Almighty God, who didst call thy faithful servants John Coleridge Patteson and his companions to be witnesses and martyrs in the islands of Melanesia, and by their labors and sufferings didst raise up a people for thine own possession: Pour forth thy Holy Spirit upon thy Church in every land, that by the service and sacrifice of many, thy holy Name may be glorified and thy kingdom enlarged; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

As readers of this blog are aware, your Curmudgeon is no fan of the Dennis Canon, which I like to call the Episcopal Church (USA)’s Trojan Horse. It has spawned a disproportionate amount of Church property litigation, because it operates by stealth, and springs onto the back of a parish just at the time when it is most vulnerable, having decided to take the final step to disaffiliate from ECUSA. All of a sudden, the Bishop of the Diocese swoops down with his attorneys, and orders the congregation to vacate its building, and leave everything behind, from the altar candlesticks to the bank accounts and pew cushions. “Because you no longer are operating within the Episcopal Church,” he says, “Canon I.7.4 [the Dennis Canon] declares that all of your property is now forfeit to the Diocese, since it was always held in trust for this Diocese and the Church.”

Such a claimed operation for the Canon comes as a surprise to many congregations who thought that their years of paying for the acquisition, construction and maintenance of their building, plus a deed in their name, meant that they owned it. Furthermore, every State in the United States has a law which says that trusts in real property can be created only by a writing signed by the owner of the property. The Dennis Canon operates in reverse: it purports to create a trust in church property without the owner’s signature, and just on the authority of ECUSA’s General Convention. As I noted elsewhere, it purports to operate as though, upon you and your spouse’s joining the Democratic Party, your house and all your worldly goods become forfeit to the Party should you ever decide to become a Republican.

Read it all.

During the English Civil War, Oliver Cromwell took a dim view of Rose Castle, the Bishop of Carlisle’s palace in Cumbria. One of the occupants had been rash enough to fire a cannon as he passed by, and so he burnt it. But thanks to the efforts of Georgian and Victorian divines, it recovered from the disaster and entered the 21st century as one of the most precious jewels of the Church Commissioners’ portfolio. But the Puritans are back. Despite a report two years ago by the then Bishop of Carlisle, stating that Rose Castle admirably fulfilled its purpose as a “see house”, it is now seen as surplus to requirements. Cavaliers fear its sale will be considered at a meeting this month.

We all know that the Church Commissioners have a chequered record where property is concerned….

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There may be good reasons for opposing the adoption of the proposed Anglican Covenant but an appeal to the perpetual independence of the Episcopal Church and a characterization of the Anglican Communion as an incursion of ambitious archbishops of Canterbury seeking to snare unsuspecting Americans certainly is not one of them. On the contrary, American Episcopalians should look with pride on the role that they have played in the creation of the Anglican Communion. The repeated American initiatives over the middle decades of the 19th century have much to do with the existence of the Anglican Communion. And the idea that Anglican Communion bodies might be appropriate fora in which to discuss matters of common theological concern is hardly a new concept created in order to combat American views on sexuality; it was an idea already present in the thinking of some American Episcopalians well before the first gathering of the Lambeth Conference in 1867.

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O God, by whose grace thy servant Hildegard, enkindled with the fire of thy love, became a burning and shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever.

O God, who by the preaching of thy blessed servant and bishop Ninian didst cause the light of the Gospel to shine in the land of Britain: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness by following the example of his zeal and patience; 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 to thy servant Cyprian boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of the same our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

If Rowan Williams resigns as Archbishop of Canterbury next year, possibly to take up a professorship in Cambridge, there will be intense speculation as to the identity of his successor. Two facts are unlikely to change, however. Firstly, even if the General Synod passes the necessary rule-change to allow the appointment of female bishops, the next Archbishop will be a man. Second, ordinary members of the Church of England will have very little say in the matter.

The process of choosing bishops and archbishops of the Established church is convoluted and arcane, but its underlying philosophy (like much in Britain) seems to be that some matters are too important to be left to the vagaries of a democratic process. Technically, senior posts in the Church of England are appointed by the Queen, in her capacity as Supreme Governor and Defender of the Faith, on the recommendation of the Prime Minister (who isn’t required to have any religious affiliations at all). Some recent prime ministers, including Margaret Thatcher and Tony Blair, are rumoured to have intervened in the selection process. These days, however, the practice of submitting two alternative names to Downing Street has been superseded, which means that bishops and archbishops are now effectively chosen by an obscure committee….

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O God, who didst give to thy servant John Chrysostom grace eloquently to proclaim 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 shall 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, for ever and ever.

Revive thy Church, Lord God of hosts, whensoever it doth fall into complacency and sloth, by raising up devoted leaders, like thy servant John Henry Hobart whom we remember this day; and grant that their faith and vigor of mind may awaken thy people to thy message and their mission; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

When Americans are asked what Sept. 10, 2001, was like, many call that Monday “normal” or “ordinary.”

“Just a normal summer day,” one man said.

That all changed on Sept. 11.

Nine individuals told All Things Considered where they were on Sept. 10. They talked about some of their serendipitous experiences, near misses or devastating turn of events of that day ”” the day before America was interrupted.

Be prepared–extraordinarily powerful. Listen to it all (almost 13 minutes). Please note if you do not have audio capacity a link is available to the transcript via the link provided here–KSH.

Almighty and everlasting God, we thank thee for thy servant Alexander Crummell, whom thou didst call to preach the Gospel to those who were far off and to those who were near. Raise up, we beseech thee, in this and every land evangelists and heralds of thy kingdom, that thy Church may proclaim the unsearchable riches of our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

We give thee thanks and praise, O God of compassion, for the heroic witness of Constance and her companions, who, in a time of plague and pestilence, were steadfast in their care for the sick and the dying, and loved not their own lives, even unto death. Inspire in us a like love and commitment to those in need, following the example of our Savior Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.

Almighty God, we remember before thee this day the blessed martyrs of New Guinea, who, following the example of their Savior, laid down their lives for their friends; and we pray thee that we, who honor their memory, may imitate their loyalty and faith; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

According to the Vatican official on ecumenism, the Church and the World Lutheran Federation are preparing a Joint Declaration on the Reformation, in view of the 500th anniversary of Martin Luther’s 95 Theses.

Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, announced this in an interview with the German Catholic agency KNA.

In this context, Vatican Radio reported Monday that Benedict XVI wants his Sept. 22-25 trip to Germany to have an ecumenical focus.

Read it all.

Everliving God, who didst call thy servants Aidan and Cuthbert to proclaim the Gospel in northern England and endued them with loving hearts and gentle spirits: Grant us grace to live as they did, in simplicity, humility and love for the poor; through Jesus Christ, who came among us as one who serves, and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

Loving God, who didst call Charles Chapman Grafton to be a bishop in thy Church, endowing him with a burning zeal for souls: Grant that, following his example, we may ever live for the extension of thy kingdom, that thy glory may be the chief end of our lives, thy will the law of our conduct, thy love the motive of our actions, and Christ’s life the model and mold of our own; through the same Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, throughout all ages. Amen.

God of peace, who didst call John Bunyan to be valiant for truth: Grant that as strangers and pilgrims we may at the last rejoice with all the faithful in thy heavenly city; through Jesus Christ our Savior, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

William Oddie makes very hostile comments about York Minster in protest at the entry charge, and many other things. He does not say how otherwise we are to maintain this gigantic building, which is not subsidised by the state, and which employs (proudly) numerous skilled workers in stone and glass, and music and teaching, to maintain York Minster for the nation and the world at large. We are not profiteers, but a charity. We take pains to make our references to our constant worship and Christian witness such that non-Christians will not be put off, but his sneers fail to mention that we give free entry to acts of worship or the fact that hundreds attend Evensong each day….

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

On Sunday 28 August, walkers will set out across Yorkshire on a newly discovered pilgrimage trail that will retrace the footsteps of the 6th century saint, Paulinus all the way to York…

These modern day pilgrims ”“ some from as far away as Sweden and New Zealand – will launch the first pilgrimage along the Paulinus Way next Sunday (28 Aug) when they leave Todmorden for the seven day trek along the 65 mile route through Halifax, Dewsbury, Wakefield, Leeds and Tadcaster to be greeted at the end by the Archbishop of York, John Sentamu in York Minster on Sunday 4 September.

This new pilgrimage trail is the culmination of a three-year project by teacher and academic Tina Clayton, from Todmorden into the little-known figure of St Paulinus, the first Bishop of York, who converted many northern Britons to Christianity in the early seventh century.

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It was only in July 2006, almost three years after the Episcopal Church’s consecration of a pseudogamously partnered man as Bishop of New Hampshire that Walter, Cardinal Kasper, President of the Pontifical Council for Promoting Christian Unity (PCPCU), the Vatican’s “ecumenical office,” delivered an urgent address to the House of Bishops of the Church of England imploring them to proceed no further with measures allowing for the appointment of woman bishops, as such a measure would render impossible the realization of previous Anglican and Catholic ecumenical aspirations. (I shall return to this episode further on in this presentation.) Cardinal Kasper had a reputation, perhaps not undeserved, for being interested primarily in cultivating ecumenical relations with representatives of the historic Protestant churches, such as those that made up the Lutheran World Federation or the Anglican Communion, to give two examples, and rather less with conservative or dissident groups stemming from those traditions, and reacting to their perceived liberalism, such as the Lutheran Church ”“ Missouri Synod, or the various “jurisdictions” that make up “Continuing Anglicanism,” and this address to the Church of England’s bishops was almost the “last hurrah” of this type of Catholic ecumenism. Almost ”” for there was to be a last farewell to it at the 2008 Lambeth Conference.

All this said, the remainder of my presentation shall tell “three stories:” the story of the Traditional Anglican Communion’s approaches to Rome; the story of England’s Forward-in-Faith organization and its dealings, or the dealings of some of its member bishops and clergy, with Rome; and, finally, and perhaps most significantly, the almost completely unpublicized story of the secret discussions between the Congregation for the Doctrine of the Faith (CDF) in Rome and some English Anglican bishops in 2008 and 2009.

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O God, whose days are without end, and whose mercies cannot be numbered: Make us, we beseech thee, like thy servant Jeremy Taylor, deeply sensible of the shortness and uncertainty of human life; and let thy Holy Spirit lead us in holiness and righteousness all our days; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Life-giving God, who alone hast power over life and death, over health and sickness: Give power, wisdom, and gentleness to those who follow the example of thy servant Florence Nightingale, that they, bearing with them thy Presence, may not only heal but bless, and shine as lanterns of hope in the darkest hours of pain and fear; through Jesus Christ, the healer of body and soul, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

The history of Christianity is the history of a divine intervention in history, and we cannot study it apart from the history of culture in the widest sense of the word. For the word of God was first revealed to the people of Israel and became embodied in a law and a society. Secondly, the word of God became Incarnate in a particular person at a particular moment of history, and thirdly, this process of human redemption was carried on in the life of the Church which was the new Israel–the universal community which was the bearer of divine revelation and the organ by which man participated in the new life of the Incarnate Word.

Thus Christianity has entered into the stream of human history and the process of human culture. It has become culturally creative, for it has changed human life and there is nothing in human thought and action which has not been subjected to its influence, while at the same time it has suffered from the limitations and vicissitudes that are inseparable from temporal existence.

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O God, whose blessed Son became poor that we through his poverty might be rich: Deliver us, we pray thee, from an inordinate love of this world, that, inspired by the devotion of thy servant Clare, we may serve thee with singleness of heart, and attain to the riches of the age to come; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and ever.

Almighty God, who didst call thy deacon Laurence to serve thee with deeds of love, and didst give him the crown of martyrdom: Grant, we beseech thee, that we, following his example, may fulfil thy commandments by defending and supporting the poor, and by loving thee with all our hearts, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Almighty God, whose servant Dominic grew in knowledge of thy truth and formed an order of preachers to proclaim the good news of Christ: Give to all thy people a hunger for your Word and an urgent longing to share the Gospel, that the whole world may come to know thee as thou art revealed in thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Of the many influences I could mention, these have had the greatest impact:

First, and most significant, Stott held unswervingly to the priority and power of the Word of God. Perhaps more than any other person in the last half-century, he restored confidence in the authority of the Bible and the centrality of Scripture in preaching and teaching.

Second, his confidence in the trustworthiness of Scripture encouraged an intellectual curiosity. He was intellectually rigorous. He didn’t shrink from difficult texts. He didn’t dismiss paradox. He didn’t excuse apparent contradictions. Instead, they became the fodder for inquiry. One of the greatest gifts he gave me was his example of a mind fully engaged and fully alive in the pursuit of the knowledge of God.

Third was his discipline of prayer….

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In his original preface written from Magdalen College at Oxford on July 5, 1941, Lewis warned of what he called “the two equal and opposite errors into which our race can fall about the devils.” One error “is to disbelieve in their existence. The other is to believe and to feel an excessive and unhealthy interest in them.” Lewis concluded that the devils “are equally pleased by both errors, and hail a materialist or a magician with the same delight.”

Lewis noted the failures born from mankind’s fallen nature. But he believed in the power of Jesus Christ to overcome sin, death and Satan, and the optimism of faith and hope.

“The Screwtape Letters” concludes by echoing the words of the First Epistle of John, as the patient dies in a bombing raid and goes to heaven””seeing not only angels but Christ himself. For as St. John declared, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. . . . The one who was born of God keeps him safe, and the evil one cannot harm him.”

Read it all.