From here:

Following the announcement that the Presiding Bishop of the Episcopal Church plans a trip to Charleston for a January 25-26 convention of those wishing to re-associate with the Episcopal Church, the Diocese of South Carolina released the following statements:

“They are certainly free to gather and meet, but they are not free to assume our identity. The Diocese of South Carolina has disassociated from the Episcopal Church, we’ve not ceased to exist. We continue to be the Diocese of South Carolina ”“ also known, legally as the Protestant Episcopal Church in the Diocese of South Carolina and as the Episcopal Diocese of South Carolina, of which I remain the Bishop. We are eager to get on with the ministry of Jesus Christ to a broken world! I suggest that the Steering Committee of this new group will want to do the same. A good first step for them would be to select a new name or choose another Diocese with which to associate.”

The Rt. Rev. Mark J. Lawrence
XIV Bishop, Diocese of South Carolina
“I would like to make a point of clarification for those who think we became a new entity upon our disassociation. A brief history lesson seems in order. We were founded in 1785 (prior to the founding of the Episcopal Church). We were incorporated in 1973; adopted our current legal name, “The Protestant Episcopal Church in the Diocese of South Carolina,” in 1987; and we disassociated from the Episcopal Church in October of 2012. We did not become a new entity upon our disassociation. A new entity will need to be created by those who choose to leave the Diocese and re-associate with the Episcopal Church.”
The Rev. Canon Jim Lewis
Canon to the Ordinary, Diocese of South Carolina

“They insist on what others must do yet there is no written standard to support them, and at the same time they run roughshod over their own constitution and canons. They have created a tails we win, heads you lose world where the rules are adjusted according to their desired outcomes–no wonder we dissociated from a community like that.”
The Rev. Dr. Kendall S. Harmon
Canon Theologian, Diocese of South Carolina

Near the bottom of the pit of hell, Dante encounters a man walking with his torso split from chin to groin, his guts and other organs spilling out. “See how I tear myself!” the man shrieks. “See how Mahomet is deformed and torn!” For us, the scene is not only gruesome but surprising, for Dante is not in a circle of false religion but in a circle reserved for those who tear the body of Christ. Like many medieval Christians, Dante views Islam less as a rival religion than as a schismatic form of Christianity.

A handful of Western scholars now think there is considerable historical truth to Dantes view. According to the standard Muslim account, the Quran contains revelations that Allah delivered to Mohammed through the angel Jibril between 609 and 632. They were fixed in written form under the third Caliph in the mid seventh century. Islamic scholar Christoph Luxenberg doubts most of this. In 2000, he published the German edition of The Syro-Aramaic Reading of the Koran, whose restrained title and dispassionate tone belie its explosive arguments-explosive enough for the author to hide behind a pseudonym. The book has been banned in several Islamic countries.

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It is not a question of recuperation after a toilsome and well-done job. Even the Sabbath rest of man corresponding to the divine rest does not have this sense in the Old Testament, but means negatively a simple cessation and abstention from further work. The freedom, rest and joy of the Sabbath consist in the fact that on this day man is released from his daily work. On the Sabbath he does not belong to his work.Nor is it merely a question of having to recuperate from the work that lies behind him and to fortify himself for the new tasks that are ahead. On the Sabbath he belongs to himself. Whether he be farmer, artisan, servant or maid, he is just the man who for six days had to be these things and to perform the corresponding tasks, but whose being and existence are more than all these things and his work, who in and with these things seeks to be a man, male and female, and as such before God. That he does not strive in vain towards this goal; that his work cannot devour him but consists of steps towards this goal, is confirmed at the end of each week by the proffered freedom, rest and joy of the workless Sabbath which he is granted. It is this which gives perspective and depth, meaning and lustre, to all his weeks, and therefore to his whole time, as well as to the work which he performs in his time.

–Karl Barth, Church Dogmatics (ed. Geoffrey Bromiley and Thomas Torrance, Edinburgh: T and T Clark, 1958 E.T. of the German 1945 original) III.I.para. 41, Creation and Covenant, p. 214

Almighty God, source of justice beyond human knowledge: We offer thanks that thou didst inspire Karl Barth to resist tyranny and exalt thy saving grace, without which we cannot apprehend thy will. Teach us, like him, to live by faith, and even in chaotic and perilous times to perceive the light of thy eternal glory, Jesus Christ our Redeemer; who livest and reignest with thee and the Holy Spirit, ever one God, throughout all ages. Amen.

What this rest presupposes…. 5. It contains, (1.) A ceasing from means of grace ; 6. (2.) A perfect freedom from all evils ; 7. (3.) The highest degree of the saints’ personal perfection, both in body and soul ; 8. (4.) The nearest enjoyment of God the Chief Good; 9 ”” 14. (5.) A sweet and constant action of all the powers of soul and body in this enjoyment of God ; as, for instance, bodily senses, knowledge, memory, love, joy, together with a mutual love and joy.

—The Saints Everlasting Rest (1652)

We offer thanks, most gracious God, for the devoted witness of Richard Baxter, who out of love for thee followed his conscience at cost to himself, and at all times rejoiced to sing thy praises in word and deed; and we pray that our lives, like his, may be well-tuned to sing the songs of love, and all our days be filled with praise of Jesus Christ our Lord; who with thee and the Holy Spirit livest and reignest, one God, now and for ever. Amen.

O God, who didst give to thy servant Ambrose grace eloquently to declare thy righteousness in the great congregation, and fearlessly to bear reproach for the honor of thy Name: Mercifully grant to all bishops and pastors such excellency in preaching, and fidelity in ministering thy Word, that thy people may be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Louis C. Tiffany is perhaps best known for his intricate glass lamps, but a new exhibit at the Museum of Biblical Art reveals a spiritual side to the master designer and craftsman whose studio single-handedly shaped the image of American churches.

“Louis C. Tiffany and the Art of Devotion,” which runs through Jan. 20, 2013, centers on the religious memorials and decorations that Tiffany and his firm created for American congregations for about a half century, beginning in the 1880s.

“We know Tiffany for his lamps, but what we overlook is that Tiffany was most prolific for his work in houses of worship,” said curator Patricia Pongracz, the museum’s acting director.

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O Lord, who didst call thy servant Clement of Alexandria from the errors of ancient philosophy that he might learn and teach the saving Gospel of Christ: Turn thy Church from the conceits of worldly wisdom and, by the Spirit of truth, guide it into all truth; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Confirm our minds, O Lord, in the mysteries of the true faith, set forth with power by thy servant John of Damscus; that we, with him, confessing Jesus to be true God and true Man, and singing the praises of the risen Lord, may, by the power of the resurrection, attain to eternal joy; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for evermore.

What excites you most about ministry these days? What’s been the hardest thing?

It’s hard to face the reality that what used to work doesn’t work anymore. First Church shares the classic mainline story: it was a large congregation in the 1950s and ’60s, and it lost members from the ’70s onward. Now it is a far smaller congregation trying to figure out how to do ministry in this day and age.

Over the last year, several members of our congregation worked to get our archives digitized. Looking at all the old church bulletins from the 1950s, you realize that there were hundreds of people taking part in Sunday school””hundreds. When you have only a handful of folks in Sunday school these days, it can be really easy to think you’re a failure.

I have to keep reminding myself that the past is the past, and we have to learn how to be church now.

Read it all.

Loving God, who didst call Francis Xavier to lead many in India and Japan to know Jesus Christ as their Redeemer: Bring us to the new life of glory promised to all who follow in the Way; through the same Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

I am sometimes amazed at how patient the Church has been toward liberalism and its subsequent offspring….Of late, however, we seem to have become theological pacifists, no longer shocked or offended by theological distortions regardless of how bizarre they might be. We calmly, benevolently discuss liberalism or its latter-day derivatives as we would the Sermon on the Mount, not realizing that in liberalism, historic Christianity has been gutted.
And while they mean well, those who reduce the faith to make it more acceptable to the modern mind do the Church no service. Liberalism in its various shades is still a shrunken Christianity””the pathetic result of sinful men and women who, in their quests for intellectual autonomy, would make man the measure of all things. It is a halfway house from faith to unbelief, from Christianity to secularism.
One hears Dorothy Sayers imploring, “You do Christ no honor ”˜by watering down his personality’ so he will not offend. If the mystery of the ”˜divine drama’ of God enfleshed in Christ shocks and offends believers, ”˜let them be offended.’”
As long as our society is free, we will have those who wish to improve upon Christianity by restructuring it. But let’s be sure we know when this is happening.
In the meantime, let us boldly and unapologetically commend God’s revealed Word to our unbelieving world.

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Lord God, make us so reflect thy perfect love; that, with thy deacon Nicholas Ferrar and his household, we may rule ourselves according to thy Word, and serve thee with our whole heart; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Almighty God, who didst give such grace to thine apostle Andrew that he readily obeyed the call of thy Son Jesus Christ, and brought his brother with him: Give unto us, who are called by thy Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

In a previous…[written piece] I sketched the ancient Catholic roots of Anglicanism, and its 16th and 17th century development under the influence of the Reformation, such that the 17th century opposition of Presbyterian and Episcopalian reflected differences not so much about Faith as Polity (form of church government), Order, and Liturgy. The 17th century division points in two ways. On the one hand, Anglicans may and do hold reformed or evangelical convictions substantially the same as those found in Protestant churches. On the other, Anglicans of all stripes accept as parameters certain distinctives of Liturgy and Order – including ordination of presbyters (priests) by a bishop in historic succession. Thus alongside (and sometimes, as in the case of John Wesley, mingled with) the reformed or evangelical legacy Anglicanism is shaped by “high” churchmanship as well ”“ “high” in its regard for the church, its
worship, and ministry.

There were impeccable precedents among the 16th century reformers for the high churchmanship of the 17thcentury. Cranmer’s reformed theological views were grounded in a extensive and careful study of the ancient Catholic Fathers; Calvin’s influential teaching promoted a high view of the Sacraments and the Church (on which he took the same view as the St. Cyprian, extra ecclesiam nulla salus, “outside the church is no salvation”); Archbishops of “Calvinist” views like John Whitgift (d. 1604) vigorously defended episcopacy against presbyterian criticisms; and the Prayer Book and the Cathedrals maintained the Catholic liturgical tradition in its essentials. To these the high churchmen of the 17th
century added a concern for the outward beauty of the liturgy, as well as reverence for catholic antiquity.
In the 19thcentury Anglo-Catholic revival, such “high church” views were sharpened further. Against secularizing, utilitarian views, it affirmed the divine institution of the Church, its ministry and sacraments. Its faith, worship, and ministry are not something to be reinvented according to human agendas or utility. There followed a revival of medieval ceremonial (to a greater or lesser extent) as a means to express the sacred nature of the priesthood and sacraments, and also a sympathetic engagement with medieval doctrine and devotion.

These were developments of permanent value to Anglicanism. Unfortunately Anglo-Catholics became embroiled in a narrow and often unhistorical and untheological polemic against the Reformation, with the result that Evangelicals (and indeed High Churchmen of the old school) came to regard it as a betrayal to popery. The hostility and suspicion that warfare engendered has lived on long since.

My own theological mentors were Anglo-Catholics and Anglican Evangelicals who had not abandoned their core convictions, but were determined to look beyond party warfare, and discerned a shared heritage of ancient catholic faith,
as articulated in the western church chiefly by Saint Augustine, but enriched by countless others, including the great theological tradition of the Eastern church. Within that common heritage, western Catholics and Evangelicals have
much to share and to learn from one another.

Outside Anglicanism, the same acknowledgement of common ground in doctrine and mission has animated the religious conservatives in the “Evangelicals and Catholics Together” movement. The Roman church, long a bastion of embattled polemic against other churches, has engaged sympathyetically with Christians outside its jurisdiction, including (explicitly) the churches that emerged from the Reformation, in which it acknowledges the presence of “elements of sanctification and truth”. In documents like the Papal Encyclical of John Paul II, Ut Unum Sint, the Roman Church, without giving up its historic claims, has committed itself to work for ecumenical reconciliation both theologically and
practically.

I do not take the Roman view of these matters as definitive: but they are suggestive. If we are secure in our identity as Anglicans, including our commitment to the legacy of Catholic Faith and Order as set forth in the 16th century Prayer Book and Articles of Religion, we can afford a generosity of spirit that looks beyond denominational or party lines.

I think this generosity of spirit is necessary to Christians both catholic and reformed. We do not commend one side by the disparagement of the other. Nor can we speak as if there are first- and second-class Christians. God bestows
the gifts of his grace in ways that confound our the boundaries of denomination, taste, and custom: it is surely a hint that we are meant to seek a deeper unity in the truth, both theologically and practically. God must give that unity, in and when he wills: it is not something we can fabricate or negotiate, nor do we have the right to surrender the distinctive of our patrimony – but it does mean that we are to acknowledge the unity that already exists, by learning from and
working with Christians who stand within the common inheritance we have received from our fathers in the faith.

—The Rev. Gavin Dunbar is rector of Saint John’s, Savannah, Georgia

God’s grace is seen not only in such a cruel wolf being turned into a sheep, but also in his assuming the character of a shepherd

–John Calvin, quoted by yours truly in yesterday morning’s sermon at the early service

We pass on to consider the present usefulness of the Prayer Book and the possibility of extending that usefulness in the future. And now I shall speak wholly as an American to Americans, not because the destinies of the Prayer Book in the new world are the more important, though such may in the end turn out to be the fact, but simply because we are at home here and know our own wants and wishes, our own liabilities and opportunities, far better than we can possibly know those of other people. As a Church we have always tied ourselves too slavishly to English precedent. Our vine is greatly in danger of continuing merely a potted ivy, an indoor exotic. The past of the Common Prayer we cannot disconnect from England, but its present and its future belong in part at least to us, and it is in this light that we are bound as American Churchmen to study them. Let us agree then that the usefulness of [15/16] the book here and now lies largely in the moulding and formative influence which it is quietly exerting, not only on the religion of those who use it, but also largely on the religion of the far greater number who publicly use it not. It has interested me, as it would interest almost any one, to learn how many prayer books our booksellers supply to Christian people who are not Churchmen. Evidently the book is in use as a private manual with thousands, who own no open allegiance to the Protestant Episcopal Church. They keep it on the devotional shelf midway between Thomas a Kempis and the Pilgrim’s Progress, finding it a sort of interpreter of the one to the other, and possessed of a certain flavor differencing it from both. This is a happy augury for the future. Much latent heat is generating which shall yet warm up the chillness of the land. The seedgrain of the Common Prayer will not lie unproductive in those forgotten furrows. The fitness of such a system of worship as this to counteract some of the flagrant evils of our popular religion, can scarcely fail to commend it to the minds of those who thus unobserved and “ as it were in secret,” read and ponder. Much of our American piety, fervid as it is, shows confessedly a feverish, intermittent character which needs just such a tonic as the Prayer Book provides in what Keble happily called its “sober standard of feeling in matters of practical religion.”

Then, too, there is the constantly increasing interest…which it is such a pleasure to observe among Christians of all names in the order of the ritual year, in Christmas and Easter, Lent and Good Friday””who can tell how much of this may not be due to the leavening influence of the Prayer Book, over and above what is effected by the public services of the Church? “I wonder,” said a famous revivalist to a friend, a clergyman of our Church, “I wonder if you Episcopalians know what a good thing you have in that year of yours. Why don’t you use it more?”

And true enough, why do we not?

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Listen to it all.

Almighty God, who didst choose thy servant Clement of Rome to recall the Church in Corinth to obedience and stability: Grant that thy Church may be grounded and settled in thy truth by the indwelling of the Holy Spirit, and may evermore be kept blameless in thy service; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

One day near the middle of the last century a minister in a prison camp in Germany conducted a service for the other prisoners. One of those prisoners, an English officer who survived, wrote these words:

“Dietrich Bonhoeffer always seemed to me to spread an atmosphere of happiness and joy over the least incident, and profound gratitude for the mere fact that he was alive”¦ He was one of the very few persons I have ever met for whom God was real and always near”¦ On Sunday, April 8, 1945, Pastor Bonhoeffer conducted a little service of worship and spoke to us in a way that went to the heart of all of us. He found just the right words to express the spirit of our imprisonment, and the thoughts and resolutions it had brought us. He had hardly ended his last prayer when the door opened and two civilians entered. They said, “Prisoner Bonhoeffer, come with us.” That had only one meaning for all prisoners”“the gallows. We said good-bye to him. He took me aside: “This is the end; but for me it is the beginning of life.” The next day he was hanged in Flossenburg.”

I read it every year on this day and every year it (still) brings me to tears–KSH.

“This is the Lord’s Table. It is not Grace Church’s table. All are welcome to receive communion.”

It is not unusual to hear or read these or similar words””with the local parish or its denomination named””at a service of worship in which the Eucharist will be celebrated. Such an announcement reflects the practice commonly called “open communion.” To say that a church has an open communion policy has generally meant that persons who are not formally members of that church are nevertheless allowed or encouraged to share in the eucharistic meal.

Open communion in that sense is not universal, of course, and never has been. Some denominations as a matter of principle allow only their own members to commune and in practice take pains to ensure that the restriction is observed. But among churches of the Reformation, open communion has long been a custom widely accepted and fairly uncontroversial. Hence the invitation.

Lately, however, what is or might be meant by open communion has shifted….

It is imperative that we keep our terms clear and I have noted before it is curcial that we NOT call the increasingly common practice of TEC of inviting anyone no matter what their situation to communion open communion but instead communion of the unbaptized. With that said, read it all.

Christian theology is more immediately a practical than a speculative discipline, and such speculation as it harbors stands ultimately in the service of right worship, right confession of Christ, and right living. Right practice demands, of course, critical and constructive reflection, and the best Christian theology takes place in the interplay between reflection and practice. That is why honor is traditionally given to those practical thinkers and preachers who are designated “Fathers of the Church.” Most of them were bishops who, in the early centuries of Christianity, supervised the teaching of catechumens, delivered homilies in the liturgical assembly, oversaw the spiritual and moral life of their communities, gathered in council when needed to clarify and determine the faith, and took charge of the mission to the world as evangelistic opportunities arose. A figure of comparable stature and range in the ecumenical twentieth century was Lesslie Newbigin (1909-1998).

–Geoffrey Wainwright, Lesslie Newbigin: A Theological Life (Oxford: Oxford University Press: 2000), p. v

O God of ineffable mercy, who didst give grace and fortitude to blessed Edmund the king to triumph over the enemy of his people by nobly dying for thy Name: Bestow on us thy servants, we beseech thee, the shield of faith, wherewith we may withstand the assaults of our ancient enemy; through Jesus Christ our Redeemer, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Almighty God, by whose grace thy servant Elizabeth of Hungary recognized and honored Jesus in the poor of this world: Grant that we, following her example, may with love and gladness serve those in any need or trouble, in the name and for the sake of Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Holy God, our greatest treasure, who didst bless Hugh and Robert, Bishops of Lincoln, with wise and cheerful boldness for the proclamation of thy Word to rich and poor alike: Grant that all who minister in thy Name may serve with diligence, discipline and humility, fearing nothing but the loss of thee and drawing all to thee through Jesus Christ our Savior; who liveth and reigneth with thee in the communion of the Holy Spirit, one God, for ever and ever. Amen.

Read it all.

Read it all.

Lowcountry citizens of all spiritual stripes have been observing the drama related to the conflict between The Episcopal Church (TEC) and Bishop Mark Lawrence. To set the stage, we have seen TEC behaving in ways unimaginable to the faithful a decade ago and earlier. The way they have treated the Bishop of the Diocese of South Carolina the last several years parallels the worst of power politics in the U.S. Congress. As all know TEC is using lawsuits around the country to grab the church properties of dioceses, even individual parishes.

The Bishop of the Diocese of South Carolina has tried to negotiate a compromise by which the diocese can remain within TEC and yet continue its received communion with the gospel of Jesus Christ as the foundation. TEC not only opposes such a resolution, but it also undermined the most recent attempt at compromise by concluding against such a compromise weeks before the final discussion took place, as written evidence shows. The result is that the Diocese of South Carolina is disassociated with TEC and it continues to operate as it has since its founding and does so as The Protestant Episcopal Church in the Diocese of South Carolina.

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O God, who didst call thy servant Margaret to an earthly throne that she might advance thy heavenly kingdom, and didst give her zeal for thy church and love for thy people: Mercifully grant that we who commemorate her this day may be fruitful in good works, and attain to the glorious crown of thy saints; though Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.