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.
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.
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.”
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.
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.
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.
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….
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.
h/t Stand Firm
Bishop Gray has indicated that he will not authorize the use of the liturgy
within the diocese.
From here and there is a news report here. There will be a Diocesan Day on August 11th
With thanks to Jill Woodliff at Lent & Beyond for this call to prayer
Bp Mark Lawrence met with his clergy on 25th July 2012, in regards to the actions of General Convention.
St. Patrick’s Breastplate, pronouns modified
We bind unto the clergy of the Episcopal Diocese of South Carolina today
The strong Name of the Trinity,
By invocation of the same
The Three in One and One in Three.
We bind this day to them forever
By power of faith, Christ’s incarnation;
His baptism in Jordan river,
His death on Cross for our salvation;
…Please pray it all
Finally, General Convention approved provisional rites for the blessing of same-sex unions with the permission of the diocesan bishop. As your bishop I do not authorize use of these rites in this diocese. However, I do not make this decision from a posture of condemnation. Many of us have beloved gay and lesbian friends and relatives, and there are many gay and lesbian individuals and couples in our congregations. Their devotion to our Lord is sincere and their ministries enrich our church. I encourage us all to welcome everyone in the Name of the merciful Lord Jesus Christ.
Although I am only newly seated as your bishop, the Holy Spirit has already filled my heart to bursting with love for you. I give thanks to God for each of you and the faith he has poured out to you. I can hardly wait to meet and get to know each and every one of you. Please know that I am always open to hear from you and seek to serve you in any way that I can. In Christ’s love,
How could anyone attend General Convention, where soaring worship, beautiful music and uplifting preaching marked daily worship, and note only the size of the Presiding Bishop’s crozier? And to pick two pieces of legislation out of more than 400 pieces presented (and then to mischaracterize one of them) is grossly unfair.
At this convention we decided to embark upon significant changes in our Church’s structure, agreed to trial use of a same-sex blessing policy and passed substantive resolutions in a variety of areas of our common life. Failing to address any of these key topics is to have missed the lede.
…as a Christian theologian, I believe that the soundness of theological teaching does indeed manifest itself over the long run. That doesn’t imply that the churches should teach only what has been handed down from long ago; the church has changed its mind, and the church has erred, not only in their living and manner of ceremonies, but also in matters of faith. There is no way to guarantee that you’re not off-base. On the other and, if you adhere to what millennia of the saints have taught and believed, you’re a least somewhat less likely to be found in error than if you decide that you’re going to think it all up on your own, taking as fundamental a set of political and philosophical ideas developed over the last couple hundred years. The Enlightenment wasn’t A Bad Thing, but neither was it the dawning of the messianic era. If there’s something you want to identify with Jesus, or Christianity, then your argument is stronger if you can actually give numerous reasons for making that identification; and the more such reasons that you can provide, the stronger the theological argument. And if you want to repudiate a great deal of what is plausibly associated with Jesus and Christianity, it’s not unreasonable for people to question the extent to which your enterprise is still ”˜Christian’.
In a sense, this was probably to expected. Just view the language now used around issues of sexual identity. Whereas gay and lesbian ”” or even just gay ”” was once considered fine it is now necessary to add a whole bunch more of sexual identities.
The simplest is LGBT ”” lesbian, gay, bisexual and transgender ”” but it is not uncommon to see LGBTTIQ ”” lesbian, gay, bisexual, transgender, transsexual, two-spirited, intersex, queer and questioning.
Use these terms enough and no longer is it right question why these various groups are being jammed together ”” even though being transgender has nothing to do with being gay and I still have no idea how two spirited became a category. The decision that they are related comes from interest groups and not common sense. And now politicians, journalists and social scientist feel obliged to repeat this litany as if it was the law of the land.
This is nothing to do with liberalism but with group-think.
The bottom line is that we at the Advent will do our best to remain true to the teachings of the Bible. That means we’re all sinners; no one person is above another. That also means we cannot bless any sexual activity outside of a marriage between one man and one woman. The Bible is clear about this. If anyone who declares the Bible teaches otherwise, then I wouldn’t doubt his or her sincerity, but I would have to question their training in biblical interpretation. (Again, if you would like an overview of the many passages that deal with sexual morality, let us know by using the aforementioned email or telephone number.) While we love one another and reach out to all sorts and conditions of people, and while homophobia by any person on our staff will not be tolerated, we cannot bless same-sex relationships.
Bishop Sloan knows exactly where we stand. He and I have talked openly about our differences. While we do not agree, he not only “tolerates” the Advent’s position, he accepts and respects our position and sees that we have a legitimate voice within his diocese.
Some of my colleagues have long left The Episcopal Church. We respect their decision. But we do not feel called to leave. We feel called by God to be a faithful witness within, but without being in collusion with flawed theology that lies at the heart of this presenting issue. But the presenting issue shall not sidetrack us. Our preaching and teaching ministry will remain focused on the Gospel of Jesus Christ, bearing witness to the Light. “The light shines in the darkness and the darkness shall not overcome it” (John 1:5). We will not waver in our conviction. In all that we do, say and think, may God alone be glorified.
Bishop Kee Sloan, the head of the Episcopal Diocese of Alabama, voted in favor of a new ritual of blessing for same-sex unions that the Episcopal Church approved July 10 during its General Convention.
But he won’t allow priests in the Diocese of Alabama to perform it, he said.
See also Bishop Sloan Kee’s video report on the theological basis for his vote here
As you are aware, both the House of Deputies and the House of Bishops passed by wide margins a resolution that gives Episcopal clergy the opportunity to offer an authorized liturgy for the blessing of same-sex unions (A049). The liturgy is entitled, “The Blessing of a Lifelong Covenant.” One can only preside using this liturgy with the permission of the Ecclesiastical Authority- in our case, the diocesan bishop. This liturgy also has the status of being only in “provisional” usage- meaning that it has no constitutional or canonical status. It is presently temporary.
While the title of the liturgy might indicate that something is happening other than a marriage service, the rite itself contains the same structure and components of the marriage rite found in the Book of Common Prayer: Scripture readings, vows, rings, a pronouncement, prayers and a blessing. Consequently, it is clear that such a service is a step towards redefining Christian marriage as clearly expressed both in the Scriptures and in the Book of Common Prayer. As such, I cannot endorse or extend permission for the use of this rite by the clergy under my care in the Episcopal Diocese of Central Florida. As I wrote to the Diocese during the election process for bishop: I see nothing in the Scriptures or in our Anglican tradition that give me permission to expand or redefine the institution of marriage. The Scriptures and the Book of Common Prayer are clear that God established the bond and covenant of marriage; and it is my responsibility as a bishop to uphold and maintain what God has created.
In my address to the 113th Convention of the Diocese of Northern Indiana last October, I recognized both the diversity of conviction and the necessity that I now face of articulating a policy in the diocese regarding the provisional liturgy. I said:
General Convention in 2009 passed a resolution (C056) that asked the Standing Commission on Liturgy and Music to assemble and develop theological and liturgical resources for the blessing of same-sex unions. As I mentioned in earlier addresses, I voted against this resolution, though with some sadness. I am very grateful for the gay and lesbian Christians who are members of our diocesan family. Their presence is a gift to their parishes and a gift to me. And I realize that they may understand my “No” vote to be a negative word about them. That, however, is far from my intention. Rather, I believe that such a development violates an important Anglican principle: Lex orandi, lex credendi ”“ “the law of praying is the law of believing” ”“ or, more colloquially, you can tell what people believe by listening to the content of their prayers. Anglicans enshrine their doctrine in prayer. We simply do not have the consensus of the Anglican Communion, or of our ecumenical partners, in making such a change in doctrine. A liturgy for blessing same-sex unions will put the Episcopal Church out of the Anglican mainstream and indeed out of the Christian mainstream more generally
…..
In light of the actions of General Convention, and of the convictions and pastoral concerns articulated last fall at our diocesan convention, I make the following response.
First, the provisional liturgy entitled “The Witnessing and Blessing of a Lifelong Covenant” is not authorized for use in the Diocese of Northern Indiana. There will be no exceptions to this policy.
Second, priests of the Diocese of Northern Indiana who, for pastoral reasons, wish to use “The Witnessing and Blessing of a Lifelong Covenant” may travel to a neighboring diocese to do so. I have spoken with the bishops of Chicago, Western Michigan, Michigan, Ohio, and Indianapolis (dioceses that border our own), and they have agreed that Northern Indiana priests may request permission to use a church in their dioceses for such a liturgy. Those priests should also apply for a “license to officiate” from the bishop of the neighboring diocese, since the liturgy would be under that bishop’s sacramental covering rather than mine.
***We conclude: taken as a whole, Resolution A049 is not just a legal nullity and theologically incoherent, although it is that. It is also profoundly unconstitutional in that it purports to do something General Convention is not authorized to do and encourages clergy to violate the canons, the rubrics of the Book of Common Prayer and their vow to conform to the worship of the Church***
Some extracts From here:-
…….But there is a more ominous aspect to these resolves. They clearly purport to “authorize” something General Convention has no jurisdiction to authorize, thus usurping the authority of the very bishops they purport to authorize. And they invite (using the permissive “may”) bishops to use or adapt this rite in “civil jurisdictions where same-sex marriage, civil unions or domestic partnerships are legal.” This calls on bishops to ignore both the rubrics for marriage (including civil marriage) defining it as between a man and a woman and the marriage canon, which as the resolution itself acknowledges “applies by extension.” The House of Bishops was expressly advised that the intention of this resolution was to encourage clergy to perform same sex marriages.
One diocesan bishop has already reversed his position and will now allow clergy to perform same sex marriages, concluding “we are left with a situation in which the mind of this recent Convention appears to be to allow such services. However, The Constitution and The Book of Common Prayer still say something else.” For him “the mind of this General Convention” trumped both of these foundational instruments.
The incoherence of this position is demonstrated by the liturgical materials that were approved, which simultaneously opine that the rite can be used in connection with civil marriages and that “A bishop, priest, or deacon who violates the rubrics or the Canon risks disciplinary action under Title IV.”…
………………………………
Every bishop, priest and deacon undertakes at ordination “to conform to the doctrine, discipline and worship of The Episcopal Church.” The recent action by General Convention purporting to authorize bishops to authorize a rite for blessing same sex couples raises in an acute way the question of what exactly is the worship of The Episcopal Church to which all clergy promise to conform. We look carefully at this question below. Our conclusions can be summarized as follows:
Ӣ The authority to define the worship of the Church is spelled out with precision in Article X of the Constitution.
”¢ Subject to the exceptions in Article X, the worship of the Church is that found in the Book of Common Prayer, which is to be used “in all the Dioceses.”
”¢ General Convention has authority only to amend the Book of Common Prayer or to propose revisions to the BCP and authorize them “for trial use throughout the Church” “at any time” “as an alternative” to the standard Book of Common Prayer.
Ӣ Diocesan bishops, not General Convention, have authority to permit supplemental forms of worship under defined conditions.
Ӣ The proposed rite was not conceived as a revision to the Book of Common Prayer and therefore General Convention had no authority to authorize its use by any majority or supermajority vote.
”¢ The action of General Convention was theologically incoherent in that it assumed that God’s blessing can be invoked provisionally and in some dioceses but not others.
Ӣ The resolution passed is unconstitutional because it exceeds the authority of General Convention and invites clergy to violate BCP rubrics.
Ӣ Bishops cannot constitutionally permit use of this rite in connection with civil marriages.
We conclude: taken as a whole, Resolution A049 is not just a legal nullity and theologically incoherent, although it is that. It is also profoundly unconstitutional in that it purports to do something General Convention is not authorized to do and encourages clergy to violate the canons, the rubrics of the Book of Common Prayer and their vow to conform to the worship of the Church.
But this is only one instance of the proliferation of unconstitutionally authorized liturgical materials for a church in liturgical, theological and canonical chaos. General Convention itself has called attention to this problem and concluded “it is time”¦to honor the spirit of the prayer book rubrics.” We agree.
It was the church of George Washington, Franklin Roosevelt, George Bush Sr and seven other United States presidents. The Episcopal Church is the US branch of the Anglican Church and it was once very influential. More than a third of Supreme Court justices have been Episcopalians. It was one of the first mainstream churches to ordain women; the first to consecrate an openly gay bishop. But over the past 20 years, the church has lost more than a third of its members, falling from 3.4 million in 1992 to 2.3 million in 2012. Now, following its convention in Indianapolis, the Episcopal Church appears on the brink of collapse. Beliefnet.com reports 46 members of the synod have spoken out in support of seceding from the Episcopal Church; six bishops have petitioned the Archbishop of Canterbury for permission to leave the Church but remain part of the worldwide Anglican communion. Not all the tension is over liberal policies on sexuality. There’s also deep disagreement on fundamental matters of Christian doctrine. Author, journalist, and Episcopal minister from Florida, George Conger, explains the developments at the convention that sparked the latest crisis.
Supporters of the resolution have hailed the vote as a victory for “justice” and “inclusion” while critics charge the church has turned its back on the undivided witness of the universal church. However, one deputy noted the vote was more symbolic than practical.
The Archdeacon of Albany (New York) the Ven. David Collum told the convention that the “resolution would not change what is happening on the ground.” Those who support gay blessings and gay marriage are already using these rites, while those who opposed gay blessings as un-Scriptural will never use these rites.”
“What will happen is that more will leave the Episcopal Church,” he said, adding that “this really is about the majority wielding power ”“ saying ”˜we don’t care’ to the minority.”
Read it all (subscription required).
Things at the General Convention, from a certain perspective, certainly didn’t look good. My fellow deputies ”” I admit to serving as an elected member of this naughty assemblage ”” endorsed pretty much the same menu that hooked Episcopal appetites during the wild and woolly ’60s. We’re a church whose worship and formularies presuppose the ancient Christian truths; except the way we have come lately to express these truths often makes it seem our principal interests are “social justice,” cultural diversity and the liberalization of sexual norms.
We slammed “colonialism,” patted the Palestinians on the head, urged new government programs to create jobs, called for a carbon-unfriendly energy policy and instructed priests desirous of doing so to confer the church’s blessing upon same-sex unions. I mean, are we the churchy version of The New York Times editorial page or what? Can’t you see millions of Americans beating our doors down to hear us address the worst of modern anxieties ”” family disintegration, the loss of meaning in life, the burgeoning of government supervision and control over daily existence?
Actually, that’s not what the church itself, at a slightly less exalted level, was saying. A report by the Standing Commission on the Mission and Evangelism of the Episcopal Church noted bleakly….
The Rt. Rev. Mark Joseph Lawrence, the Episcopal bishop of South Carolina, fears for the future of his church.
One week after the U.S. Episcopal Church overwhelmingly voted to approve a provisional rite for blessing gay unions and the ordination of transgender people, Bishop Lawrence said in an interview with NBC News that his denomination is moving too far out of the mainstream.
“Do I think that these two decisions will cause further decline? I believe they will,” Bishop Lawrence said. “I think we’ve entered into a time of sexual and gender anarchy.”
Lawrence’s comments come amid a growing debate over the future of so-called mainline Christian churches: Episcopalians, Presbyterians, Methodists, some Lutherans and more. These denominations, which are generally more liberal than their evangelical counterparts, have been in decline for decades, a trend some observers attribute to their supposed leftward drift.