In monastic terms, the liturgy is the path towards an exalted “ecstasy”, a flight into the cloud of unknowing, the place where God is, and where the true contemplation of the creative stillness of God is possible.

And this is a reality which is beyond the ability of historians, theologians, linguists, biblical scholars or even pastoral liturgists to express. Their contributions may even hinder rather than help. The intensity and intangibility of this experience can only be expressed through the arts.

This is why music of quality is a critical element within the life of the Church. It is a necessity, not a luxury. It is neither a frivolous confection nor an elitist distraction from the real business of faith. Music of quality, in the context of worship, does not entertain or divert. It reveals.

By means of evolving harmonies, rhythms, textures, modulations, orchestrations, melodies, counterpoints, imitations, this rich art form has the potential to create an aural environment which enables us to contemplate the mystery of God.

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From here:

At our convention in November 2009, I announced my intention to permit the blessing of same-gender unions in the Diocese of Southern Ohio, beginning in Easter of 2010. At that time, I named a task force of clergy and laity whom I asked to assist me in working out the procedures and requirements related to this policy. Here, once again, are the members of the task force: The Rev, Douglas Argue, The Rev. Trevor Babb, The Rev. William Carroll, Joe Dehner, Esq., The Rev. Pam Elwell, The Rev. George Hill, Nanci Koepke, The Rev. Eileen O’Reilly, Dr. Gail Payne, Dr. Don Reed, Dr. Marti Rideout, A. J Stack, and Lisa Wharton, Esq.

As I said at the time, this was not a collection of people who were necessarily eager to see Southern Ohio move in the direction of same-gender unions. Some were; some weren’t. Once gathered, however, they dug into the hard questions with great courage and mutual respect.

This group has gone far beyond my initial request in stating the theological convictions that underlie the policy, in developing a rite of blessing for trial use, and in providing web and print resources for congregational and individual study. I am extremely grateful for their work ”“ not only for its outcome, which will contribute significantly to the Episcopal Church’s reflection on same-gender unions, but also for the charity, honesty and devotion to the Gospel that was so beautifully modeled in their conversations with one another.

The Rt. Rev. Thomas E. Breidenthal
Bishop, Diocese of Southern Ohio

Read it all and follow all the links–KSH.

Christian unity is strengthened when worshipers across the world use the same versions of prayers and hear the same readings on Sunday, says the Rev. Dr. Ruth Meyers.

Meyers is the Hodges-Haynes professor of liturgics at Church Divinity School of the Pacific in Berkeley, Calif., and leads the Standing Commission on Liturgy and Music, which prepares liturgical revisions for the Episcopal Church.

“If we cannot pray together, how effectively can we witness together?” she asked in a lecture in Virginia Theological Seminary’s Prayer Book at 30 series. “Common texts are a tool to help us worship together.”

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Tomb, thou shalt not hold Him longer;
Death is strong, but Life is stronger;
Stronger than the dark, the light;
Stronger than the wrong, the right.
Faith and Hope triumphant say,
Christ will rise on Easter-Day.

While the patient earth lies waking,
Till the morning shall be breaking,
Shuddering ‘neath the burden dread
Of her Master, cold and dead,
Hark! she hears the angels say,
Christ will rise on Easter-Day.

And when sunrise smites the mountains,
Pouring light from heavenly fountains,
Then the earth blooms out to greet
Once again the blessed feet;
And her countless voices say,
Christ has risen on Easter-Day.

Up and down our lives obedient
Walk, dear Christ, with footsteps radiant,
Till those garden lives shall be
Fair with duties done for Thee;
And our thankful spirits say,
Christ arose on Easter-Day.

–Phillips Brooks (1835-1893)

The music is from the Second Chapter of Acts originally (a verse was later added by Keith Green). Listen to it all.

There are 39 photos in total–look through them all.

Watch and listen to it all.

1. Father, forgive them, for they know not what they do! (Luke 24:34)

2. This day thou shall be with me in Paradise. (Luke 24:43)

3. Woman, behold thy son…. Behold thy mother. (John 19:26, 27)

4. My God, My God! why have you forsaken me? (Matt 27:26; Mark 15:34)

5. I thirst! (John 19:28)

6. It is finished. (John 19:30)

7. Father, into Your hands I commend my spirit. (Luke 24:46)

–In the wisdom of the Church, these words have always been seen as a central resource for prayer, thought and meditation on the passion and death of our Lord Jesus Christ on this day.

Baroness Royall, the Leader of the House of Lords, insisted that anti-discrimination laws could not be used against conservative vicars, because they would not be under any obligation to acquire the necessary licence to host civil partnership ceremonies on their property.

Her comments came as the controversial Equality Bill ”“ criticised by the Pope and the Archbishop of Canterbury for trying to restrict religious freedom ”“ passed its Third Reading in the Lords. It will now move back to the Commons and is likely to gain Royal Assent and become law before the election.

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Thomas Cranmer (1489”“1556), the martyred Archbishop of Canterbury who wrote and compiled the first two editions of The Book of Common Prayer, wanted laity ”” not just priests ”” to participate in the Holy Eucharist regularly, as was done in Jesus’ time.

“The 1979 prayer book has gotten us back to our Reformation roots and to our ancient roots,” [the Rev. Dr. Patrick Malloy, professor of liturgics at the General Theological Seminary in New York]… said.

Returning to early Christian roots is beneficial and can help parishioners know that they, as well as priests, can draw near to the holy, Malloy said. He cautioned, however, that with more frequent celebration of the Eucharist some reverence and humility, the “balanced Eucharistic piety” that should attend the sacred, may have been lost.

“I cannot read your souls, so I don’t know if the fact that the Eucharist is now the normative Sunday pattern has changed people,” Malloy said. “Cranmer did not take Communion lightly. Today, I fear that sometimes ”¦ many of us do approach the sacrament very lightly.”

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Thomas Cranmer (1489”“1556), the martyred Archbishop of Canterbury who wrote and compiled the first two editions of The Book of Common Prayer, wanted laity ”” not just priests ”” to participate in the Holy Eucharist regularly, as was done in Jesus’ time.

“The 1979 prayer book has gotten us back to our Reformation roots and to our ancient roots,” [the Rev. Dr. Patrick Malloy, professor of liturgics at the General Theological Seminary in New York]… said.

Returning to early Christian roots is beneficial and can help parishioners know that they, as well as priests, can draw near to the holy, Malloy said. He cautioned, however, that with more frequent celebration of the Eucharist some reverence and humility, the “balanced Eucharistic piety” that should attend the sacred, may have been lost.

“I cannot read your souls, so I don’t know if the fact that the Eucharist is now the normative Sunday pattern has changed people,” Malloy said. “Cranmer did not take Communion lightly. Today, I fear that sometimes ”¦ many of us do approach the sacrament very lightly.”

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In this city so crowded with religious symbols, where houses of worship vie with one another to render the religious past visible, no synagogue bears more symbolic weight than the one called the Hurva, in the heart of the Jewish Quarter.

Just days ahead of its March 15 rededication ceremony, finishing touches still were being applied to the synagogue, once Jerusalem’s grandest, which had remained in ruins for six decades. The rebuilt Hurva, made of the white stone that is Jerusalem’s vernacular material, had already assumed its former prominence in the city’s crowded skyline. Only interior details remained to be done.

Early this month, as the Israeli architect Nahum Meltzer looked on, a whorled woodwork crown covered in gold leaf was hoisted to its perch atop a two-story holy ark. The ark, which stands beneath the building’s gleaming 82-feet-high dome, is a nearly exact replica of the original that stood on the spot more than 150 years earlier, encapsulating the basic principle that guided Mr. Meltzer’s reconstruction: not innovation, but historical accuracy.

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In this city so crowded with religious symbols, where houses of worship vie with one another to render the religious past visible, no synagogue bears more symbolic weight than the one called the Hurva, in the heart of the Jewish Quarter.

Just days ahead of its March 15 rededication ceremony, finishing touches still were being applied to the synagogue, once Jerusalem’s grandest, which had remained in ruins for six decades. The rebuilt Hurva, made of the white stone that is Jerusalem’s vernacular material, had already assumed its former prominence in the city’s crowded skyline. Only interior details remained to be done.

Early this month, as the Israeli architect Nahum Meltzer looked on, a whorled woodwork crown covered in gold leaf was hoisted to its perch atop a two-story holy ark. The ark, which stands beneath the building’s gleaming 82-feet-high dome, is a nearly exact replica of the original that stood on the spot more than 150 years earlier, encapsulating the basic principle that guided Mr. Meltzer’s reconstruction: not innovation, but historical accuracy.

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A Louisville congregation has quietly become the first in the Episcopal Diocese of Kentucky to begin blessing same-sex relationships.

St. Matthew’s Episcopal Church conducted its first such blessing late last year, for two male members of the congregation, after voting last April to approve such ceremonies.

The move, while not reflecting diocesan policy, is a milestone in one of the state’s denominations that generally has been the most accepting of gay members and ministers. But it also has complicated efforts to maintain unity, given that some churches and members oppose homosexuality.

The Rev. Lucinda Laird of St. Matthew’s stressed that the ceremony was not presented as a civil or sacramental wedding ”” since neither Kentucky nor the Episcopal Church recognizes same-sex marriages.

Nor, she said, was it presented as any other type of official rite of the national church. The church adapted a same-sex liturgy used by an Anglican diocese in western Canada.

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What does it mean to be Anglican? I have not always been Anglican. I was Roman Catholic when my family visited Truro Church in 1974, but my wife and I sensed the Lord calling us to make our church home there. I find that my catholic heritage has been deepened as I have learned to understand the Scriptures through evangelical Anglican eyes and to experience the power of the Holy Spirit in making my faith real. One could give many answers to what is the essence of being Anglican, but to me the most important is that Anglicanism is situated solidly in the Great Story of the redemptive love of the Creator God Who we know as a Trinity of Persons, Father, Son, and Holy Spirit. To be Anglican is to be in continuity with the ancient Church’s way of understanding the story of Jesus of Nazareth as told by the Apostles. Jesus, the crucified and risen Lord, the Messiah of Israel, fulfills the promises God made to Abraham to bless the whole world through his descendants, as we learn from both the old and new testaments of the Bible.

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Read it carefully and read it all.

A state lawmaker is proposing to allow people who are legally qualified to carry concealed weapons to bring them to houses of worship as long as the pastor or church board approves.

The proposal, filed ahead of the legislative session that opens March 29, is one of 74 House bills that have been filed so far.

State Rep. Henry Burns, a Republican, filed a bill to let a church, temple, mosque or other religious institution authorize “any person issued a valid concealed handgun permit” to carry it into a place of worship.

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The service was conducted by Father Eric Bergman, a Yale Divinity School-educated former Episcopal clergyman who was ordained a Catholic priest in 2007. Father Bergman stresses that this is not an overture to effete Episcopalians who are angry about changes in their church and want to sneak into the Catholic Church bringing nothing more than their pretty music. Being “angry about Gene Robinson,” he says of the openly homosexual bishop of New Hampshire, isn’t enough reason to become a Catholic. There must be a real conversion to the tenets of Catholicism.

Father Bergman says he began his journey to the Catholic Church by thinking about something that has taken many liberal Catholics out of the church: contraception. He regards Anglicanism’s 1930 embrace of contraception as a mistake: “Out of that came a confusion about the roles of men and women, a theology of androgyny,” he says.

Father Bergman and his wife, Kristina, have six children. They and more than 60 members of his Episcopal parish came into the Catholic Church in 2005. He is now chaplain of the St. Thomas More Society in Scranton, Pa., which seeks to establish Anglican Use parishes.

Naturally, many liberal Catholics are less than thrilled at the prospect of stodgy former Episcopalians importing traditional opinions along with their non-Catholic thou’s and thy’s. In a Nov. 23, 2009, story “Where Hype Meets Reality,” the liberal National Catholic Reporter pooh-poohed the idea of large numbers of Anglicans coming in under the pope’s new rules.

But Father Bergman not only predicts a mass movement toward Rome. He believes Anglican Use may mark the beginning of the end of the Reformation.

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The Church of England has so far resisted change, arguing that if some religious groups are allowed to hold civil partnerships then the pressure on the C of E to follow suit will become intolerable. It is a feeble argument. No one is arguing that any church should be forced to conduct a civil partnership. But willing churches should not be precluded from doing so.

Benjamin Disraeli believed the Church of England to be “a part of our liberties, a part of our national character”. If it has any hope of continuing in that role, the Church ”” and the Government ”” must recognise that our liberties today should include the right of homosexuals to register the most important promise of their lives in a church.

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Sana Rahim was born in the cowboy country of southeastern Wyoming, to Pakistani parents who had emigrated so her father could earn a doctorate.

She speaks Urdu with her family, but can’t read or write the language. She recites prayers in Arabic, but doesn’t know exactly what each word means.

Now a 20-year-old junior at Northwestern University, she, like many other American-born Muslims, is most comfortable with sermons and lectures in English, although they can’t always find U.S. mosques that offer them.

“I don’t really get the time to study Arabic,” Rahim said. “With all the different groups in America, English is a unifying thing that ties us together.”

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Words like “peace” and “mercy” are vital to talking about Christianity. They’re just two of many English words difficult to translate smoothly as an evolving Episcopal congregation tries to create a Hmong version of the denomination’s Book of Common Prayer.

“Lord have mercy. Christ have mercy. You can see it is important,” said Cher Lor, a member of the congregation at Holy Apostles, an Episcopal church in St. Paul that is the only Hmong-majority congregation across the entire denomination. “But the word mercy itself, we don’t have in Hmong. So we are using ‘hulb,’ which is a concept something like love. We believe that is the closest.”

The Book of Common Prayer is the foundational text of the Episcopal Church and the worldwide Anglican Communion. Its roots trace to the Church of England’s split from Roman Catholicism in the 16th century, and ever since it has dictated morning and evening prayers, the rites of Holy Communion, baptism, marriage and funeral services, and much more. It typically runs to about 1,000 pages.

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What we can hear, or choose to hear, or prefer not to hear, form a theme in the book from which the quotation about Adam comes. It is Our Sound Is Our Wound: Contemplative Listening in a Noisy World by Lucy Winkett (Continuum, £9.99). The Archbishop of Canterbury has named it as his Lent book. Lent starts on Wednesday and many Christians like to use a book to focus their thoughts in the six weeks before Easter.

Lucy Winkett, a singer by training, is Precentor of St Paul’s Cathedral, responsible for its music and liturgy. She also, she tells us, has tinnitus, which means for her that she hears a high-pitched whistle.

The sounds of the modern city match, she thinks, the dominant modern feelings of anxiety and fear ”“ principally fear of death. In opposition, she presents the liberating forces of justice and beauty. Beauty, she believes, leads to justice, partly by bringing us out of ourselves.

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Traditional worshippers complain “happy clappers” are taking over Tasmania’s Anglican Church.

“Happy clappers” are people who sometimes froth at the mouth and speak in strange tongues.

Traditionalists blame Tasmania’s Anglican Bishop John Harrower, who they say has championed an evangelical style of worship and made traditional churchgoers feel “second-class” and “oppressed”.

But Bishop Harrower said the church had to offer contemporary services to stay relevant.

“We have been adding contemporary services to our mix to reach a contemporary world and older people struggle with that,” he said.

“We are a democratic organisation and of course a minority who don’t support the change may not be happy.”

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Ruth Pierre wept before the congregation of a small Haitian church in Mattapan yesterday, mourning her uncle, who was killed in the earthquake that has left her impoverished homeland in ruins.

But Pierre said she is also grateful for those who survived, for those who have been rescued from the rubble that has paralyzed Haiti.

“My uncle died, but God saved many others,’’ said Pierre, 25, one of a dozen members of Church of the Nazarene who reflected on their families and loved ones during the 11 a.m. weekly service. “Thank you, God. I pray there are more found.’’

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The monthly meditation had a playful air about it.

“A crone is an old woman. A crone is a witch. A crone is a wise woman. Which one will you be, my friend? Which one I?”

Wrapped around a rite for “croning”, the meditation embraced a history of mystical women and offered prayers to “Mothering God” and “Eternal Wisdom.” But the article was not in a new age publication or Wiccan blog: it was on the pages of the September newsletter of the Episcopal Diocese of Washington.

Entitled “Crone Power”, the meditation innocuously sat opposite a story about choosing a children’s Bible and next to a column on St. Jerome. The newsletter quickly drew the attention of Anglican bloggers, many of whom found the placement of what appeared to be a Wiccan ritual to be jarring in an official church publication. But intentionally or not, the publication and placement of the rite were reflective of a new reality: one in which practices drawn from or inspired by pagan belief, including witchcraft, are increasingly finding acceptance within the ranks of the Episcopal Church.

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