After the Mass [for the Death of my Father], people from the church gathered around to console. A priest friend accompanied me to the funeral home to work out the details of the wake. The parish where the funeral Mass was held assigned a laywoman volunteer who, in a very sensitive and knowledgeable way, helped me to plan the service. A contingent from my home parish in Brooklyn came to the wake and funeral. Sisters and others who work with my wife at a Catholic high school in Brooklyn arrived in large numbers.

I saw a theological term made real””that God’s people make up the Body of Christ, a mystical concept of the church that encompasses the living and the dead, the visible and invisible, my deceased father and me. As St. Paul wrote, if one part of the body suffers, all the parts suffer. This is the church I would not be lured to leave, even on the frequent occasions when its leaders disappoint me.

Read it all.

So, why do we have In the Living Room? Why should artists get their own joint in the body of the church? I asked myself these questions, too. Was this some sort of team-building, Kumbayah camp exercise?

For some, it was a time to heal and be built up. To contemplate the God-endued honor in what some people in their past labeled “frivolous”. To be with others whose day job is one thing while their mind- and heart-life is occupied elsewhere. To be challenged by the fact that God can be in the process of our work, when the work itself doesn’t have a hard outline.

We discussed the notion of liminality, the “here, but not yet” place that Christians can live in. (e.g. Our marriages are a “here, but not yet” version of our status as Bride of Christ.) For people in the creative arts, we walk into this shifting place in our work lives, too, and it can be unnerving. There is no such thing as “finished” in art. But we’re all working toward some imagined plateau before the next climb. The target is wavering and the fruit of our labor is not always in measure with the amount we have sown.

For me, this was the benefit of In the Living Room: to communicate and have communicated to me the blessedness of our “at work” state.

Read it all.

The crown jewels of the Church of England are its parishes. Priests have the cure of souls””not just the churchgoers but of every resident of the neighborhood, where every blade of grass in the entire country has a church that seeks to make itself in some way a blessing to all, where the clergy know that “I can’t know everyone, but everyone can know me.” But this inheritance is under pressure. In the corners of clergy gatherings there are mutterings. Stories are told of spouses or friends in health care and education who see very few patients or students any more, but instead sit behind computers filling in forms about targets and thresholds. The same is said about priests””that a Prussian-style bureaucracy is infesting the poetry of the priest’s relationship to the parish.

In the Church of England, parish clergy are all paid the same; there are no “rich rectors” with well-endowed churches and sprawling expense accounts, so the conventional commercial appraisal””balance sheet healthy, 2 percent pay increase, MBA completed, another 2 percent increase””doesn’t apply. But now appraisal schemes for ministry review have been introduced by some dioceses, and this is the bureaucracy that is resented by clergy who see it, with its target goals, assessments, statistics and accountability, as another layer of control.

When I overhear the clergy grumbling, the elderly Welsh millworker comes to mind, and I find myself asking, “Shouldn’t we pause for a moment and ask ourselves why all these systems and controls have been introduced? Isn’t it because the glorious parish system puts the parish priest in a position of extraordinary trust, and because that trust has gone without honor rather more times than we’d care to admit?”

Read it all.

After 25 years of consulting and researching local congregations, I have found four common approaches churches take to break attendance barriers regardless of size. There are certainly more than four possibilities, but allow me to evaluate these four more common approaches.

Read it all.

My first congregation was located in a diminishing rural area, but after a year, we were growing. We began a youth group. Families and young members began attending. More people started commuting from the larger city to attend the church.

Then the local governing body put a minimum salary in place that was 10k above what I made. I applied for a grant that got me enough money for the next three years, but a struggle at the church arose between those who wanted to “go out with a bang” and those who wanted to hold onto the little bit in the bank account. There was an idea that having money in the bank was going to keep the church alive for an eternity. So I got a better job. (And yes, it was a better job at a more stable church. I don’t want to spiritualize it too much by saying it was God’s calling.)

When I look back, I’m sad about how it all went down. Not to overblow my importance, but it was as if the church didn’t buy the prescription medicine that they needed to live well, because it would cost too much.

Read it all.

St. Christopher Camp and Conference Center, at the southern end of Seabrook Island, marks its 75th anniversary with a three-day celebration beginning June 22.

Most of the scheduled events are free and open to the public.

Read it all and please take the time to look at the special website for this event.

Read it all.

It was left to Cambridge to right the [Oxford] injustice, and in the early Fifties to bestow a newly created chair. In the meantime, Lewis, like his colleague Tolkien, had created a series of imaginative stories. The Chronicles of Narnia were works of keen imagination, appealing alike to many children and perceptive adults. They echoed the incarnation of Christ, his death and resurrection, and have enjoyed a mass-revival in the United States in recent years, where they have been responsible for creating a new kind of Christianity: what might be called educated evangelicalism. This is a remarkable and valuable phenomenon, and gives Lewis a high rank among writers on religion, alongside Wesley and Newman.

He deserves his lasting appeal, and for three reasons. First he was immensely well- read, delving into every corner of English literature with intelligence and sympathy, and squeezing from it moral qualities which had been hitherto unsuspected in many works. Second, he had an enviable clarity, so that his meaning, even when making rarefied distinctions, always leaps from the page. Thirdly, he had excellent judgment in both literature and theology, and combined them both in fascinating books which never condescend and are always a pleasure to read. Alister McGrath gives us much food for thought in this dutiful, sound and worthy book.

Read it all.

Molly Ethridge, a Winnetka resident of 25 years, feels at home sitting on the church steps.

Yes, Christ Church at 470 Maple St. has been a home away from home for the 23 years she’s worked here as parish administrator.

Fittingly, at Easter this year, Ethridge celebrated her retirement among friends, colleagues and loved ones. Her accomplishments include comforting parishioners at very difficult times, often during devastating situations such as the death of a child. She has received several national awards through Episcopal Communicators, a professional organization. Her graphics art skills have assisted in the publishing of two Christ Church books with author and historian Bob Bradner.

Read it all.

Read it all. The preface alone, to his two sons and only daughter, is wonderful–KSH.

This is a very sobering time for ecclesiastically minded Americans. At a steadily growing rate, more and more Americans ”” especially the young ”” claim no religious affiliation. The figure has climbed from 15% to 20% of all Americans in the past five years. Pew researchers call the trend “nones on the rise.”

In reaction, Protestants and Roman Catholics are proving that the author of the Bible’s Book of Ecclesiastes had it right when he wrote that there is nothing new under the sun. In a classic attempt to turn adversity to advantage, Christian leaders who once assumed a cultural dominance (in the beginning of the baby-boom era, Christian identification among Americans was at least 91%; today it’s down to 77%) are now arguing for a double-down strategy. Rather than softening the Gospel message to make it more marketable to an America skeptical of institutions ”” a frequent reform point of view ”” what draws the real energy among the faithful is a renewed commitment to what Christians call the Great Commission, the words the resurrected Jesus spoke to his apostles at the end of Matthew: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

At the center of this strategy of unapologetic apologetics stands George Weigel, the papal biographer and prominent Catholic writer who has just published Evangelical Catholicism: Deep Reform in the 21st-Century Church, a handbook for Catholics seeking to keep the church out of the catacombs. “It’s a recovery of the basic dynamic of New Testament Christianity, but that passionate impulse to live the Great Commission and convert the world cooled during centuries when the ambient public culture helped do the church’s job,” says Weigel.

Read it all from a recent issue.

I would especially like to draw your attention to the article entitled “St. Christopher Celebrating 75th Diamond Anniversary on June 22-24–“read it all (pdf).

The reform of the Church already evident in the words and witness of Pope Francis may be starting, but it won’t be stopping at the revamping of the Vatican Curia and the renewal of the clergy.

It also will involve a thorough reform of the laity, since some of the cancers the cardinals elected him to confront in Rome have metastasized throughout Christ’s mystical body.

In his conclave-changing address to the cardinals four days before his election, then-Cardinal Jorge Mario Bergoglio identified what he believes is the Church’s fundamental illness: “ecclesiastical narcissism.”

Read it all.

Nearly 400 people attended the 222nd Convention of the Diocese of South Carolina at the Francis Marion Performing Arts Center in Florence, South Carolina, March 8-9, 2013.

“Wasn’t the worship incredible last night?” said Patricia Smith, remarking on the Convention’s Friday evening service of Holy Eucharist. Smith is a member of St. Paul’s, Summerville, and attended with her husband who is a delegate. “I felt like I was coming in to the gates of heaven. It had that triumphant sound. I guess, now that we’ve made a stand there was a unity, a lack of confusion. We were uniting in worship. It felt like God’s favor was there.”

For the second time the Convention voted unanimously to remove all references to The Episcopal Church from the Diocese’s constitution–the final step in severing their ties to the denomination they helped to found in 1789, five years after the South Carolina Convention first met in 1785.

Read it all.

At our convention last March I stressed two dimensions of our diocesan calling: Our vocation to make Biblical Anglicans for a Global Age working in relationship with Anglican Provinces and dioceses around the world; and secondly our calling to make disciples by planting new congregations as well as growing and strengthening our existing parishes and missions in an era of sweeping institutional decline among almost all of the mainline denominations. These remain two constants for us today even while so much around us is in flux. You will be relieved to hear that it is not my intention in this address to retrace the road we have traveled in these intervening months since our Special Convention on November 17th. Suffice it to say that since these two dimensions of our common life and vocation remained unshaken when the tectonic plates of the diocese shifted, I remain convinced that they were God’s mandate for us then and they are God’s mandate for us now. The reason for this is two-fold: What is at stake in this theological and moral crisis that has swallowed up the Anglican Communion since the latter years of the 20th Century is first and foremost, “What is the Gospel of Jesus Christ as this Church has received it?” We did not create it and we cannot change what we have received. So what is the Gospel of Jesus Christ as Anglicans have received it? There is nothing in Anglicanism that cannot be found elsewhere among the churches of Christendom. What is unique is how we have blended certain aspects of what other churches hold together. But we have received a Gospel. What is it?

The second thing is “What will Anglicanism in the 21st Century look like?” While the former is the more important, the latter is the more complex. Put another way, proclaiming the Good News, “the whole counsel of God” as St. Paul declared in his parting address to the presbyters of Ephesus in Acts 20:27, that should be our first concern. Proclaiming the good news ”“ the whole counsel of God. But the charge to “care for the Church of God, which he obtained with his blood” (Acts 20:28) or as our text last evening put it, “which he obtained with the blood of his son.” was also part of St. Paul’s charge to the bishop-presbyters. If we apply this second charge to take care of the church of God, which he obtained, with the blood of his son, if we apply this charge to ourselves ”“ those of us whose leadership is in this vineyard where the Lord has placed us ”“ I believe this means caring for emerging Anglicanism in the 21st Century. Frankly, this caring for Anglicanism in the 21st century gets wearisome at times, painful almost daily, exhausting, but it is a charge we cannot relinquish without abandoning our vocation. What does this mean specifically for us here in this Diocese of South Carolina? Let me take up three aspects of this charge as it I believe it applies to us.

Read it all and a pdf version is available top right of the page.

More than 350 people are expected to attend the 222nd Annual Convention of the Diocese of South Carolina at the Francis Marion Performing Arts Center in Florence, March 8-9. The last time the Convention was held in Florence was 1976.

This year the Rt. Rev. Mark J. Lawrence, the 14th Bishop of South Carolina, is focusing on the future. “We cannot afford to focus on the backward glance,” said Lawrence “Christ calls us to look forward and carry out the Great Commission to make disciples and to proclaim the Gospel to a hurting world.”

This year’s convention workshops are designed to equip the Diocese’s lay members and clergy for the work of ministry. Bishop Lawrence promised that such workshops would be key parts of future annual Diocesan Conventions….

Read it all.

See what you think.

Responding to the debate, Dr Giddings said that he had “no choice” about when he spoke in the women-bishops debate. His words had not been intended to undermine or personally criticise Bishop Welby, but, in any case, he had offered “an apology for any offence my words may have caused him”.

Bishop Welby’s reply was quoted to the Synod, with permission: “It never crossed my mind that you were in the slightest being offensive, discourteous, impolite, [or disrespectful]. . . I did think you were wrong! You thought I was, but we really need to be able to disagree, as I am sure you do agree.”

Read it all.

The pastor offers the congregation’s laments and doxology to God and proclaims God’s holy word to the congregation. Friendships have little to do with this. Should God call the pastor to go to another place, it’s asking too much of the congregation to expect them to discern this with the pastor.

Ordination costs pastors, and one of the greatest costs is maintaining the lonely status of being surrounded by everyone in the church while always being the odd person in the room. [Layman] Jack Anderson will never understand this, but it is critical for his sake that I did.

As a physician, Jack had a similar challenge when he diagnosed me with a condition that required minor surgery. He didn’t ask me to help him discern the best course of action, and he knew that the truly loving act was to say necessary things that I didn’t want to hear. That’s because his ethical responsibility was to treat me not as a friend but as a patient. That makes perfect sense to him and to me. But he’s confused when I treat him as a parishioner.

Read it all.

We were having lunch together and I was praying like mad. My friend had been in a committed same-sex relationship for about 15 years. He was interested in Jesus; attracted to his teaching and message. But he wanted to know what implications becoming a Christian might have on his practicing gay lifestyle.

I had explained, as carefully and graciously as I could, that Jesus upheld and expanded the wider biblical stance on sexuality: that the only context for sexual activity was heterosexual marriage. Following Jesus would mean seeking to live under his word, in this area as in any other.

He had been quiet for a moment, and then looked me in the eye and asked the billion-dollar question: ”˜What could possibly be worth giving up my partner for?’

I held his gaze for a moment while my brain raced for the answer. There was eternity, of course. There was heaven and hell. But I was conscious that these realities would seem other-worldly and intangible to him. In any case, surely following Jesus is worth it even for this life. He was asking about life here-and-now, so I prayed for a here-and-now Bible verse to point to. I wanted him to know that following Jesus really is worth it ”“ worth it in the life to come, but also worth it in this life now, no less so for those who have homosexual feelings. Yes, there would be a host of hardships and difficulties: unfulfilled longings, the distress of unwanted temptation, the struggles of long-term singleness.

Read it all.

Jay Litton: “One of the most interesting things about a job networking ministry is, you don’t need more than one person to volunteer. And by the way, you just need one person out of work. That’s it. I have a concern that when people stop by and see what we’re doing, it looks like this big huge production, big huge event. And it’s like, ”˜Well, if we can’t do that then we shouldn’t do anything.’ And that’s just so wrong. So we go out of our way to let every church know that there should be somebody there at that church that should be willing to have conversations with people that are in transition.”

Tyrone Griffin tried the program at Roswell, found a job, and kept the faith.

Read it all or check out the video.

Check out all the links noting especially this one.

As clergy we are caught in the gap between our vow to abide by the Doctrine, Discipline and Worship of the Episcopal Church and our commitment to care for our people and to discern the workings of the Holy Spirit in our time. I am among those of our Church who believe that the Spirit is leading us to embrace full marriage equality for all people, recognizing that the Constitution of our Church has yet to reach that conclusion. The actions of General Convention clearly permit us to act on our convictions, with full provision, as is always the case with marriage, for those who choose not to preside at ceremonies for same-sex couples.

The diocesan guidelines for same-sex marriage strive for parity where parity is possible. In other words, for those congregations that feel called to offer their sanctuaries and pastoral services for same-sex couples, I ask that your marriage policies match those for heterosexual couples. And while it is within your authority as priests to make decisions regarding worship, I do ask that you engage the lay leaders of the congregation, to hear their views and concerns.

Read it all.

[When Charles] Proudfit… [became a Christian] he was eager to “apply my new faith to every area of my life, including my work.” But when he looked to his church for guidance, he was stymied.

“The local church doesn’t deal much with everyday realities for the working people in the pews,” he laments. So, “more out of exasperation than inspiration,” Proudfit founded the Cincinnati-based marketplace ministry At Work on Purpose (AWOP).

That AWOP formed independently of the church is common, says Princeton University scholar David W. Miller. Author of God at Work: The History and Promise of the Faith at Work Movement, Miller notes that most marketplace ministries “have formed outside the authority, involvement, or impetus of the church.” What is uncommon is AWOP’s holistic approach to integrating faith and work among its 5,000-plus members in the Cincinnati metro area. It’s moving past a narrow focus on workplace evangelism to include ethics, social responsibility, and citywide engagement””a model that more marketplace ministries are embracing across the nation.

Read it all.

What will be the role of the United States on the global stage in 2062?
India and China will be thriving super nations and leading the world in arts and sciences. People in the United States are already being operated on by Chinese and Indian surgeons. Another nation that is emerging as a surprising international power is Canada. That nation is now exploring its vast natural resources in the north and is in the midst of a renaissance. Some of the best novelists, musicians, poets, artists, now live in Canada. It already has been awarded “best cheese in the world” (“Cinderella cheese”) and the number one place to do business. The role and place of the United States is uncertain. Our future in 2062 may be similar to the position of France and England in 2012 if we continue on the present trajectory…..

Daniel Pink has observed that the well curve has replaced the bell curve….The middle class is declining and the United Methodist Church is a church of the middle. All middles are in trouble. The challenge for the church is to tribalize (particularize) in order to globalize (universalize). We need to “make my parish my world” before we can follow John Wesley in saying, “The world is my parish.” We need churches to love their zip codes and their heritage””I don’t mean love their bishop and polity. I mean churches must know and love people in their community and their “campfire” heritage.

Read it all.

Tim Keller, pastor of New York’s Redeemer Presbyterian Church and New York Times bestselling author of The Reason for God, has taught and counseled students, young professionals, and senior leaders on the subject of work and calling for more than twenty years. Now he puts his insights into a book for readers everywhere, giving biblical perspectives on such pressing questions as:

Ӣ What is the purpose of work?
ӬӬӢ How can I find meaning and serve customers in a cutthroat, bottom-line-oriented workplace?ӬӬ
Ӣ How can I use my skills in a vocation that has meaning and purpose?
ӬӬӢ Can I stay true to my values and still advance in my field?
ӬӬӢ How do I make the difficult choices that must be made in the course of a successful career?ӬӬ

Read it all.

The gray clapboard church with the red door had stood near the New Jersey coastline for more than 125 years, surviving floods and fires, hurricanes and northeasters. So when its senior warden left the church on the Sunday before Hurricane Sandy hit, he tucked the church records into a drawer for safekeeping and kept everything else in place.

That moment keeps replaying in his mind, said the warden, Dennis Bellars, because this time, luck ran out for St. Elisabeth’s Chapel-by-the-Sea, a tiny Episcopal chapel in storm-ravaged Ortley Beach, N.J. The church is marked now by nothing but a field of sand and broken pavement. The pews, the brass candlesticks; the 1885 stained glass windows, the needlepoint kneelers sewn by a parishioner; the wooden baptismal font ”” the sea or the sand took all of them.

Mr. Bellars, 70, said he had evacuated to the mainland that afternoon with the family Bible, a change of clothes, his dog and some dog food. Devastated, he found the destruction hard to talk about….

Read it all.

The 12 lay communicants include: Robert R. Black, Margaret A. Carpenter, Charles G. Carpenter, Frances L. Elmore, Eleanor Horres, John Kwist, Margaret S. Kwist, Barbara G. Mann, David W. Mann, Warren M. Mersereau, Dolores J. Miller, Robert B. Pinkerton, M. Jaquelin Simons, Mrs. Benjamin Bosworth Smith, John L. Wilder and Virginia C. Wilder. The clergy who were named are the Rev. Colton M. Smith and the Rev. Roger W. Smith.

This was disclosed yesterday and is posted here for people’s awareness as well as for people’s prayers–KSH.

You’ll build a great church, pastor, if you ever learn how to communicate.

Your preaching isn’t deep enough. Give us meat, not milk.
…Some of these criticisms surprised me. Some felt unfair. A few hurt. Some were well-deserved (especially the “fire hydrant” comment). Occasionally they roll off, but the fact I remember so many of them proves they stick. Every experienced preacher could add to the list. Personal criticism is one of the job hazards of Christian ministry.

It’s also one of the great benefits….

Read it all.

A new study from Grey Matter Research (Phoenix, Arizona) shows widespread confusion and ignorance regarding official membership in churches and other local places of worship.

The research was conducted among 441 American adults who attend a local church or place of worship once a month or more. The study asked people whether their place of worship offers “any kind of official membership in the organization, or not.” Among all worship-goers, 48% say such official membership is offered, 33% believe it is not, and 19% are not sure.

While some denominations and individual congregations have no official form of membership, most of the largest religious bodies do. All of the ten largest denominations in the U.S. (as measured by the Association of Statisticians of American Religious Bodies) measure some form of official membership: Roman Catholic Church, Southern Baptist Convention, United Methodist Church, Church of Jesus Christ of Latter-day Saints, Evangelical Lutheran Church in America, Assemblies of God, Presbyterian Church U.S.A., Lutheran Church ”“ Missouri Synod, Episcopal Church, and National Baptist Convention USA.

Even so, among people who attend one of these top ten denominations, just 44% say their church offers official membership, while 39% believe it does not, and 17% are unsure.

Read it all.