Wednesday, February 25, 2009
Tuesday, February 24, 2009
The presiding bishop on varied understandings
Episcopal News Online has this reflection by Presiding Bishop Katharine Jefferts Schori. If you've ever wondered why so many women were so overjoyed at her election, this piece of writing might give you some insight.
It sheds some light on one of the reasons so many of us have struggled to get women's voices heard in the rooms where decisions are being made. It's not because women are "better" than men, or "smarter" than men. It is because women's experience of the world differs in significant ways from that of men, and thus we often see things differently. Indeed, we often see things that are 'invisible" to the men in the room.
It's why diversity is a good thing, not a scary thing.
--------------------------
Varied understandings
Different lenses provide different views of Scripture
By Katharine Jefferts Schori
February 24, 2009
[Episcopal Life] The primates' meeting has come and gone, and I'm sure there will have been abundant commentary by the time this is published. I'd like to reflect on some of the deeper issues behind our conversations about sexuality, particularly the influence of our understanding of gender.
The most intriguing conversation I had in Alexandria was with a primate who asked how same-sex couples partition "roles." He literally asked if one was identified as the wife and one as the husband, and then wanted to know which one promised to obey the other in the marriage ceremony. Several of us explained that marriage in the West is most often understood as a partnership of equals, and has been for some time.
Those of you with a few more years on you may remember that the marriage service in the 1928 (and earlier versions) of the Book of Common Prayer did indeed have language about the wife obeying her husband. It's pertinent here to note that the 1662 English Book of Common Prayer is still the norm in many provinces of the Anglican Communion, and it uses the same kind of language about obeying in the marriage service.
As I traveled from the airport to the hotel where we met, I noticed that almost every woman on the street past childhood was veiled, with at least her hair covered with a scarf, and in a not-small number of cases, covered head to toe in a long, flowing garment. I even observed a couple of women whose coverings were so thorough that I couldn't even see a slit for their eyes -- the fabric must have been thin enough for them to see through, but not for others to see in. The hotel had only a handful of female employees, mostly professional women who worked behind the desk. Only a couple of them wore no scarf.
The striking thing was that the meeting room where the primates' deliberations took place, the hotel's largest and principal conference room, was bedecked with several large paintings of half-naked women. It was a space that, in normal circumstances, apparently was used only by men. I found it striking that public expectations of women are modest dress and covering, yet there is evidently a rather different attitude toward men's entertainment.
These complex and conflicting gender expectations have something significant to do with attitudes there and in other parts of the world toward male homosexuality. The greatest difficulty in many cultures, including parts of North American society, is the perception that one of the partners in such a union must be acting like a woman -- and that is most definitely not a socially desirable status! It is an attitude directly involved in the handful of scriptural references to male homosexuality in the Hebrew Bible. The New Testament references have more to do with abusive and exploitative behavior.
At the same time, one could readily observe public behavior in Egypt that would be identified as same-sex affection in our own culture -- women and men holding hands with others of the same gender. Yet in that culture it is seen merely to express friendship and is not associated with sexuality.
All of which is to suggest that all of us read Scripture through the lenses we have -- our cultural norms, our scientific understanding and our theological understanding of the purpose of marriage. We also privilege particular parts of Scripture in the way we build our lectionaries.
One morning at worship at the primates' meeting, we heard the reading from Corinthians that says women should be quiet in church and ask their husbands at home if they have questions (1Cor 14:33b-35). It was followed by the Gospel passage that recounts Salome and Herodias' request for the head of John the Baptist. I don't believe that section of the Gospel, alone, is ever read at Eucharist in the Episcopal Church -- because there is precious little good news in it.
I had one other pertinent encounter in Fort Worth, Texas, after the primates' meeting. I was greeting a long line of people at the end of the day of the reorganizing convention for the diocese. I spoke with a man in a wheelchair who appeared to have had a stroke.
The next person in line began by telling me that the guy in the wheelchair was a retired obstetrician/gynecologist and that "he's the most interesting gay man I know, and I'm proud to call him a friend." Rather an unusual conversation starter. And then he went on to say, "All of this is really about male supremacy, isn't it?" His words, not mine, but worth consideration.
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. Galatians 3:28
-- The Most Rev. Katharine Jefferts Schori is presiding bishop of the Episcopal Church.
It sheds some light on one of the reasons so many of us have struggled to get women's voices heard in the rooms where decisions are being made. It's not because women are "better" than men, or "smarter" than men. It is because women's experience of the world differs in significant ways from that of men, and thus we often see things differently. Indeed, we often see things that are 'invisible" to the men in the room.
It's why diversity is a good thing, not a scary thing.
--------------------------
Varied understandings
Different lenses provide different views of Scripture
By Katharine Jefferts Schori
February 24, 2009
[Episcopal Life] The primates' meeting has come and gone, and I'm sure there will have been abundant commentary by the time this is published. I'd like to reflect on some of the deeper issues behind our conversations about sexuality, particularly the influence of our understanding of gender.
The most intriguing conversation I had in Alexandria was with a primate who asked how same-sex couples partition "roles." He literally asked if one was identified as the wife and one as the husband, and then wanted to know which one promised to obey the other in the marriage ceremony. Several of us explained that marriage in the West is most often understood as a partnership of equals, and has been for some time.
Those of you with a few more years on you may remember that the marriage service in the 1928 (and earlier versions) of the Book of Common Prayer did indeed have language about the wife obeying her husband. It's pertinent here to note that the 1662 English Book of Common Prayer is still the norm in many provinces of the Anglican Communion, and it uses the same kind of language about obeying in the marriage service.
As I traveled from the airport to the hotel where we met, I noticed that almost every woman on the street past childhood was veiled, with at least her hair covered with a scarf, and in a not-small number of cases, covered head to toe in a long, flowing garment. I even observed a couple of women whose coverings were so thorough that I couldn't even see a slit for their eyes -- the fabric must have been thin enough for them to see through, but not for others to see in. The hotel had only a handful of female employees, mostly professional women who worked behind the desk. Only a couple of them wore no scarf.
The striking thing was that the meeting room where the primates' deliberations took place, the hotel's largest and principal conference room, was bedecked with several large paintings of half-naked women. It was a space that, in normal circumstances, apparently was used only by men. I found it striking that public expectations of women are modest dress and covering, yet there is evidently a rather different attitude toward men's entertainment.
These complex and conflicting gender expectations have something significant to do with attitudes there and in other parts of the world toward male homosexuality. The greatest difficulty in many cultures, including parts of North American society, is the perception that one of the partners in such a union must be acting like a woman -- and that is most definitely not a socially desirable status! It is an attitude directly involved in the handful of scriptural references to male homosexuality in the Hebrew Bible. The New Testament references have more to do with abusive and exploitative behavior.
At the same time, one could readily observe public behavior in Egypt that would be identified as same-sex affection in our own culture -- women and men holding hands with others of the same gender. Yet in that culture it is seen merely to express friendship and is not associated with sexuality.
All of which is to suggest that all of us read Scripture through the lenses we have -- our cultural norms, our scientific understanding and our theological understanding of the purpose of marriage. We also privilege particular parts of Scripture in the way we build our lectionaries.
One morning at worship at the primates' meeting, we heard the reading from Corinthians that says women should be quiet in church and ask their husbands at home if they have questions (1Cor 14:33b-35). It was followed by the Gospel passage that recounts Salome and Herodias' request for the head of John the Baptist. I don't believe that section of the Gospel, alone, is ever read at Eucharist in the Episcopal Church -- because there is precious little good news in it.
I had one other pertinent encounter in Fort Worth, Texas, after the primates' meeting. I was greeting a long line of people at the end of the day of the reorganizing convention for the diocese. I spoke with a man in a wheelchair who appeared to have had a stroke.
The next person in line began by telling me that the guy in the wheelchair was a retired obstetrician/gynecologist and that "he's the most interesting gay man I know, and I'm proud to call him a friend." Rather an unusual conversation starter. And then he went on to say, "All of this is really about male supremacy, isn't it?" His words, not mine, but worth consideration.
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. Galatians 3:28
-- The Most Rev. Katharine Jefferts Schori is presiding bishop of the Episcopal Church.
Thursday, February 19, 2009
Manifesting the Baptismal Covenant
The Episcopal Diocese of Fort Worth announces its 2009 Lenten Series -Manifesting the Baptismal Covenant
Lent begins on February 25 - Ash Wednesday. This year the Episcopal Diocese of Fort Worth’s Lenten series focuses on the Baptismal Covenant.
Holy Baptism is full initiation by water and the Holy Spirit into Christ's Body the Church. Episcopalians believe the bond which God establishes in Baptism is indissoluble. In the Baptismal Covenant we publicly avow our belief in God the Father, Son, and Holy Spirit and make a series of promises of how we will, with God’s help, strive to live as Christians. Episcopalians renew their Baptismal Covenant at every Baptism and several other times during the liturgical year.
Each Saturday evening in Lent, one of a number of local and national speakers, including the Rt. Rev. Jane Dixon, retired suffragan bishop of Washington, the Rev. Terry Martin, program officer for Evangelism for the Episcopal Church, and Dr. Toni Craven and the Rev. Dr. Eilene Thelig of Brite Divinity School, will address one part of the Baptismal Covenant. The series will conclude with Bonnie Anderson, president of the House of Deputies of the Episcopal Church, speaking on Sleeping Giant, Come Forth! The Role of the Laity in Episcopal Polity.
What: Manifesting the Baptismal Covenant
Lent begins on February 25 - Ash Wednesday. This year the Episcopal Diocese of Fort Worth’s Lenten series focuses on the Baptismal Covenant.
Holy Baptism is full initiation by water and the Holy Spirit into Christ's Body the Church. Episcopalians believe the bond which God establishes in Baptism is indissoluble. In the Baptismal Covenant we publicly avow our belief in God the Father, Son, and Holy Spirit and make a series of promises of how we will, with God’s help, strive to live as Christians. Episcopalians renew their Baptismal Covenant at every Baptism and several other times during the liturgical year.
Each Saturday evening in Lent, one of a number of local and national speakers, including the Rt. Rev. Jane Dixon, retired suffragan bishop of Washington, the Rev. Terry Martin, program officer for Evangelism for the Episcopal Church, and Dr. Toni Craven and the Rev. Dr. Eilene Thelig of Brite Divinity School, will address one part of the Baptismal Covenant. The series will conclude with Bonnie Anderson, president of the House of Deputies of the Episcopal Church, speaking on Sleeping Giant, Come Forth! The Role of the Laity in Episcopal Polity.
What: Manifesting the Baptismal Covenant
When: Each Saturday evening in Lent
5:00 – 5:30 PM: Soup, Bread & Fellowship
5:45 – 7:00 PM: Speaker
7:15 – 8:00 PM: Compline and Silent Dismissal
Where: St. Christophers Episcopal Church, 3550 Southwest Loop 820, Fort Worth, TX 76133. 817-921-4533. A reservation for the meal is requested. There is a $3 charge.
Who:
February 28 - “Will you seek and serve Christ in all persons, loving your neighbor as yourself?”
The Rev. Mary Earle, Episcopal priest, writer, spiritual director, member of the adjunct faculty of the Episcopal Theological Seminary of the Southwest in Austin
March 7 -“Will you continue in the apostles' teaching and fellowship, in the breaking of bread,
and in the prayers?” The Rev. Sam McClain, Rector of St. Luke’s Episcopal Church, Stephenville, Texas
March 14 -“Will you proclaim by word and example the Good News of God in Christ?” The Rev. Terry Martin, Program Officer for Evangelism for the Episcopal Church
March 21 - “Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?” Dr. Toni Craven, I. Wiley and Elizabeth M. Briscoe Professor of Hebrew Bible, and The Rev. Dr. Eilene Thelig, Director of Lay and Continuing Education, Brite Divinity School
March 28 - “Will you strive for justice and peace among all people, and respect the dignity of
every human being?” The Rt. Rev. Jane Dixon, Retired Suffragan Bishop of Washington
April 4 - Sleeping Giant, Come Forth! The Role of the Laity in Episcopal Polity
Bonnie Anderson, D.D., President of the House of Deputies for the Episcopal Church
For more information call St. Christophers at 817-926-8277 or visit
http://episcopaldiocesefortworth.org/
Thursday, February 12, 2009
Another point of view
Tim Carson, senior minister at University Christian Church, has written an opinon piece in the Fort Worth Star-Telegram about what's going on in the Episcopal Diocese of Fort Worth. University Christian Church is one of the largest in the city of Fort Worth.
----------------------------
Fort Worth Episcopalians engaged in struggle that’s not new in Christian history
By TIM CARSON
Special to the Star-Telegram
The good bishop has it wrong. Or so I think. Which bishop, you ask? That’s the point. Which bishop indeed?
As one who is not a part of the Episcopal side of the Christian family, I look on as a concerned outsider. But perhaps that is the best vantage point to hold in the midst of a family squabble (See: "Reorganized diocese elects new bishop," Feb. 8).
There is no doubt that the unity of the whole church includes both sides of this unhappy family, because our unity — not uniformity based on sameness — is based on God’s love manifested in our common life in Christ.
But after making this most basic of Christian affirmations, we must say that this dispute, as so many others, is not new to Christian history. In fact, it is not new to any other of the living religious traditions, either.
More than once in Christian history, disagreements and conflict have eventuated in schisms, some of which led to competitions for ecclesial authority.
Will the Holy See find its home in Italy or France? Is the center of authority lodged in Rome or Constantinople? And a favorite one for Anglicans: Is it Rome or Canterbury?
And now the runoff du jour: Will the real Episcopal Diocese of Fort Worth please stand up, and with it, its bishop?
In a recent advertisement in the Star-Telegram, the Rt. Rev. Bishop Jack Iker stood up, waved his hand and said, "It’s me!" He has withdrawn from the established Diocese of the Episcopal Church in the U.S.A. and now claims that his newly founded diocese — in communion with the Archbishop of Canterbury — is the one that has been here all along.
And, therefore, it only seems right to the good bishop that all of the assets and congregations should stay with him, even if he cashes in his chips, leaves the mother ship and affiliates with an African one.
Such a lively revisionist sense of history!
I have the true faith, so I really have been here all along, here with my true church. Even though I was appointed by the Episcopal Church in the U.S.A., and have withdrawn to go another direction, I am the continuing strain of the real constituted authority.
We now pause for a moment of sanity.
Bishop Iker: You just decided to leave. You were done with all that crazy Episcopal Church U.S.A. stuff. You followed your star, fine and good. But please don’t pretend that you’re the one staying and others — here all along — are the ones forming a new diocese. They are the ones continuing.
So go in peace. Take the souls who feel likewise along with you. But following the council of Jesus, take nothing more than your staff, sandals and bag on the way to your promised land.
Be blessed while you do it, but don’t pretend to be something you’re not. Or lay claim to their property and resources. No fair initiating the divorce and then expecting to the get the house as a part of the property settlement. You’ll need to find an apartment.
Other church bodies have faced this.
I know we have in my own communion. But the rule of thumb is — and one by and large supported by civil courts when it comes down to that nasty action — that the ones leaving don’t take the assets with them. They go out empty-handed because it’s their choice. Especially good church bylaws and rules of order prohibit this from happening.
It just so happened that I dropped by the convention of the continuing Episcopal Diocese of Fort Worth on Feb. 7.
I have to say, there were lots of Episcopalians there worshipping and acting like church. Their presiding bishop was there, as was the newly appointed provisional one. The worship included much confession, affirmation of our basic unity, prayers for healing and encouragement to be the whole church in the world. From the spirit in the place, I’d say that’s exactly what’s going to happen.
As I went forward for communion, I was served the bread by a male priest and the cup by a female priest. I have to say, it seemed just about as whole and healthy as a family can be around the table.
But what do I know? I’m not even an Episcopalian.
---------------------
----------------------------
Fort Worth Episcopalians engaged in struggle that’s not new in Christian history
By TIM CARSON
Special to the Star-Telegram
The good bishop has it wrong. Or so I think. Which bishop, you ask? That’s the point. Which bishop indeed?
As one who is not a part of the Episcopal side of the Christian family, I look on as a concerned outsider. But perhaps that is the best vantage point to hold in the midst of a family squabble (See: "Reorganized diocese elects new bishop," Feb. 8).
There is no doubt that the unity of the whole church includes both sides of this unhappy family, because our unity — not uniformity based on sameness — is based on God’s love manifested in our common life in Christ.
But after making this most basic of Christian affirmations, we must say that this dispute, as so many others, is not new to Christian history. In fact, it is not new to any other of the living religious traditions, either.
More than once in Christian history, disagreements and conflict have eventuated in schisms, some of which led to competitions for ecclesial authority.
Will the Holy See find its home in Italy or France? Is the center of authority lodged in Rome or Constantinople? And a favorite one for Anglicans: Is it Rome or Canterbury?
And now the runoff du jour: Will the real Episcopal Diocese of Fort Worth please stand up, and with it, its bishop?
In a recent advertisement in the Star-Telegram, the Rt. Rev. Bishop Jack Iker stood up, waved his hand and said, "It’s me!" He has withdrawn from the established Diocese of the Episcopal Church in the U.S.A. and now claims that his newly founded diocese — in communion with the Archbishop of Canterbury — is the one that has been here all along.
And, therefore, it only seems right to the good bishop that all of the assets and congregations should stay with him, even if he cashes in his chips, leaves the mother ship and affiliates with an African one.
Such a lively revisionist sense of history!
I have the true faith, so I really have been here all along, here with my true church. Even though I was appointed by the Episcopal Church in the U.S.A., and have withdrawn to go another direction, I am the continuing strain of the real constituted authority.
We now pause for a moment of sanity.
Bishop Iker: You just decided to leave. You were done with all that crazy Episcopal Church U.S.A. stuff. You followed your star, fine and good. But please don’t pretend that you’re the one staying and others — here all along — are the ones forming a new diocese. They are the ones continuing.
So go in peace. Take the souls who feel likewise along with you. But following the council of Jesus, take nothing more than your staff, sandals and bag on the way to your promised land.
Be blessed while you do it, but don’t pretend to be something you’re not. Or lay claim to their property and resources. No fair initiating the divorce and then expecting to the get the house as a part of the property settlement. You’ll need to find an apartment.
Other church bodies have faced this.
I know we have in my own communion. But the rule of thumb is — and one by and large supported by civil courts when it comes down to that nasty action — that the ones leaving don’t take the assets with them. They go out empty-handed because it’s their choice. Especially good church bylaws and rules of order prohibit this from happening.
It just so happened that I dropped by the convention of the continuing Episcopal Diocese of Fort Worth on Feb. 7.
I have to say, there were lots of Episcopalians there worshipping and acting like church. Their presiding bishop was there, as was the newly appointed provisional one. The worship included much confession, affirmation of our basic unity, prayers for healing and encouragement to be the whole church in the world. From the spirit in the place, I’d say that’s exactly what’s going to happen.
As I went forward for communion, I was served the bread by a male priest and the cup by a female priest. I have to say, it seemed just about as whole and healthy as a family can be around the table.
But what do I know? I’m not even an Episcopalian.
---------------------
Sunday, February 08, 2009
We are on our way
The day dawned cloudy, the sky heavy with the promise of much-needed rain. That promise was the only one unfulfilled by the end of the day as the Episcopal Diocese of Fort Worth elected a bishop, a Standing Committee, deputies to General Convention and filled many other offices left vacant when our former bishop and others left the Episcopal Church.
As our new Bishop Ted Gulick said, “The Episcopal Diocese of Fort Worth is alive and well and open for business.”
The day was bookended by prayer, beginning with a joyous Eucharist at All Saints Episcopal Church. Shannon Worrell and her band of merry volunteers had made the sanctuary a flower-filled ode to joy, with white roses, lilies, and enormous hydrangeas massed at the altar, on the columns, and hung like bunting along the choir stalls. The chapel, the Parish Hall and the parlor were equally gorgeous, with flowers bedecking each large-screen TV that allowed the overflow crowd to participate in the festival Eucharist.
The woodwork gleamed and the stone walls themselves almost hummed with the sense of anticipation and joy as people gathered. People greeted one another with smiles and hugs and cries of “Did you ever believe we’d see this day?” Old campaigners and young happy Episcopalians alike beamed at one another as they sorted out tickets and badges and who was to vest where.
All Saints‘rector, Christopher Jambor, had to have been tired from the intense weeks of planning that led to this day, but you couldn’t tell it by the smile on his face and the pride with which he shone as he watched his parishioners greet worshipers, direct visiting bishops and local clergy to the correct rooms, and sort out where everyone would be sitting.
The quiet arrival of the car carrying Presiding Bishop Katharine Jefferts Schori almost went unnoticed until she stepped out, and then the small crowd at the entrance broke into applause and cries of “Welcome!” She smiled and waved as she carried the bag with her vestments inside, leaving some young observers – and some older ones – almost breathless.
“She’s here! She’s really here!” a woman said. “This really IS going to happen!”
As the procession formed up, happy choir members and excited clergy almost danced in place as they awaited the signal to begin. Visiting bishops greeted one another and the day began to take on the feel of a reunion of a family too long separated one from other.
Then Bishop Katharine joined the procession. As it began moving, the crosses and candles and colorful vestments and smiles and tears of joy caused one news photographer ask me, “This is amazing. Do you guys do this every Sunday?”
As the procession entered the church, a woman turned and saw Katharine and burst into tears. Katharine stopped, put her hands on her shoulders and said, ‘Everything’s going to be all right.”
The joyful singing almost took the roof off, as the organ was joined by trumpets and tympani. The All Saints Choir outdid itself – and given that many members of that choir have been working for years to make this diocese more inclusive, singing beautifully was no small feat, considering how emotional some of them must have been.
Bishop Katharine was pitch-perfect all day, her low calm voice acting like balm to wounded people. Her sermon, which can be seen here, hit the mark exactly. One priest, a gifted preacher himself, told me later, “That woman can preach!”
No small praise coming from a man who was once one of the diocese’ leading opponents of women’s ordination.
Evidence of such growth and change was everywhere, as people began to move into the sense of happy liberation that was pervading the day.
Several people who were in the parlor told me later that just as Katharine raised her hand in the final blessing, the sun broke through the clouds and streamed in through the middle window of the chapel. And as soon as the service ended, the sun disappeared. One woman said, “My husband leaned over and said, “Did you see that light?”
As the service ended, and the clergy and choir recessed and began to gather outside the big double doors, Bishop Katherine emerged. She stepped to one side until one of the clergy asked for her blessing. As she stepped forward and raised her hand, nearly all the priests spontaneously knelt, surprising her and themselves. One of them said to me later, “I fell to my knees, undone by the power of the moment. I wasn’t expecting that, but it seemed so RIGHT.”
The delegates, clergy and visiting bishops went off to have lunch with Bishop Katharine, and everyone else headed for Trinity, where the convention was to be held.
Trinity also gleamed, with lovely flowers everywhere. Volunteers had registration so organized that there were no bottlenecks. The press was fed lunch and information, the delegates found their seats and promptly at 1:30, Bishop Katharine called this special meeting of the Episcopal Diocese of Fort Worth into session.
We elected Bishop Ted Gulick, installed him, and Bp. Katherine turned the chair over to him. There was much good humor throughout the business session, as delegates worked their way through the elections and resolutions necessary to get us reorganized.
Delegates approved a budget of more than $600,000, based on assessments of the five intact parishes and pledges from the displaced parishes and faith communities and the promise of $200,000 from the national Church.
It was a day of small pleasures as well as of big change. Woman after woman remarked on how nice it was to hear Bp. Gulick address us as "Sisters and brothers," and to speak of "Daughters and sons of God."
After convention adjourned, we moved into Evensong, with acolytes processing in carrying parish banners, many just completed.
We are on our way.
And I am on my way out of town. More later as I get time, and access to the Internet.
As our new Bishop Ted Gulick said, “The Episcopal Diocese of Fort Worth is alive and well and open for business.”
The day was bookended by prayer, beginning with a joyous Eucharist at All Saints Episcopal Church. Shannon Worrell and her band of merry volunteers had made the sanctuary a flower-filled ode to joy, with white roses, lilies, and enormous hydrangeas massed at the altar, on the columns, and hung like bunting along the choir stalls. The chapel, the Parish Hall and the parlor were equally gorgeous, with flowers bedecking each large-screen TV that allowed the overflow crowd to participate in the festival Eucharist.
The woodwork gleamed and the stone walls themselves almost hummed with the sense of anticipation and joy as people gathered. People greeted one another with smiles and hugs and cries of “Did you ever believe we’d see this day?” Old campaigners and young happy Episcopalians alike beamed at one another as they sorted out tickets and badges and who was to vest where.
All Saints‘rector, Christopher Jambor, had to have been tired from the intense weeks of planning that led to this day, but you couldn’t tell it by the smile on his face and the pride with which he shone as he watched his parishioners greet worshipers, direct visiting bishops and local clergy to the correct rooms, and sort out where everyone would be sitting.
The quiet arrival of the car carrying Presiding Bishop Katharine Jefferts Schori almost went unnoticed until she stepped out, and then the small crowd at the entrance broke into applause and cries of “Welcome!” She smiled and waved as she carried the bag with her vestments inside, leaving some young observers – and some older ones – almost breathless.
“She’s here! She’s really here!” a woman said. “This really IS going to happen!”
As the procession formed up, happy choir members and excited clergy almost danced in place as they awaited the signal to begin. Visiting bishops greeted one another and the day began to take on the feel of a reunion of a family too long separated one from other.
Then Bishop Katharine joined the procession. As it began moving, the crosses and candles and colorful vestments and smiles and tears of joy caused one news photographer ask me, “This is amazing. Do you guys do this every Sunday?”
As the procession entered the church, a woman turned and saw Katharine and burst into tears. Katharine stopped, put her hands on her shoulders and said, ‘Everything’s going to be all right.”
The joyful singing almost took the roof off, as the organ was joined by trumpets and tympani. The All Saints Choir outdid itself – and given that many members of that choir have been working for years to make this diocese more inclusive, singing beautifully was no small feat, considering how emotional some of them must have been.
Bishop Katharine was pitch-perfect all day, her low calm voice acting like balm to wounded people. Her sermon, which can be seen here, hit the mark exactly. One priest, a gifted preacher himself, told me later, “That woman can preach!”
No small praise coming from a man who was once one of the diocese’ leading opponents of women’s ordination.
Evidence of such growth and change was everywhere, as people began to move into the sense of happy liberation that was pervading the day.
Several people who were in the parlor told me later that just as Katharine raised her hand in the final blessing, the sun broke through the clouds and streamed in through the middle window of the chapel. And as soon as the service ended, the sun disappeared. One woman said, “My husband leaned over and said, “Did you see that light?”
As the service ended, and the clergy and choir recessed and began to gather outside the big double doors, Bishop Katherine emerged. She stepped to one side until one of the clergy asked for her blessing. As she stepped forward and raised her hand, nearly all the priests spontaneously knelt, surprising her and themselves. One of them said to me later, “I fell to my knees, undone by the power of the moment. I wasn’t expecting that, but it seemed so RIGHT.”
The delegates, clergy and visiting bishops went off to have lunch with Bishop Katharine, and everyone else headed for Trinity, where the convention was to be held.
Trinity also gleamed, with lovely flowers everywhere. Volunteers had registration so organized that there were no bottlenecks. The press was fed lunch and information, the delegates found their seats and promptly at 1:30, Bishop Katharine called this special meeting of the Episcopal Diocese of Fort Worth into session.
We elected Bishop Ted Gulick, installed him, and Bp. Katherine turned the chair over to him. There was much good humor throughout the business session, as delegates worked their way through the elections and resolutions necessary to get us reorganized.
Delegates approved a budget of more than $600,000, based on assessments of the five intact parishes and pledges from the displaced parishes and faith communities and the promise of $200,000 from the national Church.
It was a day of small pleasures as well as of big change. Woman after woman remarked on how nice it was to hear Bp. Gulick address us as "Sisters and brothers," and to speak of "Daughters and sons of God."
After convention adjourned, we moved into Evensong, with acolytes processing in carrying parish banners, many just completed.
We are on our way.
And I am on my way out of town. More later as I get time, and access to the Internet.
Saturday, February 07, 2009
Join us as we begin anew
Join us today as we gather to bless, break, and share the Bread of Life at All Saints Episcopal Church at 10 a.m. and then again as we gather at 1:30 p.m. at Trinity Episcopal Church to elect a provisional bishop and a Standing Committee.
How? Go here and click on the "View Live Broadcast of Meeting Events" and you will be able to worship with us and watch the convention proceedings.
How? Go here and click on the "View Live Broadcast of Meeting Events" and you will be able to worship with us and watch the convention proceedings.
So join us as we begin anew.
Shield the joyous!
Thursday, February 05, 2009
How do you "release" what you do not hold?
Today, the former bishop of Fort Worth issued this statement.
---------------------
DI O C E S E RE L E A S E S FO U R PA R I S H E S
FORT WORTH, Texas – In a hearing Monday, Feb. 2, the Bishop and Standing Committee of the Episcopal Diocese of Fort Worth took action under diocesan Canon 32 to release the property and assets of four parishes from the Corporation of the diocese. The rectors and elected wardens of the four parishes were notified of the hearing and invited to attend.
The property of Trinity Episcopal Church, Fort Worth, and St. Martin-in-the-Fields Episcopal Church, Southlake, has been transferred into the name of the Rectors and Wardens of those parishes, respectively. The property of St. Christopher’s Episcopal Church, Fort Worth, and St. Luke’s Episcopal Church, Stephenville, will be transferred upon removal of financial encumberances in the form of building loans currently in the name of the Corporation.
As required by Canon 32, the Bishop’s Orders were issued upon determination that the Vestry and Rector in each of the four parishes has expressed an intention to remain in union with the General Convention of The Episcopal Church (USA), and that significant majorities of the congregations are in support of that intention. “It is my order, therefore,” the Rt. Rev. Jack Leo Iker wrote to each, “that the relationship between this diocese” and each of these churches “is hereby dissolved. It is no longer in union with the Convention of this diocese and is released from its obligations as a member congregation.”
In a cover letter, Bishop Iker concluded, “Please know of my continued prayers and best wishes to you and all the other people at [these churches] in the years ahead.” The letters and Bishop’s Orders were delivered by mail this week.
The Episcopal Diocese of Fort Worth was organized in 1982. It is a constituent member of the Anglican Communion and the Province of the Southern Cone. The Rt. Rev. Jack L. Iker has served as the third diocesan Bishop of Fort Worth since 1995. The diocese enjoys companion relationships with the Dioceses of Northern Malawi and Northern Mexico.
------------------
The Steering Committee North Texas Episcopalians issued this response:
The Steering Committee North Texas Episcopalians is very pleased that Bishop Jack Iker has stated his intentions not to assert any claims to and authority over the people and property of these four Episcopal parishes. We are pleased that Bp. Iker has formally acknowledged that he is no longer their bishop and has no authority over them and that they are not part of the Anglican Province of the Southern Cone.
Bp. Iker is no longer the bishop of the Diocese of Fort Worth because he left the Episcopal Church and has renounced his ministry in the Episcopal Church. Because he did that, Bishop Iker has not been the bishop of the Episcopal Diocese of Fort Worth for some time. He had no authority to initiate a Canon 32 proceeding.
Because he and other diocesan leaders have left the Episcopal Diocese of Fort Worth, the diocese will elect a new bishop and select other diocesan leaders at a special meeting of the convention of the diocese this weekend.
We continue to hold Bishop and Mrs. Iker in our prayers.
---------------------
You know, I suspose this is a good sign. Maybe some tiny bits of reality are seeping through. But I'm not optimistic. Jack Iker has a whole lot of people inhabiting his delusion with him and they are constantly reinforcing one another in that delusion.
Remain alert.
---------------------
DI O C E S E RE L E A S E S FO U R PA R I S H E S
FORT WORTH, Texas – In a hearing Monday, Feb. 2, the Bishop and Standing Committee of the Episcopal Diocese of Fort Worth took action under diocesan Canon 32 to release the property and assets of four parishes from the Corporation of the diocese. The rectors and elected wardens of the four parishes were notified of the hearing and invited to attend.
The property of Trinity Episcopal Church, Fort Worth, and St. Martin-in-the-Fields Episcopal Church, Southlake, has been transferred into the name of the Rectors and Wardens of those parishes, respectively. The property of St. Christopher’s Episcopal Church, Fort Worth, and St. Luke’s Episcopal Church, Stephenville, will be transferred upon removal of financial encumberances in the form of building loans currently in the name of the Corporation.
As required by Canon 32, the Bishop’s Orders were issued upon determination that the Vestry and Rector in each of the four parishes has expressed an intention to remain in union with the General Convention of The Episcopal Church (USA), and that significant majorities of the congregations are in support of that intention. “It is my order, therefore,” the Rt. Rev. Jack Leo Iker wrote to each, “that the relationship between this diocese” and each of these churches “is hereby dissolved. It is no longer in union with the Convention of this diocese and is released from its obligations as a member congregation.”
In a cover letter, Bishop Iker concluded, “Please know of my continued prayers and best wishes to you and all the other people at [these churches] in the years ahead.” The letters and Bishop’s Orders were delivered by mail this week.
The Episcopal Diocese of Fort Worth was organized in 1982. It is a constituent member of the Anglican Communion and the Province of the Southern Cone. The Rt. Rev. Jack L. Iker has served as the third diocesan Bishop of Fort Worth since 1995. The diocese enjoys companion relationships with the Dioceses of Northern Malawi and Northern Mexico.
------------------
The Steering Committee North Texas Episcopalians issued this response:
The Steering Committee North Texas Episcopalians is very pleased that Bishop Jack Iker has stated his intentions not to assert any claims to and authority over the people and property of these four Episcopal parishes. We are pleased that Bp. Iker has formally acknowledged that he is no longer their bishop and has no authority over them and that they are not part of the Anglican Province of the Southern Cone.
Bp. Iker is no longer the bishop of the Diocese of Fort Worth because he left the Episcopal Church and has renounced his ministry in the Episcopal Church. Because he did that, Bishop Iker has not been the bishop of the Episcopal Diocese of Fort Worth for some time. He had no authority to initiate a Canon 32 proceeding.
Because he and other diocesan leaders have left the Episcopal Diocese of Fort Worth, the diocese will elect a new bishop and select other diocesan leaders at a special meeting of the convention of the diocese this weekend.
We continue to hold Bishop and Mrs. Iker in our prayers.
---------------------
You know, I suspose this is a good sign. Maybe some tiny bits of reality are seeping through. But I'm not optimistic. Jack Iker has a whole lot of people inhabiting his delusion with him and they are constantly reinforcing one another in that delusion.
Remain alert.
Tuesday, February 03, 2009
What is Butt Dust???
We have all been working hard getting ready for our Special Convention. Everyone is tired and in need of a lift. These were sent to me by a friend and they made me laugh out loud. It was a nice break
=====================
What, you ask, is 'Butt dust?' Read on and you'll discover the joy in it!
These have to be original and genuine. No adult is this creative!!
JACK (age 3) was watching his Mom breast-feeding his new baby sister. After a while he asked: 'Mom, why have you got two? Is one for hot and one for cold milk?'
MELANIE (age 5) asked her Granny how old she was. Granny replied she was so old she didn't remember any more. Melanie said, 'If you don't remember you must look in the back of your panties. Mine say five to six.'
STEVEN (age 3) hugged and kissed his Mom good night. 'I love you so much that when you die I'm going to bury you outside my bedroom window.'
BRITTANY (age 4) had an ear ache and wanted a pain killer. She tried in vain to take the lid off the bottle. Seeing her frustration, her Mom explained it was a child-proof cap and she'd have to open it for her. Eyes wide with wonder, the little girl asked: 'How does it know it's me?'
SUSAN (age 4) was drinking juice when she got the hiccups. 'Please don't give me this juice again,' she said, 'It makes my teeth cough.'
DJ (age 4) stepped onto the bathroom scale and asked: 'How much do I cost?'
MARC (age 4) was engrossed in a young couple that were hugging and kissing in a restaurant. Without taking his eyes off them, he asked his dad: 'Why is he whispering in her mouth?'
CLINTON (age 5) was in his bedroom looking worried. When his Mom asked what was troubling him, he replied, 'I don't know what'll happen with this bed when I get married. How will my wife fit in it?'
JAMES (age 4) was listening to a Bible story. His dad read: 'The man named Lot was warned to take his wife and flee out of the city but his wife looked back and was turned to salt.' Concerned, James asked: 'What happened to the flea?'
TAMMY (age 4) was with her mother when they met an elderly, rather wrinkled woman her Mom knew. Tammy looked at her for a while and then asked, 'Why doesn't your skin fit your face?'
The Sermon I think this Mom will never forget.... this particular Sunday sermon...'Dear Lord,' the minister began, with arms extended toward heaven and a rapturous look on his upturned face. 'Without you, we are but dust...' He would have continued but at that moment my very obedient daughter who was listening leaned over to me and asked quite audibly in her shrill little four-year-old girl voice, 'Mom, what is butt dust?'
=====================
What, you ask, is 'Butt dust?' Read on and you'll discover the joy in it!
These have to be original and genuine. No adult is this creative!!
JACK (age 3) was watching his Mom breast-feeding his new baby sister. After a while he asked: 'Mom, why have you got two? Is one for hot and one for cold milk?'
MELANIE (age 5) asked her Granny how old she was. Granny replied she was so old she didn't remember any more. Melanie said, 'If you don't remember you must look in the back of your panties. Mine say five to six.'
STEVEN (age 3) hugged and kissed his Mom good night. 'I love you so much that when you die I'm going to bury you outside my bedroom window.'
BRITTANY (age 4) had an ear ache and wanted a pain killer. She tried in vain to take the lid off the bottle. Seeing her frustration, her Mom explained it was a child-proof cap and she'd have to open it for her. Eyes wide with wonder, the little girl asked: 'How does it know it's me?'
SUSAN (age 4) was drinking juice when she got the hiccups. 'Please don't give me this juice again,' she said, 'It makes my teeth cough.'
DJ (age 4) stepped onto the bathroom scale and asked: 'How much do I cost?'
MARC (age 4) was engrossed in a young couple that were hugging and kissing in a restaurant. Without taking his eyes off them, he asked his dad: 'Why is he whispering in her mouth?'
CLINTON (age 5) was in his bedroom looking worried. When his Mom asked what was troubling him, he replied, 'I don't know what'll happen with this bed when I get married. How will my wife fit in it?'
JAMES (age 4) was listening to a Bible story. His dad read: 'The man named Lot was warned to take his wife and flee out of the city but his wife looked back and was turned to salt.' Concerned, James asked: 'What happened to the flea?'
TAMMY (age 4) was with her mother when they met an elderly, rather wrinkled woman her Mom knew. Tammy looked at her for a while and then asked, 'Why doesn't your skin fit your face?'
The Sermon I think this Mom will never forget.... this particular Sunday sermon...'Dear Lord,' the minister began, with arms extended toward heaven and a rapturous look on his upturned face. 'Without you, we are but dust...' He would have continued but at that moment my very obedient daughter who was listening leaned over to me and asked quite audibly in her shrill little four-year-old girl voice, 'Mom, what is butt dust?'
Friday, January 30, 2009
Sam Hodges story on HB 729
Sam Hodges of the Dallas News has done an excellent story on House Bill.
-------------------
Bill pushed by Corsicana Episcopal congregation would alter law on church land disputes
10:29 PM CST on Thursday, January 29, 2009
By SAM HODGES
The Dallas Morning News
samhodges@dallasnews.com
A small congregation south of Dallas is causing a stir within its denomination and beyond by trying to rewrite Texas law regarding certain church property disputes.
Leaders of St. John's Episcopal Church in Corsicana enlisted state Rep. Byron Cook, a Republican from that town, to introduce legislation that would strengthen the hand of congregations that leave a denomination in a doctrinal dispute and then end up in court with the denomination over who owns the local church property.
The bill has prompted comment on blogs that follow turmoil within the Episcopal Church, which has seen churches and even dioceses, including the one based in Fort Worth, vote to leave over such controversies as the denomination's acceptance of an openly gay bishop.
Some Episcopal Church officials are weighing in negatively on the bill.
"Our [Episcopal] Church strives for unity, and this bill is divisive," said the Rev. Andy Doyle, bishop coadjutor of the Episcopal Diocese of Texas, which covers the Houston area.
Officials affiliated with other denominations also express concern.
"Our constitution says that congregations hold property in trust for the presbyteries [district governing bodies], and we would prefer that denominational rules and processes would be respected by the civil courts," said the Rev. Judy Fletcher, executive of the Synod of the Sun, a Presbyterian Church (U.S.A.) regional governing body that includes Texas churches.
Though the bill directs courts to find a "just and right" division of property, having "due regard" for all parties, the effect would be to shift from a traditional deference to church hierarchies, experts said.
"The congregations would say it puts them on a fairer plane. Denominations would say it stacks the deck against them," said Robert Tuttle, a church law specialist who teaches at George Washington University Law School in Washington, D.C.
Jon Nelson, a lawyer who represents Fort Worth-area Episcopalians remaining loyal to their denomination, questioned the measure on church-state separation grounds.
"When you have a hierarchical church that has determined ownership of property, I don't believe a state Legislature has the ability to change that," he said. "If it attempts to do so, I believe the legislation is unconstitutional."
But Nelson said the bill should worry a range of religious groups.
Read it all here.
-------------------
Bill pushed by Corsicana Episcopal congregation would alter law on church land disputes
10:29 PM CST on Thursday, January 29, 2009
By SAM HODGES
The Dallas Morning News
samhodges@dallasnews.com
A small congregation south of Dallas is causing a stir within its denomination and beyond by trying to rewrite Texas law regarding certain church property disputes.
Leaders of St. John's Episcopal Church in Corsicana enlisted state Rep. Byron Cook, a Republican from that town, to introduce legislation that would strengthen the hand of congregations that leave a denomination in a doctrinal dispute and then end up in court with the denomination over who owns the local church property.
The bill has prompted comment on blogs that follow turmoil within the Episcopal Church, which has seen churches and even dioceses, including the one based in Fort Worth, vote to leave over such controversies as the denomination's acceptance of an openly gay bishop.
Some Episcopal Church officials are weighing in negatively on the bill.
"Our [Episcopal] Church strives for unity, and this bill is divisive," said the Rev. Andy Doyle, bishop coadjutor of the Episcopal Diocese of Texas, which covers the Houston area.
Officials affiliated with other denominations also express concern.
"Our constitution says that congregations hold property in trust for the presbyteries [district governing bodies], and we would prefer that denominational rules and processes would be respected by the civil courts," said the Rev. Judy Fletcher, executive of the Synod of the Sun, a Presbyterian Church (U.S.A.) regional governing body that includes Texas churches.
Though the bill directs courts to find a "just and right" division of property, having "due regard" for all parties, the effect would be to shift from a traditional deference to church hierarchies, experts said.
"The congregations would say it puts them on a fairer plane. Denominations would say it stacks the deck against them," said Robert Tuttle, a church law specialist who teaches at George Washington University Law School in Washington, D.C.
Jon Nelson, a lawyer who represents Fort Worth-area Episcopalians remaining loyal to their denomination, questioned the measure on church-state separation grounds.
"When you have a hierarchical church that has determined ownership of property, I don't believe a state Legislature has the ability to change that," he said. "If it attempts to do so, I believe the legislation is unconstitutional."
But Nelson said the bill should worry a range of religious groups.
Read it all here.
Thursday, January 29, 2009
PB recommends provisional bishop
The Most Rev. Katharine Jefferts Schori has recommended the Rt. Rev. Edwin F. "Ted" Gulick Jr., bishop of Kentucky, to be the provisional bishop of the Episcopal Diocese of Fort Worth. If elected by the special meeting of the convention of the diocese, Bp. Gulick will be installed during the meeting. Bishop Gulick will serve part time as he continues to serve as bishop of Diocese of Kentucky.
The special meeting of the convention of the diocese has been called for Saturday, Feb. 7, at Trinity Episcopal Church, 3401 Bellaire Drive S., Fort Worth, 76109, because the former bishop and some diocesan leaders have left the Episcopal Church and the diocese.
Delegates also will fill other diocesan vacancies, including members of the Standing Committee, deputies to General Convention and trustees of the Corporation for the Episcopal Diocese of Fort Worth.
Because of previous commitments, Bp. Gulick may serve only until mid year. If so, another provisional bishop may be elected to serve until the diocese is ready to elect a bishop, most likely in one to two years.
Information for members of the media wishing to cover the Special Convention is here.
Information on Bp. Gulick can be found here.
The opening eucharist will be at 10 A.M. Saturday, Feb. 7, at All Saints Episcopal Church, 5001 Crestline Road, Fort Worth, 76107. Presiding Bishop Jefferts Schori will celebrate and preach.
The special meeting of the convention will begin at Trinity at 1:30 P.M. Presiding Bishop Jefferts Schori will call the convention to order. A brief press conference with the presiding bishop and Bp. Gulick will follow the convention.
At 5 P.M. Presiding Bishop Jefferts Schori will lead Evensong at Trinity.
Following Evensong, she will bless the new Family Life Center at St. Christopher Episcopal Church, 3550 Southwest Loop 820, Fort Worth, TX, 76133. A reception will follow.
At 10 A.M., Sunday, Feb. 8, the presiding bishop will celebrate and preach at St. Stephen Episcopal Church, a parish meeting temporarily at Oak Crest Woman’s Club, 1616 Precinct Line Rd., Hurst, TX.
Bp. Gulick, 60, received a Bachelor of Arts degree from Lynchburg College in 1970 and a Master of Divinity degree from Virginia Theological Seminary in 1973. He also holds honorary Doctor of Divinity degrees from Virginia Seminary and the University of the South and received an honorary doctorate degree from Bellarmine University in 2008. He is married to Barbara Lichtfuss, who teaches middle school students at the Anchorage Public School. They have three adult children and three grandchildren.
Wednesday, January 28, 2009
Texas House Bill 729
There has been an Internet flurry over Texas HB 729 Relating to property rights of certain religious organizations which has been introduced by Rep. Byron Cook, R. Corsicana. As far as I can tell, Episcopal Cafe was the first Episcopal source to raise a red flag about this.
The text of the bill can be found here.
The Cafe pointed its readers to Capitol Annex, a "weblog dedicated to Texas News & Politics", which reported:
The legislation, House Bill 729 by State Rep. Byron Cook (R-Corsicana), would direct Texas courts to divide church property “in a manner that the court considers just and right.”
The bill is narrowly crafted only to apply to schisms as a result of doctrinal differences and then only to divisions that result in a unit of an organized denomination’s church or diocese seceding from its ultimate ruling body.
Although evidently geared to address the property concerns of Episcopal Churches who have abandoned the Anglican Communion or the General Convention of the Episcopal Church in the U.S., the bill is drafted to apply to any religious organization that qualifies as such under the Texas Tax Code so long as the religious organization is organized “into orders or ranks each subordinate to the one above it,” and specifically mentions churches, synagogues, and mosques.
People in the Episcopal Diocese of Fort Worth assumed it was filed at the urging of our departed leadership, who have left the Episcopal Church and are attempting to take our property with them. This impression was bolstered by the use of the phrase "property concerns of Episcopal Churches who have abandoned the Anglican Communion or the General Convention of the Episcopal Church in the U.S." "The General Convention Church" is the way the schismatics refer to the Episcopal Church.
However, Vince Leibowitz, who wrote the piece for Capital Annex, replied in the Comments at the Cafe that
"I'm very sorry about any confusion that caused. I searched for a very long time to figure out what the appropriate terms for both the umbrella body that the Fort Worth Diocese left and the new body they joined.
" I'm a United Methodist, so the nomenclature of the Episcopal Church is a bit foreign to me.
"Can you clarify for me what the proper names are?
"I am not a religion writer; I cover the Texas Legislature, but I found this bill very interesting in light of what happened in Fort Worth."
Jim Naughton of the Cafe replied:
"Sure, Mr. Leibowitz. We are simply called The Episcopal Church. Bishop Iker and his allies are attempting to sow confusion by continuing to call themselves The Episcopal Diocese of Fort Worth, even though they have voted to separate from The Episcopal Church and join the Province of the Southern Cone, which is another member of the worldwide Anglican Communion. The bishop and his allies take what might be characterized as a states rights approach to church politics. Those of us who remain in the Church do not believe that dioceses have the right to enter and leave at will, and certainly don't believe that if they leave they get to take the name and property with them."
And Paige Baker commented:
"Mr. Leibowitz--Since you live in Texas, I suspect you are probably familiar with the crime of cattle rustling?
"This is like trying to take cows with someone else's brand and rebrand them so that they look like they are yours.
"Not cool. Not legal. Not Christian."
So it does not appear that the language of the report is indicative of anything other than confusion over proper nomenclature.
Here's what we do know - Rep. Cook was in the news most recently for filing to run against House Speaker Tom Craddick, so we know he's got guts. He was named one of the ten best legislators by Texas Monthly. He's also apparently friends with the Rev. Canon Ed Monk, SSC, of St. John's Episcopal Church, Corsicana in the Diocese of Dallas. I've been told that it was Canon Monk and the senior warden of St. John's who urged Rep. Cook, a Southern Baptist, to file the bill.
Here's something interesting about St. John's. They are listed on a website called Angelfire.
This is a web site for people who want to worship in "safe" parishes, safe meaning places uncontaminated by Episcopalians who are lesbian, gay, bisexual, or transgender and Episcopalians who favor the inclusion of such folk.
The site describes itself this way:
If you are looking for a place to worship that upholds tradition, the 39 Articles of Religion or the The Affirmation of St. Louis and the Creeds and believe the Bible is the word of God and that marriage is between one man and one woman then check the list below for a church that worships in the Anglican style. If you know of any other traditional/orthodox Churches to add to the list please send the following information to GrannieKay@gmail.com.
Grannie Kay ain't babying anybody. She writes:
DO NOT send me only the URL to your web site and expect me to go hunt for your information. We have done the best we can to make sure the churches listed are "safe" but it is your responsibility to check them out and ask the hard questions. May God go with you on your quest.
The Angelfire site links to Apostasy, which says:
The Episcopal Church has chosen apostasy, abandoning both the principles of the Anglican Communion and the Christian Faith. She has ordained women for the past 30 years, has elected a woman as her primate and has consecrated a man in an active same gender relationship to the office of bishop. Thousands of laity are leaving weekly. Congregations have left to be under the authority of foreign bishops and entire dioceses are disaffiliating with the Episcopal Church and are coming under the jurisdiction of the Southern Cone. Churches are being sued for leaving and upholding Tradition and Scripture. The Episcopal Church has even attempted to sue laity as well as rewriting the canons to better control laity with threats of excommunication.
The Anglican Church of Canada approved rites for blessing same-gender relationships. TEC allows them but denies that doing so is "approved". The Archbishop of Canterbury has presided at Holy Eucharist to gay persons in liberal Churches in England without the permission or knowledge of the diocesan bishop. All this has brought the whole Anglican Communion to the brink of schism. What's next?
Our purpose is to discuss the effects this has on us, and the various possibilities for the future of TEC, the Anglican Communion and ourselves.It is time to leave the Episcopal Church. Where will we go? How do we start a new church if there is not already one nearby? We pray for God's blessings and guidance as we go forth."
St. John's is clearly hanging its hat with folks who have left or are planning to leave the Episcopal Church.
So it would appear that this bill arose out of a parish in the Diocese of Dallas that is looking to leave the Episcopal Church and take its property with it. It will be interesting to see what Bishop Jim Stanton -- who has his own history with schismatic organizations -- will have to say about this.
So far, the bill has no cosponsors nor is there a companion bill in the Texas Senate. That may be because the bill has serious Constitutional issues around the separation of church and state. Its passage would affect many other denominations in addition to the Episcopal Church, including
Roman Catholic, Lutheran, Presbyterian and Methodist churches.
I don't see many Texas legislators wanting to make that many constituents angry. So it will be good for Episcopalians to write their representatives about making sure this bill dies an early death. And urge your Presbyterian, Lutheran, Roman Catholic and Methodist friends to do the same.
And watch the Dallas Morning News for more on this story.
The text of the bill can be found here.
The Cafe pointed its readers to Capitol Annex, a "weblog dedicated to Texas News & Politics", which reported:
The legislation, House Bill 729 by State Rep. Byron Cook (R-Corsicana), would direct Texas courts to divide church property “in a manner that the court considers just and right.”
The bill is narrowly crafted only to apply to schisms as a result of doctrinal differences and then only to divisions that result in a unit of an organized denomination’s church or diocese seceding from its ultimate ruling body.
Although evidently geared to address the property concerns of Episcopal Churches who have abandoned the Anglican Communion or the General Convention of the Episcopal Church in the U.S., the bill is drafted to apply to any religious organization that qualifies as such under the Texas Tax Code so long as the religious organization is organized “into orders or ranks each subordinate to the one above it,” and specifically mentions churches, synagogues, and mosques.
People in the Episcopal Diocese of Fort Worth assumed it was filed at the urging of our departed leadership, who have left the Episcopal Church and are attempting to take our property with them. This impression was bolstered by the use of the phrase "property concerns of Episcopal Churches who have abandoned the Anglican Communion or the General Convention of the Episcopal Church in the U.S." "The General Convention Church" is the way the schismatics refer to the Episcopal Church.
However, Vince Leibowitz, who wrote the piece for Capital Annex, replied in the Comments at the Cafe that
"I'm very sorry about any confusion that caused. I searched for a very long time to figure out what the appropriate terms for both the umbrella body that the Fort Worth Diocese left and the new body they joined.
" I'm a United Methodist, so the nomenclature of the Episcopal Church is a bit foreign to me.
"Can you clarify for me what the proper names are?
"I am not a religion writer; I cover the Texas Legislature, but I found this bill very interesting in light of what happened in Fort Worth."
Jim Naughton of the Cafe replied:
"Sure, Mr. Leibowitz. We are simply called The Episcopal Church. Bishop Iker and his allies are attempting to sow confusion by continuing to call themselves The Episcopal Diocese of Fort Worth, even though they have voted to separate from The Episcopal Church and join the Province of the Southern Cone, which is another member of the worldwide Anglican Communion. The bishop and his allies take what might be characterized as a states rights approach to church politics. Those of us who remain in the Church do not believe that dioceses have the right to enter and leave at will, and certainly don't believe that if they leave they get to take the name and property with them."
And Paige Baker commented:
"Mr. Leibowitz--Since you live in Texas, I suspect you are probably familiar with the crime of cattle rustling?
"This is like trying to take cows with someone else's brand and rebrand them so that they look like they are yours.
"Not cool. Not legal. Not Christian."
So it does not appear that the language of the report is indicative of anything other than confusion over proper nomenclature.
Here's what we do know - Rep. Cook was in the news most recently for filing to run against House Speaker Tom Craddick, so we know he's got guts. He was named one of the ten best legislators by Texas Monthly. He's also apparently friends with the Rev. Canon Ed Monk, SSC, of St. John's Episcopal Church, Corsicana in the Diocese of Dallas. I've been told that it was Canon Monk and the senior warden of St. John's who urged Rep. Cook, a Southern Baptist, to file the bill.
Here's something interesting about St. John's. They are listed on a website called Angelfire.
This is a web site for people who want to worship in "safe" parishes, safe meaning places uncontaminated by Episcopalians who are lesbian, gay, bisexual, or transgender and Episcopalians who favor the inclusion of such folk.
The site describes itself this way:
If you are looking for a place to worship that upholds tradition, the 39 Articles of Religion or the The Affirmation of St. Louis and the Creeds and believe the Bible is the word of God and that marriage is between one man and one woman then check the list below for a church that worships in the Anglican style. If you know of any other traditional/orthodox Churches to add to the list please send the following information to GrannieKay@gmail.com.
Grannie Kay ain't babying anybody. She writes:
DO NOT send me only the URL to your web site and expect me to go hunt for your information. We have done the best we can to make sure the churches listed are "safe" but it is your responsibility to check them out and ask the hard questions. May God go with you on your quest.
The Angelfire site links to Apostasy, which says:
The Episcopal Church has chosen apostasy, abandoning both the principles of the Anglican Communion and the Christian Faith. She has ordained women for the past 30 years, has elected a woman as her primate and has consecrated a man in an active same gender relationship to the office of bishop. Thousands of laity are leaving weekly. Congregations have left to be under the authority of foreign bishops and entire dioceses are disaffiliating with the Episcopal Church and are coming under the jurisdiction of the Southern Cone. Churches are being sued for leaving and upholding Tradition and Scripture. The Episcopal Church has even attempted to sue laity as well as rewriting the canons to better control laity with threats of excommunication.
The Anglican Church of Canada approved rites for blessing same-gender relationships. TEC allows them but denies that doing so is "approved". The Archbishop of Canterbury has presided at Holy Eucharist to gay persons in liberal Churches in England without the permission or knowledge of the diocesan bishop. All this has brought the whole Anglican Communion to the brink of schism. What's next?
Our purpose is to discuss the effects this has on us, and the various possibilities for the future of TEC, the Anglican Communion and ourselves.It is time to leave the Episcopal Church. Where will we go? How do we start a new church if there is not already one nearby? We pray for God's blessings and guidance as we go forth."
St. John's is clearly hanging its hat with folks who have left or are planning to leave the Episcopal Church.
So it would appear that this bill arose out of a parish in the Diocese of Dallas that is looking to leave the Episcopal Church and take its property with it. It will be interesting to see what Bishop Jim Stanton -- who has his own history with schismatic organizations -- will have to say about this.
So far, the bill has no cosponsors nor is there a companion bill in the Texas Senate. That may be because the bill has serious Constitutional issues around the separation of church and state. Its passage would affect many other denominations in addition to the Episcopal Church, including
Roman Catholic, Lutheran, Presbyterian and Methodist churches.
I don't see many Texas legislators wanting to make that many constituents angry. So it will be good for Episcopalians to write their representatives about making sure this bill dies an early death. And urge your Presbyterian, Lutheran, Roman Catholic and Methodist friends to do the same.
And watch the Dallas Morning News for more on this story.
Tuesday, January 27, 2009
Diana Butler Bass to speak in Fort Worth
Mark your calendars!
The Episcopal Diocese of Fort Worth and Brite Divinity School at TCU, are pleased to announce that Diana Butler Bass will speak at 6:30 p.m. Wednesday, Feb. 11 at the Dee J. Kelly Alumni and Visitor Center, 2820 Stadium Drive, on the TCU campus.
Diana Butler Bass is an author, speaker, and independent scholar specializing in American religion and culture.
She holds a Ph.D. in religious studies from Duke University and is the author of seven books including the best-selling Christianity for the Rest of Us, released by Harper One in 2006. It was named one of the best religion books of the year by Publishers Weekly and Christianity Century, and also won the Book of the Year Award from the Academy of Parish Clergy. It also was featured in a cover story in USA TODAY.
Dr. Bass, currently Senior Fellow at the Cathedral College of the Washington National Cathedral in Washington, D.C., regularly consults with religious organizations, leads conferences for religious leaders, and teaches and preaches in a variety of venues.
The doors of the Kelly Center will open at 5 p.m. A light supper will be served. Dr. Bass will sign books from 5 to 5:45 p.m., prior to her talk. Preregister at http://episcopaldiocesefortworth.org or http://steeringcommitteente.org or by calling 817-294-2946.
There is a $10 fee for the event, which can be paid upon registering. If you prefer to register by mail, the address is Diana Butler Bass Event, PO Box 100846, Fort Worth 76185
Monday, January 26, 2009
Seeking shelter
A story from one of the parishes of the continuing Diocese of Fort Worth.
--------------------------------------------
All Saints/Good Shepherd Episcopal Church
Wichita Falls, Texas
Third Sunday after Epiphany 2009
Homily by Dr. Mildred Gore Lancaster
They tell me that one of the things that priests do when they prepare a homily is to look for a common thread that runs through the readings. I am guessing that one of the ways that they find a common thread is through looking at the scriptures in light of whatever is going on in their faith communities. This week, even a child could see the threads in light of what is going on in our faith community.
The two threads that I found are 1) discerning what God wants us to do, and 2) giving up comfortable, beloved places and ways of doing things, leaving them behind, and following Him.
First we have the story of Jonah. God originally says to Jonah, “Go to Ninevah and tell them to repent or I will destroy them.” Jonah didn’t want to go because he hated the Ninevites and wanted them destroyed. He hopped a boat to escape from God, but when God caused a great storm, the angry sailors threw Jonah overboard. However, instead of letting Jonah drown, the story goes that God had a big fish swallow him up and deposit him on the land three days later. God then said, “Jonah, I told you to go to Ninevah and warn the Ninevites.” This time, Jonah did as he was told, but he didn’t like it. The story goes on, but for me, I think for us, the important things are 1) that God spoke to Jonah, and 2) God made Jonah get up from his comfortable life and go elsewhere and do something new.
Likewise, in the reading from Corinthians, the message for me, I think for us, is that times are changing quickly, and we have to be ready to move. Something new is afoot. And for us as AS/GS, something new is certainly afoot.
Finally, in the Gospel reading, Simon and Andrew were fishing when along came Jesus and said, “Follow me.” And Simon and Andrew threw down their nets and followed. Then Jesus saw James and John, the sons of Zebedee mending their nets in the boat, and he called them to follow him, and they left their nets and their father and followed Jesus.
So the two messages I hear in these three readings are that God speaks to us and that sometimes God tells us that we have to get up, and leave places we love, and follow him.
So what do those messages say to us today as AS/GS?
First, they say that we have to listen for God’s voice, and then they say that once again, we have to get up and leave what has become comfortable and go somewhere else to something new.
Let’s talk about listening for God’s voice. The stories go that in the Old Testament days, God spoke to the prophets in an audible voice from the sky. Certainly, Jesus spoke in an audible voice. But in these days, we have to use discernment to hear God’s voice. We listen not with our outer ears, but with our minds and our hearts. We pray, we contemplate, we read the Bible, we study, we talk together with others whom we trust, and together we use reason to discern what God is saying to us.
And in that way, God has spoken this week to the people of AS/GS. And what he has said to us is this: “It is now time to leave this place at First Presbyterian that I have given you for a while.”
We heard God’s voice when we received an email from a fellow Episcopalian this week telling us that a small but vocal minority of members of this lovely church have formed a committee to have us “evicted.” In fact, they are scheduled to meet before The Session (the Presbyterian’s version of a vestry) day after tomorrow. Their concern is that we welcome gay people to be full members of our faith community.
And they are right; we definitely welcome gay people as full members of our faith community. And we welcome straight people, black people and white people and people of every hue between, tall people and short people, people who listen to Fox News and those who listen to NPR. We welcome the literati and the illiterate, single teenage moms and traditional families, Norwegians and Nepalese, people who speak only English and people who speak no English at all. We welcome every single person whom God has made to God’s table.
After we received this email, the members of the AS/GS vestry quickly convened by email and telephone to try to discern what God would have us do. By our corporate reason, we discerned God’s voice telling us that it is time to move. Who knows better than we, the members of AS/GS, the heartache of a church divided, and we do not believe that God wants us, by our presence, to cause division in this church.
Now please understand that this is a only a small group of people who want us to leave. Dr. Butterworth, the senior pastor, tells us that as many people love us being here and have gone to him to tell him so, as there are people who want us to leave. And understand that he and the assistant pastor are deeply saddened about this turn of events. They both told me that they had hoped that we would never hear about the people objecting to our presence, and that the problem would quietly go away. But it has not gone away, and we do not believe that God wants us to cause a division in this church.
So we believe that God is speaking to us and telling us that it is time to go.
“But where?” That is the question that the vestry members were asking each other Wednesday, Thursday, and Friday; the telephone lines and email were burning up. Some of us were panicky. All of us were immensely sad, as I know all of you are, both at the knowledge that we had caused pain in this dear congregation, and at the prospect of leaving this lovely worship space that we have so quickly grown to love. But we discerned that we had heard God’s voice, and that if we followed, he would provide for us, although we did not know how.
And provide for us is exactly what God did.
You may remember that last week in our Order of Service, newsletter, and announcements, our Verger, JD, urged us to go to the ecumenical Service of Prayer for Christian Unity Friday night at Trinity Lutheran Church. JD and Don and I went to represent AS/GS, and lo and behold, the pastor giving the sermon told the congregation that she was the chaplain at United Regional Health Care. After the service, we were going to ask her about using the chapel at the 11th street campus (the old Bethania) when another pastor told JD that it had been dismantled when the nuns left.
When we got to talk to the hospital chaplain, Susan Lanford, she confirmed that 11th Street no longer had a chapel, but said that the 8th Street campus, the old General Hospital, did. We told her that we were AS/GS Episcopal Church who were remaining in The Episcopal Church USA, and that we had lost our buildings to the people and priests who had left our denomination. We told her that two Lutheran churches and the Christian Church had refused us a place to worship, and now we needed to leave First Pres because our presence was creating conflict in their congregation. We asked her if we could temporarily use the hospital chapel to worship. She lit up like the Star of the East on Epiphany. She said that she was delighted to have us worship there. She said that this is what the Service of Prayer for Christian Unity was all about. We asked her whom we had to see to get permission to use the chapel, and she said, “You’re looking at her. I’m the person in charge of the chapel, and you may begin using it and continue using it as soon, and as long as you wish.”
We were speechless. Then we asked her, “By the way, what’s your denomination?” She said, “Southern Baptist.” I nearly fainted.
A Southern Baptist woman pastor, in a Lutheran parish, at an ecumenical service, giving a bunch of homeless, rejected Episcopalians a place to worship. Who but God could conceive of such a thing? Who but God could cause it to happen?
And if JD hadn’t publicized the event, if the three of us had not gone to the service to pray for Christian unity that bitter cold night, if our minds had drifted off during the two seconds that Susan Lanford introduced herself as the hospital chaplain, if we had heard her say that she was Southern Baptist and so had not dared to ask her to use the chapel, if she had been the typical Texas Southern Baptist pastor, if, if, if, we would not have asked, and she would not have given us her blessings to use the chapel.
When we got back home that night, by telephone and email, we spread the word among the vestry, who discerned that this gift was from God. That this was a message from God that said, Go to a new place and do something new. Follow me.
But that’s not all. God continued speaking to us, and in an even more direct and personal way.
On Saturday morning, our Verger JD went to see the chapel and discovered something amazing. Later, our Senior Warden, Owanah, and I went to see the chapel and discovered something amazing.
Oh, yes, we fell in love with the chapel immediately. It had a movable altar, a place to kneel at communion, little primitive stain glass windows, and even a small organ. We loved it and felt that God was calling us there. But any doubts we had were blown away when we were leaving. On the wall at the back of the chapel near the door was a beautiful crucifix. We stopped to admire it. And to read the brass plate below it. That was when we knew that God was speaking to us, that He was telling us that it was time to leave First Pres, and that this chapel was where He would have us go. How did we discern this? Because the plaque underneath the crucifix had the following words: Given in memory of Sydney Gaines, December 1990, by All Saints Episcopal Church.
Our name and our crucifix on the wall. Our name and our crucifix on the wall. Our name and our crucifix on the wall. How much more clearly could God speak to us?
So like Jonah, and the Corinthians, and like Simon and Andrew, James and John the sons of Zebedee, if you, too, discern that God has spoken to AS/GS, and if you, too, discern that he has told us that it is time to go and that he has prepared a place for us, then we of AS/GS will be obedient, and go we shall with joyful hearts and love for the members of this dear congregation of First Presbyterian who gave us shelter for a while on our journey.
--------------------------------------------
All Saints/Good Shepherd Episcopal Church
Wichita Falls, Texas
Third Sunday after Epiphany 2009
Homily by Dr. Mildred Gore Lancaster
They tell me that one of the things that priests do when they prepare a homily is to look for a common thread that runs through the readings. I am guessing that one of the ways that they find a common thread is through looking at the scriptures in light of whatever is going on in their faith communities. This week, even a child could see the threads in light of what is going on in our faith community.
The two threads that I found are 1) discerning what God wants us to do, and 2) giving up comfortable, beloved places and ways of doing things, leaving them behind, and following Him.
First we have the story of Jonah. God originally says to Jonah, “Go to Ninevah and tell them to repent or I will destroy them.” Jonah didn’t want to go because he hated the Ninevites and wanted them destroyed. He hopped a boat to escape from God, but when God caused a great storm, the angry sailors threw Jonah overboard. However, instead of letting Jonah drown, the story goes that God had a big fish swallow him up and deposit him on the land three days later. God then said, “Jonah, I told you to go to Ninevah and warn the Ninevites.” This time, Jonah did as he was told, but he didn’t like it. The story goes on, but for me, I think for us, the important things are 1) that God spoke to Jonah, and 2) God made Jonah get up from his comfortable life and go elsewhere and do something new.
Likewise, in the reading from Corinthians, the message for me, I think for us, is that times are changing quickly, and we have to be ready to move. Something new is afoot. And for us as AS/GS, something new is certainly afoot.
Finally, in the Gospel reading, Simon and Andrew were fishing when along came Jesus and said, “Follow me.” And Simon and Andrew threw down their nets and followed. Then Jesus saw James and John, the sons of Zebedee mending their nets in the boat, and he called them to follow him, and they left their nets and their father and followed Jesus.
So the two messages I hear in these three readings are that God speaks to us and that sometimes God tells us that we have to get up, and leave places we love, and follow him.
So what do those messages say to us today as AS/GS?
First, they say that we have to listen for God’s voice, and then they say that once again, we have to get up and leave what has become comfortable and go somewhere else to something new.
Let’s talk about listening for God’s voice. The stories go that in the Old Testament days, God spoke to the prophets in an audible voice from the sky. Certainly, Jesus spoke in an audible voice. But in these days, we have to use discernment to hear God’s voice. We listen not with our outer ears, but with our minds and our hearts. We pray, we contemplate, we read the Bible, we study, we talk together with others whom we trust, and together we use reason to discern what God is saying to us.
And in that way, God has spoken this week to the people of AS/GS. And what he has said to us is this: “It is now time to leave this place at First Presbyterian that I have given you for a while.”
We heard God’s voice when we received an email from a fellow Episcopalian this week telling us that a small but vocal minority of members of this lovely church have formed a committee to have us “evicted.” In fact, they are scheduled to meet before The Session (the Presbyterian’s version of a vestry) day after tomorrow. Their concern is that we welcome gay people to be full members of our faith community.
And they are right; we definitely welcome gay people as full members of our faith community. And we welcome straight people, black people and white people and people of every hue between, tall people and short people, people who listen to Fox News and those who listen to NPR. We welcome the literati and the illiterate, single teenage moms and traditional families, Norwegians and Nepalese, people who speak only English and people who speak no English at all. We welcome every single person whom God has made to God’s table.
After we received this email, the members of the AS/GS vestry quickly convened by email and telephone to try to discern what God would have us do. By our corporate reason, we discerned God’s voice telling us that it is time to move. Who knows better than we, the members of AS/GS, the heartache of a church divided, and we do not believe that God wants us, by our presence, to cause division in this church.
Now please understand that this is a only a small group of people who want us to leave. Dr. Butterworth, the senior pastor, tells us that as many people love us being here and have gone to him to tell him so, as there are people who want us to leave. And understand that he and the assistant pastor are deeply saddened about this turn of events. They both told me that they had hoped that we would never hear about the people objecting to our presence, and that the problem would quietly go away. But it has not gone away, and we do not believe that God wants us to cause a division in this church.
So we believe that God is speaking to us and telling us that it is time to go.
“But where?” That is the question that the vestry members were asking each other Wednesday, Thursday, and Friday; the telephone lines and email were burning up. Some of us were panicky. All of us were immensely sad, as I know all of you are, both at the knowledge that we had caused pain in this dear congregation, and at the prospect of leaving this lovely worship space that we have so quickly grown to love. But we discerned that we had heard God’s voice, and that if we followed, he would provide for us, although we did not know how.
And provide for us is exactly what God did.
You may remember that last week in our Order of Service, newsletter, and announcements, our Verger, JD, urged us to go to the ecumenical Service of Prayer for Christian Unity Friday night at Trinity Lutheran Church. JD and Don and I went to represent AS/GS, and lo and behold, the pastor giving the sermon told the congregation that she was the chaplain at United Regional Health Care. After the service, we were going to ask her about using the chapel at the 11th street campus (the old Bethania) when another pastor told JD that it had been dismantled when the nuns left.
When we got to talk to the hospital chaplain, Susan Lanford, she confirmed that 11th Street no longer had a chapel, but said that the 8th Street campus, the old General Hospital, did. We told her that we were AS/GS Episcopal Church who were remaining in The Episcopal Church USA, and that we had lost our buildings to the people and priests who had left our denomination. We told her that two Lutheran churches and the Christian Church had refused us a place to worship, and now we needed to leave First Pres because our presence was creating conflict in their congregation. We asked her if we could temporarily use the hospital chapel to worship. She lit up like the Star of the East on Epiphany. She said that she was delighted to have us worship there. She said that this is what the Service of Prayer for Christian Unity was all about. We asked her whom we had to see to get permission to use the chapel, and she said, “You’re looking at her. I’m the person in charge of the chapel, and you may begin using it and continue using it as soon, and as long as you wish.”
We were speechless. Then we asked her, “By the way, what’s your denomination?” She said, “Southern Baptist.” I nearly fainted.
A Southern Baptist woman pastor, in a Lutheran parish, at an ecumenical service, giving a bunch of homeless, rejected Episcopalians a place to worship. Who but God could conceive of such a thing? Who but God could cause it to happen?
And if JD hadn’t publicized the event, if the three of us had not gone to the service to pray for Christian unity that bitter cold night, if our minds had drifted off during the two seconds that Susan Lanford introduced herself as the hospital chaplain, if we had heard her say that she was Southern Baptist and so had not dared to ask her to use the chapel, if she had been the typical Texas Southern Baptist pastor, if, if, if, we would not have asked, and she would not have given us her blessings to use the chapel.
When we got back home that night, by telephone and email, we spread the word among the vestry, who discerned that this gift was from God. That this was a message from God that said, Go to a new place and do something new. Follow me.
But that’s not all. God continued speaking to us, and in an even more direct and personal way.
On Saturday morning, our Verger JD went to see the chapel and discovered something amazing. Later, our Senior Warden, Owanah, and I went to see the chapel and discovered something amazing.
Oh, yes, we fell in love with the chapel immediately. It had a movable altar, a place to kneel at communion, little primitive stain glass windows, and even a small organ. We loved it and felt that God was calling us there. But any doubts we had were blown away when we were leaving. On the wall at the back of the chapel near the door was a beautiful crucifix. We stopped to admire it. And to read the brass plate below it. That was when we knew that God was speaking to us, that He was telling us that it was time to leave First Pres, and that this chapel was where He would have us go. How did we discern this? Because the plaque underneath the crucifix had the following words: Given in memory of Sydney Gaines, December 1990, by All Saints Episcopal Church.
Our name and our crucifix on the wall. Our name and our crucifix on the wall. Our name and our crucifix on the wall. How much more clearly could God speak to us?
So like Jonah, and the Corinthians, and like Simon and Andrew, James and John the sons of Zebedee, if you, too, discern that God has spoken to AS/GS, and if you, too, discern that he has told us that it is time to go and that he has prepared a place for us, then we of AS/GS will be obedient, and go we shall with joyful hearts and love for the members of this dear congregation of First Presbyterian who gave us shelter for a while on our journey.
Sunday, January 25, 2009
Lefty Brandon, photographer
I have known Lefty Brandon for a long time. He is married to Jeanie, a delightful woman whose friendship is one of the joys of my life.
Lefty is a quiet man, which means that knowing him is like slowly unpacking a box full of presents. Over time, wonderful things keep appearing. While I've known he is a gifted musician for many years, I've only recently learned how gifted a photographer he is.
So here, on this chilly Sunday afternoon, are some of Lefty's photos. You can see more of his photos here.
He selected these photos, but I've arranged them in this order, because, even though they were not all taken in Texas, they were taken by a Texan, and they speak to me of life in Texas.
It begins and ends with the sun.
It is sustained by precious water.
It is fed by the fruits of the earth.
It is awed by the majesty of Creation.
It is capable of creating great beauty.
It values the creatures who work with us.
It delights in small pleasures.
It is visited by wonderful beings.
It can find loveliness in bleak places.
It is learning to embrace progress while also valuing the past.
It still honors hard work.
It loves our nation.
It knows that everything depends on this -
the Living Water.
Saturday, January 24, 2009
Never Mind -- Wantland is just like the rest of them
You know, even when you TRY to give them the benefit of the doubt, the schismatics just are so over-the-top that you just have to laugh.
So much for Wantland leaving with dignity. He's as rude as the rest of them, and as confused. He somehow thinks he can leave the Episcopal Church and still be part of it. No wonder Spellcheck always offers Wasteland, Wetland and Wonderland as correct spellings for his name . . .
You can read it all here.
------------------------------
From the Assisting Bishop
On Friday, Jan. 23, 2009, the Rt. Rev. William C. Wantland, Assisting Bishop of this diocese, received the following letter, dated Jan. 15, from the Most. Rev. Katharine Jefferts Schori, Presiding Bishop of The Episcopal Church:
In a letter to me of November 15, 2008, the Rt. Rev. William Wantland stated that as a result of the Diocese of Fort Worth's recent attempt to realign with the Province of the Southern Cone, "I am . . . now canonically affiliated with the Southern Cone and its Primate, The Most Rev. Gregory Venables." Bishop Wantland then declared that "I am no longer a member of the Episcopal Church." These statements make clear that Bishop Wantland has chosen to leave the Episcopal Church and that he no longer wishes to carry out the responsibilities of ordained ministry in this Church. Accordingly, I have, with the consent of my Council of Advice, chosen this day to accept Bishop Wantland's voluntary renunciation of his Orders in the Episcopal Church and have removed and released him from our ordained ministry.
Bishop Wantland has issued the following reply:
Dr. Schori:
This will acknowledge electronic receipt on this date of a letter apparently not mailed to me, but dated January 15, 2009, purporting to "accept" my letter to you dated November 15, 2008 as a Renunciation of my Orders.
As you must know, my letter specifically declared that "I am not resigning my Orders". Nowhere do I renounce or resign my Orders. My letter to you in no way comports with the provisions of Canon III. 12. 7. Further, I specifically requested status in the House of Bishops of The Episcopal Church in conformity with Rule XXIV of the House of Bishops. This request has been totally ignored by you.
I can only conclude that either you (1) do not understand the plain and fairly simple language of either the Canons or my letter to you, or (2) have deliberately violated the Canons for your own purposes and contrary to your obligation as a Christian not to bear false witness. Further, as you acknowledge in your cover letter that I have transferred to another Province of the Anglican Communion, you therefore have absolutely no jurisdiction over me or my ministry, and your purported action of January 15, 2009, is simply null and void.
I would request a response, indicating whether you lack a basic understanding of the English language, or choose to engage in illegal activites. There is no other possible rational interpretation of your actions.
Faithfully,The Rt. Rev. William C. Wantland
-------------------------------
So much for Wantland leaving with dignity. He's as rude as the rest of them, and as confused. He somehow thinks he can leave the Episcopal Church and still be part of it. No wonder Spellcheck always offers Wasteland, Wetland and Wonderland as correct spellings for his name . . .
You can read it all here.
------------------------------
From the Assisting Bishop
On Friday, Jan. 23, 2009, the Rt. Rev. William C. Wantland, Assisting Bishop of this diocese, received the following letter, dated Jan. 15, from the Most. Rev. Katharine Jefferts Schori, Presiding Bishop of The Episcopal Church:
In a letter to me of November 15, 2008, the Rt. Rev. William Wantland stated that as a result of the Diocese of Fort Worth's recent attempt to realign with the Province of the Southern Cone, "I am . . . now canonically affiliated with the Southern Cone and its Primate, The Most Rev. Gregory Venables." Bishop Wantland then declared that "I am no longer a member of the Episcopal Church." These statements make clear that Bishop Wantland has chosen to leave the Episcopal Church and that he no longer wishes to carry out the responsibilities of ordained ministry in this Church. Accordingly, I have, with the consent of my Council of Advice, chosen this day to accept Bishop Wantland's voluntary renunciation of his Orders in the Episcopal Church and have removed and released him from our ordained ministry.
Bishop Wantland has issued the following reply:
Dr. Schori:
This will acknowledge electronic receipt on this date of a letter apparently not mailed to me, but dated January 15, 2009, purporting to "accept" my letter to you dated November 15, 2008 as a Renunciation of my Orders.
As you must know, my letter specifically declared that "I am not resigning my Orders". Nowhere do I renounce or resign my Orders. My letter to you in no way comports with the provisions of Canon III. 12. 7. Further, I specifically requested status in the House of Bishops of The Episcopal Church in conformity with Rule XXIV of the House of Bishops. This request has been totally ignored by you.
I can only conclude that either you (1) do not understand the plain and fairly simple language of either the Canons or my letter to you, or (2) have deliberately violated the Canons for your own purposes and contrary to your obligation as a Christian not to bear false witness. Further, as you acknowledge in your cover letter that I have transferred to another Province of the Anglican Communion, you therefore have absolutely no jurisdiction over me or my ministry, and your purported action of January 15, 2009, is simply null and void.
I would request a response, indicating whether you lack a basic understanding of the English language, or choose to engage in illegal activites. There is no other possible rational interpretation of your actions.
Faithfully,The Rt. Rev. William C. Wantland
-------------------------------
In memory of her -- Florence Li Tim-Oi
Many years ago the Fort Worth Chapter of the Episcopal Women's Caucus put on a symposium at St. Stephens Presbyterian Church called In Memory of Her. It was at a Presbyterian church because no Episcopal church would allow the Caucus to meet in their building.
The title came from Mark 14:3-9, the story of the woman who anoints Jesus. The last line says, "And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her."
Of course, despite Jesus' praise of her, we have no idea who this woman was, which is true of so many women in scripture whose names have been left out or lost over time.
The point of the symposium was to talk about some of these unnamed women and to talk about the theological basis for the ordination of women -- a topic that no one ever talked about in the Diocese of Fort Worth. It was the forbidden subject, and those of us who insisted on talking about it were held up to ridicule, scorn and attempts at public shaming by clergy and other leaders in the diocese.
One of the women we walked about at this symposium was Florence Li Tim-Oi, the first priest who was a woman in the Anglican Communion [1944]. Like the woman in scripture, her name and her acts of courage during World War II had been forgotten by most Anglicans -- if they ever heard of her in the first place.
Largely because of the efforts of the national Episcopal Women's Caucus, Li Tim-Oi is now included in the Church Calendar.
Please read it -- in memory of her.
---------------------------
Daily Reading for January 24 • Ordination of Florence Li Tim-Oi, First Woman Priest in the Anglican Communion, 1944
A hundred years ago a baby was about to be born in the fishing village of Aberdeen on Hong Kong island. Its gender was not known. Boy babies were highly prized. At that time, in that culture, a bowl of ash could be at hand to smother unwanted new-born girls. The baby who was born on 5 May 1907 was wanted. Her Christian father, a doctor turned headteacher, valued his new daughter and called her Tim-Oi, “Much Beloved.” That decision began a chain of events which has changed the Church.
Tim-Oi completed her primary schooling at 14, but her five brothers and 2 sisters meant there were no funds for further schooling until she was 21. She left school aged 27. While a student she joined an Anglican church, and at her baptism took the Christian name Florence, because her birth-month, May, is a month of flowers, and because she admired Florence Nightingale.
In 1931 she was at the ordination in Hong Kong cathedral of an English deaconess. The Chinese preacher asked if there was a Chinese girl also willing to sacrifice herself for the Chinese church. She prayed: “God, would you like to send me?” That call never left her. In 1934 she started a four year course at Union Theological College in Canton, where her New Testament tutor was Geoffrey Allen, later to be Bishop of Derby, England. Her family couldn’t afford the college fees which were paid by the Anglican church. While at college she led a team of students rescuing the casualties of Japanese carpet bombing, and narrowly escaped being a casualty herself.
Time does not allow to tell her full story: of her licence to preside for two years at Holy Communion in the absence of a priest in Macau; of the bishop brought up in a Tractarian [High Church] vicarage who was not happy with lay celebration and ordained her a Priest of God on 25 January 1944, because God had clearly shown that He had already given her the gift of priesthood.
After the War, pressured by what I call a “Purple Guard,” to the dismay of the Bishop, she resigned her licence as a Priest, but not her Holy Orders. She was put in charge of a parish near Vietnam, and there she started a large maternity home to ensure that new-born girls were not smothered at birth. Her witness to the value of every child, girl and boy, made many friends for Jesus—making friends for Jesus was her mission in life. But also she showed that “It Takes ONE Woman” to change the culture of her community.
From “Memories of Li Tim-Oi” by Canon Christopher Hall, Lambeth Palace, 30 April 2007; http://www.ittakesonewoman.org/lto.html
The title came from Mark 14:3-9, the story of the woman who anoints Jesus. The last line says, "And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her."
Of course, despite Jesus' praise of her, we have no idea who this woman was, which is true of so many women in scripture whose names have been left out or lost over time.
The point of the symposium was to talk about some of these unnamed women and to talk about the theological basis for the ordination of women -- a topic that no one ever talked about in the Diocese of Fort Worth. It was the forbidden subject, and those of us who insisted on talking about it were held up to ridicule, scorn and attempts at public shaming by clergy and other leaders in the diocese.
One of the women we walked about at this symposium was Florence Li Tim-Oi, the first priest who was a woman in the Anglican Communion [1944]. Like the woman in scripture, her name and her acts of courage during World War II had been forgotten by most Anglicans -- if they ever heard of her in the first place.
Largely because of the efforts of the national Episcopal Women's Caucus, Li Tim-Oi is now included in the Church Calendar.
Please read it -- in memory of her.
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Daily Reading for January 24 • Ordination of Florence Li Tim-Oi, First Woman Priest in the Anglican Communion, 1944
A hundred years ago a baby was about to be born in the fishing village of Aberdeen on Hong Kong island. Its gender was not known. Boy babies were highly prized. At that time, in that culture, a bowl of ash could be at hand to smother unwanted new-born girls. The baby who was born on 5 May 1907 was wanted. Her Christian father, a doctor turned headteacher, valued his new daughter and called her Tim-Oi, “Much Beloved.” That decision began a chain of events which has changed the Church.
Tim-Oi completed her primary schooling at 14, but her five brothers and 2 sisters meant there were no funds for further schooling until she was 21. She left school aged 27. While a student she joined an Anglican church, and at her baptism took the Christian name Florence, because her birth-month, May, is a month of flowers, and because she admired Florence Nightingale.
In 1931 she was at the ordination in Hong Kong cathedral of an English deaconess. The Chinese preacher asked if there was a Chinese girl also willing to sacrifice herself for the Chinese church. She prayed: “God, would you like to send me?” That call never left her. In 1934 she started a four year course at Union Theological College in Canton, where her New Testament tutor was Geoffrey Allen, later to be Bishop of Derby, England. Her family couldn’t afford the college fees which were paid by the Anglican church. While at college she led a team of students rescuing the casualties of Japanese carpet bombing, and narrowly escaped being a casualty herself.
Time does not allow to tell her full story: of her licence to preside for two years at Holy Communion in the absence of a priest in Macau; of the bishop brought up in a Tractarian [High Church] vicarage who was not happy with lay celebration and ordained her a Priest of God on 25 January 1944, because God had clearly shown that He had already given her the gift of priesthood.
After the War, pressured by what I call a “Purple Guard,” to the dismay of the Bishop, she resigned her licence as a Priest, but not her Holy Orders. She was put in charge of a parish near Vietnam, and there she started a large maternity home to ensure that new-born girls were not smothered at birth. Her witness to the value of every child, girl and boy, made many friends for Jesus—making friends for Jesus was her mission in life. But also she showed that “It Takes ONE Woman” to change the culture of her community.
From “Memories of Li Tim-Oi” by Canon Christopher Hall, Lambeth Palace, 30 April 2007; http://www.ittakesonewoman.org/lto.html
Chinese script for Florence Li Tim-Oi, priest
Friday, January 23, 2009
Wantland leaves with dignity
William Wantland is stating the obvious -- he has left the Episcopal Church and thus can no longer function as a bishop in our church. Jack Iker continues his stomping around trying to bully people into believing that he's STILL the bishop of the Episcopal Diocese of Fort Worth.
At least Wantland retains his dignity.
You can read the ENS story here.
Presiding Bishop accepts two bishops' voluntary renunciation of orders
By Mary Frances Schjonberg, January 23, 2009
[Episcopal News Service]
Episcopal Church bishops William Wantland and Henry Scriven have renounced their orders and Presiding Bishop Katharine Jefferts Schori has accepted their renunciations.
Jefferts Schori said that Wantland, the retired bishop of the Diocese of Eau Claire, had written to her November 15 to say that he had "canonically affiliated" with the Argentina-based Anglican Province of the Southern Cone. She said that Wantland declared in his letter that he was no longer a member of the Episcopal Church.
Jefferts Schori said that Wantland, who was serving as an assisting bishop in the Diocese of Fort Worth, sent his letter "as a result of the Diocese of Fort Worth's recent attempt to realign with the province of the Southern Cone." That action took place at the diocese's convention November 15.
Wantland's statement, the Presiding Bishop said, made it clear that he has left the Episcopal Church "and no longer wishes to carry out the responsibilities of ordained ministry in this Church." Thus, she said, she accepted his voluntary renunciation with the consent of her Council of Advice on January 15 and released him from his orders.
The Presiding Bishop had declared on December 5 that then-Fort Worth Bishop Jack Iker's statements after the convention's action meant that he had renounced his orders in the Episcopal Church. Iker objected to that characterization.
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Read it all at ENS.
At least Wantland retains his dignity.
You can read the ENS story here.
Presiding Bishop accepts two bishops' voluntary renunciation of orders
By Mary Frances Schjonberg, January 23, 2009
[Episcopal News Service]
Episcopal Church bishops William Wantland and Henry Scriven have renounced their orders and Presiding Bishop Katharine Jefferts Schori has accepted their renunciations.
Jefferts Schori said that Wantland, the retired bishop of the Diocese of Eau Claire, had written to her November 15 to say that he had "canonically affiliated" with the Argentina-based Anglican Province of the Southern Cone. She said that Wantland declared in his letter that he was no longer a member of the Episcopal Church.
Jefferts Schori said that Wantland, who was serving as an assisting bishop in the Diocese of Fort Worth, sent his letter "as a result of the Diocese of Fort Worth's recent attempt to realign with the province of the Southern Cone." That action took place at the diocese's convention November 15.
Wantland's statement, the Presiding Bishop said, made it clear that he has left the Episcopal Church "and no longer wishes to carry out the responsibilities of ordained ministry in this Church." Thus, she said, she accepted his voluntary renunciation with the consent of her Council of Advice on January 15 and released him from his orders.
The Presiding Bishop had declared on December 5 that then-Fort Worth Bishop Jack Iker's statements after the convention's action meant that he had renounced his orders in the Episcopal Church. Iker objected to that characterization.
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Read it all at ENS.
Wednesday, January 21, 2009
Uncomfortable truths
There has been complaints from some white people about the closing section of Rev. Joseph Lowery's Benediction at the Inauguration.
Lowery opened his prayer with words from the hymn known as the Black National Anthem -- Lift Every Voice and Sing.
He closed it with another cultural reference, this one to a poem used by Southern slaveholders.
My friend Louie Crew, retired English professor and a son of the South, wrote this in response to complaints from white people on the House of Bishops/House of Deputies list. He gave me permission to share it:
Lowery counterstated a vicious and threatening poem that overseers and owners said during slavery.
Black, go back. Brown, stick around.
These lines were known by almost every one of my African American students when I taught for nine years of the 1970s in black higher education in Georgia and in South Carolina.
The slave overseer invited "brown" to "stick around" because of visual evidence that another overseer had his way sexually earlier with brown's mother or grandmother.
The poem is a lurid sexual overture by a white predator. Lowery's prayer recalled this legacy of slavery and lanced some of the poison -- straight from Lowery's lips to God's ear, and to the ears of anyone who has ear to hear!
White people will almost never "get it" if we play back every such statement to see how it would feel if reversed. We whites have not been slaves and have never been victimized in this way.
He then added this in a subsequent note:
By "we whites" I was not referring to all white people anywhere and everywhere, but to whites on the HoBD discussion list, and less so, to all whites in the audience gathered on the Mall before Lowery. I seriously doubt that any of them have recent ancestors who have been slaves, and certainly not slaves of black people.
Someone on this list suggested that Lowery was unfairly asking white people to seek what is right and that whites would be accused of racism were to say the same to blacks.
Of course I know, and hope others know, that ethnic slavery has been around for a long time, and that no race is completely free of the such history.
. . . Suggesting that "everyone does it" gives comfort to those who say "don't get so worked up over it."
I hope not one of us on this list is so morally insecure as to be unable to join Lowery in his hearty three-fold "Amen."
--------------------------------
Another friend of mine, historian Joan Gundersen of Pittsburgh, also wrote about the poem and a song based on it:
When I heard the statement at the end of the prayer, I knew I had heard it many times before. Lowery was drawing on the lyrics of a blues song by Big Bill Broonzy (1898-1958), an iconic figure in the black community, and the one of the most important blues singers in Chicago in the 1930s and 1940s. The song was a major hit and was called "Black, Brown and White." The lyrics are below.
Black, Brown And White
This song can be found on the CD: "Big Bill Blues" (Vogue). The recording date was September 20, 1951 in Paris.
Black, Brown And White
(B. B. Broonzy)
This little song that I'm singin' about
People you know it's true
If you're black and gotta work for a living
This is what they will say to you
They says if you was white, should be all right
If you was brown, stick around
But as you's black, m-mm brother, git back git back git back
I was in a place one night
They was all having fun
They was all byin' beer and wine
But they would not sell me none
They said if you was white, should be all right
If you was brown, stick around
But if you black, m-mm brother, git back git back git back
Me and a man was workin' side by side
This is what it meant
They was paying him a dollar an hour
And they was paying me fifty cent
They said if you was white, 't should be all right
If you was brown, could stick around
But as you black, m-mm boy, git back git back git back
I went to an employment office
Got a number 'n' I got in line
They called everybody's number
But they never did call mine
They said if you was white, should be all right
If you was brown, could stick around
But as you black, m-mm brother, git back git back git back
I hope when sweet victory
With my plough and hoe
Now I want you to tell me brother
What you gonna do about the old Jim Crow?
Now if you was white, should be all right
If you was brown, could stick around
But if you black, whoa brother, git back git back git back
----------------------------
This is what a review of the Dec. 1, 1957 opening night of Old Town School of Folk Music in Chicago said of Big Bill Broonzy:
"That night Big Bill Broonzy gave us a demo of his powerful guitar playing. Big Bill, black and handsome, could stir a roomful of uptight humans into a bowl of instant throbbing rhythmic jelly."
I find it interesting that I have not heard outrage expressed by anyone except white people. The "yellow" and "red" folks to which he referred have not appeared to be upset. Perhaps that is because Native Americans remember that many of their ancestors were enslaved -- and often branded like cattle -- by white people and Asia Americans remember the horrors their ancestors faced in building America's railroads and working in its mines under slave-like conditions.
Joseph Lowery learned during the Civil Rights Movement that those people who are brave enough to remind us of ugly realities and of work still undone are rarely popular, especially if the person doing the reminding is a member of the group who has suffered from those ugly realities. More than one of Lowery's companions was murdered for speaking uncomfortable truths, the most high-profile of them being Martin Luther King Jr.
From left: Kenneth Hagood, Dr. King, Rev. Joseph Lowery, and Dr. Edward Hart in front of Willard Straight Hall, Cornell, April 14, 1961.
And while murder may have become more rare, tellers of uncomfortable truths still are subject to public outrage and shaming, of accusations of unfairness, rudeness and other bad behaviors. This is particularly true if they are bold enough to do this reminding while we are in the midst of congratulating ourselves on what huge progress we've made -- as we were on Tuesday.
And make no mistake, we have made huge progress. Tuesday was a day for all America to be proud.
But glorious as it was, yesterday did not erase all the pain that came before and the pain is still being experienced by those Americans who are still seen as "the other." If we forget that, all the progress will become empty accomplishments, and all the applause like a clanging gong.
Tuesday, January 20, 2009
Benediction
Here is Joseph Lowery's benediction.
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Part of the prayer is directly from Lift Every Voice and Sing, a song right out of the Episcopal Hymnal. The Rev. Dr. Lowery is a Civil Rights icon, considered the dean of the movement. He and Martin Luther King founded the Southern Christian Leadership Conference in 1957.
He ended his prayer with a nice twist on the old school-yard chant - to the old schoolyard rhyme: If you're white, you're all right/If you're brown, stick around/If you're yellow, you're mellow/If you're black, get back.
Dr. Lowery prayed instead for the time when "Black will not be asked to get back, when brown can stick around, when yellow will be mellow, and the red man can get ahead, man, and when white will embrace what's right."
And the people said, "Amen. Amen. Amen."
Rejoice!
It is accomplished.
Once more time, the United States of America has had a peaceful transition of power. This time, the power not only was handed to a new generation, it was handed to black man.
It is almost beyond grasping how significant this is.
Barack Hussein Obama is the 44th president of the United States.
I lost count of how many times I had tears in my eyes.
Even the stand full of dignitaries looked more like America -- it wasn't the sea of white male faces we are used to seeing.
I rejoice to see this moment in history I thought would be much longer in arriving.
I rejoice that my grandsons are a bit puzzled as to why the grownups see this as such a big deal. Their surprise is that Obama is the first African American president. Their friends are a rainbow of colors and religions and diversity is woven into the ordinary moments of their life in a way it was not in mine, or even their mother's.
They do not believe the world that matters is all-white. And that gives me hope.
Here is what I wrote on Nov. 4, having just spent 10 days in Africa:
I believe that white Americans can only dimly grasp the hold Obama has on the imagination of the world inhabited by people of color. It is strongest, I think, in those parts of the world where people of color were colonized by white people. His achievements appear to be somehow helping to balance out centuries of oppression, humiliating occupations, and patronizing and demeaning laws and regulations imposed on them in their own lands by colonial masters.
Win or lose, they have taken him into their hearts.
If he wins, for the first time the majority of the world's people will see a president of the United States who looks like them instead of like those who have historically oppressed them.
If he wins, President Obama will enjoy an advantage in working with the governments of all these nations that no white person has ever enjoyed.
I cannot remember a time when so many people wished so much good for an American presidential candidate, or when people around the world held a candidate as close in prayer as they do their own families. Who knows what will come of this unprecedented outpouring of good will?
We are entering uncharted waters here, but the weather signs are more promising than they’ve been for most of my adult life.
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