This is why we must also be so cautious when someone like Steve Chalke (and there are many like Steve Chalke) suggests that his views in favour of accepting same-sex practice and the position of those who are opposed can both coexist. In his own words, which I have quoted here, he says that,

Amongst the hallmarks of any and every healthy community must be the ability for reasoned and gracious debate, a willingness to listen to others, an openness to change and a respect for diversity. I write this paper in that spirit, recognising that various friends and leaders whom I respect have views which differ from mine.

So here we have a ”˜Rodney King’ approach, with a plea for us all to ”˜get along’ despite our differences. And would that we could!

And here is the problem, for injustice, like immorality, cannot be tolerated ”“ or at least, not if we can do anything about it. And Chalke has concluded that we can ”“ indeed public legislation is already ahead of him ”“ in affirming and blessing sexually active same-sex relationships.

Unfortunately, however, this means that despite his expressed desire that diversity should be respected, this cannot be something which ultimately he can either intend or tolerate….

Read it all.

From 1870 to 1996, 130 different residential schools, most run by Anglican and other churches, including Anglican, were built on military models, he said. Indigenous children were taken from their families at about age 5 and returned when they were 16 or 17.

“The purpose was to destroy the family bond, the connection to culture and language, and to make it impossible for indigenous life to continue into the future,” he said. “It was for indigenous people to die out….”

The church’s reaction is “a case study in when evil so swamps and floods a group of people they will deny it,” he said. “The church doesn’t have the capacity to describe or accept within itself what happened. There’s a tremendous amount of denial.”

Read it all.

Steve Chalke is a friend of mine. We go back many years. I am convinced that when the history of the Church in the UK is written, Steve’s contribution over the last 25 years will be recognised as profoundly significant. So with this as a backdrop I am writing my response to Steve’s article in Christianity magazine. While I understand and respect Steve’s pastoral motivations, I believe the conclusions he has come to on same-sex relationships are wrong.

It is with both sadness and disappointment that I reflect on how Steve has not only distanced himself from the vast majority of the evangelical community here in the UK, but indeed from the Church across the world and 2,000 years of biblical interpretation.

Read it all.

We are all sinners, the Bible says and everyone knows. But not everyone is as accomplished a violator of the Ninth Commandment as Lance Armstrong, who is finally admitting this week after years of vociferous denials that he doped himself up to win the Tour de France seven times.

Mr. Armstrong has decided to admit his deceptions at America’s secular confessional, the Church of Oprah. No doubt the TV ratings will be huge, as the cancer survivor turned champion cyclist tries to salvage what he can of his reputation. If he really wants to atone, however, he’d be better off following the example of the late Chuck Colson.

Read it all.

As I’ve wandered Kosovo’s countryside, I’ve witnessed firsthand the results of unchecked religious hatred ”” the ruined buildings and the graveyards and the barbed wire. And while visiting the city of Prizren, an infamous place of atrocity and deadly reprisal in which businesses and churches and lives have been rebuilt, I’m amazed that things ever got this far. Rebuilding should not be necessary, as the widespread destruction of Kosovo should never have occurred.

The path toward religious cruelty begins, it seems to me, when folks identify their own political agendas as the clear will of God. And that’s easy to do, since arrogance is a major part of our fallen nature. Rare is the person, however, who derives political views from direct divine revelation. Most of us bring our agendas to our faith, where we have them blessed and sanctified.

Political beliefs made holy can easily entice people to move to another level: denegrating and even dehumanizing those who disagree with them. I recently heard a priest claim in a homily that the prophet Muhammad might have been the Antichrist. I’ve heard Episcopal Church leaders vilify their political opponents as somehow being agents of evil. And while demonizing others does not necessarily end in violence, the experience of Kosovo suggests that it’s certainly a step in getting there.

Read it all.

The personal and the pastoral…both inform Ms. [Rita] Brock’s work. She writes about her father in her recent book “Soul Repair: Recovering from Moral Injury after War.” Her co-author, Gabriella Lettini, is a theologian whose extended family includes veterans emotionally damaged by wartime experience. In the Soul Repair Center, Ms. Brock collaborates with the Rev. Herman Keizer Jr., who was an Army chaplain for 40 years.

Over the past three years, Ms. Brock and Ms. Lettini have spoken about moral injury and soul repair at the American Academy of Religion’s annual meeting and at denominational gatherings of Presbyterians and Unitarian Universalists.

Now, with a $650,000 two-year grant from the Lilly Endowment and the formal support of the Christian Church (Disciples of Christ), the Soul Repair Center is beginning to teach congregational leaders how to address moral injury in veterans. The first such training session will take place in early February.

Read it all.

Nancy Kehoe, a Sacred Heart sister and clinical psychologist, is the author of Wrestling With our Inner Angels: Faith, Mental Illness, and the Journey to Wholeness. When she began working with people with mental illness 30 years ago, faith issues were ignored because mental health professionals were not trained to respond adequately when a patient spoke about spirituality, she said.

“It was really unheard of in 1981 to have anyone suggest that it would be worthwhile to have a conversation with people with serious mental illness about religion because up until then, it was really just seen as part of their symptoms or a defense,” she said. “Either people pathologized [faith] or they ignored it.”

Contrary to the prevailing belief that faith was a part of a patient’s mental illness, Sister Nancy soon discovered that it was often part of an individual’s inner strength.

Read it all.

The second myth is particularly applicable for Anglicans. William Vaughan Jenkins and Heather Kayan published a fascinating piece of homiletic research, “Sermon Responses and Preferences in Pentecostal and Mainline churches, in the Journal of Empirical Theology.

Three conclusions from their research stand out. First, “The data showed that Anglicans desired significant intellectual content”¦compared to Pentecostal members.” Second, “Participants from both churches responded to sermons in a predominantly emotional way.” Third, members of “both churches wanted to hear sermons on grace and forgiveness” above all other topics. Despite our preference for cognitive material, we clearly judge sermons by their emotional appeal, and prefer homilies on personal faith issues. It is a myth that the sermon must be aimed at people’s heads rather than equally at the mind and the heart.

The third myth grows out of the second. It is that a university education is extremely important in preparing one to be a good preacher. If this is true, how does one harmonize the postgraduate education of Anglican priests with the poor quality of the average Anglican sermon? A survey of 20 randomly chosen Anglican sermons from Nova Scotia to British Columbia produced the lowest ratings of any group studied. Apparently the worst preaching in Canada comes from our pulpits!

Read it all.

More bishops, fewer dioceses and the future of women clergy were amongst the main topics of debate at the Anglican Church of North America’s College of Bishops meeting this week in Orlando.

Bishops from the conservative province in waiting in North America in the Anglican Communion approved the election of two additional bishops for the PEAR-USA Network. The Rev. Quigg Lawrence will lead the Atlantic Regional Network and the Rev. Ken Ross the Western Regional Network, while the Very Rev. Clark Lowenfield was elected bishop of the Diocese of the Western Gulf Coast ”“ a diocese in formation.

Read it all.

So it was that a few weeks later, two first-year nursing students, Cindy Santiago, 26, and Michelle Elliot, 52, arrived at Ms. Keochareon’s tiny house, a few miles from the college. She was bedbound, cared for by a loyal band of relatives, hospice nurses and aides. Both students were anxious.

“Sit on my bed and talk to me,” Ms. Keochareon said. The students hesitated, saying they had been taught not to do that, to prevent transmission of germs. What they knew of nursing in hospitals ”” “I’m here to take your vitals, give you your medicine, O.K., bye,” as Ms. Santiago put it ”” was different, after all….

For Ms. Keochareon, this was a chance to teach something about the profession she had found late and embraced ”” she became a nurse at 40, after raising her daughter and working for years on a factory floor.

Read it all.

When [my sister] called on Monday, December 10th to inform me that my mother was failing very quickly Allison and I immediately booked a flight for the next morning. We flew to LAX arriving just before noon, rented a car and made the three plus hour drive up the coast, all the while praying that we would arrive in time.

When we got to my sister’s house in Santa Margarita my mother (having insisted my sister have her up) was sitting on the couch with our daughter Adelia, who lives nearby. We spent an hour and a half together talking and laughing. She was lucid and in possession of her faculties, though it was an effort for her to speak. Around 5:00 p.m. she requested to go to bed. Our daughter later told us she thought my mother was going to die some 45 minutes before we arrived but she gently shook her awake and said, “Hold on grandma they are nearly here.” Later I went into her room and read some psalms to her. My brother-in-law soon joined me””I sitting on one side of the bed and he on the other as I read one psalm after another. At one point George and I began to talk about the current challenges the diocese and I were facing with the Episcopal Church. It soon became obvious my mother was listening. I had told her of the various developments in the past months so we she was aware of the challenges. I should tell you I grew up at Trinity United Methodist Church. My mother had been “Mrs. Methodist”””a delegate to District and National Conferences, President of her United Methodist Women and a recipient of the Bishop’s Award. So I looked at her and with a smile jokingly said””“Mom, I guess you were right, I should have stayed a Methodist!” She looked up at me with that knowing look, unable to say much, gave only nod. After dinner I went in and prayed with her the Lord’s Prayer, the 23rd Psalm, parting Prayers, and kissed her good night. As Allison observed later her body was entirely spent. By 5:00 a.m. the next morning, December 12, 2012 she had passed through the curtain that separates this life from that which is to come and into the glorious company of the saints in light.

Read it all.

The pastor offers the congregation’s laments and doxology to God and proclaims God’s holy word to the congregation. Friendships have little to do with this. Should God call the pastor to go to another place, it’s asking too much of the congregation to expect them to discern this with the pastor.

Ordination costs pastors, and one of the greatest costs is maintaining the lonely status of being surrounded by everyone in the church while always being the odd person in the room. [Layman] Jack Anderson will never understand this, but it is critical for his sake that I did.

As a physician, Jack had a similar challenge when he diagnosed me with a condition that required minor surgery. He didn’t ask me to help him discern the best course of action, and he knew that the truly loving act was to say necessary things that I didn’t want to hear. That’s because his ethical responsibility was to treat me not as a friend but as a patient. That makes perfect sense to him and to me. But he’s confused when I treat him as a parishioner.

Read it all.

Every human institution and society has its own list of sins and virtues that contradict the law of God. With the rise of the Millennial generation in evangelical churches, a vice is creeping up into the realms of acceptance, indifference, or at least resignation: fornication (i.e. extramarital sex or unchaste living).

A few decades ago, this was one of the main issues that evangelicals hammered in their social witness. The skeptical news cycle and entertainment industry mocked this often; they saw pleas for chastity as a laughable result of pietistic sexual repression and no small bit of hypocrisy. Theological leaders and other influential voices chided their fellow believers for obsessing over a select set of sexual taboos.

Now, however, the exhortations have eased off. Commentary from Tim Keller at the latest Q Conference in New York is quite telling. “We’re not doing well on the sex side,” he confessed. Talking about his church, Keller said, “We’re just like the rest of the city. If I preach like that [on sexual ethics], everybody gets real quiet.”

Read it all.

Most adolescents who plan or attempt suicide have already received at least some mental health treatment, raising questions about the effectiveness of current approaches to helping troubled youths, according to the largest in-depth analysis to date of suicidal behaviors in American teenagers.

The study, in the journal JAMA Psychiatry, found that 55 percent of suicidal teenagers had received some therapy before they thought about suicide, planned it or tried to kill themselves, contradicting the widely held belief that suicide is due in part to a lack of access to treatment.

The findings, based on interviews with a nationwide sample of more than 6,000 teenagers and at least one parent of each, linked suicidal behavior to complex combinations of mood disorders like depression and behavior problems like attention-deficit and eating disorders, as well as alcohol and drug abuse.

Read it all.

We were having lunch together and I was praying like mad. My friend had been in a committed same-sex relationship for about 15 years. He was interested in Jesus; attracted to his teaching and message. But he wanted to know what implications becoming a Christian might have on his practicing gay lifestyle.

I had explained, as carefully and graciously as I could, that Jesus upheld and expanded the wider biblical stance on sexuality: that the only context for sexual activity was heterosexual marriage. Following Jesus would mean seeking to live under his word, in this area as in any other.

He had been quiet for a moment, and then looked me in the eye and asked the billion-dollar question: ”˜What could possibly be worth giving up my partner for?’

I held his gaze for a moment while my brain raced for the answer. There was eternity, of course. There was heaven and hell. But I was conscious that these realities would seem other-worldly and intangible to him. In any case, surely following Jesus is worth it even for this life. He was asking about life here-and-now, so I prayed for a here-and-now Bible verse to point to. I wanted him to know that following Jesus really is worth it ”“ worth it in the life to come, but also worth it in this life now, no less so for those who have homosexual feelings. Yes, there would be a host of hardships and difficulties: unfulfilled longings, the distress of unwanted temptation, the struggles of long-term singleness.

Read it all.

The trust and conviction behind these pastoral guidelines reflect the belief that the faithful, loving, and lifelong union of two persons of the same sex is capable of signifying the unconditional and never-failing love of God in Christ. I have come to both trust and believe that such unions can be sources and signs of grace and reconciliation not only for the church and the world, but also for a faithful couple seeking a covenanted spiritual life together in Christ. All baptized persons who confess the faith of Christ Jesus as Lord and Savior appropriately need to be surrounded by the prayers, witness, love, and fellowship of the Christian community. The body of Christ is one in witness to the Church’s baptismal promises. Diversity of perspectives and contrary mindedness on any particular contemporary or historic church issue does not divide us, but rather reveals the unique Christian charisma of our oneness in Christ within our diversity. As St. Paul teaches, the body can only function as wholeness within its unique differences.

For more than a century an historic shift and change, not unlike others in Church History in discerning Scripture, Tradition, and Reason, intentionally has been under way. Holy Scripture and human sciences have been in serious dialogue in addressing the mystery of human nature, human relationships, and the moral and ethical dignity of Christian intimate behaviors. The blessing of same-sex unions represents a shift from centuries of what the church and various societies in their cultural contexts have judged to be unacceptable. Yet, as we are all well aware, there have been several other highly historic controversial shifts in our church and world culture. In hindsight, these shifts have come to be seen as faithful responses to a deepening understanding and revelation of what it means to be human. These shifts revealed how God in Christ is reflected in loving human relationships and in community.

Read it all.

One of the most powerful ways this joy finds expression is in our worship: as we say the words of the Prayer Book’s liturgies, as we celebrate the sacraments, and as we sing beautiful hymns of praise and thanksgiving. Our patron saint understood this very well. As theologian Don Saliers puts it in his book Music and Theology:

Luke can barely make it through two chapters of his gospel without breaking into song four times: the great canticles of Mary, of Zechariah, and of old Simeon commingle with the angels’ spontaneous Gloria in excelsis.

According to St. Luke, when confronted by the overwhelming goodness, love, and grace of God revealed to us in Jesus, we worship. We give thanks. And we sing!

I am looking forward to doing that with you all on January 13, my first official Sunday.

Read it all.

January 4, 2013

Dear Christ-St. Paul’s Parish Family,

Today we joined with the Diocese of South Carolina and the Trustees of the Diocese and some 20 plus other congregations in a lawsuit filed today in a South Carolina Circuit Court seeking a declaratory judgment against The Episcopal Church to protect the Diocese’s real and personal property and that of its parishes, including Christ-St. Paul’s. The parishes participating in the suit, along with the other supporting parishes, represent 74 percent of the members in the Diocese.
The suit asks the court to prevent The Episcopal Church from infringing on the protected marks of the Diocese, including its seal and its historical names, and to prevent The Episcopal Church from assuming the Diocese’s identity, established long before The Episcopal Church’s creation.

Our vestry unanimously voted to join in this action to not only protect our property, but the properties of the Diocese and the other congregations. When the Diocese disassociated from The Episcopal Church it didn’t become a new entity, The Diocese of South Carolina was established in 1785 as an independent, voluntary association that grew from the missionary work of the Church of England. It was incorporated in 1973; and adopted the current legal name, ”˜The Protestant Episcopal Church in the Diocese of South Carolina. While the Diocese has disassociated from The Episcopal Church, it remains a part of the Anglican Communion.

The Episcopal Church has spent more than $22 million on legal action, filing at least 75 lawsuits against the four other dioceses and 200 congregations that have disassociated from the church. The suits have sought to seize the property of local parishes. Today’s suit is pre-emptively filed to protect diocesan and parish property in the wake of our disassociation.

As you know the Episcopal Church has already begun an effort to adopt the Diocese of South Carolina’s identity by calling for a convention to identify new leadership for the Diocese and creating a website and other material using the Diocesan seal.
We joined with our Diocesan family in taking this legal action to protect the legacy of generations of faithful Christ-St. Paul’s members and especially for future generations of worshipers, who want to follow Jesus, place their trust in His Word and remain faithful to His teaching as we received them in our Anglican heritage. Unfortunately to do that, we must do so outside The Episcopal Church.
This Sunday we will have a special Adult Forum following our Big Breakfast, where I, our chancellor, and members of the vestry can address any questions you might have. I ask your continued prayers for Bishop Lawrence, the other clergy and congregations in our Diocese, our vestry, Fr Kendall and me.

Faithfully yours in Christ,

(The Rev.) Craige Borrett is rector, Christ Saint Paul’s, Yonges Island, South Carolina.

This post is ‘Sticky’ at the head of the page – new posts are below.

See also: Bishop Mark Lawrence Writes Regarding the Declaratory Judgment and A Message to Clergy in the Diocese of South Carolina Regarding the Declaratory Judgment and The Diocese of South Carolina is the Only Authority to Convene a Convention in the Diocese and South Carolina Links

The Diocese of South Carolina, the Trustees of the Diocese and congregations representing the vast majority of its baptized members today filed suit in South Carolina Circuit Court against The Episcopal Church to protect the Diocese’s real and personal property and that of its parishes.

The suit also asks the court to prevent The Episcopal Church from infringing on the protected marks of the Diocese, including its seal and its historical names, and to prevent the church from assuming the Diocese’s identity, which was established long before The Episcopal Church’s creation.

“We seek to protect more than $500 million in real property, including churches, rectories and other buildings that South Carolinians built, paid for, maintained and expanded ”“ and in some cases died to protect ”“ without any support from The Episcopal Church,” said the Rev. Jim Lewis, Canon to the Ordinary. “Many of our parishes are among the oldest operating churches in the nation. They and this Diocese predate the establishment of The Episcopal Church. We want to protect these properties from a blatant land grab.”

Read it all.

It’s Friday night, I’m on vacation, and I’m trying to decide where to attend church on Sunday morning. I ask Siri on my iPhone, “Find Grace United Methodist Church, Any City, U.S.A.” Before I can even blink, I’m on the website and know that Grace UMC has worship services at 8:00, 9:15 and 10:45 a.m.

Then I click the “I’m New” button where I read a welcome from Pastor Mike Adams and have my most important questions answered before I choose to walk through the door for the first time: “Who are you guys? What’s really important to you? When do you get together? Is there anything for my kids? How do I find you guys? How do I get ahold of you?”

I’m feeling comfortable about what to expect when I arrive, a map is right there on the home page, I like what I read about the church’s ministries, and I already feel connected with the pastor. I’m sold. I’m heading to Grace UMC on Sunday morning.

Every congregation in the United Methodist Church has a new front door. It’s the Internet. People don’t use the Yellow Pages to find a church anymore, nor do they glance at the church ads in Saturday’s newspaper….

Read it all.

Is the primary problem TEC faces today a “structural problem?” While we clearly have structural issues, I do not think we have yet come up with the right diagnosis. I would point to two issues that are symptomatic of our situation.

First, we have been involved in serious conflict for the past decade that has held the attention of our leadership, led to an acceleration of our decline and costs us millions of dollars in litigation. Like it or not, this conflict is related directly to our theological and missional identity, namely who are we and what we are called to do. I would caution that just because one side in the conflict seems to have won, this does not mean that we have determined an identity and way forward, especially a way that is significant to our wider cultural context. If the Episcopal Church is to have a future other than shrinking numbers, budgets, and congregations, we must be able to reach people in our society and draw them into this part of the body of Christ.

Second, there continues to be a major disconnect between our corporate structures and the local congregation. We continue to hear from denominational leaders that recent decisions have made us more viable to new generations and new ethnic groups which is making us a more inclusive and multi-cultural church. However, the numbers of declining congregations and the reality in the field is that local congregations are not, nor are most becoming, the kind of church that General Convention and the Executive Council say we are. Of course, we have some congregations that reflect this, but they are far from the norm of our local congregational life. I have spent much time over the last ten years visiting Episcopal Churches and making presentations on congregational development. I observe that many of our congregations are struggling with basic survival issues.

Read it all.

Earlier this year, The Guardian reported about Bonnie Ware, a palliative nurse, who had spent 12 years documenting the last words and dying regrets of those under her care (which eventually resulted in a book). Ware said that people at the end of their lives have “phenomenal clarity of vision,” and therefore we should consider what we might learn from their wisdom.

Ware listed the top 5 regrets (most commonly mentioned) of those on their deathbed. At the end of each regret listed by Bonnie Ware, I share a prayerful reflection about this upcoming New Year.

Read it all prayerfully and carefully.

Pulling into the filling station on my way to Newtown in the early afternoon last Friday, the woman at the gas pump next to me asked: “How do we make sense of all of this?” She was a young mother, with tears in her eyes, on her way to our local elementary school to collect her children. She noticed my clerical collar and felt free to engage me about the horror and tragedy at the Sandy Hook Elementary School.

My response to the young mother’s question was that there was no way we could make sense of what had happened. No explanation or rationale could assuage our shock, pain and grief. As a religious leader, I knew that my job was not to try and make sense of what had happened. Rather my job was to be there, simply be there, with those who had lost loved ones in the terrible rampage.

Read it all.

For young people exposed to gun trauma ”” like the students of Sandy Hook Elementary School in Newtown, Conn. ”” the road to recovery can be long and torturous, marked by anxiety, nightmares, school trouble and even substance abuse. Witnessing lethal violence ruptures a child’s sense of security, psychiatrists say, leaving behind an array of emotional and social challenges that are not easily resolved.

But the good news is that most of these children will probably heal.

“Most kids, even of this age, are resilient,” said Dr. Glenn Saxe, chairman of child and adolescent psychiatry at NYU Langone Medical Center. “The data shows that the majority of people after a trauma, including a school assault, will end up doing O.K.”

Read it all.

That night, Weiss was called to the police station and was assigned to call at the homes of two victims, along with a state trooper and a grief counselor.

He knocked on one door at midnight ”” that of a husband whose wife had been killed in the shooting ”” and the next door at 1:30 a.m.

Weiss knew both families well. They belonged to his church.

In all those hours of counseling and comforting, no one asked the priest, “Why?” The question came later, starting on Sunday, and Weiss did not have an answer.

Read it all.

Listen to it all if you so desire.

(In the 16th chapter of this book Nathaniel Wyeth (who goes by Nat), engineer and inventor, responds to the interviewer and tells a story about on his brother, artist Andrew Wyeth–KSH)

Andy once did a picture. This is sort of an extension of what we’ve been talking about, but it’s indicative of the kind of training I’m talking about….Andy did a picture of Lafayette’s headquarters which is down here on Route One near Chadds Ford [a town in Pennsylvania]. It’s a beautiful, old building, built before the Revolutionary War, and in his picture was a huge sycamore tree coming up from behind the building with all its beautiful branches. You could see part of the trunk coming up over the roofline.

When I first saw the painting, he wasn’t quite finished with it. He showed me a lot of drawings of the trunk and the gnarled roots going into the ground, and and I said, “gee whiz, where’s that in the picture?” “It’s not in the picture, ” he said. And I looked at him.

“Nat,” he said, “for me to get the feeling that I want in that tree, the part of the tree that’s showing, I’ve got tounderstand and know very thoroughly how that tree is anchored to the ground in back of the house.” It never showed in the picture. But he could draw the part of the tree above the house with a lot more authenticity because he knew exactly the way that thing was anchored in the ground. Isn’t that remarkable?

To me, this was all very indicative of what my father [the illustrator N.C. Wyeth] trained into us in whatever we were doing: to understand what we were doing.

–Kenneth A. Brown, Inventors at Work: Interviews with 16 Notable American Inventors (Redmond, Wash.: Tempus Books, 1988), pp. 374-375, quoted by yours truly in yesterday’s sermon

There were four of them growing up in Atlanta, four girls close in age, the daughters of an Episcopal priest and his wife….

…today Sarah Ball Damewood and one sister are all who remain with their father in a family robbed of its pieces by physical and mental illness. In 2009, they lost their mother to complications from a stroke.

In 2010, they lost the oldest of the four sisters to breast cancer. She was just 54.

And this year, they lost Caroline, the youngest daughter. They lost Caroline to herself, to the emptiness she had yet to fill.

Read it all.

Trinity Episcopal Church will hold its annual Blue Christmas service Sunday at 4 p.m. This is an observance that serves as a shelter and safe refuge for those in the community who are suffering from loss. Trinity’s gift of reflection provides an hour to recognize the holy season of Christmas in a sacred space created especially for those people living through dark times.

The Blue Christmas service, held close to Dec. 21 – the longest night of the year – gives to those who are weighed down by these feelings an opportunity to offer up their pain, loneliness, and sad and dark memories as authentic rather than feeling the need to suppress them. At the same time the quiet hour allows for those suffering to renew their spirits with hope and peace. According to Father Michael Fincher, Associate Rector, “The service is designed to be non-denominational so as to be of comfort and meaning to anyone, regardless of church affiliation. We offer this service as a gift to the community, to those truly in need of the hope and promise that this season is meant to provide.”

Read it all.

“I support blessing same-sex unions, but some of my faithful fellow Episcopalians do not,” Rowe said in a statement. “The Episcopal Church in northwestern Pennsylvania is a place where people of good conscience can disagree charitably about such matters. We respect and love each other, and we are united in the hope and healing of Jesus Christ.”

Read it all and see the diocesan guidelines there.