop of CANA (The Convocation of Anglicans in North America) spoke at the Anglican Mainstream Fringe meeting at the General Synod of the Church of England held in York on 9th July 2007. This was attended by almost a quarter of members of General Synod who were present at the sessions that day. (70 attended, 297 voted in the following debate on Crown Appointments).
http://www.anglican-mainstream.net/?p=1867
[Anglican Mainstream] 10 July 2007--Bishop Ben Kwashi, Bishop of Jos in Northern Nigeria, chairman of SOMA (Sharing of Ministries Abroad) and co-ordinating Bishop of CANA (The Convocation of Anglicans in North America) spoke at the Anglican Mainstream Fringe meeting at the General Synod of the Church of England held in York on 9th July 2007. This was attended by almost a quarter of members of General Synod who were present at the sessions that day. (70 attended, 297 voted in the following debate on Crown Appointments).
Monday, July 09, 2007
Synod agrees deal over discipline to head off church rift over gay clergy
http://www.guardian.co.uk/frontpage/story/0,,2122010,00.html
[The Guardian] 9 July 2007--The Church of England yesterday bowed to pleas from two archbishops to help draw up a disciplinary covenant for the worldwide Anglican communion, despite fears that it will lead to the expulsion of liberal believers.
The church's general synod, meeting in York, voted to give its leaders, the archbishops of Canterbury and York, authority to agree a formal draft of the proposed code of belief, even though it will not be presented to the synod until next February.
http://www.guardian.co.uk/frontpage/story/0,,2122010,00.html
[The Guardian] 9 July 2007--The Church of England yesterday bowed to pleas from two archbishops to help draw up a disciplinary covenant for the worldwide Anglican communion, despite fears that it will lead to the expulsion of liberal believers.
The church's general synod, meeting in York, voted to give its leaders, the archbishops of Canterbury and York, authority to agree a formal draft of the proposed code of belief, even though it will not be presented to the synod until next February.
Gay clergy to be banned in Synod deal
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/07/09/ncofe109.xml
[Telegraph] 9 July 2007--The Church of England yesterday agreed to draw up a disciplinary code that could result in the expulsion of liberals from worldwide Anglicanism after it heard that the alternative was disintegration.
In an emotive debate at the General Synod in York, liberal speakers criticised the idea of such a covenant, saying it could be used like a "blunt instrument" against them.
But conservatives said that if the Church failed to define boundaries of belief, worldwide Anglicanism could never rebuild the trust destroyed during the conflict over homosexuality that has brought it to the brink of schism.
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/07/09/ncofe109.xml
[Telegraph] 9 July 2007--The Church of England yesterday agreed to draw up a disciplinary code that could result in the expulsion of liberals from worldwide Anglicanism after it heard that the alternative was disintegration.
In an emotive debate at the General Synod in York, liberal speakers criticised the idea of such a covenant, saying it could be used like a "blunt instrument" against them.
But conservatives said that if the Church failed to define boundaries of belief, worldwide Anglicanism could never rebuild the trust destroyed during the conflict over homosexuality that has brought it to the brink of schism.
Who is the Son?: Essays on the Articles of Religion Part 2
http://www.standfirminfaith.com/index.php/site/article/4201/
[Stand Firm] 9 July 2007--We need to be careful here to recognize what Jesus was not. He was not a ghost or an apparition He had a real body. Nor was he a “flesh puppet”. He was not an empty covering of flesh fit over a divine being. Nor, finally, was Jesus a “demi-god” or, as one of our parishioners once said, a “were-God”…by which I beleive he meant something like a werewolf. Jesus was not half man-half God. Jesus was fully God, co-equal, co-eternal, and of one being or "substance" with the Father. And he was a full man with a body, soul, spirit, will and emotions.
http://www.standfirminfaith.com/index.php/site/article/4201/
[Stand Firm] 9 July 2007--We need to be careful here to recognize what Jesus was not. He was not a ghost or an apparition He had a real body. Nor was he a “flesh puppet”. He was not an empty covering of flesh fit over a divine being. Nor, finally, was Jesus a “demi-god” or, as one of our parishioners once said, a “were-God”…by which I beleive he meant something like a werewolf. Jesus was not half man-half God. Jesus was fully God, co-equal, co-eternal, and of one being or "substance" with the Father. And he was a full man with a body, soul, spirit, will and emotions.
Fear and Wisdom: The Simple Life of the Fool Part 2
http://www.standfirminfaith.com/index.php/site/article/4151/
[Stand Firm] 9 Jul 2007--There is a terror there too; a dreadful terror that dawns suddenly or gradually in proportion to an individual’s comprehension of God’s holiness versus his or her own profanity. This is the terror that caused Adam and Eve to flee and hide themselves when they realized they were naked; this is the fear that gripped Isaiah before the throne as he came “undone”; This is the fear that cut to the heart of the crowd during Peter’s sermon at Pentecost; this is the fear that prevented the false profession of pretenders after Ananias and Saphira were slain; this is the fear that marked the Great Awakening in this country many years later and this is the fear that marks the beginning of faith because it is this true recognition of our status before the Holy God that drives us to our knees.
http://www.standfirminfaith.com/index.php/site/article/4151/
[Stand Firm] 9 Jul 2007--There is a terror there too; a dreadful terror that dawns suddenly or gradually in proportion to an individual’s comprehension of God’s holiness versus his or her own profanity. This is the terror that caused Adam and Eve to flee and hide themselves when they realized they were naked; this is the fear that gripped Isaiah before the throne as he came “undone”; This is the fear that cut to the heart of the crowd during Peter’s sermon at Pentecost; this is the fear that prevented the false profession of pretenders after Ananias and Saphira were slain; this is the fear that marked the Great Awakening in this country many years later and this is the fear that marks the beginning of faith because it is this true recognition of our status before the Holy God that drives us to our knees.
I For One Welcome Our New 815 Overlords
http://www.standfirminfaith.com/index.php/site/article/4249/
[Stand Firm] 9 July 2007--VirtueOnline has published this email from Bishop John Howe of the Diocese of Central Florida, apparently sent to a diocesan listserv, concerning the events of last month's meeting of the diocese's standing committee....
http://www.standfirminfaith.com/index.php/site/article/4249/
[Stand Firm] 9 July 2007--VirtueOnline has published this email from Bishop John Howe of the Diocese of Central Florida, apparently sent to a diocesan listserv, concerning the events of last month's meeting of the diocese's standing committee....
Church of England synod “clearly carries” motion to “engage positively” with Anglican Communion Covenant process
http://www.anglican-mainstream.net/?p=1861
[Anglican Mainstream] 9 July 2007--The Church of England General Synod “clearly carried” in the words of the chair, Archdeacon Clive Mansell, the motion to to “engage positively” with the Anglican Communion Covenant process. Strong speeches in favour from Bishop Michael Nazir Ali (Rochester), Bishop Tom Wright (Durham), Dr Elaine Storkey (Ely) followed a presentation from Archbishop Drexel Gomez.
http://www.anglican-mainstream.net/?p=1861
[Anglican Mainstream] 9 July 2007--The Church of England General Synod “clearly carried” in the words of the chair, Archdeacon Clive Mansell, the motion to to “engage positively” with the Anglican Communion Covenant process. Strong speeches in favour from Bishop Michael Nazir Ali (Rochester), Bishop Tom Wright (Durham), Dr Elaine Storkey (Ely) followed a presentation from Archbishop Drexel Gomez.
Church of England Synod Debate on the Covenant
http://www.globalsouthanglican.org/index.php/comments/church_of_england_sybnod_debate_on_the_covenant/
[Global South Anglican] 9 July 2007--Archbishop Drexel Gomez, who chairs the Covenant Drafting team, speaks to the Church of England General Synod.
Bp. Michael Nazir-Ali’s speech to the CoE General Synod on the Anglican Covenant.
More reports here
http://www.globalsouthanglican.org/index.php/comments/church_of_england_sybnod_debate_on_the_covenant/
[Global South Anglican] 9 July 2007--Archbishop Drexel Gomez, who chairs the Covenant Drafting team, speaks to the Church of England General Synod.
Bp. Michael Nazir-Ali’s speech to the CoE General Synod on the Anglican Covenant.
More reports here
Sunday, July 08, 2007
Face to faith
http://www.guardian.co.uk/comment/story/0,,2120916,00.html
[Guardian Unlimited] 8 July 2007--Tomorrow the general synod of the Church of England will be asked to pass a resolution from the House of Bishops that hands a blank cheque to the archbishops in negotiations with the rest of the Anglican communion for a "covenant".
The Church of England arose from the Elizabethan settlement of 1559, which settled half a century of vicious religious bigotry by virtue of a broad-based generous church with porous edges, shrewd intentional vagueness about doctrinal certainty and governance that included bishops, priests and people (laity). If the synod passes the motion unamended, the nature of the Church of England will change dramatically; first, because the way will be open for bishops to agree a document without recourse to the clergy and the laity. This looks curiously like a form of governance that the English Reformation abolished, a Curia, rule by the bishops. Secondly, the way will be paved for the "covenant" between provinces of the Anglican communion worldwide and, however widely drawn that is, some decision-making power will be ceded overseas, exporting some of its historic inheritance.
Jewish groups criticise Pope’s decision to use old Latin mass
http://www.ejpress.org/article/news/18212
[European Jewish Press] 8 July 2007--Jewish groups have criticised a decision by Pope Benedict XVI allowing greater use of the old Latin mass, as it included a prayer for the conversion of Jews.
In a statement, the Nazi-hunting Simon Wiesenthal Centre asked the head of the Roman Catholic Church "to declare this text contrary to the current teaching of the Church, in accordance with the Second Vatican Council". In its statement, it noted that the so-called John XXIII missal of 1962 which outlines celebrations of the mass in Latin includes a Good Friday prayer calling for the conversion of Jews....
Revival of Latin Mass upsets liberals
http://seattletimes.nwsource.com/html/nationworld/2003779593_pope08.html
[ Seattle Times] 8 July 2007--In addition to Jewish concerns, bishops in France, and liberal-minded clergy and faithful elsewhere expressed concerns that allowing freer use of the Tridentine liturgy would imply a negation of Vatican II and create divisions in parishes since two different liturgies would be celebrated.
In a letter to bishops accompanying the Latin text, Benedict said those fears were "unfounded."
He said the New Mass remained the "normal" form of Mass while the Tridentine version was an "extraordinary" one that would probably be sought by only a few Catholics.
Missing the Mark
http://www.christianitytoday.com/outreach/articles/missingthemark.html
[Christianity today] 8 July 2007--Are today's pastors caught in an outdated or broken sermon system—one that emphasizes alliteration over communication and fill-in-the-blank outlines over transformed hearts? A pastor offers his perspective and insights on preaching for life.
The Missional Church
http://www.urbana.org/_articles.cfm?RecordId=993
[urbana.org] 8 July 2007--There is much talk in the American church about being missional. This word implies at least two theological and ecclesiological course corrections. On the one hand, missional hints at moving from church as a “club” for Christians, to church as Christ’s body, sent by God to reconcile the world to Himself. On the other hand, missional means moving from missions as an activity in which a few Christians are sent to foreign countries to convert unbelievers, to mission as God’s most basic purpose, intended for all believers. One definition of missional congregations is "those communities of Christ-followers who see the church as the people of God who are sent on a mission."
I have painted these distinctions in stark contrast to each other and almost as caricatures. Many people reading this will say “We have always been missional. There is nothing new in this, so why do we need a new word?” We need a new word to spark us to discussions like this; to cause us to reconsider what God’s mission is and whether we are partaking of it as we should. The old words, like missions and missionary, are laden with historical baggage and strong cultural images that prevent us from seeing a broader picture.
http://www.guardian.co.uk/comment/story/0,,2120916,00.html
[Guardian Unlimited] 8 July 2007--Tomorrow the general synod of the Church of England will be asked to pass a resolution from the House of Bishops that hands a blank cheque to the archbishops in negotiations with the rest of the Anglican communion for a "covenant".
The Church of England arose from the Elizabethan settlement of 1559, which settled half a century of vicious religious bigotry by virtue of a broad-based generous church with porous edges, shrewd intentional vagueness about doctrinal certainty and governance that included bishops, priests and people (laity). If the synod passes the motion unamended, the nature of the Church of England will change dramatically; first, because the way will be open for bishops to agree a document without recourse to the clergy and the laity. This looks curiously like a form of governance that the English Reformation abolished, a Curia, rule by the bishops. Secondly, the way will be paved for the "covenant" between provinces of the Anglican communion worldwide and, however widely drawn that is, some decision-making power will be ceded overseas, exporting some of its historic inheritance.
Jewish groups criticise Pope’s decision to use old Latin mass
http://www.ejpress.org/article/news/18212
[European Jewish Press] 8 July 2007--Jewish groups have criticised a decision by Pope Benedict XVI allowing greater use of the old Latin mass, as it included a prayer for the conversion of Jews.
In a statement, the Nazi-hunting Simon Wiesenthal Centre asked the head of the Roman Catholic Church "to declare this text contrary to the current teaching of the Church, in accordance with the Second Vatican Council". In its statement, it noted that the so-called John XXIII missal of 1962 which outlines celebrations of the mass in Latin includes a Good Friday prayer calling for the conversion of Jews....
Revival of Latin Mass upsets liberals
http://seattletimes.nwsource.com/html/nationworld/2003779593_pope08.html
[ Seattle Times] 8 July 2007--In addition to Jewish concerns, bishops in France, and liberal-minded clergy and faithful elsewhere expressed concerns that allowing freer use of the Tridentine liturgy would imply a negation of Vatican II and create divisions in parishes since two different liturgies would be celebrated.
In a letter to bishops accompanying the Latin text, Benedict said those fears were "unfounded."
He said the New Mass remained the "normal" form of Mass while the Tridentine version was an "extraordinary" one that would probably be sought by only a few Catholics.
Missing the Mark
http://www.christianitytoday.com/outreach/articles/missingthemark.html
[Christianity today] 8 July 2007--Are today's pastors caught in an outdated or broken sermon system—one that emphasizes alliteration over communication and fill-in-the-blank outlines over transformed hearts? A pastor offers his perspective and insights on preaching for life.
The Missional Church
http://www.urbana.org/_articles.cfm?RecordId=993
[urbana.org] 8 July 2007--There is much talk in the American church about being missional. This word implies at least two theological and ecclesiological course corrections. On the one hand, missional hints at moving from church as a “club” for Christians, to church as Christ’s body, sent by God to reconcile the world to Himself. On the other hand, missional means moving from missions as an activity in which a few Christians are sent to foreign countries to convert unbelievers, to mission as God’s most basic purpose, intended for all believers. One definition of missional congregations is "those communities of Christ-followers who see the church as the people of God who are sent on a mission."
I have painted these distinctions in stark contrast to each other and almost as caricatures. Many people reading this will say “We have always been missional. There is nothing new in this, so why do we need a new word?” We need a new word to spark us to discussions like this; to cause us to reconsider what God’s mission is and whether we are partaking of it as we should. The old words, like missions and missionary, are laden with historical baggage and strong cultural images that prevent us from seeing a broader picture.
Saturday, July 07, 2007
Three Continuing Branches Seek Organic Unity: ACC, APCK and UEC
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6293
[VirtueOnline] 7 July 2007--For the past twelve years, the Anglican Catholic Church (ACC) has had an official policy of seeking unity among Continuing Anglicans in general, but of seeking it first with the Anglican Province of Christ the King (APCK) and the United Episcopal Church of North America (UEC), which are the other two Churches that share our beginnings in the Congress of Saint Louis (1977), in the Affirmation of Saint Louis, and in the 'Chambers Succession' of consecrations of bishops in Denver (1978).
In part, this beginning point rested on a judgment of principle, namely that the unfulfilled hopes of 1977-1978 should be realized as soon as possible.
In part, this judgement rested in the practical expectation that Churches with so much in common might find it easier to unite than would bodies with less in common. In any case, it seems to us now desirable to state firmly and clearly the following points....
Related article:
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6289
"Sin" is key to present state of our disunity, says Continuing Metropolitan - VirtueOnline
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6293
[VirtueOnline] 7 July 2007--For the past twelve years, the Anglican Catholic Church (ACC) has had an official policy of seeking unity among Continuing Anglicans in general, but of seeking it first with the Anglican Province of Christ the King (APCK) and the United Episcopal Church of North America (UEC), which are the other two Churches that share our beginnings in the Congress of Saint Louis (1977), in the Affirmation of Saint Louis, and in the 'Chambers Succession' of consecrations of bishops in Denver (1978).
In part, this beginning point rested on a judgment of principle, namely that the unfulfilled hopes of 1977-1978 should be realized as soon as possible.
In part, this judgement rested in the practical expectation that Churches with so much in common might find it easier to unite than would bodies with less in common. In any case, it seems to us now desirable to state firmly and clearly the following points....
Related article:
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6289
"Sin" is key to present state of our disunity, says Continuing Metropolitan - VirtueOnline
Anglicans might be better with spiritual divorce
http://www.pqbnews.com/portals-code/list.cgi?paper=50&cat=23&id=1021089&more=0
[Parksville Qualicum News] 7 July 2007--The issue of whether to bless same sex marriages is threatening to break up the Anglican Church in Canada, and to Rev. Andrew Twiddy, that might not be an entirely bad thing.
Twiddy, who preaches at the parish of St. Anne and St. Edmund in Parksville, said if the conservative and progressive elements in the church continue to fight over the divisive issue, he can see a split coming.
“I think a split is a possibility,” he said. “We are in a very fragile state and yes, we may do this. However, I think it might be better for us to have a spiritual divorce, if you like. Maybe it’s better to have two ways to be Anglican in this world.”
http://www.pqbnews.com/portals-code/list.cgi?paper=50&cat=23&id=1021089&more=0
[Parksville Qualicum News] 7 July 2007--The issue of whether to bless same sex marriages is threatening to break up the Anglican Church in Canada, and to Rev. Andrew Twiddy, that might not be an entirely bad thing.
Twiddy, who preaches at the parish of St. Anne and St. Edmund in Parksville, said if the conservative and progressive elements in the church continue to fight over the divisive issue, he can see a split coming.
“I think a split is a possibility,” he said. “We are in a very fragile state and yes, we may do this. However, I think it might be better for us to have a spiritual divorce, if you like. Maybe it’s better to have two ways to be Anglican in this world.”
The Pope Frees the Tridentine Mass
http://www.vatican.va/holy_father/benedict_xvi/letters/2007/documents/hf_ben-xvi_let_20070707_lettera-vescovi_en.html
[The Vatican] 7 July 2007--As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church....
There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
http://www.vatican.va/holy_father/benedict_xvi/letters/2007/documents/hf_ben-xvi_let_20070707_lettera-vescovi_en.html
[The Vatican] 7 July 2007--As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church....
There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
Virginia Anglicans send missionaries despite lawsuit
http://www.staffordcountysun.com/servlet/Satellite?pagename=SCS/MGArticle/SCS_BasicArticle&c=MGArticle&cid=1173351898237&path=
[Stafford County Sun] 7 July 2007--Despite the major split in the Episcopal Church over the ordination of gay ministers, a spokesman for the breakaway Anglican segment insists they must focus, not on the ongoing legal battles, but through continuing Christian service.
According to Jim Oakes, vice-chair of the Anglican District of Virginia, "Our churches will remain as committed to fulfilling the Great Commission through service as they are to holding steadfast to orthodox Anglicanism and honoring the historic teachings of the church."
The Anglican District of Virginia is planning approximately 30 trips with 100 to 200 Virginian missionaries in 2007. Its focus is aiding people's practical needs. Each trip will last one to two weeks. One church may sponsor the trip while members from other congregations can join it.
Fairfax and Falls Church missionaries have been making trips to New Orleans since Hurricane Katrina struck in 2005.
http://www.staffordcountysun.com/servlet/Satellite?pagename=SCS/MGArticle/SCS_BasicArticle&c=MGArticle&cid=1173351898237&path=
[Stafford County Sun] 7 July 2007--Despite the major split in the Episcopal Church over the ordination of gay ministers, a spokesman for the breakaway Anglican segment insists they must focus, not on the ongoing legal battles, but through continuing Christian service.
According to Jim Oakes, vice-chair of the Anglican District of Virginia, "Our churches will remain as committed to fulfilling the Great Commission through service as they are to holding steadfast to orthodox Anglicanism and honoring the historic teachings of the church."
The Anglican District of Virginia is planning approximately 30 trips with 100 to 200 Virginian missionaries in 2007. Its focus is aiding people's practical needs. Each trip will last one to two weeks. One church may sponsor the trip while members from other congregations can join it.
Fairfax and Falls Church missionaries have been making trips to New Orleans since Hurricane Katrina struck in 2005.
The Bishop of Saskatchewan writes his clergy
http://www.skdiocese.com/home/2007/7/5/the-bishop-of-saskatchewan-writes-his-clergy.html
[The Diocese of Saskatchewan] 7 July 2007--From one perspective this was a General Synod at which nothing happened—at least nothing of obvious consequence, blazing illumination or historic moment. The Synod tidied and tweaked and consolidated earlier initiatives, rekindled some old missionary loves, and decided, somewhat grudgingly, to give its troubled marriage to the Anglican Communion another chance. A few trial balloons were floated and referred away to committees. We elected an honorable man as Primate in a vote for continuity. We welcomed a new National Indigenous Bishop as a harbinger of good things to come but he had already been with us for a while and was already a much-loved member of the family. We had lunch with our Lutheran relatives. No nettles were grasped, no Rubicons were crossed, no sacred cows were slain, no blood was left on the floor, nobody stormed out....
Our condition as a Church and Communion remains grave. The doctors quarrel among themselves. We agree on neither diagnosis nor cure. Can the doctrine of Christ be separated like a yolk from its egg? Perhaps on our knees, in fear and trembling, in a theological environment galaxies away from the aridities of this present generation, but surely not by a vote of hands in a political forum.
http://www.skdiocese.com/home/2007/7/5/the-bishop-of-saskatchewan-writes-his-clergy.html
[The Diocese of Saskatchewan] 7 July 2007--From one perspective this was a General Synod at which nothing happened—at least nothing of obvious consequence, blazing illumination or historic moment. The Synod tidied and tweaked and consolidated earlier initiatives, rekindled some old missionary loves, and decided, somewhat grudgingly, to give its troubled marriage to the Anglican Communion another chance. A few trial balloons were floated and referred away to committees. We elected an honorable man as Primate in a vote for continuity. We welcomed a new National Indigenous Bishop as a harbinger of good things to come but he had already been with us for a while and was already a much-loved member of the family. We had lunch with our Lutheran relatives. No nettles were grasped, no Rubicons were crossed, no sacred cows were slain, no blood was left on the floor, nobody stormed out....
Our condition as a Church and Communion remains grave. The doctors quarrel among themselves. We agree on neither diagnosis nor cure. Can the doctrine of Christ be separated like a yolk from its egg? Perhaps on our knees, in fear and trembling, in a theological environment galaxies away from the aridities of this present generation, but surely not by a vote of hands in a political forum.
Covenant proposals and extra-Provincial Bishops
http://inclusivechurch.blogspot.com/2007/07/covenant-proposals-and-extra-provincial.html
[Inclusive Church blog] 7 July 2007--The growing number of bishops created by African provinces for “pastoral oversight” in North America (and potentially in other provinces), the attempts to create a Covenant that defines Anglican doctrine and ethics, and the apparent intention to organise an alternative to the Lambeth Conference in London next year all point towards one thing. The strategy to destabilise the Anglican Communion is moving into another phase.
The creation by the provinces of Uganda, Kenya and Nigeria of extra-provincial Bishops is against the expressed wish of the Windsor Report and the post Lambeth ’98 process of listening and reconciliation. It is more evidence that the Primates of those provinces and their supporters in the US and Britain profoundly misunderstand the nature of the Communion. We very much regret that the Chair of the Covenant Design Group, the Archbishop of the West Indies, has welcomed these appointments.
http://inclusivechurch.blogspot.com/2007/07/covenant-proposals-and-extra-provincial.html
[Inclusive Church blog] 7 July 2007--The growing number of bishops created by African provinces for “pastoral oversight” in North America (and potentially in other provinces), the attempts to create a Covenant that defines Anglican doctrine and ethics, and the apparent intention to organise an alternative to the Lambeth Conference in London next year all point towards one thing. The strategy to destabilise the Anglican Communion is moving into another phase.
The creation by the provinces of Uganda, Kenya and Nigeria of extra-provincial Bishops is against the expressed wish of the Windsor Report and the post Lambeth ’98 process of listening and reconciliation. It is more evidence that the Primates of those provinces and their supporters in the US and Britain profoundly misunderstand the nature of the Communion. We very much regret that the Chair of the Covenant Design Group, the Archbishop of the West Indies, has welcomed these appointments.
From Tower-Dwellers to Travelers
http://www.christianitytoday.com/ct/2007/july/9.34.html
[Christianity Today] 7 July 2007--Christian leaders from five war-torn countries of East Africa gathered in Kampala, Uganda, last November to strengthen the church's witness in the midst of conflict. They were convened by Emmanuel Katongole, a Catholic priest whose biography embodies both ethnic tension and Christian hope. Katongole was born and raised in Uganda, the son of Rwandan parents. His father embraced Christian faith as an adult, and his joyful seriousness about Christianity shaped Katongole, who joined the priesthood and trained as a philosophical theologian in Belgium. Katongole now teaches at Duke Divinity School, where he is co-director, with Chris Rice, of the Center for Reconciliation. He spoke with Andy Crouch about this year's big question for the Christian Vision Project: What must we learn, and unlearn, to be agents of God's mission in the world?
http://www.christianitytoday.com/ct/2007/july/9.34.html
[Christianity Today] 7 July 2007--Christian leaders from five war-torn countries of East Africa gathered in Kampala, Uganda, last November to strengthen the church's witness in the midst of conflict. They were convened by Emmanuel Katongole, a Catholic priest whose biography embodies both ethnic tension and Christian hope. Katongole was born and raised in Uganda, the son of Rwandan parents. His father embraced Christian faith as an adult, and his joyful seriousness about Christianity shaped Katongole, who joined the priesthood and trained as a philosophical theologian in Belgium. Katongole now teaches at Duke Divinity School, where he is co-director, with Chris Rice, of the Center for Reconciliation. He spoke with Andy Crouch about this year's big question for the Christian Vision Project: What must we learn, and unlearn, to be agents of God's mission in the world?
Parish Falls Out of Step, and Favor, With Diocese
http://www.nytimes.com/2007/07/07/nyregion/07church.html?_r=2&oref=slogin&oref=slogin
[The New York Times] 7 Jukly 2007--In Trinity’s case, parishioners say their situation is different, since the church traces its roots to 1747, 38 years before the first general convention of the Episcopal Church in the United States.
Moreover, Trinity’s real estate and other property has “always been held in its own name,” according to a letter sent Monday by the parish’s lawyer, Howard M. Wood III, to Bishop Smith. Mr. Wood also warned that “any interference with the property rights of Trinity Church Society will be met with a claim of trespass.”
Local police are aware of the situation at the church but believe a showdown on Sunday is unlikely. “We had a discussion with the diocese, and it appears that there isn’t going to be any action taken on Sunday,” said Lt. Thomas Grimaldi, a spokesman for the Bristol police. “They’re going to take the legal route.”
John W. Spaeth III, a top administrative aide to Bishop Smith in Hartford, dismissed the notion of a confrontation. “There are canonical ways we will work with to seize the property,” he said. “We’re not people who move quickly. We’re people who are thoughtful and try to negotiate.”
[The New York Times] 7 Jukly 2007--In Trinity’s case, parishioners say their situation is different, since the church traces its roots to 1747, 38 years before the first general convention of the Episcopal Church in the United States.
Moreover, Trinity’s real estate and other property has “always been held in its own name,” according to a letter sent Monday by the parish’s lawyer, Howard M. Wood III, to Bishop Smith. Mr. Wood also warned that “any interference with the property rights of Trinity Church Society will be met with a claim of trespass.”
Local police are aware of the situation at the church but believe a showdown on Sunday is unlikely. “We had a discussion with the diocese, and it appears that there isn’t going to be any action taken on Sunday,” said Lt. Thomas Grimaldi, a spokesman for the Bristol police. “They’re going to take the legal route.”
John W. Spaeth III, a top administrative aide to Bishop Smith in Hartford, dismissed the notion of a confrontation. “There are canonical ways we will work with to seize the property,” he said. “We’re not people who move quickly. We’re people who are thoughtful and try to negotiate.”
Pondering the Great Commission
http://www.episcopalchurch.org/80050_87836_ENG_HTM.htm
[Episcopal Life Online] 7 July 2007--I met recently with a group of appointed missionaries of the Episcopal Church. They gathered for 10 days in New York for orientation before leaving to do mission. It was an enormous privilege to meet them and see their energy and enthusiasm (which means "filled with God") for this adventure.
We had an opportunity for conversation, and one young man shared his concern about how to understand the Great Commission, particularly the directive to baptize, especially in a multifaith environment. It was a wonderful question that engages us all at one level or another.
Related articles:
http://babybluecafe.blogspot.com/2007/07/and-dont-forget-to-fold-your-napkin.html#links
And don't forget to fold your napkin - BabyBlueOnline
http://www.chron.com/disp/story.mpl/headline/metro/4944188.html
Episcopal leader urges teamwork in repairing the world - The Houston Chronicle
[Episcopal Life Online] 7 July 2007--I met recently with a group of appointed missionaries of the Episcopal Church. They gathered for 10 days in New York for orientation before leaving to do mission. It was an enormous privilege to meet them and see their energy and enthusiasm (which means "filled with God") for this adventure.
We had an opportunity for conversation, and one young man shared his concern about how to understand the Great Commission, particularly the directive to baptize, especially in a multifaith environment. It was a wonderful question that engages us all at one level or another.
Related articles:
http://babybluecafe.blogspot.com/2007/07/and-dont-forget-to-fold-your-napkin.html#links
And don't forget to fold your napkin - BabyBlueOnline
http://www.chron.com/disp/story.mpl/headline/metro/4944188.html
Episcopal leader urges teamwork in repairing the world - The Houston Chronicle
Friday, July 06, 2007
Conn. Episcopal Diocese Deposes Anti-Gay Rev.
http://www.newyorkblade.com/2007/7-6/news/national/deposes.cfm
[The New York Blade] 6 July 2007--Connecticut’s Episcopal Diocese has removed the leader of a Bristol parish that left the Episcopal church over the appointment of an openly gay bishop.
The Rev. Donald Lee Helmandollar of Trinity Church has been deposed—the equivalent of being defrocked—and the diocese will take over the church’s property on July 8, Connecticut Bishop Andrew Smith said last Friday.
Trinity’s congregation voted itself out of the Episcopal Church earlier this year, becoming one of several nationwide who left their dioceses and joined the more conservative Anglican Church of Nigeria.
Trinity has hired an attorney to fight the diocese’s order to vacate the property, Helmandollar said last Friday. He also has continued to lead worship services in the church, he said.
“We firmly believe that our church was built by and given to the Anglican communion there, known as the Trinity Church Society,” he told The Hartford Courant, adding that the church’s construction in 1746 preceded the formation of the Episcopal Diocese.
“Our own constitution says we will remain,” he said.
[The New York Blade] 6 July 2007--Connecticut’s Episcopal Diocese has removed the leader of a Bristol parish that left the Episcopal church over the appointment of an openly gay bishop.
The Rev. Donald Lee Helmandollar of Trinity Church has been deposed—the equivalent of being defrocked—and the diocese will take over the church’s property on July 8, Connecticut Bishop Andrew Smith said last Friday.
Trinity’s congregation voted itself out of the Episcopal Church earlier this year, becoming one of several nationwide who left their dioceses and joined the more conservative Anglican Church of Nigeria.
Trinity has hired an attorney to fight the diocese’s order to vacate the property, Helmandollar said last Friday. He also has continued to lead worship services in the church, he said.
“We firmly believe that our church was built by and given to the Anglican communion there, known as the Trinity Church Society,” he told The Hartford Courant, adding that the church’s construction in 1746 preceded the formation of the Episcopal Diocese.
“Our own constitution says we will remain,” he said.
Synod members to urge caution over Anglican Covenant
http://www.churchtimes.co.uk/content.asp?id=41567
[Church Times] 6 July 2007--Two amendments have already been tabled to the General Synod motion on the Anglican Covenant, both reflecting concern that the Church of England will have no further say in the Covenant process until it is presented next year with a text for its approval (News, 22 June). The Covenant is to be debated on Sunday, as part of the sessions that begin today....
Justin Brett, a lay member from the diocese of Oxford, wants the Synod to “note” rather than “affirm” the Primates’ recommendation. On Wednesday, he described as “dubious” the idea that Synod should, as he put it, effectively write a blank cheque. He also expressed concern that the timetable for drawing up the Covenant was already well advanced....
Another amendment, tabled by the Revd Jonathan Clark, a member of Affirming Catholicism, reflects concern about the power of the Primates. It seeks to ensure that the Synod gets the chance to endorse the Church’s official response to the current draft Covenant....
[Church Times] 6 July 2007--Two amendments have already been tabled to the General Synod motion on the Anglican Covenant, both reflecting concern that the Church of England will have no further say in the Covenant process until it is presented next year with a text for its approval (News, 22 June). The Covenant is to be debated on Sunday, as part of the sessions that begin today....
Justin Brett, a lay member from the diocese of Oxford, wants the Synod to “note” rather than “affirm” the Primates’ recommendation. On Wednesday, he described as “dubious” the idea that Synod should, as he put it, effectively write a blank cheque. He also expressed concern that the timetable for drawing up the Covenant was already well advanced....
Another amendment, tabled by the Revd Jonathan Clark, a member of Affirming Catholicism, reflects concern about the power of the Primates. It seeks to ensure that the Synod gets the chance to endorse the Church’s official response to the current draft Covenant....
Major Texas Parish warns House of Deputies' President
http://www.americananglican.org/site/c.ikLUK3MJIpG/b.2604393/apps/nl/content2.asp?content_id={D1E79CC3-84F7-4D6B-B366-89516BBA3C6D}¬oc=1
[American Anglican Council] 6 July 2007--I read with interest the ENS report of your visit to Albuquerque a few days ago. If the report is accurate, it's shocking the veiled and not so veiled attempts you made as a guest in the Diocese of the Rio Grande to undermine the authority of their bishop and the leadership of the Diocese of the Rio Grande.
My purpose in writing, however, it to ask you to not include me or Christ Church San Antonio in your reports about the "majority" in the Episcopal Church. The talking point that you and the Presiding Bishop continuously repeat - that only "45 of the Church's 7,500 congregations have decided to leave" - suggests that parishes like ours in San Antonio are with you. I want you to know that, even though we have not joined another Anglican body, we are emphatically not with you and we do not support the revisionist agenda that seems bound and determined to lead us away from the wider Communion.
[American Anglican Council] 6 July 2007--I read with interest the ENS report of your visit to Albuquerque a few days ago. If the report is accurate, it's shocking the veiled and not so veiled attempts you made as a guest in the Diocese of the Rio Grande to undermine the authority of their bishop and the leadership of the Diocese of the Rio Grande.
My purpose in writing, however, it to ask you to not include me or Christ Church San Antonio in your reports about the "majority" in the Episcopal Church. The talking point that you and the Presiding Bishop continuously repeat - that only "45 of the Church's 7,500 congregations have decided to leave" - suggests that parishes like ours in San Antonio are with you. I want you to know that, even though we have not joined another Anglican body, we are emphatically not with you and we do not support the revisionist agenda that seems bound and determined to lead us away from the wider Communion.
Is an Alternative Lambeth Now Called For?
http://www.virtueonline.org/portal/modules/news/article.php?storyid=6291
[VirtueOnline] 6 July 2007--The spectrum of a wholesale revolt by a wide swathe of orthodox Anglican provinces and dioceses across the communion has been raised by the possibility of an alternative Lambeth Conference as recently posed by the Most Rev. Peter Jensen, Archbishop of Sydney. Such a revolt could lead to a boycott of the Lambeth Conference in Canterbury, next year.
The concept of a parallel Lambeth Conference was first raised by the Most Rev. Peter Akinola, Archbishop and Primate of Nigeria, as well as head of the Council of Anglican Provinces of Africa (CAPA), which represents some 40 million Anglicans across the African continent. He ripped the Archbishop of Canterbury saying that he (Akinola) and his fellow bishops "must receive assurances from the Primates and the Archbishop of Canterbury that this crisis will be resolved before a Lambeth Conference is convened. There is no point, in our view, in meeting and meeting and not resolving the fundamental crisis of Anglican identity. We will definitely not attend any Lambeth Conference to which the violators of the Lambeth Resolution are also invited as participants or observers.
"To add to our reservations about the 2008 Lambeth Conference, we note the huge expense of such an event. Our African churches are asked to divert funds from much needed work of evangelization and charity to a 3-week meeting which has no authority and which is blatantly ignored by "autonomous" member churches. In some cases, poorer provinces are "assisted" by donors from the West who have a deliberate agenda of buying silence from these churches."
[VirtueOnline] 6 July 2007--The spectrum of a wholesale revolt by a wide swathe of orthodox Anglican provinces and dioceses across the communion has been raised by the possibility of an alternative Lambeth Conference as recently posed by the Most Rev. Peter Jensen, Archbishop of Sydney. Such a revolt could lead to a boycott of the Lambeth Conference in Canterbury, next year.
The concept of a parallel Lambeth Conference was first raised by the Most Rev. Peter Akinola, Archbishop and Primate of Nigeria, as well as head of the Council of Anglican Provinces of Africa (CAPA), which represents some 40 million Anglicans across the African continent. He ripped the Archbishop of Canterbury saying that he (Akinola) and his fellow bishops "must receive assurances from the Primates and the Archbishop of Canterbury that this crisis will be resolved before a Lambeth Conference is convened. There is no point, in our view, in meeting and meeting and not resolving the fundamental crisis of Anglican identity. We will definitely not attend any Lambeth Conference to which the violators of the Lambeth Resolution are also invited as participants or observers.
"To add to our reservations about the 2008 Lambeth Conference, we note the huge expense of such an event. Our African churches are asked to divert funds from much needed work of evangelization and charity to a 3-week meeting which has no authority and which is blatantly ignored by "autonomous" member churches. In some cases, poorer provinces are "assisted" by donors from the West who have a deliberate agenda of buying silence from these churches."
Church of England coalition to tackle liberals
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/07/06/nsynod106.xml
[Telegraph] 6 July 2007--Senior Church of England conservatives are plotting a new coalition to mount their biggest offensive yet against their liberal opponents over issues such as gay priests.
According to insiders, they are planning talks at this week's General Synod aimed at uniting a broad spectrum of evangelicals and Anglo-Catholics to act together during crucial debates.
Supporters of the new movement believe that it could gain the backing of up to half of the Synod, the Church''s "parliament", frustrating the efforts of liberals to promote their agenda. Its leaders are expected to include prominent clergy and lay people within the Synod and the Archbishops' Council, the Church's managing body.
[Telegraph] 6 July 2007--Senior Church of England conservatives are plotting a new coalition to mount their biggest offensive yet against their liberal opponents over issues such as gay priests.
According to insiders, they are planning talks at this week's General Synod aimed at uniting a broad spectrum of evangelicals and Anglo-Catholics to act together during crucial debates.
Supporters of the new movement believe that it could gain the backing of up to half of the Synod, the Church''s "parliament", frustrating the efforts of liberals to promote their agenda. Its leaders are expected to include prominent clergy and lay people within the Synod and the Archbishops' Council, the Church's managing body.
How a ‘gay rights’ leader became straight
http://www.anglican-mainstream.net/?p=1858
[Anglican Mainstream] 6 July 2007--Homosexuality came easy to me, because I was already weak.
My mom died when I was 19. My father had died when I was 13. At an early age, I was already confused about who I was and how I felt about others.
My confusion about “desire” and the fact that I noticed I was “attracted” to guys made me put myself into the “gay” category at age 14. At age 20, I came out as gay to everybody else around me.
[Anglican Mainstream] 6 July 2007--Homosexuality came easy to me, because I was already weak.
My mom died when I was 19. My father had died when I was 13. At an early age, I was already confused about who I was and how I felt about others.
My confusion about “desire” and the fact that I noticed I was “attracted” to guys made me put myself into the “gay” category at age 14. At age 20, I came out as gay to everybody else around me.
Confessions of an Episcopal Fundamentalist
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3473
[The Living Church] 6 July 2007--Fundamentalist: That abominable “f word;” so inimical to polite society in The Episcopal Church; the most offensive term of opprobrium the liberal religious establishment can use to demean its adversaries. It would seem that one may be almost anything in The Episcopal Church today except a fundamentalist.
Even in centers of American Anglican conservatism, this appellation is taboo. Calling someone at Ambridge or Nashotah a “fundamentalist” quite likely could result in your being regarded as a persona non grata on campus.
Over the course of my ministry, I began to notice that whenever my revisionist colleagues were not able to refute an orthodox argument, they could reduce their opponents to embarrassed stammerings of protested innocence, and thereby regain the upper hand, merely by declaring “You sound like a fundamentalist.”
After personally enduring this supercilious putdown on a number of occasions, I turned the tables on my antagonists by responding, “Yes, you’re right. What’s wrong with that?” This retort reduced opponents to stunned silence and forced the debate back to a reasoned discussion of the issues at point. The other side could no longer carry the argument by dismissively stigmatizing the traditionalists with a pejorative label.
[The Living Church] 6 July 2007--Fundamentalist: That abominable “f word;” so inimical to polite society in The Episcopal Church; the most offensive term of opprobrium the liberal religious establishment can use to demean its adversaries. It would seem that one may be almost anything in The Episcopal Church today except a fundamentalist.
Even in centers of American Anglican conservatism, this appellation is taboo. Calling someone at Ambridge or Nashotah a “fundamentalist” quite likely could result in your being regarded as a persona non grata on campus.
Over the course of my ministry, I began to notice that whenever my revisionist colleagues were not able to refute an orthodox argument, they could reduce their opponents to embarrassed stammerings of protested innocence, and thereby regain the upper hand, merely by declaring “You sound like a fundamentalist.”
After personally enduring this supercilious putdown on a number of occasions, I turned the tables on my antagonists by responding, “Yes, you’re right. What’s wrong with that?” This retort reduced opponents to stunned silence and forced the debate back to a reasoned discussion of the issues at point. The other side could no longer carry the argument by dismissively stigmatizing the traditionalists with a pejorative label.
Two Dioceses Report Financial Shortfall
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3480
[The Living Church] 6 July 2007--The dioceses of Pittsburgh and Western Kansas have reported financial shortfalls of more than 15 percent recently.
At its June 5 meeting, the Pittsburgh diocesan council approved major budget adjustments due to lower than anticipated assessment income and litigation costs, both caused by renewed activity in the lawsuit initiated by Calvary Church, Pittsburgh. The diocese is now estimating legal expenses of $500,000 for 2007.
After the 75th General Convention when Pittsburgh and six other dioceses requested alternate primatial oversight, Calvary Church returned to court seeking through discovery to obtain copies of all communication between the diocesan leadership, the Anglican Communion Network and the Global South primates.
The shortfall in the Diocese of Western Kansas began when its application for a $65,000 DFMS partnership grant was not renewed. Several years ago the criteria for approving partnership grants was changed from block grants which could be used to fund continuing operations to grant proposals for specific ministry projects. The loss of $65,000 out of a $350,000 annual budget was significant, according to the Rev. Canon James Cox, diocesan treasurer.
[The Living Church] 6 July 2007--The dioceses of Pittsburgh and Western Kansas have reported financial shortfalls of more than 15 percent recently.
At its June 5 meeting, the Pittsburgh diocesan council approved major budget adjustments due to lower than anticipated assessment income and litigation costs, both caused by renewed activity in the lawsuit initiated by Calvary Church, Pittsburgh. The diocese is now estimating legal expenses of $500,000 for 2007.
After the 75th General Convention when Pittsburgh and six other dioceses requested alternate primatial oversight, Calvary Church returned to court seeking through discovery to obtain copies of all communication between the diocesan leadership, the Anglican Communion Network and the Global South primates.
The shortfall in the Diocese of Western Kansas began when its application for a $65,000 DFMS partnership grant was not renewed. Several years ago the criteria for approving partnership grants was changed from block grants which could be used to fund continuing operations to grant proposals for specific ministry projects. The loss of $65,000 out of a $350,000 annual budget was significant, according to the Rev. Canon James Cox, diocesan treasurer.
Subscribe to:
Posts (Atom)