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

There is an interesting brief and picture there also.

Marsh, 33, said after that weeks of prayer and conversation, he accepted a position as canon for congregational life at the Cathedral of St. Philip on Peachtree Street in Atlanta. He is expected to begin his new ministry on Nov. 28.

“I got a call by the dean to serve as canon of congregational life of the cathedral, a wonderful opportunity, and I just couldn’t say no,” Marsh said.

“My main job will be to work with 700 people that are between the ages of 20 and 40, newlyweds, people getting married and people married with children.”

Read more: The Marietta Daily Journal – A new journey Pastor leaving Cobb with fond memories

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It wasn’t easy for the Rev. Ed McDowell to give thanks.

In May, he had his left foot and the lower portion of his left leg amputated when doctors advised him that he could die if the diabetes-related infection in his leg spread to other parts of his body.

The trauma of losing a limb made him angry at first, but then he worked hard to adjust to walking with a prosthetic leg. He now realizes how much he has to be thankful for and wants to share it with others.

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For a man pretending to be a vicar, it was high praise indeed.

The night before this interview, actor Tom Hollander and his co-stars from Rev went for drinks with the Archbishop of Canterbury, Rowan Williams.

And the verdict from the country’s most senior churchman? He declared Tom’s portrayal of put-upon Reverend Adam Smallbone “pitch perfect” and revealed he is a firm fan of the hit BBC2 show.

Tom, 44, says: “We went to Lambeth Palace and it was thrilling. One of the few relaxing things about being Archbishop of Canterbury is that you can have lovely drinks parties that people turn up to….

Read it all and for more information about the show, please go there.

The Anglican Mission in America (AMiA) has come under sharp criticism from the Church of Rwanda over its plans to pull away from the oversight of the African church.

On 31 Oct 2011 Archbishop Onesphore Rwaje directed AMiA Bishop Charles “Chuck” Murphy to suspend work on a proposal that would change its oversight from a “personal prelature” under the Rwandan primate to a missionary society overseen by an independent “college of consultors”.
Founded by Evangelicals in response to what it saw as the abandonment of the classical Anglicans in the United States, Bishop Murphy and Bishop John Rodgers were consecrated on 29 January 2000 at St Andrews Cathedral in Singapore by the Archbishop of Southeast Asia and Rwandan Archbishop Emmanuel Kolini. It has grown rapidly under the leadership of Bishop Murphy, but has begun to witness internal tensions as well as stresses in its relationship with Rwanda.

Citing personal disagreements with Bishop Murphy, the Rt. Rev. Terrell Glenn, an assistant bishop, last week announced his resignation. Questions have also been raised over the transparency of the AMiA’s finances and leadership structure. Criticisms have also been raised over new canons prepared by a former Roman Catholic clergyman now serving in the AMiA that have incorporated a Roman Catholic ecclesiology and sacramental theology.

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

We are pleased that the Presiding Bishop and Bishop Dan Edwards of Nevada have issued further statements on Bede Parry. In light of these statements, however, two further clarifications are needed.

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I’ve mentioned hearing as well as reading. It’s easy to forget that when the 1611 Bible was first published it was not yet a volume that everyone could be expected to own. Like its Reformed predecessors, Tyndale’s Bible, the Geneva Bible, the Bishops’ Bible””and unlike its Catholic parallel, the Rheims/Douai version””it was meant to be read aloud. And that means that it was meant to be part of an event, a shared experience. Gathered as a Christian community, the parish would listen, in the context of praise, reflection and instruction, to Scripture being read: it provided the picture of a whole renewed universe within which all the other activities made sense. It would not be immediately intelligible by any means, but it marked out the territory of God’s work of grace. It affirmed, with St Paul in II Corinthians, that the landscape of the world was illuminated by the new and radical act of God in Jesus Christ, so that the standards of this world and society were shown to be under judgement; yet it also affirmed that this illumination was something it took time to get used to, time to find words for, and that the clay pots of custom and ritual were both necessary and problematic ”“ and that this was simply how human beings heard and echoed the Word. ”˜How can man preach Thy eternal Word?’ asked George Herbert a couple of decades after 1611; ”˜he is a brittle, crazy glass.’ But, as that great poem of Herbert’s goes on to claim, even in fragile material God’s story can be sealed and printed, and the light come through.

So to celebrate the Bible of 1611 is not to genuflect before a timeless masterpiece, to salute a perfect translation; the translators would have been both baffled and embarrassed by any such idea. It is to recognize the absolute seriousness with which they sought to find in our language words that would pass on to us hearers and readers in the English tongue the almost unbearable weight of divine intelligence and love pressing down on those who first encountered it and tried to embody it in writing…

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In response to any claim that ours is a tendentious reading of these TEC policies, it is sufficient merely to note that we are addressing vigorous claims that the knowing reception into the priesthood of a child sex abuser was fully in accord with these policies. We can only conclude that to the extent the inexplicably bad judgment exercised in the case of the reception of Bede Parry was fully in accord with TEC’s canons and policies, this serves not to exonerate that judgment but only to indict those policies. When TEC revised its canons and policies in recent years in light of public scandals, it chose to adopt the model of discretion formerly used by Catholic bishops instead of the strict policy those bishops themselves adopted in response to these scandals. The result is Bede Parry as an Episcopal priest. We have little doubt that most TEC bishops would exercise better judgment than that shown in Nevada, but the biggest scandal in the Parry affair is that after the events of the last decade it can plausibly be claimed that receiving a known child abuser as a priest is fully consistent with TEC’s revised policies.

This analysis reveals serious problems with our canons as they now stand. Clearly they need review and revision. It is also the case, however, that the most adequately drawn laws require for their implementation leaders who exercise judgment in prayer and with accountable concern for Christ’s body. In the case of Bede Perry, the best one can say is that the judgments involved, although layered, were poor. Much is simply unknown with the result that many legitimate questions remain unanswered. Despite the seriousness of the questions, the Presiding Bishop, who had the final decision in this matter, has remained silent. Nevertheless, given the serious nature of the issue involved in this case, the Episcopal Church is right to ask for a more adequate accounting of the reasoning behind the decisions that were made in this case.

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A Vatican cardinal has appealed to clergy to liven up “dull, flavourless” sermons in an address at a conference in Rome.

Cardinal Gianfranco Ravasi, president of the Pontifical Council for Culture, claimed that homilies had become “irrelevant” to worshippers who were used to the thrill and excitement of modern technology such as the television and the internet. He said: “The advent of televised and computerised information requires us to be compelling and trenchant, to cut to the heart of the matter, resort to narratives and colour.”

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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.

The global church (and Anglicans) lost a titan not long ago, when John R. W. Stott (1921-2011) passed from this world to the next. One is only now getting a sense of the stone God dropped into the pond of history through this remarkable man, as ever more ripples move through the waters of those who lives and ministries he touched.

John Stott was above all a preacher, and as such he modeled a craft that is increasingly weak in the West.

My mother taught English, and we had a life long conversation about writer-based versus reader-based prose. Good articles and books do the work for the reader, she insisted–they reach out and draw you in.

Dr. Stott was a listener-based preacher. I do not mean by this that he allowed his potential audience to set the topic; nothing could be further from the truth. He was someone who sought to expound Holy Scripture throughout his life.

But he did it though making an argument that one who heard him could follow. As you listened you had the sense that John had wrestled mightily with the text so that you would not need to. More than one person has quipped that John Stott made St. Paul more understandable than Paul himself did!

I will always remember him speaking on the Acts of the Apostles chapter 17 about the mission to Thessalonica. He observed with great care the verbs used in the passage to describe what Paul was trying to do””argue, explain, prove. Then he noted with real force that in response some were “persuaded” by what had been presented. How many times, he asked, do we hear that response to contemporary sermons?

I pray that we might learn to follow in the footsteps of this persuasive preacher. Let us wrestle hard with the text, but let us also present a coherent narrative which is easy to follow. So easy to follow, in fact, that many who did not even wish to hear it will find themselves grabbed and drawn in.

–The Rev. Dr. Kendall Harmon is Canon Theologian of the Diocese of South Carolina and Convenor of this blog

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.

What was your life like before the Spiritualist Church became a part of it? How did your life up to then shape your religious convictions?

I am a fourth-generation Santa Barbaran, so I have lived in this community my whole life. I lead a fairly simple existence. I was a self-employed craftsman for many, many years.

My mother and grandmother were the most influential figures in my spiritual life. They didn’t attend any formal churches, but they did hold very strong spiritual beliefs, especially pertaining to the afterlife and the belief that our souls cycle through numerous lives. They would also consult mediums on occasion.

Exposure to these doctrines was essential to my spiritual molding. When I finally came across the Church of the Comforter and saw how it very much complemented my already-existing convictions, welcoming the church into my life seemed so natural.

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LUCKY SEVERSON, correspondent: Chaplain Steven Rindahl served 15 months in Iraq. Now he’s the chaplain at the Fort Jackson hospital in South Carolina, which is also the headquarters of the Army’s Chaplain school. There are 2900 full and part-time chaplains, and many have served at least one tour of duty in a combat zone, and, like Chaplain Rindahl, been haunted by the experience.

CHAPLAIN RINDAHL: We have 17 of our soldiers killed and one of our contracted interpreters, and I did not keep count of how many traumatic amputations and other wounds that caused our people to be evacuated from theater.

SEVERSON: It was his fellow chaplains who took him aside and told him that he was suffering from what has become known as “compassion fatigue.”

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Christians should be convicted by Stott’s Kingdom vision and zeal for God’s Kingdom.

“Everything I have read, known, and by all accounts, John Stott’s motives were about as pure as a human being’s motives can be,” asserted Keller. “He was not an ambitious man for his own glory. He did not want power. It was obvious he did not want status. He did not want wealth, he gave it away….”

“Here is my point. Most of the rest of us would be very happy being told you are the best. You are the best preacher, you’re the best of this or that. But he didn’t care about that. He wanted to change the world for Christ,” Keller explained. “I looked at his motives, I looked at his labors, how he spent himself, and how he gave himself. Why wasn’t he ever satisfied? It really was not worldly ambition. He really wanted to really change the world for Christ. We should be convicted by that.”

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One of the deep disagreements and divisions within the church is over the practice of homosexuality, recently heightened by a group of clergy who have declared that they will perform holy unions in opposition to the Book of Discipline. This has caused different experiences of deep pain throughout the church. As the bishops of the church, we commit ourselves to be in prayer for the whole church and for the brokenness our communities experience. Furthermore, we “implore families and churches not to reject or condemn lesbian and gay members and friends. We commit ourselves to be in
ministry for and with all persons” (par. 161F). We will continue to offer grace upon grace to all in the name of Christ.

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While acknowledging the denomination’s “deep disagreements” over homosexuality, the United Methodist Council of Bishops promised to uphold church law banning same-sex unions in a letter released Nov. 11.

“As bishops chosen, consecrated and assigned by the Church, we declare once again our commitment to be faithful to this covenant we have made,” the letter said. “As the Council of Bishops we will uphold the Book of Discipline as established by General Conference.”

The bishops’ statement marked the first time the council as a body has addressed the pledges to bless same-sex unions signed this year by more than 1,000 United Methodist clergy across the United States. In the New York Annual (regional) Conference, 732 lay people also have signed “a covenant of conscience” in support of such unions.

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England, of course, is the nation that once gave us preachers the likes of Charles Simeon, Charles Spurgeon, and Martyn Lloyd-Jones. Now, with the rare and blessed exception of some faithful evangelical churches, preaching has fallen on desperate times.

Some observers of British life now estimate that in any given week Muslim attendance at mosques outnumbers Christian attendance at churches. That means that there are probably now in Britain more people who listen to imams than to preachers.

This raises an interesting question: Is the marginalization of biblical preaching in so many churches a cause or a result of the nation’s retreat from Christianity? In truth, it must be both cause and effect. In any event, there is no hope for a recovery of biblical Christianity without a preceding recovery of biblical preaching. That means preaching that is expository, textual, evangelistic, and doctrinal. In other words, preaching that will take a lot longer than ten minutes and will not masquerade as a form of entertainment.

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When Simeon moved to put benches in the aisles, the church wardens threw them out. He battled with discouragement and at one point wrote out his resignation.

“When I was an object of much contempt and derision in the university,” he later wrote, “I strolled forth one day, buffeted and afflicted, with my little Testament in my hand ”¦ The first text which caught my eye was this: ‘They found a man of Cyrene, Simon by name; him they compelled to bear his cross.'”

Slowly the pews began to open up and fill, not primarily with townspeople but with students. Then Simeon did what was unthinkable at the time: he introduced an evening service. He invited students to his home on Sundays and Friday evening for “conversation parties” to teach them how to preach. By the time he died, it is estimated that one-third of all the Anglican ministers in the country had sat under his teaching at one time or another.

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O loving God, who orderest all things by thine unerring wisdom and unbounded love: Grant us in all things to see thy hand; that, following the example and teaching of thy servant Charles Simeon, we may walk with Christ in all simplicity, and serve thee with a quiet and contented mind; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

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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“I love Trinity, Myrtle Beach. I love our Diocese and our Bishop, Mark Lawrence,” said Sturdy. “I was not looking to leave, but when Steve (Wood, Rector of St. Andrew’s) made the offer, I had to consider it. The job description (at St. Andrew’s) touched on two things I’m passionate about ”“ theological formation and church planting. The position will give me the opportunity to share the gospel and impact a much larger number of people in a broad level and my wife and I decided this was the best use of our gifts and talents at this time in our lives.”

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The National Council of Churches announced on Wednesday (Nov. 9) that General Secretary Michael Kinnamon is resigning due to health reasons.

Kinnamon, 63, told the ecumenical group’s governing board that he must “immediately and significantly” reduce his activity, especially the frequent travel required by the job, under the advice of his cardiologist.

A minister in the Christian Church (Disciples of Christ), Kinnamon was elected to lead the New York-based NCC in 2007, amid staff layoffs and budget cuts.

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The Rev. Eric Menees, new bishop of the San Joaquin Anglican Diocese, might feel a little like David facing the giant Goliath.

First there’s the lawsuit seeking ownership of 31 of the diocesan parishes and the diocesan headquarters in Fresno. Then there are nine more lawsuits filed against the independently incorporated parishes that also are part of the diocese. Finally, there are the multimillion-dollar assets of the diocese, which remain frozen pending the outcome of the lawsuits.

The giant in this case is the Episcopal Church, which was not happy when Menees’ predecessor, the Rev. John-David Schofield, was the first bishop in the country to lead his diocese away from the national church and its increasingly liberal theology. Schofield and the 40 parishes loyal to him are under the oversight of the theologically conservative Anglican Church in North America, which allowed them to stay with the worldwide Anglican Communion, to which the… [Episcopal] church belongs.

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A few days before Billy Graham’s birthday, his evangelistic association has delivered a present for posterity.

It comes in the form of hundreds of audio files of Graham sermons, speeches and comments that stretch back six decades – all available with the click of a mouse.

Some 900 of the files were collected from Graham crusades around the world. The public can also hear the evangelist’s remarks from events ranging from Lyndon Johnson’s funeral to Graham’s final crusade in 2005.

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Writing in the Church Times today, Canon Fraser says that the “very difficult” situation at St Paul’s is “a historic opportunity for the Church to reset its relationship with the marketplace. . . For too long the Church has been obsessed with its own internal workings and with silly arguments about sex. Now is the time for a new debate and a new emphasis.”

The director of the Christian Socialist Movement, Andy Flan­nagan, said on Tuesday: “We don’t have to sign up to the protesters’ complete agenda to engage with what they are talking about. Church and politicians need to get back into this debate about morality in markets.”

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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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