That way forward must be deeply rooted in the evangelical imperative, and it must engage scripture, tradition and reason ”” both in the very pastoral and human dimensions that have challenged the church to address same-sex relationships and, more rigorously, in the theological dimensions that have given a moral grounding for the church over many centuries through the received tradition. Our task will be to help me articulate the boundaries within which we might live together that includes same-sex relationships and those who struggle with the church’s decisions with clarity and substance.

This will be hard work. But it will also be work with unexpected blessings….

Read it all.

Dear Brothers and Sisters in Christ,

We announced last month on August 20th that the Standing Committee and I were in agreement on a course of action regarding the future of the Diocese of South Carolina and the challenges many of us face because of decisions by the recent General Convention of the Episcopal Church. However, for many reasons it was then and is now, imprudent to reveal that course of action. Things are progressing””we have not stopped or dropped the ball. Please know that I understand the level of anxiety and concern of many in the diocese. Nevertheless I must ask you all for your continued patience and prayers as we seek to deal wisely and carefully with a fluid situation that requires great discernment and sensitivity on a regular basis. I will communicate to you the details at the very earliest moment such a communication is prudent.

Faithfully yours in Christ,

–(The Rt. Rev.) Mark J. Lawrence is Bishop of South Carolina

For months and months this past spring and early summer we of the Episcopal Church heard much about what would happen at our General Convention which ended a couple of weeks ago. Some would have had us believe that the church would collapse. There were all sorts of dire predictions of this or that happening. In the end some of those issues and some of the well-publicized resolutions passed, and some didn’t. After the convention there were a couple of well-publicized articles pronouncing the death-knell of the Episcopal Church. And, in my opinion, the demise of the church is very much overstated. The problem with the church is not the church, but many within the church who see only things temporal, and lose touch with the things eternal.

What many in the church these days seem to overlook is that the church is not ultimately guided by the General Convention, the national staff or the Presiding Bishop. At its core the church is not guided by Bishops or laity. At its core the church is eternal and divine — the Bride of Christ, the Body of Christ. The General Convention of the Episcopal Church is over. Some were happy with the results, some were not, and some were just confused. For the most part the Convention probably will not have all that much affect on you and me. So, as I say, the convention probably will not affect you or me all that much. So, let’s bring our discussion back down to our level….

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Bishop Lawrence Meets with Clergy of the Diocese of South Carolina Following General Convention may be found here.

Bishop Mark Lawrence’s Letter to the Diocese of S.C. to be read in all parishes Sunday morning may be found there.

South Carolina Differentiates Itself from Actions of 77th General Convention may be found at this spot.

While a decline in the size of the church is unfortunate, I’m fairly certain that truly liberal Christians are unconcerned.

Many liberal churches, even conservative churches that fall under traditional denominational labels (Methodist, Baptist, Presbyterian, Lutheran) have seen declines in membership. Bloggers and commentators are scrambling to figure it out. Can we blame the sexual revolution? Busy, two-career families that have no time for church? Consumerism, materialism, multiculturalism and relativism? Mega-churches?
But in decline, and perhaps only in decline, can churches re-discover the true ministry and mission of Jesus, which was to be radically tolerant and helpful to those who are poor, sick, outcast and marginalized.

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As ENS notes, the defenders of Title IV claimed their February 2011 response to our original critique “conclusively establishes the constitutionality” of Title IV. General Convention must have reached a different conclusion. In any event, we invite all concerned about Title IV to read our replies to their defense of Title IV before accepting the characterization that its constitutionality has been established: “Title IV Unmasked: Reply to Our Critics” (February 2011) and “Title IV and the Constitution” (March 2011). The latter in particular is a comprehensive review of the constitutional provisions for clergy discipline from 1789 to the present. Our own conviction after undertaking this work: “The conclusion that the 2009 Title IV revision is unconstitutional cannot reasonably be denied.” Our critics never answered these papers.

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The final choice, of course, rests with the Diocese (speaking through its convention).

And that, it turns out, is a very good place in which to start. Just what is the “Diocese of South Carolina”, and what abilities and powers does it have when it speaks through its convention?

Here we must be careful to distinguish the ecclesiastical realities from the legal realities. Dioceses of a Church have dual personalities: they are participants in the Church of which they are a constituent member, and at one and the same time, they are legal entities (“persons”) in the eyes of the State(s) in which they exist, and have their boundaries.

The Episcopal Church (USA), as has been discussed many times on this blog, is a rather unique entity in the eyes of the secular law. It formed itself in 1789, as an “unincorporated association.” But what do those legal terms actually mean?

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Lost in this discussion are the developments in theology, science, psychology and other disciplines around this topic that inform the work of academics like as the Rev. Dr. Cameron Partridge, a transman who is the Episcopal chaplain for Boston University and a lecturer at Harvard Divinity School. He notes how those with bodies perceived as “different” can make us feel uncomfortable about our own bodies. But transgender clergy bring embodiment into the conversation in an exploration of “what does it mean to be human?”

For now, this appears a question that those commenting about the changes transpiring in the church don’t appear willing to address. After a slight flurry of articles about these trans friendly resolutions in outlets such as the Chicago Tribune and Anglican newspaper Church Times , once a trial rite for same-sex blessings passed, the media coverage shifted to focus solely on this particular LGBT related resolution.

Read it all.

Read it all.

Following the General Convention, most of you heard me read from the pulpit (or have had an opportunity to read) Bishop Lawrence’s letter to the Diocese. In that letter, he stated that The Episcopal Church had now “crossed a line” in terms of changing the doctrine, discipline and worship of the Episcopal Church in such a way that his own personal conscience could not go. Asking for a point of personal privilege, he addressed the House of Bishops, stating the issues on his heart, and then left the Convention floor, returning early with five of the seven Deputies from our Diocese (Fr. John Burwell and Mr. Lonnie Hamilton chose to stay.)

On Wednesday, the Bishop addressed his clergy for the first time directly. We were shown a film giving a pastoral rationale for the changes in Canon Law that allow transgendered persons (those who have been surgically altered from their birthassigned gender) to have full access to all positions in this Church, including ordination to the priesthood (and one would deduce, the episcopate). It seemed to me that this change was far more troubling to our bishop than the proposed rites for same-sex blessing. The same-sex blessing rites are proposed, provisional, and can only be used with the permission of the local diocesan. In other words, Bishop Lawrence is not in any way bound by them. But these canonical changes are permanent, and it was at this point that the bishop simply said to us, I think I have crossed a bridge.

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In a statement to his congregation on Sunday, July 29, Fr. McQueen stated that he can no longer remain in the Episcopal Diocese of Georgia due to serious theological differences with the diocese and national Episcopal Church. He invited all who were “willing to make a stand for the historic Christian faith” to join him in stepping out in faith to form a new church, St. Mark’s Anglican Church.

“It had reached a point for me personally where I believed that my adherence to the traditional, historic, catholic faith in a number of matters had been so compromised that I could not stay in the Episcopal Church. Though it is painful to leave the denomination in which I was baptized, confirmed, married, and ordained, I have no reservations about leaving. I firmly believe that God has been preparing me for this very day for a long time,” said Fr. McQueen.

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The General Convention which took place in Indianapolis in July offered new and creative responses to the call of the gospel in our day. We saw gracious and pastoral responses to polarizing issues, as well as a new honesty about the need for change.

General Convention addressed a number of significant issues that will impact the life and witness of this Church for years into the future ”“ and they include many more things beyond what you’ve heard about in the news. The way we worked together also represented a new reality, working to adapt more creatively to our diverse nature as a Church.

Read it all.

While I tend toward the progressive side in this controversy, I am not persuaded by either analysis. My own sense is that we face a crisis of credibility. For those especially under 40, the Episcopal Church (and its companion churches and faith traditions) no longer seems a credible place in which to engage God, learn to pray or to give ourselves in ministry. We seem, to those outside us, exclusive and opaque.

Those of us who love the traditions (and habits) of institutional Christianity might feel somewhat wounded by the seeming disinterest in the practices we have come to live by. But if the Episcopal Church is to thrive in the 21st century, it must do three things. It must develop a clear, missional identity. It must project that identity outward and invite people into it. And it must take seriously the needs and concerns of those who come toward us and adapt to the new life and energy they bring.

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Bishop Hollerith, what was your reaction to the Episcopal Church’s recent decision to allow the Blessing of Same-gender unions and did you vote in favor?

We have been struggling with this matter for many, many years now – attempting to discern the full place of Gays and Lesbians in the life of the church. In fact, the theological dialogue on a national level began way back in the mid-seventies. And yes, I did vote in favor because I believe the Church needs to move forward now. I do find I have mixed feelings. On the one hand, I know that many among us welcome this new reality with great joy and celebration having waited long and patiently for what is seen as a new, grace-filled opportunity. On the other hand, I also know that others among us will be upset and not at all comfortable with this new direction. As I stated in my address to Council, I believe both responses are legitimate expressions of who we are in our diocesan family. I find I have deep respect for both. And this is something that is not easy for me to reconcile. But, in the end, I am joyful about our moving forward and ready to do so.

Read it all.

From here:

On Sunday, July 29, the Rev. Will McQueen resigned as Rector of St. John’s, Moultrie. That evening, all seven members of the vestry resigned. They worked out an orderly transition of the property back to the Diocese of Georgia. Bishop Benhase accepted the resignations and has named the Rev. Walter Hobgood as Vicar.

Also, you may find the parish website there.

Note that this post was made “sticky” at the top of the blog for a good while in the summer of 2012.
Dear Brother and Sister Clergy,

On Wednesday, July 25th, the Rt. Rev. Mark J. Lawrence met with the clergy of the Diocese of South Carolina at St. Paul’s Church, in Summerville, to discuss decisions made at General Convention 2012 and their significance for us as a diocese. In particular, he shared the address he made to the House of Bishops, while in executive session, announcing his decision to depart from Convention with five members of our deputation.

The central purpose of his presentation to the Bishops was to convey his understanding that with the passage of Resolutions D002 and D019 (making all possible variations of “gender identity and gender expression” protected categories in the canons of the church), and the adoption of authorized provisional rites to bless same gender relationships, the doctrine, discipline and worship of this church have been profoundly changed.
He told the Bishops that the magnitude of these changes was such that he could no longer in good conscience continue in the business of the Convention. In fact, he was left with the grave question of whether he could continue as a bishop of an institution that had adopted such changes. It was with that question on the table that he took his leave from the House of Bishops.

Since that time, and in the gathering of the Diocesan Clergy, the Bishop stated that he believes the Episcopal Church has crossed a line he cannot personally cross. He also expressed to the clergy that though he might act one way if he were a priest in a diocese, as a Bishop he feels deeply his vow before God to faithfully lead and shepherd the Diocese of South Carolina. Both dimensions of this dilemma weigh upon him at this time.

The Bishop has asked for a period of grace as he prayerfully seeks the face of the Lord, and asks for God’s direction (Psalm 27:7-9,14 or BCP Ps 27: 10-13, 18). He left yesterday evening, July 29, to begin several weeks of vacation. It will be a time spent on mountaintops and in deserts where the Bishop will seek refreshment and discernment. Upon his return at the end of August he will meet with the Standing Committee and the clergy of the diocese to share that discernment and his sense of the path forward.

In the interim, the Bishop has asked that we hold this process in our prayers and pledge that there will be “no golden calves” or departures during his absence. Those present heartily agreed to both requests. He would also encourage the clergy as they are able to gather in deaneries for prayer and intercession. I commend the prayers below as pillars around which to order your prayers for the Diocese in the coming weeks.

–(The Rev. Canon) Jim Lewis, Canon to the Ordinary, Episcopal Diocese of South Carolina

FOR BISHOP LAWRENCE:
O Father, give to our Bishop Mark, in the midst of the stresses of his position, a daily renewal in your presence, that upheld in your peace, enlightened by your Word, and strengthened by your grace, he may be a true shepherd, enabling your church to fulfill the mission you have given us, for Jesus’ sake. AMEN.

FOR THE CLERGY OF THE DIOCESE:
Almighty and everlasting God, from whom comes every good and perfect gift; send down upon our bishops and clergy, and upon the congregations committed to their charge, the healthful spirit of your grace; and, that they may truly please you, pour upon them the continual dew of your blessing. Grant this, O Lord, for the honor of our Advocate and Mediator, Jesus Christ. AMEN.

FOR THE PARISHES OF THE DIOCESE:
Almighty and ever living God, ruler of all things in heaven and earth, hear our prayers for our parish families. Strengthen the faithful, arouse the careless, and restore the penitent. Grant us all things necessary for our common life, and bring us all to be of one heart and mind within your holy Church; through Jesus Christ our Lord. AMEN.

FOR THE LEADERSHIP OF THE DIOCESE:
Gracious Father, we pray for your holy Catholic Church. Fill it with all truth, in all truth with all peace. Where it is corrupt, purify it; where it is in error, direct it; where in anything it is amiss, reform it. Where it is right, strengthen it; where it is in want, provide for it; where it is divided, reunite it; for the sake of Jesus Christ your Son our Savior. AMEN.

FOR THE DAYS AHEAD:
O God, you have bound us together in a common life. Help us, in the midst of our struggles for justice and truth, to confront one another without hatred or bitterness, and to work together with mutual forbearance and respect; through Jesus Christ our Lord. AMEN.

Almighty God, give us a new vision of you, of your love, of your grace and power; and then give us a new vision of what you would have us to do as your church in this nation at this time, and an awareness that in the strength of your Spirit we can do it, to your glory, in Jesus name. AMEN.

Link

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We’re also investing tremendous resources in our congregations as the foundation of Christian life. Contrary to the conservative critique, it isn’t what we’ve changed that is weakening our congregations, but rather what we’ve been unwilling to change. For all our liberal theology and progressive politics, we’ve remained rather stodgy in worship, wedded to unwieldy structures, and resistant to growth. When I ask young people what keeps them from attending church, the answer, predictably, is that it’s boring. And they’re right! But we’re committed to changing that, both in the Diocese of Washington and across the country, so that all our congregations will be vital centers of Christian worship, learning, community, and service.

And why do all this? Why does it matter for the Episcopal Church to claim its place in the spiritual landscape of our nation?

I believe that the Episcopal Church has something vitally important to offer to our time, that we have particular gifts and unique perspectives on the gospel of Jesus Christ that this culture hungers for and desperately needs. That, in the boldest of affirmations, we have something God needs for God’s mission of renewing the face of the earth. And so on our watch, we are called to change; to turn the trends of decline, atrophy and lethargy around; to assume our place as God’s collaborators in mission; and to help transform this culture by allowing ourselves to be transformed.

Read it all.

Randall Balmer, a Dartmouth University religion professor and an Episcopal priest who supports the change, said he expects little fallout from the policy within the American church. Most of the most conservative Episcopalians who oppose blessing same-sex relationships have probably already left the church, he said.

“In many ways, the church is tracking public sentiment,” which is increasingly supportive of same-sex relationships, Balmer said ahead of Tuesday’s vote. “The Episcopal Church is merely part of that trend.”

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I experienced profound pride as my bishop was interviewed on CNN and gently explained the position of the Church and some of the pastoral implications of a decision that Convention had taken that would have a direct impact on me. I watched as a democratic deliberative body wrestled with deep theological and pastoral issues on the nature of the Church, its sacraments, and its mission. I watched in awe as members of the official youth presence, including our own David Kilp, stood to address the House of Deputies and Convention commissions and committees with passion, conviction, carefully crafted arguments, and all with aplomb. At their age, I could NEVER have done what I watched them do. And they did it with love for the Church. It gave me hope.

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Bishop Howard, in a letter sent to Diocese of Florida communicants before Convention, has stated that he will not authorize the use of the rite in the Diocese of Florida.

From here [link to General Convention Wrap Up at bottom of page]

There is an intrinsic connection between spiritual vitality and theological integrity. The debate over homosexual practices within the mainline denominations is not the root cause, but only the most visible issue in the devolution Ross Douthat has described so well. At the heart of this issue is a broken doctrine of biblical authority, a loss of confidence in the primary documents of the Christian faith. The patina of pietism, and the lushness of a well-rehearsed liturgy, are no substitute for what the Thirty-nine Articles calls “the sufficiency of the Holy Scriptures.” Absent a commitment to this truth, it will not be long before other cardinal tenets of the Christian faith become negotiable, including the Trinity, the full deity and true humanity of Jesus Christ, and redemption wrought through the sacrifice of Jesus on the cross.
…………………
The trajectory from Friedrich Schleiermacher to John Shelby Spong is a well-worn path. As Peter Berger once said, “He who sups with the devil had better have a long spoon.”

The continuing saga and approaching collapse of mainline denominations should prompt us to pray. Within each of the mainline denominations, there are many faithful believers who have not “bowed the knee to Baal.” Often they face harassment, discrimination, and litigation. Pray that they will remain faithful in the face of such assaults, and pray that they will find communities of love and support in what for many will be an increasingly isolated position.

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Our Deputies already reported on the General Convention’s vote to authorize a provisional rite for the blessing of same-sex couples. In both orders our deputation voted 3-1 against the enabling resolution. As I explained before General Convention, I also voted against the resolution, not because I am opposed to a blessing rite for same-sex couples, but because the rite itself is problematic, poorly written, and confusing in terms of the Church’s teaching on Holy Matrimony. The rite, however, was approved by over 70% in both the House of Deputies and the House of Bishops.

What will this mean in the Diocese of Georgia? Frankly, I do not know. Since this is a provisional rite and the resolution gives the Diocesan Bishop sole authority to determine its use in his/her diocese, I need more time to consult with our General Convention Deputation, our Standing Committee, and the priests of the Diocese. I plan on doing just that over the next few months. The provisional rite is not officially authorized until Advent, so I have the time needed to consult, pray, and decide. I expect to issue my decision sometime after the fall clergy conference in October.

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Dr Tim Stanley in the Daily Telegraph
The other problem is that Americas’ overall belief in God shows no great evidence of decline. What has really fallen isn’t faith but patterns of communal worship. For millions of folks, it is no longer the default to join a church. In fact, giving up your Sunday morning to sit in a cold temple listening to a kazoo band playing Nearer My God To Thee is, for most people, a perverse thing to choose to do. Ergo, it is not enough to get them into the pews by saying, “We’ve driven out the bigots!” ”“ ministers now how to convince the public that church attendance is in their personal interest. And conservatives are better at doing this than liberals because the product they are selling makes a stronger claim for its value to the individual.

Think of faith as operating within a highly competitive marketplace of ideas. Faith is no longer a product that people presume they need and are looking to buy (soap or shoes). Instead it has become a luxury item, or something that they have to be convinced that they might want (a sports car or a puppy). What kind of luxury is more likely to sell? Liberal Christianity is wracked with doubt, ducks strong conclusions and often seems to apologise for its own existence. Its liturgy is a confusing blend of styles and belief systems ”“ just take a look at this colourful consecration of an Episcopalian bishop in Los Angeles. What do these people believe, and how is it relevant to me?

By contrast, the conservative Christian product is a zinger….

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I know these actions will be a source of joy for some and of grief for others. I hope you will not be surprised that I argued against authorization of this rite, and I refer you to my brief remarks from the floor of the House of Bishops posted elsewhere for my theological reasoning. Along with some others I have signed a statement of dissent. I have no plans to authorize use of these liturgical rites in our diocese, which I know is a source of sadness to a number of our members. I know that in difficult times in our church I do not bear the most heavy load. I also know that this conversation will continue in The Episcopal Church, in our diocese, and most significantly in the society in which we live. It is most important that we remain together and not retreat into our separate corners as in times past. I am encouraged to think that we will not do so.

From here