June 15, 2010
It Ain't Over 'Til Its Over
by Fr. Scott Homer
June 15, 2010
Thanks to the interested parishioners who have been dropping newspaper articles on my desk this week. There have been two state supreme court decisions, one in Virginia and one in California on cases of property ownership in the current Anglican crisis. The reporters, and especially those responsible for creating the headlines are making much more out of these decisions than they warrant. Both decisions are procedural in nature and have little to do with the issues involved. Both decisions refer their case back to a lower court for review or retrial. Neither of the cases determines property ownership. We remain a long way away from any sort of conclusions about who owns what. As Yogi Berra is reputed to have said, "It ain't over 'til its over."
Our position at Trinity Anglican Church remains unchanged. We have, as members of the Diocese of Pittsburgh, distanced ourselves from the Episcopal Church leadership who have compromised the Holy Scriptures, engaged in false teaching, are actively deceiving the people they vowed to serve. We believe that occupying this property is our legal right but our dispute with TEC has little to do with property. The courts may determine where we will worship in future years but they can not alter the truth of the Gospel or ammend the Apostles' Teaching. They can not change the meaning of virtue or redefine the nature of sin. Our decision to leave TEC has been painful and difficult and may become more so. It is, we believe, the only decision that honors our Lord and Savior, respects the Word of God and submits to the received teachings of Christ's One Holy Catholic Church.
Even as we await the outcome of the court cases we openly acknowledge that the decision about who we serve and to whom we owe our allegiance is already decided. We serve our Lord Jesus Christ and we can do that faithfully here at 370 Beaver Street or at the YMCA or in the park down the street. What we can not do is serve our Lord Jesus Christ while also pledging allegiance to his enemies.
June 15, 2010
Thanks to the interested parishioners who have been dropping newspaper articles on my desk this week. There have been two state supreme court decisions, one in Virginia and one in California on cases of property ownership in the current Anglican crisis. The reporters, and especially those responsible for creating the headlines are making much more out of these decisions than they warrant. Both decisions are procedural in nature and have little to do with the issues involved. Both decisions refer their case back to a lower court for review or retrial. Neither of the cases determines property ownership. We remain a long way away from any sort of conclusions about who owns what. As Yogi Berra is reputed to have said, "It ain't over 'til its over."
Our position at Trinity Anglican Church remains unchanged. We have, as members of the Diocese of Pittsburgh, distanced ourselves from the Episcopal Church leadership who have compromised the Holy Scriptures, engaged in false teaching, are actively deceiving the people they vowed to serve. We believe that occupying this property is our legal right but our dispute with TEC has little to do with property. The courts may determine where we will worship in future years but they can not alter the truth of the Gospel or ammend the Apostles' Teaching. They can not change the meaning of virtue or redefine the nature of sin. Our decision to leave TEC has been painful and difficult and may become more so. It is, we believe, the only decision that honors our Lord and Savior, respects the Word of God and submits to the received teachings of Christ's One Holy Catholic Church.
Even as we await the outcome of the court cases we openly acknowledge that the decision about who we serve and to whom we owe our allegiance is already decided. We serve our Lord Jesus Christ and we can do that faithfully here at 370 Beaver Street or at the YMCA or in the park down the street. What we can not do is serve our Lord Jesus Christ while also pledging allegiance to his enemies.
June 13, 2010
He Who Is Forgiven Much Loves Much
by Fr. Scott Homer
In the Name of God Almighty, the Father, the Son, and the Holy Spirit, Amen.
We are going to be talking about love this morning. We are going to talk about love because Jesus talks about love in our Gospel reading. And he is talking about love in an unusual way. His meaning is not all that transparent but his point is essential if we hope to live out our lives in love, peace, and joy. Jesus says is that the extent to which someone knows love and demonstrates love is in direct proportion to the amount of forgiveness they receive. Great forgiveness received, great love expressed. Little forgiveness received, little love expressed. Now this presents us with an interesting problem. Does Jesus mean for us to believe that if we have not received forgiveness we are incapable of loving? Some of us don’t really believe we have done much requiring forgiveness. We believe we are living virtuous lives for the most part. Is Jesus saying that we are not going to be loving people because we have not been screwing up all our lives? Do we have to go out and sin so that we can receive forgiveness? Well, the answer to these questions is no, you don’t have to go out and sin but yes, to the extent that we have not been forgiven we are incapable of loving. And yes, those of us who believe that we have lived largely virtuous lives and have done little to warrant forgiveness really are incapable of love. You see, the problem is that love does not spring out of virtuous acts. Love springs out of a relationship—a relationship with the Source of Love and that relationship is first and foremost a relationship established in forgiveness. Our God, the one and only true God, is first and foremost the God of love, the God of compassion and mercy, and we simply cannot be in his presence without experiencing forgiveness. In his presence we know acceptance, and peace and joy but all of that is born out of our forgiveness in his presence. In fact, true forgiveness can be found nowhere else—only in our Lord’s presence.
When we read these Bible stories about Jesus we have got to keep something in mind. Jesus is God in human flesh. If we forget this the stories will not make sense. God is perfectly revealed in Jesus Christ. Jesus makes this point himself in John chapter 14, verse 9. The disciple Philip has asked Jesus to show him God the Father. And Jesus responds by asking Philip, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father?' And this is not the only evidence. Do you recall the way St John starts his Gospel account about Jesus? In John 1.14 he writes, “And the Word became flesh [that is, Jesus of Nazareth], and dwelt among us, and we saw [Christ’s] glory, glory as of the only begotten from the Father, full of grace and truth. And St. Paul is of the same opinioon. He also repeatedly asserts that Jesus is God in the flesh. Most notably in two places in the letter to the Colossians he writes in 1.5, “[Jesus Christ] is the image of the invisible God” and again in 2.9 he writes, “…in [Jesus Christ] all the fullness of Deity dwells in bodily form.” So, when we see Jesus operating in the world we see God operating in the world. We see how God acts, what God values, the ways that God handles situations, God’s priorities and God’s values demonstrated in concrete form. And when we read the stories about Jesus we are being shown God working in our world--not somebody who demonstrates godly characteristics, not somebody who channels godlike sayings, not a particularly godly man—but God in all his glory working in the world.
Jesus is God in the flesh—We have to begin here because we can’t grasp what is happening in our Gospel reading this morning any other way. When we read this story we have got to understand that God has gone to eat dinner at this Pharisee’s house. God is seated at the dinner table. It is God’s feet that are being washed with the woman’s tears. And it is God who is being judged and accused by the Pharisee. When we look at the behavior of the Pharisee and the woman we are looking at two unique responses to God’s presence in their life. And there are a couple of very important differences in their response to God’s presence.
The Pharisee doubts that God has drawn near. He can not or will not see God’s presence in Jesus but the sinful woman worships Jesus, devotes herself to caring for him. She goes so far as to anoint him—and hyes, there are kingly implications in that. The Pharisee dishonors God because he confuses forgiveness for uncleanness and accuses God of being a fraud. The sinful woman honors God with her whole being.
But here is the most important thing: The Pharisee does not recognize his need for forgiveness. He is, in his own mind, a righteous man. In his mind he has done little or nothing wrong and he senses no need for God’s mercy but the sinful woman recognizes her sinfulness and she is dependent on God’s mercy.
As a consequence of forgiveness the woman’s response to Jesus is loving. She abandons herself to serve him, to bless him and to honor him. The Pharisee’s response to Jesus is to defend his self-righteous superiority by leveling an accusation against God and God’s mercy.
Jesus wants all the Pharisees of the world to know that love is intimately linked to forgiveness. No human being will ever be truly loving as long as they are convinced that they are above needing and receiving forgiveness. It is only in God’s forgiveness that you are empowered to love. The problem is confusion about the nature of righteousness. Where does righteousness come from? Does one become righteous by keeping oneself unstained by the world? Or is righteousness a gift which is bestowed upon a person by God? Are we righteousness under assault or is righteousness like a cloak that has been placed upon us?
We can live as though righteousness is our starting point and that living the righteous life before God is the process of keeping ourselves unstained by the world. In this approach, that is the preferred route for Obsessive compulsive personalities, a person is righteous to the extent that they are able to avoid coming into contact with any and all filthiness, through a doggedly determined attempt to maintain our purity against a dirty world, by tiptoeing through a sin-filled minefield scrupulously avoiding anything that looks like a mistake. But God forbid you should ever happen to brush up against some filth unawares, or that you should experience a momentary lapse and think an impure thought or engage in an unholy act. And many have failed because they stumbled on a landmine and all their attempts at being righteous were dashed in a moment. And what about all those invisible perils? This approach leads to a miserably unhappy life.
Or we can live as penitent sinners. We can acknowledge that brokenness, neediness and filthiness is the given. That is our starting point and living the righteous life is the process of accepting God’s forgiveness and serving him and others to the best of our ability. In this scenario the goal is not to maintain a false sense of righteousness. It is to abandon ourselves to God’s grace and mercy, trusting that when our soul is a forgiven soul it is a loving soul and that a forgiven-loving soul is much less likely to succomb to the temptation of sin. If we are stained by the world, it is, after all, the way of the world but we know that if we confess our sin and repent and return the Lord, that he will once again forgive us and we will once again know the joy of being a forgiven creature. We will once again know His immense strength of love supporting us. This is the preferred method-according to Jesus.
Love—it is the center of the gospel message. When Jesus is asked to summarize the Law, that is, when he is asked to reveal the most important code of conduct—the code of conduct that people must observe if they hope to be found righteous in God’s sight, Jesus says, "'You shall love the Lord your God with all your heart,and with all your soul, and with all your mind. This is the great and foremost commandment. The second is like it, You shall love your neighbor as yourself.” Why this extraordinary emphasis on love? We find the anwer in St. John’s first Epistle. St John writes, “The one who does not love does not know God, for God is love…God is love, and the one who abides in love abides in God, and God abides in him.”
In our Gospel reading this morning Jesus says that the woman who is washing his feet, and kissing his feet, and anointing his head with oil is loving much. She is completely invested in making Jesus comfortable, in welcoming him, in honoring him and she seems unconcerned about how she might appear to the people looking on. But her expression of love is born out of Jesus’ forgiveness. Love is the human response to God’s graceful and compassionate forgiveness. Let’s stop acting as if we need to have it all together. Lets accept the facts, surrender ourselves to God's forgiveness and grace. Let's begin to live out the love that God is showering upon us. Amen.
In the Name of God Almighty, the Father, the Son, and the Holy Spirit, Amen.
We are going to be talking about love this morning. We are going to talk about love because Jesus talks about love in our Gospel reading. And he is talking about love in an unusual way. His meaning is not all that transparent but his point is essential if we hope to live out our lives in love, peace, and joy. Jesus says is that the extent to which someone knows love and demonstrates love is in direct proportion to the amount of forgiveness they receive. Great forgiveness received, great love expressed. Little forgiveness received, little love expressed. Now this presents us with an interesting problem. Does Jesus mean for us to believe that if we have not received forgiveness we are incapable of loving? Some of us don’t really believe we have done much requiring forgiveness. We believe we are living virtuous lives for the most part. Is Jesus saying that we are not going to be loving people because we have not been screwing up all our lives? Do we have to go out and sin so that we can receive forgiveness? Well, the answer to these questions is no, you don’t have to go out and sin but yes, to the extent that we have not been forgiven we are incapable of loving. And yes, those of us who believe that we have lived largely virtuous lives and have done little to warrant forgiveness really are incapable of love. You see, the problem is that love does not spring out of virtuous acts. Love springs out of a relationship—a relationship with the Source of Love and that relationship is first and foremost a relationship established in forgiveness. Our God, the one and only true God, is first and foremost the God of love, the God of compassion and mercy, and we simply cannot be in his presence without experiencing forgiveness. In his presence we know acceptance, and peace and joy but all of that is born out of our forgiveness in his presence. In fact, true forgiveness can be found nowhere else—only in our Lord’s presence.
When we read these Bible stories about Jesus we have got to keep something in mind. Jesus is God in human flesh. If we forget this the stories will not make sense. God is perfectly revealed in Jesus Christ. Jesus makes this point himself in John chapter 14, verse 9. The disciple Philip has asked Jesus to show him God the Father. And Jesus responds by asking Philip, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father?' And this is not the only evidence. Do you recall the way St John starts his Gospel account about Jesus? In John 1.14 he writes, “And the Word became flesh [that is, Jesus of Nazareth], and dwelt among us, and we saw [Christ’s] glory, glory as of the only begotten from the Father, full of grace and truth. And St. Paul is of the same opinioon. He also repeatedly asserts that Jesus is God in the flesh. Most notably in two places in the letter to the Colossians he writes in 1.5, “[Jesus Christ] is the image of the invisible God” and again in 2.9 he writes, “…in [Jesus Christ] all the fullness of Deity dwells in bodily form.” So, when we see Jesus operating in the world we see God operating in the world. We see how God acts, what God values, the ways that God handles situations, God’s priorities and God’s values demonstrated in concrete form. And when we read the stories about Jesus we are being shown God working in our world--not somebody who demonstrates godly characteristics, not somebody who channels godlike sayings, not a particularly godly man—but God in all his glory working in the world.
Jesus is God in the flesh—We have to begin here because we can’t grasp what is happening in our Gospel reading this morning any other way. When we read this story we have got to understand that God has gone to eat dinner at this Pharisee’s house. God is seated at the dinner table. It is God’s feet that are being washed with the woman’s tears. And it is God who is being judged and accused by the Pharisee. When we look at the behavior of the Pharisee and the woman we are looking at two unique responses to God’s presence in their life. And there are a couple of very important differences in their response to God’s presence.
The Pharisee doubts that God has drawn near. He can not or will not see God’s presence in Jesus but the sinful woman worships Jesus, devotes herself to caring for him. She goes so far as to anoint him—and hyes, there are kingly implications in that. The Pharisee dishonors God because he confuses forgiveness for uncleanness and accuses God of being a fraud. The sinful woman honors God with her whole being.
But here is the most important thing: The Pharisee does not recognize his need for forgiveness. He is, in his own mind, a righteous man. In his mind he has done little or nothing wrong and he senses no need for God’s mercy but the sinful woman recognizes her sinfulness and she is dependent on God’s mercy.
As a consequence of forgiveness the woman’s response to Jesus is loving. She abandons herself to serve him, to bless him and to honor him. The Pharisee’s response to Jesus is to defend his self-righteous superiority by leveling an accusation against God and God’s mercy.
Jesus wants all the Pharisees of the world to know that love is intimately linked to forgiveness. No human being will ever be truly loving as long as they are convinced that they are above needing and receiving forgiveness. It is only in God’s forgiveness that you are empowered to love. The problem is confusion about the nature of righteousness. Where does righteousness come from? Does one become righteous by keeping oneself unstained by the world? Or is righteousness a gift which is bestowed upon a person by God? Are we righteousness under assault or is righteousness like a cloak that has been placed upon us?
We can live as though righteousness is our starting point and that living the righteous life before God is the process of keeping ourselves unstained by the world. In this approach, that is the preferred route for Obsessive compulsive personalities, a person is righteous to the extent that they are able to avoid coming into contact with any and all filthiness, through a doggedly determined attempt to maintain our purity against a dirty world, by tiptoeing through a sin-filled minefield scrupulously avoiding anything that looks like a mistake. But God forbid you should ever happen to brush up against some filth unawares, or that you should experience a momentary lapse and think an impure thought or engage in an unholy act. And many have failed because they stumbled on a landmine and all their attempts at being righteous were dashed in a moment. And what about all those invisible perils? This approach leads to a miserably unhappy life.
Or we can live as penitent sinners. We can acknowledge that brokenness, neediness and filthiness is the given. That is our starting point and living the righteous life is the process of accepting God’s forgiveness and serving him and others to the best of our ability. In this scenario the goal is not to maintain a false sense of righteousness. It is to abandon ourselves to God’s grace and mercy, trusting that when our soul is a forgiven soul it is a loving soul and that a forgiven-loving soul is much less likely to succomb to the temptation of sin. If we are stained by the world, it is, after all, the way of the world but we know that if we confess our sin and repent and return the Lord, that he will once again forgive us and we will once again know the joy of being a forgiven creature. We will once again know His immense strength of love supporting us. This is the preferred method-according to Jesus.
Love—it is the center of the gospel message. When Jesus is asked to summarize the Law, that is, when he is asked to reveal the most important code of conduct—the code of conduct that people must observe if they hope to be found righteous in God’s sight, Jesus says, "'You shall love the Lord your God with all your heart,and with all your soul, and with all your mind. This is the great and foremost commandment. The second is like it, You shall love your neighbor as yourself.” Why this extraordinary emphasis on love? We find the anwer in St. John’s first Epistle. St John writes, “The one who does not love does not know God, for God is love…God is love, and the one who abides in love abides in God, and God abides in him.”
In our Gospel reading this morning Jesus says that the woman who is washing his feet, and kissing his feet, and anointing his head with oil is loving much. She is completely invested in making Jesus comfortable, in welcoming him, in honoring him and she seems unconcerned about how she might appear to the people looking on. But her expression of love is born out of Jesus’ forgiveness. Love is the human response to God’s graceful and compassionate forgiveness. Let’s stop acting as if we need to have it all together. Lets accept the facts, surrender ourselves to God's forgiveness and grace. Let's begin to live out the love that God is showering upon us. Amen.
June 10, 2010
Sermon: Who Can You Trust?
By the Reverend Scott Homer
2 Pentecost, 2010
In the old days, before women’s rights became front burner issues, and before divorce became a nearly universally accepted option, women often thought and sometimes were taught that if they could make a good catch, if they could secure a good, hardworking, husband that their lives would be safe and secure. Of course, these days even if a woman wanted to find a good, hardworking husband there would be no guarantee that the two of them would stay together. Trusting in another human being for your health and welfare was risky then and it is even more risky now. There was a day when someone would graduate from high school and get a job with an employer with the expectation that their employer would provide them with a decent living for their entire career life. Now, career guidance counsellors tell their clients to expect to change employers every three to five years. Trusting in a corporation for your security is a thing of the past.
Many of us rely on our government to keep us safe and to look out for our best interests but how many of us were disappointed to learn that the Securities and Exchange Commission was not policing the financial markets and that their lack of attention caused us all to suffer massive financial losses? And is anybody other than me upset with the Department of the Interior for granting BP drilling rights for the Deepwater Horizon without first assuring that there was some sort of effective emergency plan in place? And didn’t it make you feel as though your world was much more dangerous after 9/11, when you realized that a small group of uneducated terrorists could walk into a US airport, hijack three commercial airliners and fly them into the World Trade Center and the United States Pentagon?
These are just a few examples but they point out a fundamental human problem. We need help, we recognize we need help, but there doesn’t seem to be anyone or anything we can trust. We recognize that we are incapable of assuring our own wellbeing. There are just too many variables, too many possibilities for us to defend ourselves against them all and we really do need someone or something that has the power to guard and protect us from all the dangers that threaten our security. So we forced to rely upon external resources for our protection and safety: families, institutions, governements. But we are repeatedly discouraged to discover that even these eternal institutions can not protect us and worse than that, sometimes the very things in which we have placed our trust end up being hurtful and destructive.
Is there anything reliable? Is there anything we can really count on? Is there somewhere we can place our hopes and not have those hopes dashed? Well, the good news is that there is something we can trust with absolute certainty that we will not be disappointed. There is a rock solid source of security—a source that has the immense power to overcome all the fundamental forces of the universe that threaten us. And that rock solid source of security is yours in the person of Jesus Christ. He has proven his immense power by exhibiting the ability to bring the dead to life—and ultimately in overcoming even his own death. If you are known by Jesus Christ, if he looks on you with compassion and if he has pity upon you, you can rest assured that you never need worry about your future. He has proven himself able. He is able to restore all that has been lost—even when it appears that all has been lost. He is able and he has promised that he will, lead us into an eternal and glorified life and that we will know joy, peace and freedom from fear—forever. This is the Gospel message the Church proclaims. It is the same message that has been proclaimed for two thousand years. Civilizations have come and gone, but the Word of God has remained unchanged. Jesus died, and rose again, to save sinners.
St Paul’s letter to the Christian community in Galatia begins with a stringent defense of the Gospel message. We just read the beginning of that defense this morning. Did you notice what Paul said? He said, “The Gospel that was preached to me was not man’s gospel for I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.” Paul wants us to be clear in ouur understanding. He is insisting that the gospel message, the message that Jesus died to save sinners, that all that believe in Jesus Christ are saved, and that in Christ our futures are blessed and assured, this message is not a set of manmade conclusions drawn from looking at the life of Christ. It isn’t the product of people sitting around doing theology, as admirable as doing theology may be. The gospel is not a human idea about what Jesus’ life meant for us. The Gospel was spoken to Paul, and through Paul to us, by God himself. We have received it not as a teaching, but as a revelation. When God reveals something, he reveals something that is completely and utterly true. Not kinda true. Not true in some circumstances—it is simply and totally true—and the Gospel is the revealed Word of God.
Now this is very important because it is the gospel message that brings people to faith, and if the gospel is God’s revealed Word, the we are brought to faith not through the agency of men but through the power of God. Your salvation and the salvation of your family and friends does not rely upon them running into a particularly gifted preacher or evangelist. You don’t have to hope and pray that someone smart enough is able to convince them. The hope of salvation doesn’t depend upon carefully crafted arguments. Our hope for salvation is grounded in the Word of God, in the Spirit of the Lord falling upon us so that what was once hidden becomes revealed, and having been revealed causes us to believe, and that having caused us to believe, leads us into eternal life. This is God inspired, God breathed, God infused faith. We come along for the ride, we must consent to God’s working but it is God doing it.
That is why the Holy Communion is so essential. Holy Communion isn’t an argument. It is an infusion of grace. It doesn’t seek to persuade us. It washes over us, indwells u,s changes us from the inside out. God’s Living Word spoken into the lives of dead and dying people—that is what brings rebirth and new life. God’s Living Word spoken into dead and dying people is the ONLY reliable source of hope because God’s living word is eternal and absolute. God’s eternal Word carries immense power, total truth, and unconditional commitment. human beings are unreliable; human institutions will ultimately disappoint, but God is trustworthy. Our forefathers knew this. That is why printed on every dollar bill it says, “In God We Trust.”
In Psalm 30 King David wrote, “I will exalt you, O Lord, because you have lifted me up and have not let my enemies triumph over me. O Lord my God, I cried out to you, and you restored my health. You brought me up, O Lord, from the dead; you restored my life as I was going down to the grave.” Who is it that saved David from his enemies? Was it his great and powerful armies? No. Was it his wise councellors? No. Was it the great prophets of his Age? No. David praises God—because it was God who “brought him up from the dead.” And by what power were the sons of The Widow of Zarapheth and the Widow of Nain raised? It was the Living Word of God spoken into dead men.
This is the gospel we proclaim—it is not a gospel grounded in sound reasoning. It is, in fact, beyond reason. It is outrageous. If it is the product of the human mind it is derranged. But it is not the product of human teaching. It is the revealed Word of God, living and true, and it holds the power to save for all who believe and who commit their lives to it author Jesus Christ.
We live in a world full of uncertainty. Life is fragile. The world around us is dangerous. And we can not help but question the ability of our human institutions to guard and protect us. The truth is, all human institutions will, in time, fail us. Our own bodies will fail us. If we are to rest assured about our future well-being, if we are to live our lives with a genuine sense of peace and security, we are going to have to pray for the Living Word of God to capture us. We are going to have to pray that our Lord send his Holy Spirit upon us and fill us with all truth. Because when the true gospel is revealed to us we will know that all these stories about raising the dead are true…and it will not be academic. We will know it to the core of our beings because we will be the dead people sitting up in our caskets, singing praises to the Lord. We will know that resurrection is possible because we will be experiencing it from the inside out. Amen.
2 Pentecost, 2010
In the old days, before women’s rights became front burner issues, and before divorce became a nearly universally accepted option, women often thought and sometimes were taught that if they could make a good catch, if they could secure a good, hardworking, husband that their lives would be safe and secure. Of course, these days even if a woman wanted to find a good, hardworking husband there would be no guarantee that the two of them would stay together. Trusting in another human being for your health and welfare was risky then and it is even more risky now. There was a day when someone would graduate from high school and get a job with an employer with the expectation that their employer would provide them with a decent living for their entire career life. Now, career guidance counsellors tell their clients to expect to change employers every three to five years. Trusting in a corporation for your security is a thing of the past.
Many of us rely on our government to keep us safe and to look out for our best interests but how many of us were disappointed to learn that the Securities and Exchange Commission was not policing the financial markets and that their lack of attention caused us all to suffer massive financial losses? And is anybody other than me upset with the Department of the Interior for granting BP drilling rights for the Deepwater Horizon without first assuring that there was some sort of effective emergency plan in place? And didn’t it make you feel as though your world was much more dangerous after 9/11, when you realized that a small group of uneducated terrorists could walk into a US airport, hijack three commercial airliners and fly them into the World Trade Center and the United States Pentagon?
These are just a few examples but they point out a fundamental human problem. We need help, we recognize we need help, but there doesn’t seem to be anyone or anything we can trust. We recognize that we are incapable of assuring our own wellbeing. There are just too many variables, too many possibilities for us to defend ourselves against them all and we really do need someone or something that has the power to guard and protect us from all the dangers that threaten our security. So we forced to rely upon external resources for our protection and safety: families, institutions, governements. But we are repeatedly discouraged to discover that even these eternal institutions can not protect us and worse than that, sometimes the very things in which we have placed our trust end up being hurtful and destructive.
Is there anything reliable? Is there anything we can really count on? Is there somewhere we can place our hopes and not have those hopes dashed? Well, the good news is that there is something we can trust with absolute certainty that we will not be disappointed. There is a rock solid source of security—a source that has the immense power to overcome all the fundamental forces of the universe that threaten us. And that rock solid source of security is yours in the person of Jesus Christ. He has proven his immense power by exhibiting the ability to bring the dead to life—and ultimately in overcoming even his own death. If you are known by Jesus Christ, if he looks on you with compassion and if he has pity upon you, you can rest assured that you never need worry about your future. He has proven himself able. He is able to restore all that has been lost—even when it appears that all has been lost. He is able and he has promised that he will, lead us into an eternal and glorified life and that we will know joy, peace and freedom from fear—forever. This is the Gospel message the Church proclaims. It is the same message that has been proclaimed for two thousand years. Civilizations have come and gone, but the Word of God has remained unchanged. Jesus died, and rose again, to save sinners.
St Paul’s letter to the Christian community in Galatia begins with a stringent defense of the Gospel message. We just read the beginning of that defense this morning. Did you notice what Paul said? He said, “The Gospel that was preached to me was not man’s gospel for I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.” Paul wants us to be clear in ouur understanding. He is insisting that the gospel message, the message that Jesus died to save sinners, that all that believe in Jesus Christ are saved, and that in Christ our futures are blessed and assured, this message is not a set of manmade conclusions drawn from looking at the life of Christ. It isn’t the product of people sitting around doing theology, as admirable as doing theology may be. The gospel is not a human idea about what Jesus’ life meant for us. The Gospel was spoken to Paul, and through Paul to us, by God himself. We have received it not as a teaching, but as a revelation. When God reveals something, he reveals something that is completely and utterly true. Not kinda true. Not true in some circumstances—it is simply and totally true—and the Gospel is the revealed Word of God.
Now this is very important because it is the gospel message that brings people to faith, and if the gospel is God’s revealed Word, the we are brought to faith not through the agency of men but through the power of God. Your salvation and the salvation of your family and friends does not rely upon them running into a particularly gifted preacher or evangelist. You don’t have to hope and pray that someone smart enough is able to convince them. The hope of salvation doesn’t depend upon carefully crafted arguments. Our hope for salvation is grounded in the Word of God, in the Spirit of the Lord falling upon us so that what was once hidden becomes revealed, and having been revealed causes us to believe, and that having caused us to believe, leads us into eternal life. This is God inspired, God breathed, God infused faith. We come along for the ride, we must consent to God’s working but it is God doing it.
That is why the Holy Communion is so essential. Holy Communion isn’t an argument. It is an infusion of grace. It doesn’t seek to persuade us. It washes over us, indwells u,s changes us from the inside out. God’s Living Word spoken into the lives of dead and dying people—that is what brings rebirth and new life. God’s Living Word spoken into dead and dying people is the ONLY reliable source of hope because God’s living word is eternal and absolute. God’s eternal Word carries immense power, total truth, and unconditional commitment. human beings are unreliable; human institutions will ultimately disappoint, but God is trustworthy. Our forefathers knew this. That is why printed on every dollar bill it says, “In God We Trust.”
In Psalm 30 King David wrote, “I will exalt you, O Lord, because you have lifted me up and have not let my enemies triumph over me. O Lord my God, I cried out to you, and you restored my health. You brought me up, O Lord, from the dead; you restored my life as I was going down to the grave.” Who is it that saved David from his enemies? Was it his great and powerful armies? No. Was it his wise councellors? No. Was it the great prophets of his Age? No. David praises God—because it was God who “brought him up from the dead.” And by what power were the sons of The Widow of Zarapheth and the Widow of Nain raised? It was the Living Word of God spoken into dead men.
This is the gospel we proclaim—it is not a gospel grounded in sound reasoning. It is, in fact, beyond reason. It is outrageous. If it is the product of the human mind it is derranged. But it is not the product of human teaching. It is the revealed Word of God, living and true, and it holds the power to save for all who believe and who commit their lives to it author Jesus Christ.
We live in a world full of uncertainty. Life is fragile. The world around us is dangerous. And we can not help but question the ability of our human institutions to guard and protect us. The truth is, all human institutions will, in time, fail us. Our own bodies will fail us. If we are to rest assured about our future well-being, if we are to live our lives with a genuine sense of peace and security, we are going to have to pray for the Living Word of God to capture us. We are going to have to pray that our Lord send his Holy Spirit upon us and fill us with all truth. Because when the true gospel is revealed to us we will know that all these stories about raising the dead are true…and it will not be academic. We will know it to the core of our beings because we will be the dead people sitting up in our caskets, singing praises to the Lord. We will know that resurrection is possible because we will be experiencing it from the inside out. Amen.
Archbishop Duncan's State of the Province Address
ARCHBISHOP’S ADDRESS
Annual Provincial Council of the Anglican Church in North America
for the Year of Our Lord 2010
All Saints Pro-Cathedral and Ministry Center
Amesbury, Massachusetts
8th June 2010
Unless the Lord builds the House, their labor is in vain who build it. [Ps 127.1]
It was fifty weeks ago that we gathered to constitute the Anglican Church in North America.
At that time we understood the mission God had for us: “To reach North America with the transforming love of Jesus Christ.“ Knowing what you are sent to do is a great starting point, indeed, it is the necessary starting point for the Christian.
Fifty weeks ago we also understood that it was time for orthodox Anglicanism to come together in North America. One hundred forty years of splintering and dividing – forty years in earnest – needed mending, for Christ’s sake, for the kingdom’s sake, and for our own souls’ sake. The coming together formalized at Bedford, Texas, was no less than a sovereign act of God (done in a people who were willing) for which we ought continually to give thanks and for the strengthening of which we must continually labor.
Along the way other understandings have been clarified for us. We have learned to describe our method for achieving this transformation in Christ Jesus as “converted individuals, in multiplying congregations, fueled by the Holy Spirit.” Moreover, we have been able to articulate a threefold accountability without which any congregation falls short of being reliably Anglican: accountable to the Holy Scriptures, accountable to the Great Tradition, accountable for the transformation of society. These understandings are, in themselves, remarkable achievements.
We did not do these things. The Lord did them in a cooperating people. The Lord has built this House. It is marvelous in our eyes.
When we gathered at Bedford fifty weeks ago we were 17 dioceses (or dioceses in formation) plus representatives of the 22 networks of the Anglican Mission. As we gather here in Amesbury we will, God willing, emerge as 20 dioceses, plus our Ministry Partners. We totaled 703 congregations at Bedford. We are 811 congregations at Amesbury, not yet including all the congregations of the Federation of Anglican Churches in the Americas (a Ministry Partner) that are now requesting inclusion in our church data base and online Church Finder. (Up to date information on our Average Sunday Attendance is not available for this meeting of Provincial Council but is promised by our Anglican Records Task Force for the next Annual Council.)
Systems and relationships continue to “shake-out.” The rosters and reports presented to this Annual Council point to a Church whose functions and life are developing appropriately. The transition from the Common Cause (Lead Bishops) Executive Committee to the six clergy/six laity ACNA Executive Committee takes place with this meeting. There are substantive reports on Prayer Book, Catechumenate, and Ecumenical Relations. The presentation of a balanced budget and the confidence exhibited by our staff in raising the half-million dollars for our Founders Fund to match the nearly half-million dollars now flowing from our dioceses is another sign – a mighty sign – of the Lord’s favor.
The jurisdictional approach to the integration of the Anglican Mission (a missionary outreach of Rwanda) into the Anglican Church in North America has been found to be “a bridge too far” and this meeting sees the petition of the Anglican Mission to be a Ministry Partner as a more appropriate approach to our life together in this season. At the same time this meeting heralds the ending of many important oversight relationships with foreign partners. Not least among these is the conclusion of Recife’s episcopal role. We are delighted that Bp. Robinson Cavalcanti is with us to mark this change. Here as elsewhere, oversight may end but our deep partnership in the gospel continues.
As archbishop I have articulated four areas that I believe need to become our distinctives:
1) that we know ourselves to be the beloved of Jesus;
2) that we become a people committed to personal holiness
3) that we understand our work as fore-runners of Jesus; and
4) that we are those who sacrifice for the sake of others.
Among other things, such distinctives would form us into a different people than we presently are. They would direct us in everything from our engagement with Islam to our embrace of the tithe. Seeing these distinctives is a great beginning. Embrace must follow.
The ordination of women to the presbyterate remains a matter that divides us. Despite the deep theological and ecclesiological divide we have remained committed to each other, and have honored each other as our Constitution envisions. The College of Bishops will have a morning (Friday) aimed at deeper understanding of the grounds of our divergent practice. Moreover, the GAFCON/FCA Primates Council has agreed to appointment of a theological task force to consider both the theological and structural issues that not only divide us, but also them. A healthy Church does not run away from its difficulties, nor does it act independently.
Global relationships among Anglican Provinces have also seen increasing regularization. The Anglican Church in North America is now recognized as the North American Province by the GAFCON/FCA Provinces and I, as archbishop and primate, am now seated on the Primates Council. More broadly, the representatives of twenty Provinces of the Global South, meeting at Singapore, declared the Anglican Church in North America to be “a faithful expression of Anglicanism,” to be their “gospel partners,” and expressed the hope that “all provinces will be in full communion with the clergy and people of the ACNA and Communion Partners.” The privilege of being celebrant of one of the eucharists of South-South Encounter IV was a sign of global affirmation of who we are and of the shared Faith and Order for which we have stood together. Even the General Synod of the Church of England has considered right relationship.
Ecumenical recognitions and conversations have developed far beyond those first signs given to us at Bedford by Metropolitan Jonah and Pastor Rick Warren fifty weeks ago. Our commitments to what Anglicans have always been committed to has translated into a general ecumenical assessment that we look like what Anglicans have always looked like, and doors are consequently opening everywhere.
All of this is the Lord’s work. He has built this House. We have cooperated, even in the hard things…perhaps especially in the hard things. May His grace for this never be absent from us.
Two symbols of all that we are becoming are symbols with which I would draw this “State of the Church” address to a close. These two symbols are also further evidence that it is the Lord who is building this House in these last fifty weeks.
One symbol is the place where we are meeting: All Saints Pro-Cathedral and Ministry Center, Amesbury, Massachusetts. As is obvious to all who are here this is a former Roman Catholic campus: church, school, convent, rectory. The old Episcopal parish lost its old Episcopal buildings, but this is so much bigger, and there is so much more possibility here. The Cardinal Archbishop of Boston, like so many ecumenical allies, moved heaven and earth (as they say) to make this place available for homeless Anglicans. Similarly, that the mayor came here to welcome us should be lost on no one. The whole town is abuzz with what is happening at the new cathedral. This is also center for the Anglican Diocese in New England, not of New England. There has just been a big laudatory spread in the Boston Globe. Accountable to the Scriptures. Accountable to the Tradition. Accountable for Social Transformation. Boundless vision. All things new. This is the Anglican Church in North America.
The other symbol is Anglican 1000. A leader, David Roseberry, came forward after my investiture sermon fifty weeks ago, saying he would do whatever it takes to work with me to make the planting of 1000 new congregations in five years a reality. Christ Church Plano funded the first season of operation: website, conferences, administration, energy – more than $100,000 of investment by one congregation on behalf of all the rest of us. The Founders Fund goal for the year ahead is for the Province to fund Anglican 1000 at three times that cost. Vision, response, generosity, action. Anglican 1000 has turned out to be catalytic. Everybody is imaging congregational multiplication: little parishes, big parishes, young people, old people, Black people, White People, First Nation People, Asian People. It’s catalyzing our existing congregations. It’s catalyzing undergraduates on countless campuses. Fifty weeks ago I asked the Lord: “What should I say?” He said “1000 congregations.” The Lord is building the House. It is marvelous in our eyes. Let’s keep cooperating in His agenda. I’ll do my part. I know you will do yours.
Thanks for entrusting the mantle of leadership to me. Please be ceaseless in prayer.
Annual Provincial Council of the Anglican Church in North America
for the Year of Our Lord 2010
All Saints Pro-Cathedral and Ministry Center
Amesbury, Massachusetts
8th June 2010
Unless the Lord builds the House, their labor is in vain who build it. [Ps 127.1]
It was fifty weeks ago that we gathered to constitute the Anglican Church in North America.
At that time we understood the mission God had for us: “To reach North America with the transforming love of Jesus Christ.“ Knowing what you are sent to do is a great starting point, indeed, it is the necessary starting point for the Christian.
Fifty weeks ago we also understood that it was time for orthodox Anglicanism to come together in North America. One hundred forty years of splintering and dividing – forty years in earnest – needed mending, for Christ’s sake, for the kingdom’s sake, and for our own souls’ sake. The coming together formalized at Bedford, Texas, was no less than a sovereign act of God (done in a people who were willing) for which we ought continually to give thanks and for the strengthening of which we must continually labor.
Along the way other understandings have been clarified for us. We have learned to describe our method for achieving this transformation in Christ Jesus as “converted individuals, in multiplying congregations, fueled by the Holy Spirit.” Moreover, we have been able to articulate a threefold accountability without which any congregation falls short of being reliably Anglican: accountable to the Holy Scriptures, accountable to the Great Tradition, accountable for the transformation of society. These understandings are, in themselves, remarkable achievements.
We did not do these things. The Lord did them in a cooperating people. The Lord has built this House. It is marvelous in our eyes.
When we gathered at Bedford fifty weeks ago we were 17 dioceses (or dioceses in formation) plus representatives of the 22 networks of the Anglican Mission. As we gather here in Amesbury we will, God willing, emerge as 20 dioceses, plus our Ministry Partners. We totaled 703 congregations at Bedford. We are 811 congregations at Amesbury, not yet including all the congregations of the Federation of Anglican Churches in the Americas (a Ministry Partner) that are now requesting inclusion in our church data base and online Church Finder. (Up to date information on our Average Sunday Attendance is not available for this meeting of Provincial Council but is promised by our Anglican Records Task Force for the next Annual Council.)
Systems and relationships continue to “shake-out.” The rosters and reports presented to this Annual Council point to a Church whose functions and life are developing appropriately. The transition from the Common Cause (Lead Bishops) Executive Committee to the six clergy/six laity ACNA Executive Committee takes place with this meeting. There are substantive reports on Prayer Book, Catechumenate, and Ecumenical Relations. The presentation of a balanced budget and the confidence exhibited by our staff in raising the half-million dollars for our Founders Fund to match the nearly half-million dollars now flowing from our dioceses is another sign – a mighty sign – of the Lord’s favor.
The jurisdictional approach to the integration of the Anglican Mission (a missionary outreach of Rwanda) into the Anglican Church in North America has been found to be “a bridge too far” and this meeting sees the petition of the Anglican Mission to be a Ministry Partner as a more appropriate approach to our life together in this season. At the same time this meeting heralds the ending of many important oversight relationships with foreign partners. Not least among these is the conclusion of Recife’s episcopal role. We are delighted that Bp. Robinson Cavalcanti is with us to mark this change. Here as elsewhere, oversight may end but our deep partnership in the gospel continues.
As archbishop I have articulated four areas that I believe need to become our distinctives:
1) that we know ourselves to be the beloved of Jesus;
2) that we become a people committed to personal holiness
3) that we understand our work as fore-runners of Jesus; and
4) that we are those who sacrifice for the sake of others.
Among other things, such distinctives would form us into a different people than we presently are. They would direct us in everything from our engagement with Islam to our embrace of the tithe. Seeing these distinctives is a great beginning. Embrace must follow.
The ordination of women to the presbyterate remains a matter that divides us. Despite the deep theological and ecclesiological divide we have remained committed to each other, and have honored each other as our Constitution envisions. The College of Bishops will have a morning (Friday) aimed at deeper understanding of the grounds of our divergent practice. Moreover, the GAFCON/FCA Primates Council has agreed to appointment of a theological task force to consider both the theological and structural issues that not only divide us, but also them. A healthy Church does not run away from its difficulties, nor does it act independently.
Global relationships among Anglican Provinces have also seen increasing regularization. The Anglican Church in North America is now recognized as the North American Province by the GAFCON/FCA Provinces and I, as archbishop and primate, am now seated on the Primates Council. More broadly, the representatives of twenty Provinces of the Global South, meeting at Singapore, declared the Anglican Church in North America to be “a faithful expression of Anglicanism,” to be their “gospel partners,” and expressed the hope that “all provinces will be in full communion with the clergy and people of the ACNA and Communion Partners.” The privilege of being celebrant of one of the eucharists of South-South Encounter IV was a sign of global affirmation of who we are and of the shared Faith and Order for which we have stood together. Even the General Synod of the Church of England has considered right relationship.
Ecumenical recognitions and conversations have developed far beyond those first signs given to us at Bedford by Metropolitan Jonah and Pastor Rick Warren fifty weeks ago. Our commitments to what Anglicans have always been committed to has translated into a general ecumenical assessment that we look like what Anglicans have always looked like, and doors are consequently opening everywhere.
All of this is the Lord’s work. He has built this House. We have cooperated, even in the hard things…perhaps especially in the hard things. May His grace for this never be absent from us.
Two symbols of all that we are becoming are symbols with which I would draw this “State of the Church” address to a close. These two symbols are also further evidence that it is the Lord who is building this House in these last fifty weeks.
One symbol is the place where we are meeting: All Saints Pro-Cathedral and Ministry Center, Amesbury, Massachusetts. As is obvious to all who are here this is a former Roman Catholic campus: church, school, convent, rectory. The old Episcopal parish lost its old Episcopal buildings, but this is so much bigger, and there is so much more possibility here. The Cardinal Archbishop of Boston, like so many ecumenical allies, moved heaven and earth (as they say) to make this place available for homeless Anglicans. Similarly, that the mayor came here to welcome us should be lost on no one. The whole town is abuzz with what is happening at the new cathedral. This is also center for the Anglican Diocese in New England, not of New England. There has just been a big laudatory spread in the Boston Globe. Accountable to the Scriptures. Accountable to the Tradition. Accountable for Social Transformation. Boundless vision. All things new. This is the Anglican Church in North America.
The other symbol is Anglican 1000. A leader, David Roseberry, came forward after my investiture sermon fifty weeks ago, saying he would do whatever it takes to work with me to make the planting of 1000 new congregations in five years a reality. Christ Church Plano funded the first season of operation: website, conferences, administration, energy – more than $100,000 of investment by one congregation on behalf of all the rest of us. The Founders Fund goal for the year ahead is for the Province to fund Anglican 1000 at three times that cost. Vision, response, generosity, action. Anglican 1000 has turned out to be catalytic. Everybody is imaging congregational multiplication: little parishes, big parishes, young people, old people, Black people, White People, First Nation People, Asian People. It’s catalyzing our existing congregations. It’s catalyzing undergraduates on countless campuses. Fifty weeks ago I asked the Lord: “What should I say?” He said “1000 congregations.” The Lord is building the House. It is marvelous in our eyes. Let’s keep cooperating in His agenda. I’ll do my part. I know you will do yours.
Thanks for entrusting the mantle of leadership to me. Please be ceaseless in prayer.
June 8, 2010
Anglicans Cut Episcopalians from Ecumenical Bodies
(AP)
LONDON — The Anglican Communion has suspended U.S. Episcopalians from serving on ecumenical bodies because of the election of a lesbian as a bishop in California.
The U.S. church opened a rift in the global communion, and within its own ranks, seven years ago by electing a gay man, V. Gene Robinson, as bishop of New Hampshire. Conservative African Anglicans have taken a lead in opposing moves in the United States and Canada to promote gays and to bless homosexual relationships.
Rowan Williams, the archbishop of Canterbury and spiritual leader of the Anglican Communion, had called for a moratorium on appointing homosexuals to leadership positions. He asked for action against the Episcopal Church after the Rev. Canon Mary Glasspool was made an assistant bishop of Los Angeles.
The Anglican Communion is an association of 44 regional and national member churches, most founded by Church of England missionaries, with more than 80 million members in more than 160 countries.
The Rev. Canon Kenneth Kearon, secretary general of the Anglican Communion, announced Monday that Episcopalians had been downgraded from members to consultants in formal ecumenical dialogues, annual meetings between Anglicans and clergy in other churches intended to build friendship and better understand one another's traditions and issues of mutual concern such as points of theology and ways of worshipping.
Kearon said he had also written to the primate of the Anglican Church of Canada to ask whether it has formally adopted a policy backing same-sex blessings.
The Canadian church's governing General Synod is meeting this week, and is discussing whether to debate a motion on the issue.
The Episcopal News Service said the Rev. Katherine Grieb, an Episcopal priest and professor of New Testament at Virginia Theological Seminary, was downgraded from member to consultant to the Inter Anglican Standing Commission on Unity Faith and Order.
Those who were stripped of membership in ecumenical dialogues, according to ENS, were the Rev. Thomas Ferguson and Assistant Bishop William Gregg of North Carolina, both involved in the Anglican-Orthodox Theological Dialogue; Bishop C. Franklin Brookhart of Montana had been a member of the Anglican-Methodist International Commission for Unity in Mission; and the Very Rev. William H. Petersen, professor of ecclesiastical and ecumenical history of Bexley Hall in Columbus, Ohio, who was serving on the Anglican-Lutheran International Commission.
Brookhart said the individual clergy members' opinions about the moratorium were not a factor in the archbishop's decision. Brookhart said he supports the moratorium, did not participate in Glasspool's consecration and that his policy has been not to authorize the blessing of same-sex couples.
"This is ironic, isn't it?" he said.
LONDON — The Anglican Communion has suspended U.S. Episcopalians from serving on ecumenical bodies because of the election of a lesbian as a bishop in California.
The U.S. church opened a rift in the global communion, and within its own ranks, seven years ago by electing a gay man, V. Gene Robinson, as bishop of New Hampshire. Conservative African Anglicans have taken a lead in opposing moves in the United States and Canada to promote gays and to bless homosexual relationships.
Rowan Williams, the archbishop of Canterbury and spiritual leader of the Anglican Communion, had called for a moratorium on appointing homosexuals to leadership positions. He asked for action against the Episcopal Church after the Rev. Canon Mary Glasspool was made an assistant bishop of Los Angeles.
The Anglican Communion is an association of 44 regional and national member churches, most founded by Church of England missionaries, with more than 80 million members in more than 160 countries.
The Rev. Canon Kenneth Kearon, secretary general of the Anglican Communion, announced Monday that Episcopalians had been downgraded from members to consultants in formal ecumenical dialogues, annual meetings between Anglicans and clergy in other churches intended to build friendship and better understand one another's traditions and issues of mutual concern such as points of theology and ways of worshipping.
Kearon said he had also written to the primate of the Anglican Church of Canada to ask whether it has formally adopted a policy backing same-sex blessings.
The Canadian church's governing General Synod is meeting this week, and is discussing whether to debate a motion on the issue.
The Episcopal News Service said the Rev. Katherine Grieb, an Episcopal priest and professor of New Testament at Virginia Theological Seminary, was downgraded from member to consultant to the Inter Anglican Standing Commission on Unity Faith and Order.
Those who were stripped of membership in ecumenical dialogues, according to ENS, were the Rev. Thomas Ferguson and Assistant Bishop William Gregg of North Carolina, both involved in the Anglican-Orthodox Theological Dialogue; Bishop C. Franklin Brookhart of Montana had been a member of the Anglican-Methodist International Commission for Unity in Mission; and the Very Rev. William H. Petersen, professor of ecclesiastical and ecumenical history of Bexley Hall in Columbus, Ohio, who was serving on the Anglican-Lutheran International Commission.
Brookhart said the individual clergy members' opinions about the moratorium were not a factor in the archbishop's decision. Brookhart said he supports the moratorium, did not participate in Glasspool's consecration and that his policy has been not to authorize the blessing of same-sex couples.
"This is ironic, isn't it?" he said.
May 28, 2010
The Archbishop of Canterbury’s Pentecost Letter
Renewal in the Spirit
to the Bishops, Clergy and Faithful of the Anglican Communion
1. ‘They were all filled with the Holy Spirit and began to talk in other languages as the Spirit enabled them to speak’ (Acts 2.4). At Pentecost, we celebrate the gift God gives us of being able to communicate the Good News of Jesus Christ in the various languages of the whole human world. The Gospel is not the property of any one group, any one culture or history, but is what God intends for the salvation of all who will listen and respond.
St Paul tells us that the Holy Spirit is also what God gives us so that we can call God ‘Abba, Father’ (Rom. 8.15, Gal. 4.6). The Spirit is given not only so that we can speak to the world about God but so that we can speak to God in the words of his own beloved Son. The Good News we share is not just a story about Jesus but the possibility of living in and through the life of Jesus and praying his prayer to the Father.
And so the Holy Spirit is also the Spirit of ‘communion’ or fellowship (II Cor. 13.13). The Spirit allows us to recognise each other as part of the Body of Christ because we can hear in each other the voice of Jesus praying to the Father. We know, in the Spirit, that we who are baptised into Jesus Christ share one life; so that all the diversity of gifting and service in the Church can be seen as the work of one Spirit (I Cor. 12.4). In the Holy Eucharist, this unity in and through the self-offering of Jesus is reaffirmed and renewed as we pray for the Spirit to transform both the bread and wine and ‘ourselves, our souls and bodies’.
When the Church is living by the Spirit, what the world will see is a community of people who joyfully and gratefully hear the prayer of Jesus being offered in each other’s words and lives, and are able to recognise the one Christ working through human diversity. And if the world sees this, the Church is a true sign of hope in a world of bitter conflict and rivalry.
2. From the very first, as the New Testament makes plain, the Church has experienced division and internal hostilities. From the very first, the Church has had to repent of its failure to live fully in the light and truth of the Spirit. Jesus tells us in St John’s gospel that the Spirit of truth will ‘prove the world wrong’ in respect of sin and righteousness and judgement (Jn 16.8). But if the Spirit is leading us all further into the truth, the Spirit will convict the Church too of its wrongness and lead it into repentance. And if the Church is a community where we serve each other in the name of Christ, it is a community where we can and should call each other to repentance in the name of Christ and his Spirit – not to make the other feel inferior (because we all need to be called to repentance) but to remind them of the glory of Christ’s gift and the promise that we lose sight of when we fail in our common life as a Church.
Our Anglican fellowship continues to experience painful division, and the events of recent months have not brought us nearer to full reconciliation. There are still things being done that the representative bodies of the Communion have repeatedly pleaded should not be done; and this leads to recrimination, confusion and bitterness all round. It is clear that the official bodies of The Episcopal Church have felt in conscience that they cannot go along with what has been asked of them by others, and the consecration of Canon Mary Glasspool on May 15 has been a clear sign of this. And despite attempts to clarify the situation, activity across provincial boundaries still continues – equally dictated by what people have felt they must in conscience do. Some provinces have within them dioceses that are committed to policies that neither the province as a whole nor the Communion has sanctioned. In several places, not only in North America, Anglicans have not hesitated to involve the law courts in settling disputes, often at great expense and at the cost of the Church’s good name.
All are agreed that the disputes arising around these matters threaten to distract us from our main calling as Christ’s Church. The recent Global South encounter in Singapore articulated a strong and welcome plea for the priority of mission in the Communion; and in my own message to that meeting I prayed for a ‘new Pentecost’ for all of us. This is a good season of the year to pray earnestly for renewal in the Spirit, so that we may indeed do what God asks of us and let all people know that new and forgiven life in Christ is possible and that created men and women may by the Spirit’s power be given the amazing liberty to call God ‘Abba, Father!’
It is my own passionate hope that our discussion of the Anglican Covenant in its entirety will help us focus on that priority; the Covenant is nothing if not a tool for mission. I want to stress yet again that the Covenant is not envisaged as an instrument of control. And this is perhaps a good place to clarify that the place given in the final text to the Standing Committee of the Communion introduces no novelty: the Committee is identical to the former Joint Standing Committee, fully answerable in all matters to the ACC and the Primates; nor is there any intention to prevent the Primates in the group from meeting separately. The reference to the Standing Committee reflected widespread unease about leaving certain processes only to the ACC or only to the Primates.
But we are constantly reminded that the priorities of mission are experienced differently in different places, and that trying to communicate the Gospel in the diverse tongues of human beings can itself lead to misunderstandings and failures of communication between Christians. The sobering truth is that often our attempts to share the Gospel effectively in our own setting can create problems for those in other settings.
3. We are at a point in our common life where broken communications and fragile relationships have created a very mistrustful climate. This is not news. But many have a sense that the current risks are greater than ever. Although attitudes to human sexuality have been the presenting cause, I want to underline the fact that what has precipitated the current problem is not simply this issue but the widespread bewilderment and often hurt in different quarters that we have no way of making decisions together so that we are not compromised or undermined by what others are doing. We have not, in other words, found a way of shaping our consciences and convictions as a worldwide body. We have not fully received the Pentecostal gift of mutual understanding for common mission.
It may be said – quite understandably, in one way – that our societies and their assumptions are so diverse that we shall never be able to do this. Yet we are called to seek for mutual harmony and common purpose, and not to lose heart. If the truth of Christ is indeed ultimately one as we all believe, there should be a path of mutual respect and thankfulness that will hold us in union and help us grow in that truth.
Yet at the moment we face a dilemma. To maintain outward unity at a formal level while we are convinced that the divisions are not only deep but damaging to our local mission is not a good thing. Neither is it a good thing to break away from each other so dramatically that we no longer see Christ in each other and risk trying to create a church of the ‘perfect’ – people like us. It is significant that there are still very many in The Episcopal Church, bishops, clergy and faithful, who want to be aligned with the Communion’s general commitments and directions, such as those who identify as ‘Communion Partners’, who disagree strongly with recent decisions, yet want to remain in visible fellowship within TEC so far as they can. And, as has often been pointed out, there are things that Anglicans across the world need and want to do together for the care of God’s poor and vulnerable that can and do go on even when division over doctrine or discipline is sharp.
4. More and more, Anglicans are aware of living through a time of substantial transition, a time when the structures that have served us need reviewing and refreshing, perhaps radical changing, when the voice and witness in the Communion of Christians from the developing world is more articulate and creative than ever, and when the rapidity of social change in ‘developed’ nations leaves even some of the most faithful and traditional Christian communities uncertain where to draw the boundaries in controversial matters – not only sexuality but issues of bioethics, for example, or the complexities of morality in the financial world.
A time of transition, by definition, does not allow quick solutions to such questions, and it is a time when, ideally, we need more than ever to stay in conversation. As I have said many times before, whatever happens to our structures, we still need to preserve both working relationships and places for exchange and discussion. New vehicles for conversations across these boundaries are being developed with much energy.
But some decisions cannot be avoided. We began by thinking about Pentecost and the diverse peoples of the earth finding a common voice, recognising that each was speaking a truth recognised by all. However, when some part of that fellowship speaks in ways that others find hard to recognise, and that point in a significantly different direction from what others are saying, we cannot pretend there is no problem.
And when a province through its formal decision-making bodies or its House of Bishops as a body declines to accept requests or advice from the consultative organs of the Communion, it is very hard (as noted in my letter to the Communion last year after the General Convention of TEC) to see how members of that province can be placed in positions where they are required to represent the Communion as a whole. This affects both our ecumenical dialogues, where our partners (as they often say to us) need to know who it is they are talking to, and our internal faith-and-order related groups.
I am therefore proposing that, while these tensions remain unresolved, members of such provinces – provinces that have formally, through their Synod or House of Bishops, adopted policies that breach any of the moratoria requested by the Instruments of Communion and recently reaffirmed by the Standing Committee and the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) – should not be participants in the ecumenical dialogues in which the Communion is formally engaged. I am further proposing that members of such provinces serving on IASCUFO should for the time being have the status only of consultants rather than full members. This is simply to confirm what the Communion as a whole has come to regard as the acceptable limits of diversity in its practice. It does not alter what has been said earlier by the Primates’ Meeting about the nature of the moratoria: the request for restraint does not necessarily imply that the issues involved are of equal weight but recognises that they are ‘central factors placing strains on our common life’, in the words of the Primates in 2007. Particular provinces will be contacted about the outworking of this in the near future.
I am aware that other bodies have responsibilities in questions concerned with faith and order, notably the Primates’ Meeting, the Anglican Consultative Council and the Standing Committee. The latter two are governed by constitutional provisions which cannot be overturned by any one person’s decision alone, and there will have to be further consultation as to how they are affected. I shall be inviting the views of all members of the Primates’ Meeting on the handling of these matters with a view to the agenda of the next scheduled meeting in January 2011.
5. In our dealings with other Christian communions, we do not seek to deny our diversity; but there is an obvious problem in putting forward representatives of the Communion who are consciously at odds with what the Communion has formally requested or stipulated. This does not seem fair to them or to our partners. In our dealings with each other, we need to be clear that conscientious decisions may be taken in good faith, even for what are held to be good theological or missional reasons, and yet have a cost when they move away from what is recognisable and acceptable within the Communion. Thus – to take a very different kind of example – there have been and there are Anglicans who have a strong conscientious objection to infant baptism. Their views deserve attention, respect and careful study, they should be engaged in serious dialogue – but it would be eccentric to place such people in a position where their view was implicitly acknowledged as one of a range of equally acceptable convictions, all of which could be taken as representatively Anglican.
Yet no-one should be celebrating such public recognition of divisions and everyone should be reflecting on how to rebuild relations and to move towards a more coherent Anglican identity (which does not mean an Anglican identity with no diversity, a point once again well made by the statement from the Singapore meeting). Some complain that we are condemned to endless meetings that achieve nothing. I believe that in fact we have too few meetings that allow proper mutual exploration. It may well be that such encounters need to take place in a completely different atmosphere from the official meetings of the Communion’s representative bodies, and this needs some imaginative thought and planning. Much work is already going into making this more possible.
But if we do conclude that some public marks of ‘distance’, as the Windsor Continuation Group put it, are unavoidable if our Communion bodies are not to be stripped of credibility and effectiveness, the least Christian thing we can do is to think that this absolves us from prayer and care for each other, or continuing efforts to make sense of each other.
We are praying for a new Pentecost for our Communion. That means above all a vast deepening of our capacity to receive the gift of being adopted sons and daughters of the Father of Our Lord Jesus Christ. It means a deepened capacity to speak of Jesus Christ in the language of our context so that we are heard and the Gospel is made compelling and credible. And it also means a deepened capacity to love and nourish each other within Christ’s Body – especially to love and nourish, as well as to challenge, those whom Christ has given us as neighbours with whom we are in deep and painful dispute.
One remarkable symbol of promise for our Communion is the generous gift received by the Diocese of Jerusalem from His Majesty the King of Jordan, who has provided a site on the banks of the Jordan River, at the traditional site of Our Lord’s Baptism, for the construction of an Anglican church. Earlier this year, I had the privilege of blessing the foundation stone of this church and viewing the plans for its design. It will be a worthy witness at this historic site to the Anglican tradition, a sign of real hope for the long-suffering Christians of the region, and something around which the Communion should gather as a focus of common commitment in Christ and his Spirit. I hope that many in the Communion will give generous support to the project.
‘We have the mind of Christ’ says St Paul (I Cor. 2.16); and, as the Ecumenical Patriarch of Constantinople has recently written, this means that we must have a ‘kenotic’, a self-emptying approach to each other in the Church. May the Spirit create this in us daily and lead us into that wholeness of truth which is only to be found in the crucified and risen Lord Jesus.
I wish you all God’s richest blessing at this season.
+Rowan Cantuar:
Lambeth Palace
Pentecost 2010
to the Bishops, Clergy and Faithful of the Anglican Communion
1. ‘They were all filled with the Holy Spirit and began to talk in other languages as the Spirit enabled them to speak’ (Acts 2.4). At Pentecost, we celebrate the gift God gives us of being able to communicate the Good News of Jesus Christ in the various languages of the whole human world. The Gospel is not the property of any one group, any one culture or history, but is what God intends for the salvation of all who will listen and respond.
St Paul tells us that the Holy Spirit is also what God gives us so that we can call God ‘Abba, Father’ (Rom. 8.15, Gal. 4.6). The Spirit is given not only so that we can speak to the world about God but so that we can speak to God in the words of his own beloved Son. The Good News we share is not just a story about Jesus but the possibility of living in and through the life of Jesus and praying his prayer to the Father.
And so the Holy Spirit is also the Spirit of ‘communion’ or fellowship (II Cor. 13.13). The Spirit allows us to recognise each other as part of the Body of Christ because we can hear in each other the voice of Jesus praying to the Father. We know, in the Spirit, that we who are baptised into Jesus Christ share one life; so that all the diversity of gifting and service in the Church can be seen as the work of one Spirit (I Cor. 12.4). In the Holy Eucharist, this unity in and through the self-offering of Jesus is reaffirmed and renewed as we pray for the Spirit to transform both the bread and wine and ‘ourselves, our souls and bodies’.
When the Church is living by the Spirit, what the world will see is a community of people who joyfully and gratefully hear the prayer of Jesus being offered in each other’s words and lives, and are able to recognise the one Christ working through human diversity. And if the world sees this, the Church is a true sign of hope in a world of bitter conflict and rivalry.
2. From the very first, as the New Testament makes plain, the Church has experienced division and internal hostilities. From the very first, the Church has had to repent of its failure to live fully in the light and truth of the Spirit. Jesus tells us in St John’s gospel that the Spirit of truth will ‘prove the world wrong’ in respect of sin and righteousness and judgement (Jn 16.8). But if the Spirit is leading us all further into the truth, the Spirit will convict the Church too of its wrongness and lead it into repentance. And if the Church is a community where we serve each other in the name of Christ, it is a community where we can and should call each other to repentance in the name of Christ and his Spirit – not to make the other feel inferior (because we all need to be called to repentance) but to remind them of the glory of Christ’s gift and the promise that we lose sight of when we fail in our common life as a Church.
Our Anglican fellowship continues to experience painful division, and the events of recent months have not brought us nearer to full reconciliation. There are still things being done that the representative bodies of the Communion have repeatedly pleaded should not be done; and this leads to recrimination, confusion and bitterness all round. It is clear that the official bodies of The Episcopal Church have felt in conscience that they cannot go along with what has been asked of them by others, and the consecration of Canon Mary Glasspool on May 15 has been a clear sign of this. And despite attempts to clarify the situation, activity across provincial boundaries still continues – equally dictated by what people have felt they must in conscience do. Some provinces have within them dioceses that are committed to policies that neither the province as a whole nor the Communion has sanctioned. In several places, not only in North America, Anglicans have not hesitated to involve the law courts in settling disputes, often at great expense and at the cost of the Church’s good name.
All are agreed that the disputes arising around these matters threaten to distract us from our main calling as Christ’s Church. The recent Global South encounter in Singapore articulated a strong and welcome plea for the priority of mission in the Communion; and in my own message to that meeting I prayed for a ‘new Pentecost’ for all of us. This is a good season of the year to pray earnestly for renewal in the Spirit, so that we may indeed do what God asks of us and let all people know that new and forgiven life in Christ is possible and that created men and women may by the Spirit’s power be given the amazing liberty to call God ‘Abba, Father!’
It is my own passionate hope that our discussion of the Anglican Covenant in its entirety will help us focus on that priority; the Covenant is nothing if not a tool for mission. I want to stress yet again that the Covenant is not envisaged as an instrument of control. And this is perhaps a good place to clarify that the place given in the final text to the Standing Committee of the Communion introduces no novelty: the Committee is identical to the former Joint Standing Committee, fully answerable in all matters to the ACC and the Primates; nor is there any intention to prevent the Primates in the group from meeting separately. The reference to the Standing Committee reflected widespread unease about leaving certain processes only to the ACC or only to the Primates.
But we are constantly reminded that the priorities of mission are experienced differently in different places, and that trying to communicate the Gospel in the diverse tongues of human beings can itself lead to misunderstandings and failures of communication between Christians. The sobering truth is that often our attempts to share the Gospel effectively in our own setting can create problems for those in other settings.
3. We are at a point in our common life where broken communications and fragile relationships have created a very mistrustful climate. This is not news. But many have a sense that the current risks are greater than ever. Although attitudes to human sexuality have been the presenting cause, I want to underline the fact that what has precipitated the current problem is not simply this issue but the widespread bewilderment and often hurt in different quarters that we have no way of making decisions together so that we are not compromised or undermined by what others are doing. We have not, in other words, found a way of shaping our consciences and convictions as a worldwide body. We have not fully received the Pentecostal gift of mutual understanding for common mission.
It may be said – quite understandably, in one way – that our societies and their assumptions are so diverse that we shall never be able to do this. Yet we are called to seek for mutual harmony and common purpose, and not to lose heart. If the truth of Christ is indeed ultimately one as we all believe, there should be a path of mutual respect and thankfulness that will hold us in union and help us grow in that truth.
Yet at the moment we face a dilemma. To maintain outward unity at a formal level while we are convinced that the divisions are not only deep but damaging to our local mission is not a good thing. Neither is it a good thing to break away from each other so dramatically that we no longer see Christ in each other and risk trying to create a church of the ‘perfect’ – people like us. It is significant that there are still very many in The Episcopal Church, bishops, clergy and faithful, who want to be aligned with the Communion’s general commitments and directions, such as those who identify as ‘Communion Partners’, who disagree strongly with recent decisions, yet want to remain in visible fellowship within TEC so far as they can. And, as has often been pointed out, there are things that Anglicans across the world need and want to do together for the care of God’s poor and vulnerable that can and do go on even when division over doctrine or discipline is sharp.
4. More and more, Anglicans are aware of living through a time of substantial transition, a time when the structures that have served us need reviewing and refreshing, perhaps radical changing, when the voice and witness in the Communion of Christians from the developing world is more articulate and creative than ever, and when the rapidity of social change in ‘developed’ nations leaves even some of the most faithful and traditional Christian communities uncertain where to draw the boundaries in controversial matters – not only sexuality but issues of bioethics, for example, or the complexities of morality in the financial world.
A time of transition, by definition, does not allow quick solutions to such questions, and it is a time when, ideally, we need more than ever to stay in conversation. As I have said many times before, whatever happens to our structures, we still need to preserve both working relationships and places for exchange and discussion. New vehicles for conversations across these boundaries are being developed with much energy.
But some decisions cannot be avoided. We began by thinking about Pentecost and the diverse peoples of the earth finding a common voice, recognising that each was speaking a truth recognised by all. However, when some part of that fellowship speaks in ways that others find hard to recognise, and that point in a significantly different direction from what others are saying, we cannot pretend there is no problem.
And when a province through its formal decision-making bodies or its House of Bishops as a body declines to accept requests or advice from the consultative organs of the Communion, it is very hard (as noted in my letter to the Communion last year after the General Convention of TEC) to see how members of that province can be placed in positions where they are required to represent the Communion as a whole. This affects both our ecumenical dialogues, where our partners (as they often say to us) need to know who it is they are talking to, and our internal faith-and-order related groups.
I am therefore proposing that, while these tensions remain unresolved, members of such provinces – provinces that have formally, through their Synod or House of Bishops, adopted policies that breach any of the moratoria requested by the Instruments of Communion and recently reaffirmed by the Standing Committee and the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) – should not be participants in the ecumenical dialogues in which the Communion is formally engaged. I am further proposing that members of such provinces serving on IASCUFO should for the time being have the status only of consultants rather than full members. This is simply to confirm what the Communion as a whole has come to regard as the acceptable limits of diversity in its practice. It does not alter what has been said earlier by the Primates’ Meeting about the nature of the moratoria: the request for restraint does not necessarily imply that the issues involved are of equal weight but recognises that they are ‘central factors placing strains on our common life’, in the words of the Primates in 2007. Particular provinces will be contacted about the outworking of this in the near future.
I am aware that other bodies have responsibilities in questions concerned with faith and order, notably the Primates’ Meeting, the Anglican Consultative Council and the Standing Committee. The latter two are governed by constitutional provisions which cannot be overturned by any one person’s decision alone, and there will have to be further consultation as to how they are affected. I shall be inviting the views of all members of the Primates’ Meeting on the handling of these matters with a view to the agenda of the next scheduled meeting in January 2011.
5. In our dealings with other Christian communions, we do not seek to deny our diversity; but there is an obvious problem in putting forward representatives of the Communion who are consciously at odds with what the Communion has formally requested or stipulated. This does not seem fair to them or to our partners. In our dealings with each other, we need to be clear that conscientious decisions may be taken in good faith, even for what are held to be good theological or missional reasons, and yet have a cost when they move away from what is recognisable and acceptable within the Communion. Thus – to take a very different kind of example – there have been and there are Anglicans who have a strong conscientious objection to infant baptism. Their views deserve attention, respect and careful study, they should be engaged in serious dialogue – but it would be eccentric to place such people in a position where their view was implicitly acknowledged as one of a range of equally acceptable convictions, all of which could be taken as representatively Anglican.
Yet no-one should be celebrating such public recognition of divisions and everyone should be reflecting on how to rebuild relations and to move towards a more coherent Anglican identity (which does not mean an Anglican identity with no diversity, a point once again well made by the statement from the Singapore meeting). Some complain that we are condemned to endless meetings that achieve nothing. I believe that in fact we have too few meetings that allow proper mutual exploration. It may well be that such encounters need to take place in a completely different atmosphere from the official meetings of the Communion’s representative bodies, and this needs some imaginative thought and planning. Much work is already going into making this more possible.
But if we do conclude that some public marks of ‘distance’, as the Windsor Continuation Group put it, are unavoidable if our Communion bodies are not to be stripped of credibility and effectiveness, the least Christian thing we can do is to think that this absolves us from prayer and care for each other, or continuing efforts to make sense of each other.
We are praying for a new Pentecost for our Communion. That means above all a vast deepening of our capacity to receive the gift of being adopted sons and daughters of the Father of Our Lord Jesus Christ. It means a deepened capacity to speak of Jesus Christ in the language of our context so that we are heard and the Gospel is made compelling and credible. And it also means a deepened capacity to love and nourish each other within Christ’s Body – especially to love and nourish, as well as to challenge, those whom Christ has given us as neighbours with whom we are in deep and painful dispute.
One remarkable symbol of promise for our Communion is the generous gift received by the Diocese of Jerusalem from His Majesty the King of Jordan, who has provided a site on the banks of the Jordan River, at the traditional site of Our Lord’s Baptism, for the construction of an Anglican church. Earlier this year, I had the privilege of blessing the foundation stone of this church and viewing the plans for its design. It will be a worthy witness at this historic site to the Anglican tradition, a sign of real hope for the long-suffering Christians of the region, and something around which the Communion should gather as a focus of common commitment in Christ and his Spirit. I hope that many in the Communion will give generous support to the project.
‘We have the mind of Christ’ says St Paul (I Cor. 2.16); and, as the Ecumenical Patriarch of Constantinople has recently written, this means that we must have a ‘kenotic’, a self-emptying approach to each other in the Church. May the Spirit create this in us daily and lead us into that wholeness of truth which is only to be found in the crucified and risen Lord Jesus.
I wish you all God’s richest blessing at this season.
+Rowan Cantuar:
Lambeth Palace
Pentecost 2010
Archbishop of Canterbury imposes first sanctions on Anglican provinces over gay bishops dispute
The Archbishop of Canterbury has imposed the first punishments on Anglican national churches judged to have inflamed tensions over homosexuality in the church.
By Martin Beckford, Religious Affairs Correspondent, London Telegraph
Published: 4:03PM BST 28 May 2010
Dr Rowan Williams announced that provinces which had ignored his “pleading” for restraint would be banned from attending official discussions with other Christian denominations and prevented from voting on a key body on doctrine.
He admitted the 80 million-strong Anglican Communion was in a time of “substantial transition” but held back from taking the most serious step of expelling national churches from it.
His action, taken after years of patiently asking both conservatives and liberals to abide by agreed rules, will affect both sides in the dispute over whether the Bible permits openly homosexual clergy.
It has been triggered by the progressive Episcopal Church of the USA, which ordained its first lesbian bishop, the Rt Rev Mary Glasspool, earlier this month. The Episcopal Church also elected the first openly homosexual bishop in the Communion, the Rt Rev Gene Robinson, in 2003.
But the move will also hit orthodox provinces in the developing world – known as the Global South – that reacted to the liberal innovations in America and Canada by taking conservative American clergy and congregations out of their national churches and giving them roles in Africa and South America. This has triggered bitter legal battles over the fate of church buildings.
The Anglican provinces found to have broken the “moratoria” - on ordaining homosexual clergy; blessing same-sex unions in church; and making “cross-border interventions” - will soon be sent letters telling them about the proposed punishment for straying from the Communion’s agreed positions.
This will involve them being asked to step down from formal ecumenical dialogues such as those with Orthodox Churches or the Roman Catholic Church, and being denied decision-making powers in the Inter-Anglican Standing Commission on Unity, Faith and Order that handles questions of church doctrine and authority.
The heads of all the national Anglican churches, known as the Primates, will discuss the Archbishop’s plan at their next scheduled meeting in January. The provinces are also going through a lengthy process of establishing a “covenant” of agreed behaviour and consequences for those who break it.
Dr Williams wrote in a Pentecost letter to the Anglican Communion, of which he is the spiritual head: “Our Anglican fellowship continues to experience painful division, and the events of recent months have not brought us nearer to full reconciliation. There are still things being done that the representative bodies of the Communion have repeatedly pleaded should not be done; and this leads to recrimination, confusion and bitterness all round.
“It is clear that the official bodies of The Episcopal Church have felt in conscience that they cannot go along with what has been asked of them by others, and the consecration of Canon Mary Glasspool on May 15 has been a clear sign of this. And despite attempts to clarify the situation, activity across provincial boundaries still continues - equally dictated by what people have felt they must in conscience do.
“I am therefore proposing that, while these tensions remain unresolved, members of such provinces - provinces that have formally, through their Synod or House of Bishops, adopted policies that breach any of the moratoria requested by the Instruments of Communion and recently reaffirmed by the Standing Committee and the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) - should not be participants in the ecumenical dialogues in which the Communion is formally engaged. I am further proposing that members of such provinces serving on IASCUFO should for the time being have the status only of consultants rather than full members.”
It is the first time the Archbishop has imposed such sanctions on Anglican provinces. In 2005, Primates called on the Episcopal Church and its Canadian counterpart to "voluntarily withdraw" their representatives from a gathering of the Anglican Consultative Council in Nottingham. The churches still sent delegations and made presentations but did not officially participate.
By Martin Beckford, Religious Affairs Correspondent, London Telegraph
Published: 4:03PM BST 28 May 2010
Dr Rowan Williams announced that provinces which had ignored his “pleading” for restraint would be banned from attending official discussions with other Christian denominations and prevented from voting on a key body on doctrine.
He admitted the 80 million-strong Anglican Communion was in a time of “substantial transition” but held back from taking the most serious step of expelling national churches from it.
His action, taken after years of patiently asking both conservatives and liberals to abide by agreed rules, will affect both sides in the dispute over whether the Bible permits openly homosexual clergy.
It has been triggered by the progressive Episcopal Church of the USA, which ordained its first lesbian bishop, the Rt Rev Mary Glasspool, earlier this month. The Episcopal Church also elected the first openly homosexual bishop in the Communion, the Rt Rev Gene Robinson, in 2003.
But the move will also hit orthodox provinces in the developing world – known as the Global South – that reacted to the liberal innovations in America and Canada by taking conservative American clergy and congregations out of their national churches and giving them roles in Africa and South America. This has triggered bitter legal battles over the fate of church buildings.
The Anglican provinces found to have broken the “moratoria” - on ordaining homosexual clergy; blessing same-sex unions in church; and making “cross-border interventions” - will soon be sent letters telling them about the proposed punishment for straying from the Communion’s agreed positions.
This will involve them being asked to step down from formal ecumenical dialogues such as those with Orthodox Churches or the Roman Catholic Church, and being denied decision-making powers in the Inter-Anglican Standing Commission on Unity, Faith and Order that handles questions of church doctrine and authority.
The heads of all the national Anglican churches, known as the Primates, will discuss the Archbishop’s plan at their next scheduled meeting in January. The provinces are also going through a lengthy process of establishing a “covenant” of agreed behaviour and consequences for those who break it.
Dr Williams wrote in a Pentecost letter to the Anglican Communion, of which he is the spiritual head: “Our Anglican fellowship continues to experience painful division, and the events of recent months have not brought us nearer to full reconciliation. There are still things being done that the representative bodies of the Communion have repeatedly pleaded should not be done; and this leads to recrimination, confusion and bitterness all round.
“It is clear that the official bodies of The Episcopal Church have felt in conscience that they cannot go along with what has been asked of them by others, and the consecration of Canon Mary Glasspool on May 15 has been a clear sign of this. And despite attempts to clarify the situation, activity across provincial boundaries still continues - equally dictated by what people have felt they must in conscience do.
“I am therefore proposing that, while these tensions remain unresolved, members of such provinces - provinces that have formally, through their Synod or House of Bishops, adopted policies that breach any of the moratoria requested by the Instruments of Communion and recently reaffirmed by the Standing Committee and the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) - should not be participants in the ecumenical dialogues in which the Communion is formally engaged. I am further proposing that members of such provinces serving on IASCUFO should for the time being have the status only of consultants rather than full members.”
It is the first time the Archbishop has imposed such sanctions on Anglican provinces. In 2005, Primates called on the Episcopal Church and its Canadian counterpart to "voluntarily withdraw" their representatives from a gathering of the Anglican Consultative Council in Nottingham. The churches still sent delegations and made presentations but did not officially participate.
May 25, 2010
When will Pentecost Come to Beaver?
Sermon by Fr. Scott Homer
In the Name of God Almighty, the Father, the Son and the Holy Spirit, Amen.
Most people would not describe me as a wild-eyed liberal or even a progressive. I am pretty conservative in most ways and so it might surpise you to know that I believe that one of the big challenges facing us is a certain dysfunctional unwillingness to embrace change. But I believe that God, especially through the agency of the Holy Spirit is always driving change in the lives of his people. Why would an unchanging God be so devoted to change in his people? Well, because we are not God. We don’t behave like God. We certainly don’t love like God. And most of us don’t even know God particularly well and that means that unless we change we will always be deficient, dysfunctional, and defiant. And so God is in favor of change in our lives—so much so that He sends the Holy Spirit—the great change Agent—to take up residence in our lives in order that we might be changed into the likeness of God’s Son Jesus. Pray for Pentecost in your life. Pray that the Holy Spirit comes over you with power and that our faith comes truly alive, truly driven by God.
There is a significant portion of the Beaver Valley that lives their lives adverse to change. This percentage of folks behave as if it is still 1960, Big Steel still provides a sound economic base for the people (or will again soon), as if Big Box stores have not permanently replaced Ma and Pa stores, as if drug and alcohol addiction are just incidental problems in America that afflict certain ethnic groups other than our own, and as if people everywhere still attend Church on Sunday morning seeking to obey the commandments. These people who live adverse to change seem to believe that the ideas that were dominant in 1960 were good, functional ideas that work as well today as they did then, and in a certain sick way its true. They didn’t work then and they don’t work now. Those ideas never really worked which is why things are no longer the way they were, but be that as it may, they act as if the world still ought to operate the way it did in the old days and of course, it doesn’t. The world has changed and the clock will never be set back. It is a new day, worse in some ways, better in other ways, but the clock will never be set back and if life in the Valley is going to improve it is going to improve because the people who live in the Valley are adapting today to the changes that are occuring today. Where things have gotten worse, working for positive change is the only hope for improvement. Where things have gotten better embracing the changes is the best plan but remaining committed to an old way of life that no longer exists traps us in a world where we are victims, continually frightened and perplexed by the things we see happening around us, and wondering whatever happened to the Good Old Days. If you keep doing what you are doing, you keep getting what you are getting.
I mention this as an illustration only because I am not here to talk politics. I am here to talk religion but the same rules apply. Change is inevitable, driven by God and by the world, and we are called to respond appropriately. In politics there are lots of possible responses but in God’s kingdom there is only one legimate response.
Today we celebrate the Day of Pentecost. It is a very old holiday with roots in ancient Hebrew culture. The disciples were celebrating the Feast of Pentecost when the Holy Spirit visited them with great power. The Holy Spirit actually took up residence in the disciples and as a consequence of the indwelling of God, they declared the mighty works of God to people from every imaginable background, in every imaginable language, even though they were uneducated. People divided by language and culture found themselves actually hearing the message the disciples were speaking in their own native tongue. They found they were listening to the Good News that the God loves them, cares for them, and is inviting them into an eternal relationship. The message was received by Jew and Gentile. It was received by free people and slaves and having heard the Good News in Jesus Christ, in their own native tongue, they came to believe. They were baptized and together they were united into the Church of God in Christ. Today, fifty days after the Resurrection of our Lord Jesus Christ, the Church was born. The Church was born not out of fond memories and not out of sterile ideas. The Church was born out of wind and fire, out of love and passion, out of the active working of God in the lives of all sorts of people. And the same Spirit, that moved through the disciples and into the lives of people all over the world continues to move today. Today God wants to see every person in the world reborn, every Christian reborn, every church reborn through the Spirit of Pentecost.
We aren’t the only people resistent to change. The disciples were still living like they were poor fisherman in Galilee. They seemed content to live in the past. They were ignoring the fact that the world around them had changed and that God was calling them into a new life. The didn’t seem to understand that the death, resurrection and ascension of Jesus changed everything. They were adverse to change. ..until the Holy Spirit fell upon them on the day of Pentecost. Then they changed. Then they embraced the new day. Then they began to live out God’s call upon their lives, the call to be the living Body of Christ, to love one another, and to invite people from every tongue and tribe and nation to give their lives to Christ and to live as members of Christ’s One, Holy, Catholic, and Apostolic Church. And my question this morning is, when will Pentecost come to Beaver?
I am praying that Pentecost will come to Beaver. Will you pray with me? The Bible says that the disciples were all together praying and we ought to be doing the same. Are you anticipating an inbreaking of the Holy Spirit in your life? Will you join with me in looking for it, hoping for it, searching for it. The Bible tells us that the disciples were looking for it. Jesus had told them that the Spirit was coming and although they didn’t quite know what that would look like or feel like, still they were anticipating the gift that Jesus had promised. Are you anxious to see what the Spirit will do in our midst? Are we actively seeking the Holy Spirit’s powerful presence or are we content to live in the past, adverse to change?
I have been praying for Pentecost in Beaver for three years now. Ever since I visited with the leadership here in the Spring of 2007 I have been praying that the Holy Spirit would come upon you with power, that acting in unity and love this church would experience the immense joy of declaring God’s mighty acts to the world around us, declaring His mighty acts, not acts that you have read about in books or heard about from preachers but the mighty acts of God that you are seeing and experiencing firsthand. I have prayed that you would experience the gifts of the Spirit, not primarily so that you might become better people, because that is never the primary reason that people receive gifts of the Spirit, but so that you can reveal Jesus to the world, so that you can show his power, so that they might know that God loves them, so that they might believe in the Christ.
For three years now I have been praying for Pentecost here in Beaver because when Pentecost comes, we are changed forever. The old is stripped away and the new comes. God’s kingdom really does come “on earth as it is in heaven.” God ceases to be academic, institutional, and inert. When Pentecost comes, the Holy Spirit comes to dwell—that is to say, God himself comes to dwell with us and in us. When Pentecost comes, we are overwhelmed by the overpowering love of God that washes over us and we know with certainty that God is indeed love and that he loves us! He loves you and me! And not as the world loves us but with a love that is so immense, so remarkeable that in his presence we are reduced to tears of joy and gratitude.
I have been praying for Pentecost in Beaver for three years now because I know that when Pentecost comes church ceases to be a duty and becomes a joy. When the Spirit comes studying the Bible ceases to be a burden and becomes a blessing. When we are overwhelmed by God’s love serving others flows naturally out of the love that is in us. God’s love in us is constantly recreating, restoring and renewing so that our service to others is merely an outflowing of the love we are experiencing. And on the Day of Pentecost we discover that our faith is the only thing that really matters, the only thing required of us. Will you pray for the Day of Pentecost in Beaver?
It is coming soon. In the Bible it says that there were signs that the Spirit was coming—the disciples heard the sound of wind. Wind is often used as a symbol for the Spirit. Remember in John chapter three Jesus said that the Spirit is like the wind? And so, the disciples hear wind—the Spirit is coming soon. And then the disciples see “tongues of fire.” Remember that John the Baptist describes the Spirit as fire but this fire is not a consuming heat, this Divine Fire is an all consuming love. Before the Spirit came and as the Spirit was coming there were signs that the Holy Spirit was coming soon and there are signs that the Spirit is coming to us soon. The wind of change is blowing all around us. We are seeing new people coming and using our space, and that can be a little unsettling. We might worry that our status is at risk, that these new people will destroy the things we love but not to worry. The Spirit will care for all of us, old and new. And there are signs that there is new fire and new vitality. The Spirit has begun to work in our hearts, begun the big thaw, begun to draw us out of ourselves and into the lives on one another, and into the lives of the commmunity around us. The Spirit has begun to loose our lips to declare his mighty works. The Spirit is showering our community with gifts of the Spirit and people are actually beginning to use those gifts for God’s glory and not the glory of men. The Day of Pentecost is coming soon. In fact, it just might be today.
Come Holy Spirit, come. Amen.
In the Name of God Almighty, the Father, the Son and the Holy Spirit, Amen.
Most people would not describe me as a wild-eyed liberal or even a progressive. I am pretty conservative in most ways and so it might surpise you to know that I believe that one of the big challenges facing us is a certain dysfunctional unwillingness to embrace change. But I believe that God, especially through the agency of the Holy Spirit is always driving change in the lives of his people. Why would an unchanging God be so devoted to change in his people? Well, because we are not God. We don’t behave like God. We certainly don’t love like God. And most of us don’t even know God particularly well and that means that unless we change we will always be deficient, dysfunctional, and defiant. And so God is in favor of change in our lives—so much so that He sends the Holy Spirit—the great change Agent—to take up residence in our lives in order that we might be changed into the likeness of God’s Son Jesus. Pray for Pentecost in your life. Pray that the Holy Spirit comes over you with power and that our faith comes truly alive, truly driven by God.
There is a significant portion of the Beaver Valley that lives their lives adverse to change. This percentage of folks behave as if it is still 1960, Big Steel still provides a sound economic base for the people (or will again soon), as if Big Box stores have not permanently replaced Ma and Pa stores, as if drug and alcohol addiction are just incidental problems in America that afflict certain ethnic groups other than our own, and as if people everywhere still attend Church on Sunday morning seeking to obey the commandments. These people who live adverse to change seem to believe that the ideas that were dominant in 1960 were good, functional ideas that work as well today as they did then, and in a certain sick way its true. They didn’t work then and they don’t work now. Those ideas never really worked which is why things are no longer the way they were, but be that as it may, they act as if the world still ought to operate the way it did in the old days and of course, it doesn’t. The world has changed and the clock will never be set back. It is a new day, worse in some ways, better in other ways, but the clock will never be set back and if life in the Valley is going to improve it is going to improve because the people who live in the Valley are adapting today to the changes that are occuring today. Where things have gotten worse, working for positive change is the only hope for improvement. Where things have gotten better embracing the changes is the best plan but remaining committed to an old way of life that no longer exists traps us in a world where we are victims, continually frightened and perplexed by the things we see happening around us, and wondering whatever happened to the Good Old Days. If you keep doing what you are doing, you keep getting what you are getting.
I mention this as an illustration only because I am not here to talk politics. I am here to talk religion but the same rules apply. Change is inevitable, driven by God and by the world, and we are called to respond appropriately. In politics there are lots of possible responses but in God’s kingdom there is only one legimate response.
Today we celebrate the Day of Pentecost. It is a very old holiday with roots in ancient Hebrew culture. The disciples were celebrating the Feast of Pentecost when the Holy Spirit visited them with great power. The Holy Spirit actually took up residence in the disciples and as a consequence of the indwelling of God, they declared the mighty works of God to people from every imaginable background, in every imaginable language, even though they were uneducated. People divided by language and culture found themselves actually hearing the message the disciples were speaking in their own native tongue. They found they were listening to the Good News that the God loves them, cares for them, and is inviting them into an eternal relationship. The message was received by Jew and Gentile. It was received by free people and slaves and having heard the Good News in Jesus Christ, in their own native tongue, they came to believe. They were baptized and together they were united into the Church of God in Christ. Today, fifty days after the Resurrection of our Lord Jesus Christ, the Church was born. The Church was born not out of fond memories and not out of sterile ideas. The Church was born out of wind and fire, out of love and passion, out of the active working of God in the lives of all sorts of people. And the same Spirit, that moved through the disciples and into the lives of people all over the world continues to move today. Today God wants to see every person in the world reborn, every Christian reborn, every church reborn through the Spirit of Pentecost.
We aren’t the only people resistent to change. The disciples were still living like they were poor fisherman in Galilee. They seemed content to live in the past. They were ignoring the fact that the world around them had changed and that God was calling them into a new life. The didn’t seem to understand that the death, resurrection and ascension of Jesus changed everything. They were adverse to change. ..until the Holy Spirit fell upon them on the day of Pentecost. Then they changed. Then they embraced the new day. Then they began to live out God’s call upon their lives, the call to be the living Body of Christ, to love one another, and to invite people from every tongue and tribe and nation to give their lives to Christ and to live as members of Christ’s One, Holy, Catholic, and Apostolic Church. And my question this morning is, when will Pentecost come to Beaver?
I am praying that Pentecost will come to Beaver. Will you pray with me? The Bible says that the disciples were all together praying and we ought to be doing the same. Are you anticipating an inbreaking of the Holy Spirit in your life? Will you join with me in looking for it, hoping for it, searching for it. The Bible tells us that the disciples were looking for it. Jesus had told them that the Spirit was coming and although they didn’t quite know what that would look like or feel like, still they were anticipating the gift that Jesus had promised. Are you anxious to see what the Spirit will do in our midst? Are we actively seeking the Holy Spirit’s powerful presence or are we content to live in the past, adverse to change?
I have been praying for Pentecost in Beaver for three years now. Ever since I visited with the leadership here in the Spring of 2007 I have been praying that the Holy Spirit would come upon you with power, that acting in unity and love this church would experience the immense joy of declaring God’s mighty acts to the world around us, declaring His mighty acts, not acts that you have read about in books or heard about from preachers but the mighty acts of God that you are seeing and experiencing firsthand. I have prayed that you would experience the gifts of the Spirit, not primarily so that you might become better people, because that is never the primary reason that people receive gifts of the Spirit, but so that you can reveal Jesus to the world, so that you can show his power, so that they might know that God loves them, so that they might believe in the Christ.
For three years now I have been praying for Pentecost here in Beaver because when Pentecost comes, we are changed forever. The old is stripped away and the new comes. God’s kingdom really does come “on earth as it is in heaven.” God ceases to be academic, institutional, and inert. When Pentecost comes, the Holy Spirit comes to dwell—that is to say, God himself comes to dwell with us and in us. When Pentecost comes, we are overwhelmed by the overpowering love of God that washes over us and we know with certainty that God is indeed love and that he loves us! He loves you and me! And not as the world loves us but with a love that is so immense, so remarkeable that in his presence we are reduced to tears of joy and gratitude.
I have been praying for Pentecost in Beaver for three years now because I know that when Pentecost comes church ceases to be a duty and becomes a joy. When the Spirit comes studying the Bible ceases to be a burden and becomes a blessing. When we are overwhelmed by God’s love serving others flows naturally out of the love that is in us. God’s love in us is constantly recreating, restoring and renewing so that our service to others is merely an outflowing of the love we are experiencing. And on the Day of Pentecost we discover that our faith is the only thing that really matters, the only thing required of us. Will you pray for the Day of Pentecost in Beaver?
It is coming soon. In the Bible it says that there were signs that the Spirit was coming—the disciples heard the sound of wind. Wind is often used as a symbol for the Spirit. Remember in John chapter three Jesus said that the Spirit is like the wind? And so, the disciples hear wind—the Spirit is coming soon. And then the disciples see “tongues of fire.” Remember that John the Baptist describes the Spirit as fire but this fire is not a consuming heat, this Divine Fire is an all consuming love. Before the Spirit came and as the Spirit was coming there were signs that the Holy Spirit was coming soon and there are signs that the Spirit is coming to us soon. The wind of change is blowing all around us. We are seeing new people coming and using our space, and that can be a little unsettling. We might worry that our status is at risk, that these new people will destroy the things we love but not to worry. The Spirit will care for all of us, old and new. And there are signs that there is new fire and new vitality. The Spirit has begun to work in our hearts, begun the big thaw, begun to draw us out of ourselves and into the lives on one another, and into the lives of the commmunity around us. The Spirit has begun to loose our lips to declare his mighty works. The Spirit is showering our community with gifts of the Spirit and people are actually beginning to use those gifts for God’s glory and not the glory of men. The Day of Pentecost is coming soon. In fact, it just might be today.
Come Holy Spirit, come. Amen.
Reaching Out, What Would It Look Like, Take 2
KAJIRE WELL PROJECT UPDATE
The people of the Kajire village in Kenya (the home village of Rev. Ferdinand M'bwangi, a past Trinity Church seminarian) are walking miles through the African desert in the wee hours of the morning to collect a couple of gallons of water for their use every day. They do not have clean, drinkable, potable, water... which is real concern and has life and death consequences as a result.
The people of Trinity Church, our family, and friends have been able to raise almost enough money to be able to have a borehole well drilled in the center of the village. This borehole well will provide the villagers with clean, drinkable, potable water. Water is life in this region of the world and what we are bringing to this village is just that... life... but life through our our Lord Jesus as we will ensure that the people of the village know that He is responsible for this well, that God is the source of all life and all things in heaven and on earth, and that only GOD has made this possible. Hopefully through this borehole well project, the people of the Kajire village will experience His awesome wonder and power. Hopefully, if they do not know GOD they will open their hearts to find His love.Thank you to all who have pledged money toward this project.
We have raised a total of $11,500 ($6,500 last week alone). We need an additional $3,500 in order to start the project. We are so close.... Please prayerfully consider supporting this project so that the people of the Kajire village, through our Lord Jesus, might be able to taste clean, drinkable water soon. If you have already pledged money toward this project, please make your check payable to Trinity Church and reference the Kajire Well Project. You may put your donation in the offering plate or deliver it to the church office. All donations need to be received by the church no later than Sunday, June 6, 2010.
For more information please see Father Scott or contact Geoff Taylor
The people of the Kajire village in Kenya (the home village of Rev. Ferdinand M'bwangi, a past Trinity Church seminarian) are walking miles through the African desert in the wee hours of the morning to collect a couple of gallons of water for their use every day. They do not have clean, drinkable, potable, water... which is real concern and has life and death consequences as a result.
The people of Trinity Church, our family, and friends have been able to raise almost enough money to be able to have a borehole well drilled in the center of the village. This borehole well will provide the villagers with clean, drinkable, potable water. Water is life in this region of the world and what we are bringing to this village is just that... life... but life through our our Lord Jesus as we will ensure that the people of the village know that He is responsible for this well, that God is the source of all life and all things in heaven and on earth, and that only GOD has made this possible. Hopefully through this borehole well project, the people of the Kajire village will experience His awesome wonder and power. Hopefully, if they do not know GOD they will open their hearts to find His love.Thank you to all who have pledged money toward this project.
We have raised a total of $11,500 ($6,500 last week alone). We need an additional $3,500 in order to start the project. We are so close.... Please prayerfully consider supporting this project so that the people of the Kajire village, through our Lord Jesus, might be able to taste clean, drinkable water soon. If you have already pledged money toward this project, please make your check payable to Trinity Church and reference the Kajire Well Project. You may put your donation in the offering plate or deliver it to the church office. All donations need to be received by the church no later than Sunday, June 6, 2010.
For more information please see Father Scott or contact Geoff Taylor
Reaching Out, What Would that Look Like?
Here is the weekly email sent by Canon Mary Hays to leadership of the Diocese. In it she publishes a response I sent to her and the Archbishop concerning who it is that God might be calling us to reach. --Scott+
Pittsburgh Advance
May 21, 2010
As most of you know, the Archbishop and I have asked clergy to consider this question in preparation for our meetings in district fellowships: “What "people group" would you most like to reach? (for example: skateboarders; soccer moms who hang out at starbucks; local prison; elderly apartment-bound; local college students; internationals or international students?) Why this group? What would it look like if God blessed your efforts of reaching this group? What obstacles are in the way? How could any of us help?” We have met with three districts so far, and I must say that our conversations have been some of the most interesting, exciting and challenging ever. Two weeks from now, when we’ve met with all of you, I’ll report to you some of the themes that have emerged from our conversations. This week’s Pittsburgh Advance includes some of my thoughts about the corporate dimension of our outreach and a reflection from Scott Homer’s (Trinity, Beaver) response to the question posed by the Archbishop.
THREE QUESTIONS AND A FOURTH ABOUT OUR OUTREACH
Who’s missing?
I think it is always worth walking (or even driving) around the neighborhood where your church building is situated and noticing the people you encounter. What do they look like? What color is their skin? What clothes do they wear? Then compare what you see with what you see in church on Sunday morning. A number of years ago, I was talking to a search committee about the fact that all of the vestry and all of the people in congregational pictures had white faces. “Is this because your neighborhood is all white?” I asked. They insisted that it was. A little later, my husband and I drove to the nearest convenience store. We were the only white faces in the store! These dear people hadn’t noticed what their neighborhood really looked like; they hadn’t seen the multitude of ethnicities that lived among them.
Who’s up front?
When my husband and I served our first parish in Connecticut, there was no one our age. Everyone in the congregation seemed to be a little younger than our parents – about the same age of the rector and his wife. Within six weeks of our arrival there were a number of young couples with young children. Now, I’d love to think that our wonderful personalities and vibrant preaching was the reason, but I think the real reason for this influx was the simple fact that young couples saw people “like them” up front and somehow felt welcomed as a result. A parish in Northern Virginia noticed that its African-American representation was much lower than the community’s 10%. As the staff discussed this, they noticed that none of their African-American members served on the vestry and none participated in the “upfront” lay leadership roles. The rector made a conscious effort to change this, and soon the population percentages matched up. St. Philip’s, Moon has a call to families and youth. Their worship leaders, who stand up front on stage, include teenagers, young parents and several “gray-hairs.” Not surprisingly, the congregation does, too.
Who does the music draw?
Our communications director, David Trautman, told me how his InterVarsity group in Florida was eager to attract black students to their large group gatherings. “We were successful at attracting black students to events which featured a black speaker, but the black students never seemed to stick around,” he told me. It wasn’t until they intentionally recruited black students to serve on their music team and incorporated contemporary gospel into their musical worship that they were able to keep these students coming back week after week. One parish started a service aimed at college students. They even offered dinner after the service, knowing that the campus dining hall was closed on weekends. Their “contemporary” music, however, would have been more suited to the tastes of college students during the early 1960’s. Interestingly, the service never included many college students.
What additions would you make to this list?
__________________________________________________
A Letter from The Rev. Scott Homer, Rector of Trinity Church in Beaver
Dear Friends,
During our times of clergy fellowships this month, the Archbishop has asked us to consider what people groups we might be called to reach. In considering this question, I came to the conclusion that the Lord is pointing Trinity, Beaver towards a ministry to one of the most isolated, most marginalized groups in America--the mentally retarded and developmentally disabled.
Over the last thirty or forty years, the mentally retarded and developmentally disabled have been increasingly separated out and isolated from any real family or religious community. While we work much harder to take care of their physical and material needs, their spiritual needs, their need for community have been ignored and in fact, exacerbated by creating special homes called "group homes." We pat ourselves on the back for providing for their physical needs even as we ignore and neglect them as members of our society. These folks need a church. They need a church family. They need Christian teaching and preaching but they are unlikely to get it because the people who could afford to provide it don't recognize it as important. So, that takes care of the who and the why, as well as some of the obstacle questions, but what about the vision aspect?
If God blessed our efforts we would be a blended community of rich and poor, mentally challenged and gifted, Christians loving one another in a community centered around worshipping God and reaching the world for Christ.
Pray for two very great challenges to this ministry: 1) funding, the financial resources necessary to serve a people group that is not self-supporting. 2) Pray for God's guidance around the secular social work platform that regulates the lives of this people group.
Pittsburgh Advance
May 21, 2010
As most of you know, the Archbishop and I have asked clergy to consider this question in preparation for our meetings in district fellowships: “What "people group" would you most like to reach? (for example: skateboarders; soccer moms who hang out at starbucks; local prison; elderly apartment-bound; local college students; internationals or international students?) Why this group? What would it look like if God blessed your efforts of reaching this group? What obstacles are in the way? How could any of us help?” We have met with three districts so far, and I must say that our conversations have been some of the most interesting, exciting and challenging ever. Two weeks from now, when we’ve met with all of you, I’ll report to you some of the themes that have emerged from our conversations. This week’s Pittsburgh Advance includes some of my thoughts about the corporate dimension of our outreach and a reflection from Scott Homer’s (Trinity, Beaver) response to the question posed by the Archbishop.
THREE QUESTIONS AND A FOURTH ABOUT OUR OUTREACH
Who’s missing?
I think it is always worth walking (or even driving) around the neighborhood where your church building is situated and noticing the people you encounter. What do they look like? What color is their skin? What clothes do they wear? Then compare what you see with what you see in church on Sunday morning. A number of years ago, I was talking to a search committee about the fact that all of the vestry and all of the people in congregational pictures had white faces. “Is this because your neighborhood is all white?” I asked. They insisted that it was. A little later, my husband and I drove to the nearest convenience store. We were the only white faces in the store! These dear people hadn’t noticed what their neighborhood really looked like; they hadn’t seen the multitude of ethnicities that lived among them.
Who’s up front?
When my husband and I served our first parish in Connecticut, there was no one our age. Everyone in the congregation seemed to be a little younger than our parents – about the same age of the rector and his wife. Within six weeks of our arrival there were a number of young couples with young children. Now, I’d love to think that our wonderful personalities and vibrant preaching was the reason, but I think the real reason for this influx was the simple fact that young couples saw people “like them” up front and somehow felt welcomed as a result. A parish in Northern Virginia noticed that its African-American representation was much lower than the community’s 10%. As the staff discussed this, they noticed that none of their African-American members served on the vestry and none participated in the “upfront” lay leadership roles. The rector made a conscious effort to change this, and soon the population percentages matched up. St. Philip’s, Moon has a call to families and youth. Their worship leaders, who stand up front on stage, include teenagers, young parents and several “gray-hairs.” Not surprisingly, the congregation does, too.
Who does the music draw?
Our communications director, David Trautman, told me how his InterVarsity group in Florida was eager to attract black students to their large group gatherings. “We were successful at attracting black students to events which featured a black speaker, but the black students never seemed to stick around,” he told me. It wasn’t until they intentionally recruited black students to serve on their music team and incorporated contemporary gospel into their musical worship that they were able to keep these students coming back week after week. One parish started a service aimed at college students. They even offered dinner after the service, knowing that the campus dining hall was closed on weekends. Their “contemporary” music, however, would have been more suited to the tastes of college students during the early 1960’s. Interestingly, the service never included many college students.
What additions would you make to this list?
__________________________________________________
A Letter from The Rev. Scott Homer, Rector of Trinity Church in Beaver
Dear Friends,
During our times of clergy fellowships this month, the Archbishop has asked us to consider what people groups we might be called to reach. In considering this question, I came to the conclusion that the Lord is pointing Trinity, Beaver towards a ministry to one of the most isolated, most marginalized groups in America--the mentally retarded and developmentally disabled.
Over the last thirty or forty years, the mentally retarded and developmentally disabled have been increasingly separated out and isolated from any real family or religious community. While we work much harder to take care of their physical and material needs, their spiritual needs, their need for community have been ignored and in fact, exacerbated by creating special homes called "group homes." We pat ourselves on the back for providing for their physical needs even as we ignore and neglect them as members of our society. These folks need a church. They need a church family. They need Christian teaching and preaching but they are unlikely to get it because the people who could afford to provide it don't recognize it as important. So, that takes care of the who and the why, as well as some of the obstacle questions, but what about the vision aspect?
If God blessed our efforts we would be a blended community of rich and poor, mentally challenged and gifted, Christians loving one another in a community centered around worshipping God and reaching the world for Christ.
Pray for two very great challenges to this ministry: 1) funding, the financial resources necessary to serve a people group that is not self-supporting. 2) Pray for God's guidance around the secular social work platform that regulates the lives of this people group.
May 11, 2010
Mothers Modeling Christ
Sermon, Mother’s Day 2010 Fr. Scott Homer
In the Name of God Almighty, the Father, the Son and the Holy Spirit, Amen.
I am about to preach a mothers day sermon. It will be my first. I have never preached a mothers day sermon before for at least two reasons. First, my job, as pastor and preacher, is not to make you feel good about secular holidays, no matter how good intentioned that holiday may be. My job is to make the gospel known in a way that you can receive it and apply it to your daily life. And so, I have always concluded that sermons catering to the holiday dujour abandon their primary purpose.
The second reason is a pastoral concern. Although many of us had good mothers who cared for us, and loved and nurtured us, that is by no means universal. Some of us had poor mothers. Some may even have been abandoned buy their mother. The truth is, no mother is good all the time and some mothers just arn’t very good most of the time—and so mothers day sermons that sing the praises of mothers as paragons of virtue may bring fond memories for some of us, they may puff some of us up but they will surely bring bitterness and resentments for others, or shame and remorse to still others.
I have decided to speak to mothers day today because I am convinced that when mothering is done well it more closely models the love of Jesus than just about any other human endeavor. Motherhood, like all other human endeavors, is an enterprise checkered with successes and failures, and yet when it is done well, it is characterized by self-sacrifice, suffering, kindness, compassion and humility. A woman determined to be a good mother becomes a practitioner of patient service for others and she spends her life assisting helpless children to become responsible adults—usually with very little fanfare or reward.
Let's begin with some jokes. One of the characteristics my mother had to demonstrate was the ability to patiently endure jokes. So here goes. I received this by email the other day. Here is a list of things only a mother can teach:
My Mother taught me about ANTICIPATION:
"Just wait until your father gets home."
My Mother taught me about RECEIVING:
"You are going to get it when we get home!"
My Mother taught me LOGIC:
"Because I said so, that's why."
My Mother taught me HUMOR:
"When that lawn mower cuts off your toes, don't come running to me."
My Mother taught me about GENETICS:
"You're just like your father."
My Mother taught me about JUSTICE:
"One day you'll have kids, and I hope they turn out just like you. Then you'll see what it's like."
My mother taught me RELIGION:
"You better pray that will come out of the carpet."
My mother taught me about TIME TRAVEL:
"If you don't straighten up, I'm going to knock you into the middle of next week!"
My mother taught me FORESIGHT:
"Make sure you wear clean underwear, in case you're in an accident."
My mother taught me about the science of OSMOSIS:
"Shut your mouth and eat your supper!"
My mother taught me about WEATHER:
"It looks as if a tornado swept through your room."
My mother taught me THE CIRCLE OF LIFE:
"I brought you into this world, and I can take you out."
My mother taught me about BEHAVIOR MODIFICATION:
"Stop acting like your father!"
Now those are the jokes, but seriously, there are some priceless lessons we can learn from mothers:
My mother taught me about SERVANTHOOD:
She cooked my meals, cleaned my house, cared for me when I was well and when I was sick.
My mother taught me about SUFFERING:
She carried me, she suffered in childbirth, she worried about me countless times.
My mother taught me about PATIENT ENDURANCE:
She never gave up on me. She never tired of my nonsense. She never abandoned me, no matter how much I deserved to be abandoned.
My mother taught me about FORGIVENESS:
She overlooked my shortcomings. She did not hold a grudge when I hurt her feelings. She continued to care for me even when I acted badly.
My mother taught me about FAITH:
She taught me to pray. She showed me the love of Jesus. She modeled trust in God everyday.
My mother taught me about LOVE:
In John 15.13 Jesus describes true love. He says, 13 "Greater love has no one than this, that one lay down his life for his friends.” My mother laid down her life for me. She didn’t do it perfectly—far from it. She made mistakes. She sometimes acted selfishly but to the best of her ability she loved in the way Jesus teaches us all to love one another
And that is the message this mothers day. Jesus talks a great deal about love but he doesn’t just talk about it. He does it. He lays down his life for all the people of the world. He sacrifices his life in order to provide a better future for God’s children. And Jesus’ love is the reason we have gathered here this morning. It is the reason that we have hope. But we live some two thousand years after the birth of Christ. We read about it in a book. We are told about it in story but we have never had the opportunity to actually see Jesus’ love played out in the flesh, or have we?
I heard Scott Jessel quoting someone the other day. He said, “there are five Gospels really: Matthew, Mark, Luke, John, and your life. And your life is the only Gospel many folks are ever going to read.” If people are going to learn about true agape love, if they are going to see sacrifice and forgiveness and compassion and kindness and humility and service to others and associate those things with the love of Christ they are going to do it because they see it modeled to them. And the place where we see Christian love modeled most often and most accurately is in the behavior of good mothers. And this place is full of good mothers this morning—not perfect mothers, mothers that have made all sorts of mistakes—but mothers who have, to the best of their abilities devoted themselves to their children. Thank you all you moms who have modeled the love of Christ in the real nitty gritty of everyday life.
Dear God, Thank you for our Mothers! Thank you for the love and sacrifices that they have made in order to enable us to survive and to grow into the people we are today. We thank you for giving every mother a heart of love, a love that awakens her at her baby's first cries, a love that keeps her watching until her last child finally comes home! Thank You for our mothers, for their caring for us in our struggles, for their comforting us in our suffering, and for their joy when we succeed. Thank You for their hugs, their encouragement, and their faithful love.
Thank you, Father, for St. Mary, our heavenly mother, who supported Your Son in His hopes and dreams, stayed by His side in His devastating death, and rejoiced with Him in His triumphant Resurrection! Please protect and bless all our mothers with Your strength, Your joy, and Your undying love. In Jesus' name we pray. Amen.
In the Name of God Almighty, the Father, the Son and the Holy Spirit, Amen.
I am about to preach a mothers day sermon. It will be my first. I have never preached a mothers day sermon before for at least two reasons. First, my job, as pastor and preacher, is not to make you feel good about secular holidays, no matter how good intentioned that holiday may be. My job is to make the gospel known in a way that you can receive it and apply it to your daily life. And so, I have always concluded that sermons catering to the holiday dujour abandon their primary purpose.
The second reason is a pastoral concern. Although many of us had good mothers who cared for us, and loved and nurtured us, that is by no means universal. Some of us had poor mothers. Some may even have been abandoned buy their mother. The truth is, no mother is good all the time and some mothers just arn’t very good most of the time—and so mothers day sermons that sing the praises of mothers as paragons of virtue may bring fond memories for some of us, they may puff some of us up but they will surely bring bitterness and resentments for others, or shame and remorse to still others.
I have decided to speak to mothers day today because I am convinced that when mothering is done well it more closely models the love of Jesus than just about any other human endeavor. Motherhood, like all other human endeavors, is an enterprise checkered with successes and failures, and yet when it is done well, it is characterized by self-sacrifice, suffering, kindness, compassion and humility. A woman determined to be a good mother becomes a practitioner of patient service for others and she spends her life assisting helpless children to become responsible adults—usually with very little fanfare or reward.
Let's begin with some jokes. One of the characteristics my mother had to demonstrate was the ability to patiently endure jokes. So here goes. I received this by email the other day. Here is a list of things only a mother can teach:
My Mother taught me about ANTICIPATION:
"Just wait until your father gets home."
My Mother taught me about RECEIVING:
"You are going to get it when we get home!"
My Mother taught me LOGIC:
"Because I said so, that's why."
My Mother taught me HUMOR:
"When that lawn mower cuts off your toes, don't come running to me."
My Mother taught me about GENETICS:
"You're just like your father."
My Mother taught me about JUSTICE:
"One day you'll have kids, and I hope they turn out just like you. Then you'll see what it's like."
My mother taught me RELIGION:
"You better pray that will come out of the carpet."
My mother taught me about TIME TRAVEL:
"If you don't straighten up, I'm going to knock you into the middle of next week!"
My mother taught me FORESIGHT:
"Make sure you wear clean underwear, in case you're in an accident."
My mother taught me about the science of OSMOSIS:
"Shut your mouth and eat your supper!"
My mother taught me about WEATHER:
"It looks as if a tornado swept through your room."
My mother taught me THE CIRCLE OF LIFE:
"I brought you into this world, and I can take you out."
My mother taught me about BEHAVIOR MODIFICATION:
"Stop acting like your father!"
Now those are the jokes, but seriously, there are some priceless lessons we can learn from mothers:
My mother taught me about SERVANTHOOD:
She cooked my meals, cleaned my house, cared for me when I was well and when I was sick.
My mother taught me about SUFFERING:
She carried me, she suffered in childbirth, she worried about me countless times.
My mother taught me about PATIENT ENDURANCE:
She never gave up on me. She never tired of my nonsense. She never abandoned me, no matter how much I deserved to be abandoned.
My mother taught me about FORGIVENESS:
She overlooked my shortcomings. She did not hold a grudge when I hurt her feelings. She continued to care for me even when I acted badly.
My mother taught me about FAITH:
She taught me to pray. She showed me the love of Jesus. She modeled trust in God everyday.
My mother taught me about LOVE:
In John 15.13 Jesus describes true love. He says, 13 "Greater love has no one than this, that one lay down his life for his friends.” My mother laid down her life for me. She didn’t do it perfectly—far from it. She made mistakes. She sometimes acted selfishly but to the best of her ability she loved in the way Jesus teaches us all to love one another
And that is the message this mothers day. Jesus talks a great deal about love but he doesn’t just talk about it. He does it. He lays down his life for all the people of the world. He sacrifices his life in order to provide a better future for God’s children. And Jesus’ love is the reason we have gathered here this morning. It is the reason that we have hope. But we live some two thousand years after the birth of Christ. We read about it in a book. We are told about it in story but we have never had the opportunity to actually see Jesus’ love played out in the flesh, or have we?
I heard Scott Jessel quoting someone the other day. He said, “there are five Gospels really: Matthew, Mark, Luke, John, and your life. And your life is the only Gospel many folks are ever going to read.” If people are going to learn about true agape love, if they are going to see sacrifice and forgiveness and compassion and kindness and humility and service to others and associate those things with the love of Christ they are going to do it because they see it modeled to them. And the place where we see Christian love modeled most often and most accurately is in the behavior of good mothers. And this place is full of good mothers this morning—not perfect mothers, mothers that have made all sorts of mistakes—but mothers who have, to the best of their abilities devoted themselves to their children. Thank you all you moms who have modeled the love of Christ in the real nitty gritty of everyday life.
Dear God, Thank you for our Mothers! Thank you for the love and sacrifices that they have made in order to enable us to survive and to grow into the people we are today. We thank you for giving every mother a heart of love, a love that awakens her at her baby's first cries, a love that keeps her watching until her last child finally comes home! Thank You for our mothers, for their caring for us in our struggles, for their comforting us in our suffering, and for their joy when we succeed. Thank You for their hugs, their encouragement, and their faithful love.
Thank you, Father, for St. Mary, our heavenly mother, who supported Your Son in His hopes and dreams, stayed by His side in His devastating death, and rejoiced with Him in His triumphant Resurrection! Please protect and bless all our mothers with Your strength, Your joy, and Your undying love. In Jesus' name we pray. Amen.
May 6, 2010
The Kajire Water Project Needs Your Help
Can you imagine living in a place with no sink and no water faucet? Worse yet, can you imagine having to walk several miles and carry your day's water back to your home on your shoulders? for us this is a bad dream. For the people of Kajire, where our friend Ferdinand Mbwangi grew up, it is a daily reality.
Kajire is a poor rural village. There are two elemetary schools and one secondary school. A small dispensary is there for medical needs. Kajire is near a national wildlife preserve and it is not uncommon to see elephant, antelope, and even cheetah wandering nearby. There is a significant Christian presence in the village with about 6 Christian denominations represented.
Recently, great progress has been made in preparing for the water well. As many of you may know, The Reverend Ferdinand Mbwangi, the Kenyan priest who spent a couple years with us, while attending seminary here in the US, has been working to get water to his home village for a number of years. Our parish has committed to helping financially and in whatever other way possible.
Recently, a drilling company has been identified that is both trustworthy and substantially lower priced than some other alternatives. This brings the drilling project much closer to completion than we had thought. In fact, it looks like we are within about $2000. of being able to go ahead with it. Would you consider a special contribution in order to get water to this village?
Kajire is a poor rural village. There are two elemetary schools and one secondary school. A small dispensary is there for medical needs. Kajire is near a national wildlife preserve and it is not uncommon to see elephant, antelope, and even cheetah wandering nearby. There is a significant Christian presence in the village with about 6 Christian denominations represented.
Recently, great progress has been made in preparing for the water well. As many of you may know, The Reverend Ferdinand Mbwangi, the Kenyan priest who spent a couple years with us, while attending seminary here in the US, has been working to get water to his home village for a number of years. Our parish has committed to helping financially and in whatever other way possible.
Recently, a drilling company has been identified that is both trustworthy and substantially lower priced than some other alternatives. This brings the drilling project much closer to completion than we had thought. In fact, it looks like we are within about $2000. of being able to go ahead with it. Would you consider a special contribution in order to get water to this village?
Progress Reported on the Kajire Water Project
This photo shows the proposed well site for the village of Kajire, Kenya. Our friend, Reverend Ferdinand Mabwangi is standing with the members of the village well project committee and the government inspector who is examining the site.
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