The article entitled “S.C. Episcopal Diocese releases property claim” fails on several levels. It manages to be credulous and one-sided. It does not examine the veracity of claims put forward by one party in the dispute, and neglects to mention the opposing arguments. It lacks context while the narrative arc of the story is so slanted as to make it appear to be a press release. Let me be clear that I am not commenting on the issue being reported in this story….

Bishop Mark Lawrence speaks, but his words are interspersed with the reporter’s opinion as to the meaning of the facts and law so as to leave the impression the bishop is a bit of a crank and that he and the diocese are the aggressors. This may be the view of one party, but it is far from being settled as fact….

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“If the threat of property disputes is the only thing that holds us together, what sort of mission do we have?” he said. “Jesus gave Peter the keys to the kingdom, not the keys to the building.”

He does not believe the quitclaim deeds will make congregations more inclined to separate from the diocese.

“Frankly, the people already believe they can leave because of the All Saints’, Pawleys Island, decision” by the South Carolina Supreme Court.

Distributing the quitclaim deeds was a liberating decision, the bishop said.

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Guess the year and then read it all.

“While we were forced to take action when the breakaway congregation deprived the thriving congregation of Christ Church Episcopal of the property we hold in trust for them on Johnson Square, we know that both groups share faith in Jesus Christ as Lord and Savior of the world,” [Bishop Scott] Benhase said.

The continuing Christ Church congregation has been worshiping at another location for four years pending a final outcome of the case.

In a statement released Monday, the Rev. Michael White, rector of Christ Church, said the congregation plans to continue to worship at St. Michael and All Angel’s Episcopal Church on Washington Avenue each Sunday at 5 p.m. while it concludes administrative matters necessary in the transition back to the Johnson Square site.

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The Georgia Supreme Court has ruled in favor of The Episcopal Church in its case against a breakaway congregation. The Georgia Supreme Court, which heard the case on May 9, affirmed the Georgia Court of Appeals’ July 2010 in a 6-1 ruling in favor of the Episcopalians. That ruling upheld Superior Court Judge Michael L. Karpf’s October 27, 2009 judgment that the Episcopal Diocese of Georgia is entitled to legal possession of the historic Christ Church building and other Church assets for the benefit of those who remain faithful to the Diocese and The Episcopal Church.

“While we are grateful that a third court has upheld our legal rights to the property held in trust for The Episcopal Church for more than 200 years, whatever satisfaction we feel in prevailing in the courts is muted by the knowledge that this decision is painful for some of our brothers and sisters in Christ,” Bishop Benhase said referring to the congregation that disaffiliated from The Episcopal Church while continuing to occupy church property. He added, “As Christians we know that even those with whom we disagree are also seeking to follow Jesus faithfully. While we were forced to take action when the breakaway congregation deprived the thriving congregation of Christ Church Episcopal of the property we hold in trust for them on Johnson Square, we know that both groups share faith in Jesus Christ as Lord and Savior of the world.”

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This article put me in an awkward position. Because the article is poor and misleading, I do not want to post it. However because I have an Episcopal/Anglican related site and a contextual site, and I am located in the area where this is the local paper which comes to the end of our driveway daily, I feel I have no choice. Once again I trust readers to be discerning and thorough–KSH.

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I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.

The Bishop of South Carolina, the Rt Revd Mark Lawrence, is cur­rently under investigation by the disciplinary board of the national Church on charges of having “ab­andoned” the Episcopal Church (News, 14 October). He is charged with a variety of omissions and commissions, includ­ing failure to take legal action against a parish in his diocese which had realigned itself…

The Church’s crusade against conservative dis­senters is pointless, wasteful, and self-destructive. And, although Dr Jefferts Schori has defended her actions as necessary to protect the Church’s assets, it is hard to understand what material benefits the Church’s programme could reasonably achieve. If the Episcopal Church retains the properties of departing congregations, it will be stuck with church buildings that the few (if any) remaining loyalists cannot afford to maintain. In the best-case scenario, it may be able to offset the cost of litiga­tion by selling them for use as mosques or saloons.

The Episcopal Church has plunged into a maelstrom of institutional turmoil and litigation, alienating some of its most committed constitu­ents. Representing less than one per cent of the American population, it has not affected the at­titudes of the general public, or benefited gay men and women, who are perfectly capable of taking care of themselves. And it has not impressed the secular élite, who are as contemptuous of the Episcopal Church, for all its political correctness, as they are of all Christian groups, whose members they regard as superstitious ignoramuses.

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His profile information is there. His “candidate video” follows:

There is an interesting brief and picture there also.

There can be little doubt that capitalism is a productive way to order economic life. But we need to remember, as the protestors have reminded us, that that is all that it is — an economic system based on the entirely reasonable propositions that capital has value, and that supply and demand are the most efficient way to set prices. Capitalism is of no help at all in determining what is morally good — that is something that must instead be determined by the community’s wider values.

And there should be no question that when an economic system fails to reflect those communal values, it should be modified and governed until it does. To say, as some do, that any attempt to control or guide our economic system is neither wise nor possible is to admit that an economic system has decisive control of our lives. For a Christian, such an admission would be nothing less than to yield to idolatry. (Though I do not claim deep knowledge of other religious traditions, I suspect that this is true for them as well.) God alone is the One, and the only One, to whom we can concede such ultimate authority. For the non-theist to make the argument that the laws of economics are immutable is to concede that we have no power of ourselves to help ourselves. That is the same argument that those in the grip of various kinds of addiction make: “I am not in control, my addiction made me do it.”

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Let me be perfectly clear: the two situations are not precisely parallel, because the sexual abuse of young men went on under the noses of the responsible officials at Penn State University, who studiously ignored bringing the abuser to account, or reporting him to the police. In contrast, and at least as far as we now know, Father Bede Parry did not commit any sexual abuse of minors under the nose of Bishop Katharine Jefferts Schori.

But there — with one big exception, as I note below — the dissimilarities between the two cases end. For it is now undisputed that Bishop Jefferts Schori learned early on, from Bede Parry’s own former Abbot, that he was a multiple-count abuser who could not continue to function as a Catholic priest (or monk) because he had “a proclivity to reoffend with minors.” And she learned of this fact before she decided to receive him into her Diocese as an Episcopal priest.

Therein lies the chief similarity between the two cases: Both the officials at Penn State University and at the Diocese of Nevada (including its Standing Committee at the time, and its Commission on Ministry, as well as its Bishop) made an apparent decision to ignore the offender’s history, and to place (or leave) him in a position where he would be free to continue his abuses, if he was so inclined (notwithstanding supposed “restrictions” on his ministry, which were soon forgotten altogether).

The chief dissimilarity between the two cases, however, lies in seeing how the two institutions reacted to the news of this decision to hire (or to retain) a self-convicted pederast, once the news of that decision became public.

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The Episcopal Church and the Protestant mainline in America today may be going through a normal “paschal pattern” — a dying and a rising — that all churches go through, said Bishop Frank T. Griswold. And that is not necessarily a bad thing.

“There’s an arrogance and a self-confidence that is shattered by things falling apart,” said Griswold, former presiding bishop of the Episcopal Church. But beneath the church’s many challenges is an invitation to deeper wisdom, a hidden grace that leads to new insight, wisdom and resurrection.

“To use an image from the Old Testament, maybe this is the desert time,” Griswold said. “The desert was a period of purification and self-knowledge in order that they were prepared to enter the promised land.”

Take the time to read the whole interview.

I do not often do this but regular blog readers know there is a lot going on in the diocese and I mean it when I say it is a serious request–KSH

You may find information about it here and you can find the schedule there.

Eternal God, who didst bless thy servant Samuel Seabury with the gift of perseverance to renew the Anglican inheritance in North America; Grant that, joined together in unity with our bishops and nourished by thy holy Sacraments, we may proclaim the Gospel of redemption with apostolic zeal; through Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Christian faith, but not secular faith, now effectively banned from schools, colleges, and universities, has been relegated to the private and subjective arena. The result is the growing popularity of any who eliminate from Christian faith all that secular trust finds incompatible: miracles, the radical nature of sin and the consequent radical nature of grace, transcendence, holiness, and our human desperate need for God’s initiative action in Jesus.

The consequence of this secular replacement of Christianity over the years is that otherwise educated people can be bereft of any substantial grasp of scripture. One glaring example is Presiding Bishop Katharine Jefferts Schori who tells us that Marcus Borg “opened the Bible to me.” (Acknowledgements A Wing and a Prayer). The Christian creed’s affirmation, to which she has repeatedly sworn, (but Borg negates) is that Jesus Christ is:

“the only-begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God begotten, not made, being of one substance with the Father; by whom all things were made . . .”

Borg has not opened the scripture for Bishop Jefferts Schori but closed its revelation of Jesus’ divinity.

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Rarely have I interviewed a religious leader as impressive as [Mariann] Budde. She built a small, struggling parish in Minneapolis into a growing, vibrant spiritual community. In person, she comes across as a deeply spiritual woman: caring, articulate, knowledgeable, democratic in spirit, with a sense of where she hopes to take the diocese.

Later in the interview, I asked her about early influences in her life, and it did my heart good to hear her say that “progressive Catholics” were a major influence in her life in the 1980s. She was referring to those who opposed the Reagan wars in Central America and the folks in the Catholic Worker Movement. She actually lived with homeless people at a Catholic Worker house in Rochester, N.Y. She later related to a Catholic Worker community in Tucson, Ariz., a city where she also found local Methodists inspiring. She says she was moved by the willingness of both to identify closely with the poor.

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Please keep Mrs. Allison Lawrence, wife of Bishop Mark Lawrence, in your prayers. She has suffered a back injury and will be recuperating at home. Please, no visitors at this time. We encourage you to add her to your parish prayer list. Cards of encouragement are welcome!

Her address is:

Mrs. Allison Lawrence
Diocese of South Carolina
PO Box 20127
Charleston, SC 29413

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Assembled as we are today, dear brethren, to assist in, or to witness one of the most solemn events, that can take place on earth, the commission of this trust of ministerial power, in its highest forms, with its heaviest responsibility, to a brother young in years for such a charge, but already known and honored by the Church, and deeply beloved by those who best know him; remembering that that trust is to be exercised by him in regions remote from the friends, by whose sympathies he has been accustomed to be soothed, and by whose counsels he has been accustomed to be assisted, in the midst of a frontier population, many of them rude, and wild, and lawless, and, to some extent, over a people of a strange tongue, a foreign race, and a corrupt and intolerant religion, nay, over the very savages themselves; with such high and arduous duties before him, entering upon them while still so young, with a frail body, gently nurtured, tenderly cared for to this hour; is there one of us who will not, in heart and spirit, come before God, and earnestly and importunately cry out to Him “to bless this, our brother, and to send His grace upon him, that he may duly execute the office whereunto he is called, to the edifying of the Church, and the honor, praise and glory of God’s great name?” And that we may pray thus the more fervently, and that he may more deeply feel the magnitude of the obligations he is about to take on himself, let us consider some of the particulars of the trust which our Lord and master is about to commit to him, by the hands of the Bishops of the Church, the successors in office of His Apostles.

He is, in the first place, to “teach and exhort with wholesome doctrine, to withstand and convince gainsayers, and to drive away from the Church all erroneous and strange doctrine contrary to God’s word.” It belongs to the office of a Bishop, then, to preserve, transmit and diffuse evangelical Catholic truth, the truth as it is in Jesus. This is a function which our Blessed Lord himself did not disdain to declare to be one main object of His incarnation. “To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth.” When He left the world, he bequeathed this office to His Church. The Church is the pillar and ground of the truth, its monument and its foundation, proclaiming it, upholding it. This truth is of inestimable value; it is the life-blood of the souls of men. It enfranchises them from sin and death. If we believe it not says St. Paul, we shall be damned, and conversely, he tells us, we are chosen to salvation through belief of it. Being then of such high origin and such untold value, St. Paul considered himself set as its champion, planted as a warrior, with watchful eye and armed hand to guard it. For where God’s truth is, there is liberty, there is light and peace, there is purity of morals, there is solid prosperity in the blessings of this life, there is a good hope of eternal life.

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The state’s largest religious group, the Mississippi Baptist Convention, supports the proposal, as does the Tupelo-based American Family Association.

The bishop of the Episcopal Diocese of Mississippi, the Rt. Rev. Duncan Gray III, says he is “gravely concerned about the unintended consequences” of the initiative.

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There would be absolutely no reason for Abbot Polan to have withheld from Bishop Jefferts Schori all he knew about Father Parry: that because of his “proclivity to reoffend” (as found in a written evaluation in 2000 which resulted in his being rejected for membership in another monastery), he was not employable wherever there would be access to boys or young men — such as in monasteries, or with church choirs.

This, then, is the nub of the matter: Fr. Parry now admits that he lied about his background to Bishop Jefferts Schori. She spoke to his former employer, and either must have learned about his lie then, or must have been so careless as to discount what she learned and/or read. But she went ahead and received him into her Diocese as a priest anyway, so that he could preach and continue assisting with the music and choir at All Saints, Las Vegas. So the simple question for the Presiding Bishop to answer is: Why?

And why, as Episcopalians on both sides of the aisle are asking, will she make no public response to these valid — and genuine — concerns? If one is maintaining impartiality, one does not presume that she is trying to hide anything. But the longer she maintains her silence on a crucial subject which only she can fully explain, the more it looks as though she is the one who is trying to hide something.

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A Gilded-Age Ohioan educated at Kenyon’s Bexley Hall seminary, Brown cut a broad swath through life, a man of God who morphed into a man of Marx-and Darwin, too. He was the first… [Episcopal] bishop, and only one so far, to be tried for heresy.

Bexley Hall, a fixture at Kenyon until 1968, holds few stories as fascinating as Brown’s. His career-part Willy Loman meets Elmer Gantry, with touches of Horatio Alger Jr. and Jay Gatsby-reflects both the meandering path of an individual life and the winds of social change that swept across the land in the late nineteenth and early twentieth centuries.

Above all, Brown strove to hold sway among those around him. “It’s a constant in his life, this business of wanting to be somebody,” said historian Ronald M. Carden, author of William Montgomery Brown (1855-1937): The Southern Episcopal Bishop Who Became a Communist.

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The developing impasse between the diocese and the canonical instruments of General Convention is a tragedy in the making. It is very possible that the result will be the unnecessary loss of dozens of parishes and tens of thousands of Episcopalians. It is a moment to take stock and to recall the purpose of the canon law of the church. The canon law of the church has the peace of the church as its ultimate aim. The course of justice will be perverted if this new and arguably unconstitutional canon is used as an instrument by those of a majority opinion to gain the upper hand over those with whom they disagree. These proceedings threaten to reduce to the vanishing point the ground from which any future reconciliation might grow.

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In an ecclesiastical outlook that has recently offered little comfort, the very serious charge of abandonment made against Bishop Mark Lawrence of South Carolina is chilling indeed. The charge is striking, because under his leadership the Diocese of South Carolina has not ”˜abandoned’ the Episcopal Church (as did the dioceses of Fort Worth, Pittsburgh, San Joaquin, and Quincy). What it has done, openly and publicly, is to insulate itself as much as possible from what Lawrence has called the “false gospel” of “indiscriminate inclusivity” advocated by the national church, through a reform of its diocesan laws and constitution. It is precisely this achievement – to remain within the Episcopal Church but not of the Episcopal Church – that has enraged its enemies and spurred these charges.

It is no secret that the national church has been looking for grounds for a legal challenge against South Carolina; yet, we are assured, the information presented against Bishop Lawrence came not from the Presiding Bishop’s office, but from communicants within the diocese – disaffected progressives presumably, following the familiar progressive strategy of using bureaucratic process to advance agendas which otherwise fail to gain support. The Presiding Bishop, however, is not off the hook. One must ask whether her aggressive policy of litigation to quell opposition to her theological agenda has not created the climate and established the precedent for a resort to litigation by other militant progressives. Whether or not they are acting formally in concert, the effect is the same.
The charges will be the first major test of the newly reformed Title IV canons on Discipline. Though these have been criticized for removing due process protections, we have been given assurances that these fears are overblown. Perhaps so: but many eyes will be watching closely to see what justice the Bishop of South Carolina receives under them. A heavy responsibility lies with the Disciplinary Board and its president, Bishop Dorsey Henderson, retired of Upper South Carolina (and recent visitor to St. John’s on behalf of Bishop Benhase), as they investigate these charges, to ensure that these new canons do not become another instrument of coercion. Bishop Henderson and the Board will need your prayers.

To his credit, Bishop Benhase has expressed hope that the charges will be dismissed. Even if they are, the process will be costly in terms of money and morale: a further and needless embitterment of a church already divided and demoralized by unilateral theological change and aggressive litigation. To put it bluntly: the message being sent by these charges (as by the evident hostility of the Presiding Bishop) is that conservative dissent will not be tolerated within the Episcopal Church, and that significant theological differences will be resolved by coercion. One could hardly devise a stronger incentive for conservatives to leave. Militant progressives longing for ideological purity may rejoice at the prospect of getting rid of so much “dead wood” – but those who cherish the Episcopal Church will know that such losses leave it diminished, and not just in numbers or dollars.

This case raises a question for us: given the ascendancy of the agenda of “indiscriminate inclusivity” in the Episcopal Church – will there be a secure place in the Episcopal Church for the conscientious dissent of those who hold to historic Anglican doctrine and worship? That security cannot be taken for granted.

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

Eight years of property litigation involving the Episcopal Diocese of Pittsburgh has ended, but most parishes that broke from the Episcopal Church still face negotiations over their buildings.

After the Pennsylvania Supreme Court last week denied an appeal from the Anglican Diocese of Pittsburgh, which had argued that it owned the property, the Anglican decided diocese it will not appeal to the U.S. Supreme Court, spokesman David Trautman said.

“This whole string of litigation is ended, is done,” he said.

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On several occasions, I have suggested that the day when we would begin our new life as a Catholic congregation was in sight, only for there to be another delay. And no doubt many of you share my frustration in seeing other groups board the Barque of Peter ahead of us. But I can assure you that at this point, every indication suggests we do not have much longer to wait. As I announced from the pulpit recently, Mount Calvary is about to enter into mediation with the Episcopal Diocese of Maryland under the guidance of Judge Joseph Kaplan. This very positive development promises to result in a final property settlement in short order.

Another encouraging sign of progress is that those who attend the… [Episcopal] service in our All Souls Chapel at 9 o’clock Sunday mornings have been informed that this service will be coming to an end this month. They will need to find another church home should they wish to remain Episcopalians. Mount Calvary has permitted this service as a gesture of goodwill, but the Diocese of Maryland has determined that it can no longer be justified for the very small number of people who attend. This, I believe, is a tacit acknowledgement that in the near future, only the Catholic Mass will be celebrated at Mount Calvary”¦

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(Via email–KSH).

Resolution offered by The Vestry of Christ Church, Greenville
Christ Church City Greenville
An Invitation to Conversation

WHEREAS: God’s very essence and nature is revealed to us in the community of the Father, the Son and the Holy Spirit, “Being of glorious majesty and perfect love as one God in Trinity of persons;” and

WHEREAS: Jesus Christ himself entered into fully human community by calling faithful disciples and by promising he would be with us to the end of the ages, and

WHEREAS: we, as Episcopalians, affirm St. Paul’s teaching in our Baptismal liturgy that “[t]here is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all,” and

WHEREAS: any injury endured or experienced by a member of our community of the church as the Body of Christ affects the whole Body of Christ, and

WHEREAS: the Diocese of South Carolina formerly encompassed the territory and parishes that now comprise the Diocese of Upper South Carolina, such that the communicants of the two dioceses are significantly interrelated and bound by faith, fellowship and family, Therefore be it

RESOLVED: that we, the people of the Diocese of Upper South Carolina, gathered together at the 89th Diocesan Convention in a spirit of unity and reconciliation, invite The Most Reverend Katharine Jefferts Schori, Presiding Bishop and Primate of the Episcopal Church and The Right Reverend Mark Lawrence, Bishop of South Carolina to come together in person at a mutually convenient time and place in order to strengthen the bonds of our community; and be it further

RESOLVED: that The Most Reverend Katharine Jefferts Schori and the Right Reverend Mark Lawrence engage in healing conversation regarding the ongoing tensions between The Episcopal Church and the Diocese of South Carolina; and be it further

RESOLVED: that The Right Reverend Andrew Waldo, Bishop of the Diocese of Upper South Carolina hand deliver a copy of this resolution to The Most Reverend Katharine Jefferts Schori and The Right Reverend Mark Lawrence with our warm regards and collective prayers.

When Bertram Herlong was just a boy, the bishop of the Episcopal church in his native Florida laid his hands on him and predicted his future. “Boy, you’re going to go to seminary someday,” the wise bishop told the surprised and skeptical Mr. Herlong. The man was right. Not only did Mr. Herlong become a minister of the Episcopal church, he led Tennessee as the church’s bishop for 13 years before retiring in 2006.

Mr. Herlong died Friday evening at a local hospital after a six-year illness. He was 77.

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From here:

HERLONG, The Right Reverend Doctor Bertram N. Age 77 of Nashville. Oct. 21, 2011.

Today our two dioceses made history. Never before have two dioceses in the Episcopal Church “junctioned” together. So, today we begin a new journey to create a new Diocese in northern Wisconsin.
Bishop Russ and I will meet face to face next week to begin to outline our next steps. Following that meeting I will meet on Wednesday with our (Eau Claire) LIFT task force to futher develop these initiatives.
Then on the Friday before the week end of our November 4-5 Hudson Convention, I will meet with the Diocesan leadership (Standing Committee, Executive Committee and Trustees).

Those meetings will set the stage for our Annual Convention in Hudson, where we will begin to move into the next steps for creating a new Diocese. We will have 13 months to continue on as separate Dioceses, then on January 1, 2013 we will become a NEW Diocese with a new name and with a new sense of identity. All of this will also require validation from our July 2012 General Convention, and our national Executive Council.

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