Category : Pastoral Theology
(ENS) TEC Diocesan bishops who blocked same-sex marriages take reluctant first steps toward allowing ceremonies
When Bill finally finished talking it felt like it was my turn to speak, to offer advice, to minister. I stayed silent. I could feel myself shrinking even more within my borrowed chaplain suit. Looking for an escape from the room and the awkwardness, I spoke timidly.
“Thank you for sharing so honestly,” I said. “I appreciate your advice.”
Bill looked away as I rose and moved for the door. Like everyone else in Bill’s life, I knew I’d be more comfortable once I didn’t have to look at him anymore, once he was invisible again. It wasn’t until I grabbed the door handle to exit that I remembered my calling. “In this room you represent the presence of God.” I was not there to represent the chaplaincy office of the hospital. I was not there to represent a young seminary student named Skye. I was there to incarnate the presence of God, if only for a few minutes, to an utterly broken man who had lost his dignity.
I looked back at Bill and was reminded of Peter’s encounter with the lame beggar at the Beautiful Gate. “I have no silver or gold,” the apostle said, “but what I do have I give to you” (Acts 3:6). I had no advice or wisdom for Bill, but I did have the presence of Jesus. I could give him that. I returned to my chair by his bed.
Such a great story. There is something in here for the burned-out pastor, the addict, the pastor serving in a situation where words are not enough … its a great read. https://t.co/YZtI2Jy2Yx
— Carolyn Moore (@CarolynCMoore) July 14, 2018
(Church Times) Tim Wyatt asks some of the C of E’s most prolific users of Twitter and Facebook what they think about social media
It is not hard to find a bad news story featuring social media. From allegations of data misuse and interference in elections to the opprobrium heaped on those guilty of ill-judged Twitter posts, and concerns about the impact on social cohesion and attention spans, it seems that we might be falling out of love with the medium.
In the halcyon days of Facebook, Twitter, Instagram, and the rest, the Church of England, like the rest of the world, appeared enraptured. There was widespread enthusiasm about the opportunities for mission and communication.
The Bishop of Buckingham, Dr Alan Wilson, captured much of the optimistic mood in a column for the Church Times in 2011: “Christians have much to say using social media because churches contain many ordinary people with engaging stories to tell. The more they get out there and speak freely, the richer a view of Christianity the world will get” (Comment, 6 May 2011).
Bloggers such as Church Mouse (16,500 followers) and the “digital nun” Sister Catherine Wybourne (19,500 followers) shot to prominence, while a thousand Facebook groups sprang up as believers coalesced online around their various interests and traditions.
One blogging priest, the Revd Peter Ould, even co-ordinated early efforts on Twitter into a website, the Twurch of England, which collated every tweet from Church of England bishops and priests into a single live feed. Asked in an interview whether he was excited by the possibilities, he replied: “Absolutely — and we’re only just beginning to see the potential.”
While these early experiments are often remembered fondly, the pitfalls were soon encountered….
(AI) Anglicans in SE Asia breaks with the C of E Diocese of Lichfield over their embrace of the new sexual morality
Many of you will be aware of – and hopefully attending – our ‘Intentional Discipleship: East Meets West’ event across the Diocese from 11-15 July. We would like to update you about some developments concerning the gatherings for your information. We have enjoyed a fruitful relationship with the Province of South East Asia and were very much looking forward to welcoming all four of its dioceses: West Malaysia, Kuching, Singapore and Sabah, to the event, which was due to culminate in the renewal of our partnership agreements with each diocese. However, we are sad that the four dioceses have now informed us that they will not renew the partnership agreements, and that Singapore and Sabah dioceses have decided to withdraw their participation from the whole event. This is because they have concerns about our recent ad clerum on Welcoming and Honouring LGBT+ People. We respect their decision and their concerns which are held with integrity.
It is not the work of the Spirit, to tell you the meaning of Scripture, and give you the knowledge of divinity, without your own study and labour, but to bless that study, and give you knowledge thereby. Did not Christ open the eyes of the man born blind, as suddenly, as wonderfully, and by as little means, as you can expect to be illuminated by the Spirit? And yet that man could not see any distant object out of his reach, till he took the pains to travel to it, or it was brought to him, for all his eyes were opened.
–The Practical Works Of The Rev. Richard Baxter: With A Life Of The Author, And A Critical Examination Of His Writings, Volume XX (my emphasis)
— John McCafferty (@jdmccafferty) November 12, 2017
(NYT)“What? I’m pregnant. I’m still a man. You have questions? Come talk to me. You have a problem with it? Don’t be in my life.”
Paetyn, an impish 1-year-old, has two fathers. One of them gave birth to her.
As traditional notions of gender shift and blur, parents and children like these are redefining the concept of family.
Paetyn’s father Tanner, 25, is a trans man: He was born female but began transitioning to male in his teens, and takes the male hormone testosterone.
“I was born a man in a female body,” he said.
His partner and Paetyn’s biological father is David, 35, a gay man.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
After hours of sometimes wrenching testimony and debate, a General Convention committee has approved a revision of Resolution B012 that would ensure same-sex marriage rites are available throughout the Episcopal Church while postponing the emotional issue of adding the rites to the Book of Common Prayer.
The resolution revokes the authority of eight bishops to say whether same-sex marriage will be permitted in their dioceses.
It states: “Resolved, that all congregations and worshipping communities of the Church who desire to incorporate these liturgies into their common life … where permitted by civil law, shall have access to these liturgies, allowing all couples to be married in their home church.”
The resolution extends the trial use period that was mandated by the 2015 General Convention indefinitely, and specifies that the same-sex marriage rites should be considered as part of the comprehensive prayer book review that the same committee has also recommended.
The eight top Anglican bishops of New Zealand have come out against David Seymour’s proposed euthanasia bill but three other bishops have voiced their support.
The two very different submissions on the End of Life Choice Bill are a sign of the differences of opinion within the country’s second largest church and among its 450,000 adherents.
The eight bishops, the church’s top leaders, have told Parliament’s Justice select committee that more money should be put into palliative care and helping families looking after the terminally ill, rather than allowing euthanasia or assisted dying.
The submission – by the bishops of Dunedin, Christchurch, Waiapu, Auckland, Wellington, Nelson, Te Waipounamu and Waikato/Taranaki – is one of 35,000 to the committee and among thousands made public this month.
But three other bishops – two former bishops, John Bluck and David Coles, and Assistant bishop of Auckland, Jim White – have published a contrary opinion saying for some people with a terminal illness, assisted dying “is a good and moral choice”.
The Diocese of Wangaratta, at it’s recent synod, passed the following motion,
That this Synod:
a) acknowledges the widespread national and local support for the recent changes to Australian marriage laws, to include same-sex couples
b) commends the pastoral value of the Bishop authorising a Form of Blessing for optional use in the Diocese of Wangaratta alongside, or in addition to, a wedding conducted by a civil celebrant, and
c) requests that the Bishop of Wangaratta ensure opportunity for the clergy and laity of the Diocese to engage in further discussion as part of the process leading to the potential Diocesan provision for blessing of civil marriages.
Moved: Archdeacon Clarence Bester
Seconded: Ven Dr John Davis
The motion was passed overwhelmingly on the voices. A number of observations can immediately be made:
- The motion comes from the leadership of the diocese, presented by an Archdeacon and the former Vicar General of the Diocese.
- The sentiment of the motion is in clear contradiction to a number of motions at the 2017 General Synod and position established in the more recent Bishops’ Agreement which Bishop Parkes of Wangaratta agreed to….
(Wash Post) American Medical Association rejects maintaining its opposition to medically assisted death, deciding instead to keep reviewing the matter
A recommendation that the American Medical Association maintain its opposition to medically assisted death was rejected Monday, with delegates at the AMA’s annual meeting in Chicago instead voting for the organization to continue reviewing its guidance on the issue.
Following a debate on whether the nation’s most prominent doctors’ group should revise its Code of Medical Ethics, the House of Delegates voted by a margin of 56 to 44 percent to have the AMA’s Council on Ethical and Judicial Affairs keep studying the current guidance. That position, adopted a quarter-century ago, labels the practice “physician-assisted suicide” and calls it “fundamentally incompatible with the physician’s role as healer.”
The council spent two years reviewing resolutions, not so much on whether to support the practice but on whether to take a neutral stance on what has become a divisive issue among health-care providers. The group’s report sought to find common ground, noting, “Where one physician understands providing the means to hasten death to be an abrogation of the physician’s fundamental role as healer that forecloses any possibility of offering care that respects dignity, another in equally good faith understands supporting a patient’s request for aid in hastening a foreseen death to be an expression of care and compassion.”
(LA Times) ‘Won’t You Be My Neighbor?’: The documentary that shows how Mister Rogers made goodness desirable
It had a simple set and minimal production values. As a host, it employed an ordained Presbyterian minister whose flashiest move was changing into a cardigan sweater. A likely candidate for legendary television success “Mister Rogers’ Neighborhood” was not.
Yet for more than 30 years, Fred Rogers’ Pittsburgh-based public television half-hour was a small-screen powerhouse, entrancing generations of wee fans and even influencing public policy. Not bad for a man who believed “love is at the root of everything … love or the lack of it.”
Although Rogers died in 2003 at age 74, the excellent “Won’t You Be My Neighbor?” is the first documentary on him, and Morgan Neville is the ideal filmmaker to do the job.
A documentary veteran who won the Oscar for the entrancing “Twenty Feet From Stardom,” Neville is an experienced professional who knows what questions to ask and, working with editors Jeff Malmberg and Aaron Wickenden, how to assemble the answers.
— LAT Entertainment (@latimesent) June 7, 2018
The Prince of Wales has been asked to give a witness statement to a public inquiry about a paedophile bishop who was jailed after abusing young men.
Peter Ball, 85, was jailed for 32 months in October 2015 for offences against 18 teenagers and men.
The former Bishop of Lewes and of Gloucester carried out the abuse between the 1970s and 1990s.
Prince Charles exchanged a series of letters with Ball, whose Gloucester diocese covers his Highgrove home….
These are just two examples that indicate how the tide has shifted in Western culture on the subject of sexuality. Whether it is Saturday Night Live teasing Jimmy Carter for confessing that he lusts sometimes; Woody Allen flippantly saying, “The heart wants what the heart wants” when pressed about his affair with his teenage stepdaughter; or sex-advice columnist Dan Savage advocating for open marriages because he thinks it’s unreasonable to expect people to be monogamous2, all indications are that, indeed, we are not in Leave It to Beaver land.
Historic Christianity, Judaism, Islam, and many other major world religions have always believed that God gave us sex for two reasons. First, sex is for procreation. The only way for new life to be formed is through the uniting of sperm and egg. Second, sex is a way for men and women, specifically husbands and wives, to give and receive pleasure through the uniting of two bodies into one. The one-flesh union renews and solidifies marriage vows. It serves as a reminder that husbands and wives are no longer independent but belong to each other, body and soul. The union of two naked bodies affirms every other form of nakedness—personal, emotional, and spiritual.
Yet negative reactions to the biblical vision for sex abound in modern Western society. The blogosphere and general public conversation reflect a variety of opinions on the subject of marriage and sexuality. Even within communities of faith, intramural debates and divisions abound over this single, heated issue. Is the “sex is only for marriage between one man and one woman” view too limiting? Worse, is it insensitive, unloving, and oppressive because of how it prohibits consenting adults who love one another—single, gay, straight, monogamous, and polygamous—from enjoying the same freedoms that husbands and wives do?
The church visitor’s Leave It to Beaver comment made me wonder if she was familiar at all with the biblical vision for sex. Neither the modern hookup nor the Leave It to Beaver culture reflects a biblical view of sexuality. Instead, the Bible puts forward a vision for sexuality that is both chaste and free.