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LA Now Blog: L.A. Episcopal leaders nominate 2 openly gay, lesbian priests for bishops

Episcopal Church leaders in Los Angeles today nominated an openly gay priest and an openly lesbian priest as bishops, becoming one of the first dioceses in the national church to test a controversial new policy that lifted a de facto ban on gays and lesbians in the ordained hierarchy.

The nominations of the Rev. John L. Kirkley of San Francisco and the Rev. Canon Mary Douglas Glasspool of a Baltimore-based diocese are likely to further inflame theological conservatives in the U.S. church and their global partners in the Anglican Communion, who have repeatedly warned about the repercussions of such action.

The two are among six nominees who will face election for two assistant bishop posts at the diocese’s annual December convention in Riverside.

Read it all.

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Six Priests Nominated for December's Election of Two Bishops Suffragan in Los Angeles

Within the Episcopal Church, bishops suffragan are elected to assist the bishop of a diocese. The nominees, listed here with links to ministry and biographical information, are:

The Rev. Canon Diane M. Jardine Bruce, rector, St. Clement’s by-the-Sea Church in San Clemente, California;

The Rev. Canon Mary Douglas Glasspool, canon to the bishops in the Baltimore-based Diocese of Maryland;

The Rev. Zelda M. Kennedy, senior associate for pastoral care and spiritual growth, All Saints Church in Pasadena, California;

The Rev. John L. Kirkley, rector, St. John the Evangelist Church in San Francisco (Diocese of California);

The Rev. Silvestre E. Romero, rector, St Philip’s Church in San Jose, California (Diocese of El Camino Real); and

The Rev. Irineo Martir Vasquez, vicar, St. George’s Church in Hawthorne, California.

Read it all and follow through by looking at the biographical information.

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From the Morning Scripture Readings

Mightier than the thunders of many waters, mightier than the waves of the sea, the LORD on high is mighty! Thy decrees are very sure; holiness befits thy house, O LORD, for evermore.

–Psalm 93:4-5

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Former Roman Catholic Priest And His Bride Grant First Interview

The scandal that began with a few provocative pictures of a Catholic priest with a woman on the beach ended when the priest stepped down from his duties, joined the Episcopal church and married the woman in the controversial photos.

Now, the newly married couple has granted the Spanish-language version of People Magazine their first interview.

Read it all.

I now will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com

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Sam Candler Responds to Archbishop Rowan Williams' Reflections

In Archbishop Rowan’s quick essay of 27 July 2009, “Communion, Covenant, and our Anglican Future,” he rightly perceives our tension; and he writes, at best, descriptively of our present Anglican situation. He is certainly correct in acknowledging that the Episcopal Church yearns to remain in Anglican communion. But he is also correct that ongoing decisions in The Episcopal Church have been the occasion for anxiety in some other parts of the communion.

Though descriptive, Archbishop Rowan’s essay also dips into diagnosis and prescription. In some of these matters, he will be open to theological critique. A primary critique will certainly be directed toward his repetition of the common perception that homosexuality is a “chosen lifestyle.” Within two paragraphs, he uses “chosen lifestyle” and “choice” three different times.

The Episcopal Church’s General Convention resolutions concerning homosexuality have never claimed that homosexuality was simply a choice, or, much more, a “chosen lifestyle.” Rather, Episcopal leaders have realized, over time, that being gay or lesbian was definitely not a choice for those members of our Church. Indeed, for many heterosexual persons, the realization that homosexuality is not chosen at all ”“ no more than heterosexual persons choose their heterosexuality””has been the turning point in their ability to recognize God’s grace in homosexual relationships.

Obviously, the most prescriptive of Archbishop Rowan’s remarks is his suggestion, again, that the Anglican Communion of churches might develop a “two-tier”, or, less provocatively, a “two-way” structure of formal Anglicanism. One way of being Anglican would stress the values of local faith and theology, and local autonomy; the other way would stress the values of more global, and probably more ordered, forms of the church.

I find it curious that Archbishop Rowan repeats the language of “choice” not only in relation to homosexuality, but also in relation to Anglican Communion matters. He suggests that there may be those who will, in good faith, decline a covenanted structure. He implies that those who “elect this model” will also “not take official roles in the ecumenical interchanges and processes in which the ‘covenanted’ body participates.”

Read it all.

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South Carolina Standing Committee Meeting Update

We are still going. They just ordered dinner. This is not easy.

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Peter Ould: Lambeth Palace Speaks

Do not underestimate just what a significant moment in the life of the Anglican Communion these opening ten paragraphs are. Rowan has laid out in no uncertain terms that to bless same sex relationships is, at present, an un-Christian thing to do, that to ordain and consecrate such people is completely outside the bounds of catholic ecclesiology and furthermore, arguments in favour of doing so that ultimately simply appeal to the moral stance of modern western society is not acceptable theology.

Blimey! That’s even more blatantly conservative then his speech at the 2005 AAC in Nottingham and marks a clear line in the sand from Rowan. It is an absolutely unequivocal endorsement (for the moment) of the traditional theology on sexual activity and a conservative biblical anthropology. We can expect some pretty annoyed responses to this from the revisionist camp.

Read it all.

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Notable and Quotable

To accept without challenge the priority of local and pastoral factors in the case either of sexuality or of sacramental practice would be to abandon the possibility of a global consensus among the Anglican churches such as would continue to make sense of the shape and content of most of our ecumenical activity. It would be to re-conceive the Anglican Communion as essentially a loose federation of local bodies with a cultural history in common, rather than a theologically coherent ”˜community of Christian communities’.

–Archbishop Rowan Williams yesterday

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Sarah Hey: Traditional Episcopalians Remaining In TEC Need A Third Way

But the fact is that there is a large group of conservatives within TEC who:

— have recognized for some years now that the Instruments of Unity have failed and will not provide relief or establish any sort of common order ever
— wish to “engage in strategic, thoughtful action within TEC,” not to “reform TEC” but to work within various local contexts for numerous possible goals and outcomes
— have no interest in “patient and enduring witness” only without massive differentiation and strategic action
— wish to be differentiated from the national structures of TEC in a more significant and apparent and compelling and communicative way than simply affirming the three Windsor moratoria
— do not believe that an “Anglican Covenant” based on the corrupt Joint Standing Committee and zero spelled-out consequences will be at all effective in reigning in future chaos and division
— do not believe that the Instruments of Communion are “the effective means of ordering the common life of the Communion” — they are not effective and they do not order anything at all, much less “common life of the Communion”
— recognize that the current Archbishop of Canterbury will not do what he needs to do in order to solve the chaos and disorder that is in the Anglican Communion — this necessarily means that action must take place within TEC and among traditional Episcopalians to differentiate and “bring about desired future states” through other arenas and channels

Read it all.

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Archbishop Rowan Williams Responds to General Convention

7. In the light of the way in which the Church has consistently read the Bible for the last two thousand years, it is clear that a positive answer to this question would have to be based on the most painstaking biblical exegesis and on a wide acceptance of the results within the Communion, with due account taken of the teachings of ecumenical partners also. A major change naturally needs a strong level of consensus and solid theological grounding.

8. This is not our situation in the Communion. Thus a blessing for a same-sex union cannot have the authority of the Church Catholic, or even of the Communion as a whole. And if this is the case, a person living in such a union is in the same case as a heterosexual person living in a sexual relationship outside the marriage bond; whatever the human respect and pastoral sensitivity such persons must be given, their chosen lifestyle is not one that the Church’s teaching sanctions, and thus it is hard to see how they can act in the necessarily representative role that the ordained ministry, especially the episcopate, requires.

9. In other words, the question is not a simple one of human rights or human dignity. It is that a certain choice of lifestyle has certain consequences. So long as the Church Catholic, or even the Communion as a whole does not bless same-sex unions, a person living in such a union cannot without serious incongruity have a representative function in a Church whose public teaching is at odds with their lifestyle. (There is also an unavoidable difficulty over whether someone belonging to a local church in which practice has been changed in respect of same-sex unions is able to represent the Communion’s voice and perspective in, for example, international ecumenical encounters.)

Read it all.

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Scientists Worry Machines May Outsmart Man

A robot that can open doors and find electrical outlets to recharge itself. Computer viruses that no one can stop. Predator drones, which, though still controlled remotely by humans, come close to a machine that can kill autonomously.

Impressed and alarmed by advances in artificial intelligence, a group of computer scientists is debating whether there should be limits on research that might lead to loss of human control over computer-based systems that carry a growing share of society’s workload, from waging war to chatting with customers on the phone.

Their concern is that further advances could create profound social disruptions and even have dangerous consequences.

Read it all.

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Cary McMullen: Decision For a Divided Church

So, The Episcopal Church has decided to go its own way, making official its view that whatever heterosexuals may do, so may gays. The dissenting bishops, which included John Howe of the Diocese of Central Florida, essentially said that in their dioceses, they will not go along with the new policies, and there is no plausible way they can be compelled to do so. These bishops also expressed a commitment to “our communion with the See of Canterbury.”

That is a reference to Archbishop of Canterbury Rowan Williams. The dissenters are pinning their hopes on the chance that Williams will declare The Episcopal Church is no longer in fellowship with his office. That would have little practical effect, because each constituent part of the Anglican Communion is independent, but it would have a lot of symbolic meaning. For one thing, it would mean that even so cultured and thoughtful a leader as Williams might refuse to go along with The Episcopal Church’s decision.

The Americans have put Williams in a difficult position. The Episcopal Church’s Presiding Bishop, Katharine Jefforts Schori, wrote to Williams following the convention, explaining why her church has not broken faith with their fellow Anglicans, but that is wishful thinking.

Williams has 36 other Anglican churches around the world to deal with, a majority of which think that The Episcopal Church has done a radical and unsupportable thing. As one conservative, Bishop Tom Wright of Durham, England, wrote in The (U.K.) Times, last week’s action marks a break: “In the slow-moving train crash of international Anglicanism, a decision taken in California has finally brought a large coach off the rails altogether. Both the bishops and deputies (lay and clergy) of (The Episcopal Church) knew exactly what they were doing.”

But ousting The Episcopal Church from the Anglican Communion would be an unprecedented step, very un-Anglican, and it’s more likely Williams will play for time, hoping to find some way to keep all his constituent Anglican churches in the same orbit.

Read it all.

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Texas Rector Withdraws from Episcopal Election in Malawi

Read it all.

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Peter Ould: Waiting for Rowan

I have no idea amidst a flurry of speculation. Let’s see what actually comes out and remain prayerful please.

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CBS News–Fun Fourth of July Facts: A Pop Quiz!

Q: When was the actual vote on the resolution for independence?

Q: Who wrote the original Declaration of Independence?

Q: Why didn’t George Washington sign the Declaration of Independence?

Please give your answers before you look and read it all.

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Michael Jackson and Farrah Fawcett Dead

Geez, I went to an appointment this afternoon, just got back, and I feel much older. My goodness.

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A Press Release from St. John’s Anglican Church, in Sonoma County, California

After successful negotiations, St. John’s Anglican Church, in Petaluma, California, entered into a peaceful settlement with mutual releases with the Episcopal Diocese of Northern California, The Episcopal Church and St. John’s Episcopal Church, Petaluma on May 14, 2009. St. John’s general counsel Lu T. Nguyen made the following comments about how the parish reached the decision to settle at this time: “While St. John’s is fully supportive of the position of St. James’ Anglican Church in Newport Beach, California and their appeal to the United States Supreme Court regarding certain aspects of the California Supreme Court decision in Episcopal Church Cases; and while recognizing their right to further defend themselves; the leadership of St. John’s reached the conviction that continued litigation over the property was not in the best interest of the financial and spiritual health of the congregation. Guided in part by the biblical admonition of 1 Corinthians 6:1-11, they believed the Lord was calling them to settle and focus their ministry calling to their local community.”

In reflecting on all that has transpired since leaving the Episcopal Church the Rev. David Miller,
rector of the parish, wrote the following:
“This press release finds the St. John’s church family preparing to enter a whole new stage of our
life together. We stand ready to leave the familiar and historic surroundings of the building at 5th
and C, a building that has been the church home to my family since our arrival in Petaluma in
1998; and a building that has been home to many of our members for much, much longer. Many
memories and emotions arise as we say goodbye.”
Fr. Miller continues, “However, as difficult as leaving is, two summary statements stand out as
defining of the spirit in which we move to our new quarters.
 First is the recognition that this is not about the property but about the Gospel and the
Word of God that we have been charged to uphold and defend. We did not leave the
Episcopal Church to keep the property; we left to keep the Faith.
 Second is the affirmation that the church is not the building; the church is the people.
We are blessed to have a spirit of unity as we move forward.”
St. John’s Anglican takes the occasion of this press release to say a heart felt thank you to the
many people of Petaluma who have prayed for and encouraged us in so many amazing ways
throughout this process.
St. John’s Anglican Church is pleased to announce that beginning Sunday, July 5, 2009, we will
be holding Sunday services at 8:30am and 10:30am at the Petaluma Community Center at
Lucchesi Park. We welcome any from the community who do not now have a church home or
would like to support us on this occasion, to come and worship with us.
New worship location:
St. John’s Anglican Church
Meeting at: Petaluma Community Center (Lucchesi Park)
320 N. McDowell Blvd.
Petaluma, CA 94954
(707) 283-1111
Service times: 8:30 a.m. (traditional) and 10:30 a.m. (contemporary)
Administrative office and mailing address: 55 Maria Dr., Ste. 837, Petaluma, CA 94954

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Governor Sanford Has An Affair and resigns from Republican Governors Association

This is just sad. The State Newspaper has livestreaming coverage

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Father's Day special: My father, my hero

As families around the country celebrate Father’s Day, Britain’s politicians, authors and TV personalities offer tributes to their dads, and recall the influence they had on them. Paul Bignell conducts the interviews….

Read it all and a happy father’s Day to all fathers, grandfathers and great grandfathers out there–KSH.

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"90% Of Waking Hours Spent Staring At Glowing Rectangles"

The Onion Strikes Again.

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A Great NBC Story about the revitalization of one Southern Florida Community

Visit msnbc.com for Breaking News, World News, and News about the Economy

Watch it all.

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Blog Open Thread: What is the Thing your Parish Church is Doing right now that Most Excites you?

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Another prayer for Trinity Sunday

Father,
You sent your Word to bring us truth
and your Spirit to make us holy.
Through them we come to know the mystery of your life.
Help us to worship you, one God in three persons,
You reveal yourself in the depths of our being,
by proclaiming and living our faith in you.
Grant this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God for ever and ever. Amen

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A prayer for Trinity Sunday

Almighty and everlasting God,
you have given to us you servants grace,
by the confession of a true faith,
to acknowledge the glory of the eternal Trinity,
and in the power of your divine Majesty
to worship the Unity:
Keep us steadfast in this faith and worship,
and bring us at last
to see you in your one and eternal glory, O Father;
who with the Son and the Holy Spirit live and reign,
one God, for ever and ever. Amen.

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From the Morning Scripture Readings

Praise the LORD! Praise the LORD, O my soul! I will praise the LORD as long as I live; I will sing praises to my God while I have being.

–Psalm 146:1-2

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Notable and Quotable

We come now to a more full Account of our honored fellow townsman, Andrew B. Peters. He was the second son of Colonel John Peters, born at Hebron, Conn., January 29, 1704, and when with his parents he first came to this town, he was about seven years of age….

In the year 1798 Andrew B. Peters was chosen Town Clerk of Bradford, and was continued in that office for forty out of the ensuing forty- six years, there being but two interruptions, the first of five, and the other of one year. The early records of the town, while they exist, will be a memorial of his ability and correctness. It is well that the books were kept so long by one faithful man, instead of being bandied about from one place to another. The same year in which Mr. Peters was first chosen Town Clerk he was also elected Representative to the State Legislature, arid served the town in that capacity for five years, though not continuously. He also officiated as a Justice of the Peace for many years. For half a century he was occupied in various public services, and in every department gave general satisfaction.

Esquire Peters was strictly temperate in his habits, both of eating and drinking. He was accustomed to rise, and also to retire, at early hours. He was in his temper, quick and decisive; in his pursuits, active and persevering. And never having broken down his physical constitution by excessive labor, or other abuses, his sight, hearing, memory, and powers generally, both of body arid mind, held out admirably. In his old age he stood erect, arid walked with a quick arid firm step. But a few weeks before his decease, he, with his wife, took a journey to Boston and vicinity, to visit their children there. If men would abstain wholly from the ordinary use of intoxicating liquor, tobacco, opium, and otherwise observe as they should the laws of health, instead of becoming old and broken down at the age of forty-five or fifty, instances of sprightliness and energy at the age of seventy-five or eighty would not be at all uncommon.

In early life Mr. Peters united with the Episcopal church, and, though he seldom had opportunity to enjoy its forms of worship, he retained his membership to the last. He was strict in his observance of the Sabbath, and exemplary in his attendance on public worship, with the Congregational denomination, whose house of worship was long quite near his residence. He was detained at home only for two Sabbaths, during his last illness. Though fully aware that the time appointed for his departure was close at hand, his mind remained peaceful. He did not seem to depend on his morality at all, but on Christ, and him alone, for salvation. On Sabbath morning, August 10, 1851, the venerable old man passed quietly away at the age of eighty-seven years, six months and twelve days.

On the following Monday, his funeral was numerously attended by the inhabitants of the town which he had in various capacities so long and faithfully served, the religious services being performed by his Congregational pastor, assisted by the Methodist brother then officiating in Bradford.

–From “A history of Bradford, Vermont containing some account of the place of its first settlement in 1765…” (my emphasis)

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Blog Open Thread: What is the Best Show on Television and Why

Please in your entries do not only name the show but give us your reasons–KSH.

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Midday Music Break: Morten Lauridsen – O Magnum Mysterium

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A Painted Bunting on the Bird Feeder!

What a pretty bird.

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Mark McCall's Counterargument to the Dator Dissertation on TEC's Polity

Following from this first point, it is telling that Dator never addresses, and indeed is probably totally unaware of, decisive facts concerning the legal history of TEC’s governing instruments, including the fact that TEC’s constitution was drafted by sophisticated lawyers who are recognized to this day as the key authors of American jurisprudence on legal hierarchy; that the crucial issue in TEC’s organization was dispensing with the oath of supremacy that was the essential prerequisite to being part of the Church of England””in other words, hierarchy was intentionally removed from TEC’s founding constitution, not inadvertently omitted or implicitly included; and that the largest state church, Virginia, was still under state control when TEC’s polity was first agreed, which shows that Virginia wouldhave been legally prohibited from agreeing to the kind of polity Dator claims to identify.

Notwithstanding these points and considering this dissertation on its own terms, it may come as a surprise to those who have only seen Dator’s conclusions summarized that as he goes through the constitutional features of TEC he generally finds them to be indicative of a federal or confederal structure.
For example:

— Equal representation of all dioceses in the House of Deputies “trends strongly in the direction of a federal, if not confederal, structure” (p. 114); ï‚· Voting by orders in the House of Deputies “does appear federal or confederal” (p. 128);

— Method of selecting bishops “could, by itself, be considered federal or decentralized unitary” (pp. 147-48);

–Territorial integrity of diocesan boundaries “may seem to tend towards either confederalism or federalism,” with each diocese viewed as “sovereign” (p. 148);

–Method of admission of new dioceses “may be seen to be federal or confederal” (p. 224);

–TEC judicial provisions are “more in keeping with a confederal than with either a federal or unitary government, especially since the system is made constitutionally mandatory” (pp. 179-80);

–Adoption of the first constitution: “the evidence up to 1789 shows that the approval of the conventions in the dioceses was obtained in establishing a government,” which he had previously identified as a key criterion or “the very test” of a federal or confederal government (pp. 93, 46);

–Financial and budgetary provisions “causes many to feel that [TEC] is a loosely knitconfederation of independent dioceses”¦the government of the church takes on in practice the character of a confederacy” (p.171);

–When representation and voting in the House of Deputies are considered together “a strong confederal presumption is suggested. Coupled with the vote by orders provision, the suggestion may seem overwhelming” (p.232).

Read it all (pages 71-76).

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