First came the online network informally known as St. Blog’s. Then came the invasion of the Catholic podcasters.

Now it’s “vodcasts.”

The latest innovation on the Internet is the rise of Catholic video podcasts, otherwise known as vodcasts. Through YouTube and other media, Catholics have been able to spread the faith, provide historical footage and draw attention to liturgical abuses.

Denham Springs, La., software developer William Eunice describes YouTube, the Internet video portal that allows users to post short videos online, as a “scratchpad for our culture.”

“The Catholic content gets to the heart of what my Catholic faith is about,” said Eunice, who writes for the website CatholicDaily.org. “It’s real information that helps me in my life as a Catholic.”

Such resources are utilizing both audio and video to show the richness of the Catholic community, says blogger Rocco Palmo. He has been impressed with how some dioceses are using online video. The Diocese of Salt Lake City, for example, makes liturgies at the cathedral available online.

“No diocese in the country has made that kind of commitment,” said Palmo, whose blog is called Whispers in the Loggia (WhispersintheLoggia.blogspot.com). “They have really been the pioneers.”

The Archdiocese of Philadelphia’s Cardinal Justin Rigali became the first Church leader to make regular use of YouTube. Every week of Lent, Cardinal Rigali presented a weekly two- to four-minute video reflection on the Gospels called “Living Lent.”

Read it all.

The Bush administration is developing what are described as concepts for reducing American combat forces in Iraq by as much as half next year, according to senior administration officials in the midst of the internal debate.

It is the first indication that growing political pressure is forcing the White House to turn its attention to what happens after the current troop increase runs its course.

The concepts call for a reduction in forces that could lower troop levels by the midst of the 2008 presidential election to roughly 100,000, from about 146,000, the latest available figure, which the military reported on May 1. They would also greatly scale back the mission that President Bush set for the American military when he ordered it in January to win back control of Baghdad and Anbar Province.

The mission would instead focus on the training of Iraqi troops and fighting Al Qaeda in Mesopotamia, while removing Americans from many of the counterinsurgency efforts inside Baghdad.

Still, there is no indication that Mr. Bush is preparing to call an early end to the current troop increase, and one reason officials are talking about their long-range strategy may be to blunt pressure from members of Congress, including some Republicans, who are pushing for a more rapid troop reduction.

The officials declined to be quoted for attribution because they were discussing internal deliberations that they expected to evolve over several months.

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Bishop Carolyn Tanner Irish of the Episcopal Diocese of Utah has been a strong supporter of Robinson. Irish was out of the country and could not be reached for comment, but a statement issued Wednesday by the Utah diocese called the shunning “an extremely rare historic occurrence” and “deeply hurtful.”

“To single him out because of his sexuality shows a regrettable lack of respect for his diocese,” the statement read.

The Rev. Mary June Nestler said that of the more than 200 bishops in the United States, she knew of no other who was excluded from the invitation list.
In a statement Robinson issued, he said: “At a time when the Anglican Communion is calling for a ‘listening process’ on the issue of homosexuality, it makes no sense to exclude gay and lesbian people from that conversation. It is time that the Bishops of the Anglican Communion stop talking about gay and lesbian people and start talking to us.”

Utah’s Nestler said there remains a chance that Robinson will be invited to the conference as a guest, but not as a full participant like other bishops. With the conference more than a year away – it’s scheduled for July 2008 – Nestler said it’s too soon to say how Episcopal bishops, including Irish, will respond as the date draws nearer. She did say she’s heard “a number of bishops float the possibility that if Gene were not invited they would not attend.”

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The population of our state is exploding. Faithfulness to our Lord’s Great Commission requires that we need to develop a mission strategy to take advantage of this significant opportunity””a challenge and a blessing dropped in our laps. So my second specific goal is to have in place a plan for planting new missions, and a strategy for assisting congregations already in place. Let me state parenthetically that further enrichment of our ministry with our Spanish-speaking brothers and sisters is an indispensable part of our mission strategy, not just for the future, but for here and now.

Beloved, we cannot be content with the level of Christian education and formation we received in grammar school. So, third, let’s greet the next bishop with programs””wherever we have an altar, wherever we have a congregation””for growing in our understanding and practice of the Christian faith””a plan for education and formation “from the womb to the tomb”. “To think with the mind of Christ” requires knowledge””constantly growing knowledge and a comfortable familiarity””with Holy Scripture, the Tradition of the Church, and Reason””all under the guidance of the Holy Spirit.

Finally, we cannot ignore the great opportunity that we have””unique to our day and time””to be doing the work that Christ would have us do””to be faithful to his self-proclaimed mission to “bring good news to the poor”¦to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, (and to) proclaim the year of the Lord’s favor”. That blessed opportunity comes to us as the Millennium Development Goals. Episcopalians in USC are off to a great start in numerous, exciting ventures in mission associated with the MDGs. This is not so much a goal in itself as it is a way to measure how effective we have been with the three challenges I have set before you: the Healthy Church Initiative, mission strategy, and Christian formation. Our involvement in reaching the MDG’s is a thermometer for gauging spiritual health and mission accomplishment””and, along with evangelism, a demonstration of our commitment “to act in the world as the Body of Christ”.

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Dear sisters and brothers in Christ,

This morning I awoke to an e-mail from the Archbishop of Canterbury informing me of my invitation to participate in the Lambeth Conference, the meeting of bishops from across the Anglican Communion held every ten years and scheduled next for the latter half of July 2008. The text of this letter is available on the diocesan website.

In it you will find the following paragraph:

“At this point, and with the recommendations of the Windsor Report particularly in mind, I have to reserve the right to withhold or withdraw invitations from bishops whose appointment, actions or manner of life have caused exceptionally serious division or scandal within the Communion. Indeed there are currently one or two cases on which I am seeking further advice. I do not say this lightly, but I believe that we need to know as we meet that each participant recognises and honours the task set before us and that there is an adequate level of mutual trust between us about this. Such trust is a great deal harder to sustain if there are some involved who are generally seen as fundamentally compromising the efforts towards a credible and cohesive resolution.”

Shortly thereafter I received the news report that Bishop Robinson, the Bishop of New Hampshire who was elected and consecrated according to the Canons and Constitution of The Episcopal Church, was one of the bishops about whom Archbishop Williams is seeking further advice and to whom he has not issued an invitation to participate. The news service reported that Bishop Martyn Minns, the former Episcopal priest of the Diocese of Virginia ordained by Archbishop Akinola of Nigeria to serve as a missionary bishop to the Convocation of Anglicans in North America (CANA) was another. I am told that Bishop Minns, along with the Bishop of Bolivia, was in the Diocese of Ohio last week to participate in an ordination in Akron, neither bishop having sought or received my permission to perform episcopal acts within the ecclesiastical jurisdiction for which I am responsible.

I write to let you know that I am aware of the current scope of the Archbishop of Canterbury’s invitations to the Lambeth Conference and respect his privilege and prerogative in making those invitations. I also want to be clear with you that I do not believe it is Bishop Robinson’s “manner of life” that has “caused exceptionally serious division or scandal within the Communion,” rather it is the divisive actions of those who have used it in an intentional effort to divide both The Episcopal Church and the Anglican Communion.

Archbishop Williams rightly points out in his letter that the productive work of the Lambeth Conference is dependent upon “an adequate level of mutual trust.” In light of the challenges facing our global fellowship, he accurately states that “such trust is a great deal harder to sustain if there are some involved who are generally seen as fundamentally compromising the efforts towards a credible and cohesive resolution.”

Bishop Robinson’s presence at the Lambeth Conference might be awkward or difficult for some of the other participants, but that is hardly uncommon in Christian community. There are plenty of bishops whose presence in the councils of the Church I find difficult, and doubtless plenty who find mine the same. However, Bishop Robinson, throughout his ministry, has been unfailingly honest and open, consistently establishing and maintaining trust within the diocese he has faithfully served and throughout the Church. Time and time again he has been an instrument of reconciliation and resolution.

As Bishop of Ohio, I cannot say the same about those bishops who have come into this diocese to exercise episcopal ministry in contempt of the centuries old practice of jurisdictional respect, bishops of our own province and from abroad, beginning the month before I became the Bishop of Ohio and continuing even until last week, including the Archbishop of Kenya who presided at an ordination in Cleveland only weeks before last February’s meeting of the Primates.

Regardless of one’s perspectives on human sexuality and how the intimate expression of personal relationships is seen in the eyes of God, we must be able to distinguish between Bishop Robinson’s ministry and that of bishops who indeed are “fundamentally compromising the efforts towards a credible and cohesive resolution.

It is important that none of us, whatever her or his perspective, responds precipitously to this news, rewarding with our reactivity the power of evil’s desire for division. At the same time, I will only be honest with you and say that I am deeply disappointed. Just as I do not imagine representing the more conservative communicants of the Diocese of Ohio without the companionship and participation of conservative bishops, at Lambeth or any other council of the Church, I can not foresee representing the lesbian and gay communicants of this diocese, and their more liberal peers, without the companionship and participation of the Bishop of New Hampshire. And none of this even begins to address representation of the faithful communicants of the Diocese of New Hampshire, whose duly elected, consented to, and ordained Diocesan Bishop may be kept from fulfilling his responsibilities.

In a note to the bishops of The Episcopal Church, Presiding Bishop Jefferts Schori has urged “a calm approach to today’s announcement,” reminding us that “aspects of this matter may change in the next 14 months, and the House of Bishops’ September meeting offers us a forum for further discussion.” I concur both with her sense of patience and her hope for productive conversations with the Archbishop of Canterbury in New Orleans this autumn.

By circumstance, I will be spending the next three days with Bishop Robinson and three other members of our ordination class of bishops. Of course we will consider this recent news thoughtfully and prayerfully, as will you, seeking not to be reactive, but faithfully responsive. And as we move into the time ahead, I invite you to continue in your openness with me about this and all other concerns of our common faith and mission.

Gratefully,

The Rt. Rev. Mark Hollingsworth, Jr.

Bishop of Ohio

(ACNS)

As part of its commitment to helping to strengthen Anglican theological education on a regional basis, TEAC, the Primates Working Party on Theological Education, is pleased to announce that three part-time Regional Associates have been appointed to work with and alongside TEAC’s Secretary, Clare Amos.

The three Regional Associates are:

Rt Revd Michael Fape, Bishop of Remo, in Nigeria. Bishop Michael Fape was previously a lecturer at Immanuel College of Theology, Ibadan, and then the Dean of Archbishop Vining College of Theology, Akure. He has a PhD from the university of Aberdeen and has worked in theological education since 1990. He will focus particularly on helping to deliver TEAC’s work in Anglican Provinces in Africa.

Revd Joo Yup Lee, a priest of the Anglican Church of Korea. Revd Joo Yup Lee after training both in Korea and abroad has served three rural parishes as rector and a sharing house community (a Korean Anglican social ministry for the urban poor). His present responsibility is as Director of Sallintuh ”“ an Anglican shelter for homeless families. He will engage especially with the East Asian context.

Revd Sally Sue Hernandez Garcia, a priest of the Anglican Church in Mexico, from the Diocese of Mexcio City. Having trained for the ministry both in Mexico and abroad, Revd Sally Sue Hernandez Garcia works part-time for the St Andrew’s Seminary teaching mission and ministry, practical theology and popular religiosity, and in addition ministers in two local congregations, with young people and in a hospital. Among other projects she will work to facilitate the development of Anglican theological resources in Spanish.

The three Regional Associates were selected for their roles on the advice of their Primates or senior Provincial colleagues. All three made a valuable contribution to the recent TEAC ”˜Anglican Way’ meeting held in Singapore. Archbishop Rowan Williams and the other members of TEAC present in Singapore welcomed the appointment of these talented and enthusiastic people to these key roles supporting theological education in the Anglican Communion. The appointments were made possible by a generous grant from Trinity Church, Wall Street.

Leicester Bishop Tim Stevens has challenged the government’s decision to stockpile M85 cluster bombs, telling the House of Lords the weapons were an unconscionable evil.

“I speak as one deeply troubled that the United Kingdom military is using these M85 weapons in my name,” Bishop Stevens said on May 17, rejecting government claims that cluster bombs were a legitimate part of the military’s arsenal.

Cluster munitions are an anti-personnel weapon whose shells explode above a target, raining smaller ”˜bomblets’ over a large area. The bomblets do not explode upon contact with the ground, but are detonated when trodden on by infantry.

However, “civilians are almost the sole victims of cluster munitions” and account for 98 per cent of the weapon’s casualties a May 16 report by Handicap International (HI), a London-based advocacy group said.

HI’s report stated more than 440 million cluster bomblets have been used in the past 42 years and that the number of casualties from the weapon could exceed 100,000. Over 400 million people currently live in areas littered with unexploded cluster bombs in Africa, Asia, the Middle East and the Balkans.

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[DA VINCI]
We plow the fields and scatter the good seed on the land..
But it is fed and watered by God’s almighty hand..
He sends us snow in winter, the warmth to swell the grain…
The breezes and the sunshine, and soft refreshing rain…

All good gifts around us
Are sent from Heaven above
Then thank the Lord, thank the Lord for all his love…

[CHORUS]
We thank thee then, O Father, for all things bright and good,
The seedtime and the harvest, our life our health our food,
No gifts have we to offer for all thy love imparts
But that which thou desirest, our humble thankful hearts!

[ALL]
All good gifts around us
Are sent from Heaven above..
Then thank the Lord, thank the Lord for all his love..

I really wanna thank you Lord!
All good gifts around us
Are sent from Heaven above..
Then thank the Lord, oh thank the Lord for all his love..

Saw Godspell for the first time in a long time last night and was struck by the loveliness of this song–KSH

In A FAREWELL TO ARMS, Ernest Hemingway famously wrote about the dim possibility of adequate commemoration for those lost in the slaughter of World War I:

“I had seen nothing sacred, and the things that were glorious had no glory and the sacrifices were like the stockyards at Chicago if nothing was done with the meat except to bury it. There were many words that you could not stand to hear and finally only the names of places had dignity. Certain numbers were the same way and certain dates and these with the names of places were all you could say and have them mean anything. Abstract words such as glory, honor, courage or hallow were obscene beside the concrete names of villages, the number of roads, the names of rivers, the numbers of regiments and the dates.”

When Hemingway wrote, war poetry was still poised between the old and durable need to honor the dead and acknowledge with both regret and proper gratitude the dire nature of their civic contribution, and the second and more unsettling need to voice the sometimes dishonored and dishonoring terms of that sacrifice — the anguished appearance of war guilt for crimes perpetrated during the course of war by some of these sacrificial victims, the soldiers.

By the second half of the last century, war poetry came to embody an antiwar ideology. Judgments about politics and history have thoroughly rearranged the conventions of the war poem and have changed the way we look at courage and honor, as well as sacrifice. Part of what has happened is also an awareness of the bastardizing of public language, although I shrink from any judgment that things are any worse now for words than they ever were.

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THE AMERICANS are coming. Invitations to the 2008 Lambeth Conference went out to 800 bishops on Tuesday, scotching rumours that those in the Episcopal Church in the United States and the Church of Canada would not be welcomed without further concessions over Gene Robinson (and no further initiatives on gay partnerships).

The September deadline set by the Primates for the US bishops to agree an alternative structure for their conservatives still stands, but attendance at the Lambeth Conference will not hang on it. Threats might still be made, and attempts to persuade Dr Williams to invoke his right (which his letter carefully reserves) to withhold or withdraw invitations.

But Dr Williams is unlikely to act so unwisely. For all their talk of alternative gatherings, the conservatives will not want to walk away when they feel in possession of the centre ground, especially given their numerical confidence.

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Our Sunday Visitor: Would you describe the movement to realign the Episcopal Church with the traditional doctrines of Christianity?

Bishop Robert Duncan: The movement that I lead has been called the Anglican Communion Network. The Episcopal Church, during the last four decades, has been headed on a path of innovation. As these years have passed it’s become clearer and clearer that the Episcopal Church, if it hadn’t previously stepped outside the boundaries, it would at one point do that clearly enough for all to recognize.

That point of great clarity came in August 2003, when the Episcopal Church agreed to a bishop who had been married, divorced and was in a long-term same-sex relationship. The movement that I lead is a movement that’s attempting to hold to the truth that the church has received and has always taught, as opposed to the innovations that are being held up now.

We’re in the midst of a reformation of our tradition, and, in fact, we think we’re actually in the midst of a major Christian reformation. Pope Benedict XVI wrote, when he was Cardinal Joseph Ratzinger, that the Western church will not be fruitful again until it was severely pruned ”“ referencing John 15. We’re in the midst of a significant pruning, and not only of the Anglicans but also of the whole of the Western Christian church.

That’s what we’re in the midst of. And again, it’s affecting all of the churches in the West, it must do so because God always reforms his church, and in the words of our lady, in her song, which we sing daily at vespers, he’s always casting the mighty from their thrones and lifting up the lowly, because the mighty think somehow they’re God, and so God always realigns his church.

Our Sunday Visitor: You are considered by many to be a leader of a “conservative” faction of the Episcopal Church. Is what you stand for a “conservative” viewpoint, or do you see it in a different light?

Bishop Robert Duncan: My understanding is that it’s simply what the gospel says, and that it is what the mainstream of Christianity has always held. All of the great Christian traditions, all of the major streams of Christianity would teach precisely what we teach on these issues. And again, it’s what the ages have always taught as well.

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Our oldest, Abigail (center of photo), graduates from The Hill School today. Elizabeth and I feel as though we are 103 years old. The graduation speaker is Charles Frank–KSH.

The strategy is almost heresy on Wall Street: Find a top-performing investment by seeking out a mutual fund with some of the industry’s strictest ethical screening requirements.

Yet that approach, if adopted, would work in at least one case. The Amana Income Fund, which avoids not only alcohol, tobacco, and gambling stocks but also pork producers and lenders who charge interest, received a Lipper award earlier this year for outperforming 180 equity income funds ”“ screened and unscreened ”“ over the past three years.

Amana Funds dominate the relatively small niche of socially responsible investing (SRI) that aims to reflect Islamic law, or sharia. The idea is for an entire portfolio to reflect moral values from the Koran, which deems pork products unclean and regards the charging and paying of interest as immoral endeavors that foster exploitative relationships.

“If Islam forbids it, then we’re not going to buy it,” says Monem Salam, deputy portfolio manager at Amana Funds. That principle generally “keeps us out of trouble,” he says, by requiring the funds to avoid such ticking time bombs as Enron and WorldCom, which imploded in accounting scandals a few years back. Both were too heavily leveraged to pass muster at Amana.

In theory, Islamic funds face an uphill battle since about half of the stock market universe ”“ including most financial services companies ”“ is off limits to them. But in practice, Islamic funds fulfill their moral ideals in considerable measure by mimicking some revered habits of billionaire investor Warren Buffett.

For instance, because excessive stock trading amounts to gambling in the eyes of Islamic authorities, Islamic funds practice a buy-and-hold strategy that helps keep trading costs down. Also, concern about the ethics of borrowing and lending leads Islamic fund managers to avoid deeply indebted companies, such as several big-name airlines, which tend to stumble in recessions and in times of slow economic growth. Both practices are quintessential Buffett, the CEO of Berkshire Hathaway, based in Omaha, Neb.

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A year ago, the Rev. Ann Gordon received her routine reappointment as minister of a Charles Village Methodist congregation.

Yesterday – after undergoing a sex-change operation and taking on a new symbolic name – the Rev. Drew Phoenix received another one-year contract to head St. John’s United Methodist Church.

“This is about more than me,” Phoenix said after the decision by the bishop of the Baltimore-Washington Conference of the United Methodist Church. “This is about people who come after me, about young people in particular who are struggling with their gender identity. I’m doing this for them.”

The decision came after a 2 1/2 -hour closed meeting with Methodist clergy, as well an emotional open session with about 1,600 clergy and laypeople gathered in Washington. While Methodists do not permit non-celibate gay clergy, no rules deal with transgendered ministers.

“I am here to say today that as of July 1 Reverend Phoenix will be reappointed to the St. John’s congregation,” Bishop John R. Schol told the conference, which represents nearly 700 churches in Washington, central and eastern Maryland, and parts of West Virginia.

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At some point in life, you can’t live on your own anymore. We don’t like thinking about it, but after retirement age, about half of us eventually move into a nursing home, usually around age 80. It remains your most likely final address outside of a hospital.

To the extent that there is much public discussion about this phase of life, it’s about getting more control over our deaths (with living wills and the like). But we don’t much talk about getting more control over our lives in such places. It’s as if we’ve given up on the idea. And that’s a problem.

This week, I visited a woman who just moved into a nursing home. She is 89 years old with congestive heart failure, disabling arthritis, and after a series of falls, little choice but to leave her condominium. Usually, it’s the children who push for a change, but in this case, she was the one who did. “I fell twice in one week, and I told my daughter I don’t belong at home anymore,” she said.

She moved in a month ago. She picked the facility herself. It has excellent ratings, friendly staff, and her daughter lives nearby. She’s glad to be in a safe place ”” if there’s anything a decent nursing home is built for, it is safety. But she is struggling.

The trouble is ”” and it’s a possibility we’ve mostly ignored for the very old ”” she expects more from life than safety. “I know I can’t do what I used to,” she said, “but this feels like a hospital, not a home.” And that is in fact the near-universal reality.

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Invitations to the next Lambeth Conference were sent to nearly all the bishops in the Anglican Communion on Tuesday.

Three bishops known not to have been invited are the Bishop of New Hampshire, the Rt Revd Gene Robinson, a gay man living in a partnership; the Missionary Bishop consecrated in Virginia by Archbishop Akinola, the Rt Revd Martyn Minns; and the Bishop of Harare, the Rt Revd Nolbert Kunonga, a staunch supporter of Robert Mugabe.

None is named in the letter sent by Dr Williams with his invitations; but he writes: “There are currently one or two cases on which I am seeking further advice.” The names were confirmed by the secretary-general of the Anglican Communion, Canon Kenneth Kearon. A fourth bishop, so far unnamed, is also being investigated after questions about his consecration.

The invitations end speculation about whether a welcome would be extended to the bishops in the Episcopal Church in the United States, and the Anglican Church of Canada. Both Churches have key debates ahead about whether they will have a moratorium on gay consecrations and the blessing of gay couples. In 2005, archbishops in the Global South wrote to Dr Williams: “We do not see why you cannot warn [the US and Canada] that they will not be invited to Lambeth 2008 unless they truly repent.”

Anger among liberals about the exclusion of Bishop Robinson, however, means that the row is likely to continue. In a statement on Tuesday, the Bishop called the move “an affront to the entire Episcopal Church”.

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Last week, on the Christian feast of the Ascension, leaders of the émigré Russian Orthodox Church Outside Russia agreed to re-establish “canonical communion” with the Russian Orthodox Moscow Patriarchate. Thousands stood in line to attend the celebration at Moscow’s Cathedral of Christ the Savior. But this was clearly an event of more than religious significance. The attendees were a veritable who’s who of Russian political life, including Moscow Mayor Yuri Luzhkov and President Vladimir Putin, the merger’s architect.

News media world-wide described the event as a step in overcoming Russia’s tragic history. The New York Times called the merger “the symbolic end of Russia’s civil war.” But the reality is far more complicated. Not only are there theological and moral issues at stake, but there is also the suspicion among some that Mr. Putin is building new networks of influence by using the church to reach out to Russian émigré communities all over the world.

While lower-ranking clergy at the ceremony stressed the spiritual aspects of the merger, Patriarch Aleksy II emphasized other factors: He gave short shrift to God, but thanked President Putin.

Indeed, it was Mr. Putin who first made overtures to the Church Abroad in September 2003, when he met with its leadership during a visit to New York. The church merger is only the most recent of his successful attempts to appropriate symbols of Russia’s prerevolutionary and anticommunist past along with Soviet ones. The “repatriating” of the Danilov monastery bells from Harvard University, and the bodies of the White Russian Gen. Anton Denikin from Jackson, N.J., and the Dowager Empress Maria Feodorovna from Copenhagen, have gone hand in hand with reintroducing the old Soviet anthem and the Red Army’s flag. Mr. Putin is thus the first modern Russian leader to incorporate all aspects of Russia’s “usable past” in claiming his legitimacy. The Russian Orthodox Church in all its forms is a key component of that past.

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(ACNS)

Members of the TEAC (Theological Education for the Anglican Communion) Working Group held a consultation in Singapore 10-16 May 2007, to explore ”˜The Anglican Way in theological education’. Participants in the consultation included members of TEAC’s Steering Group and Anglican Way Target Group, as well as a number of other people who brought particular expertise and helpful cross-links to the process.’The meeting was honoured with the presence and contributions of Archbishop Rowan Williams for two days of its discussions. Participants in the consultation explored how the Anglican Way was informed by specific concerns; e.g. contextual issues, educational process, recent developments in Anglican ecclesiology and Anglican ecumenical conversations. A key document ”˜The Anglican Way: Signposts on a Common Journey’, which seeks to set out key parameters of the Anglican Way as a framework for Anglican theological education, was agreed by the consultation (see below for the complete text of this document). A number of specific projects to help resource the teaching of the Anglican Way were devised and will be developed over the coming months. Additionally, the meeting provided an opportunity to welcome TEAC’s new Regional Associates and induct them to their tasks.

Members of the consultation wish to express their special thanks to Archbishop John Chew, the clergy and people of the Diocese of Singapore, and the Principal and staff of Trinity Theological College for the gracious welcome they received and the considerable help that was offered which enabled the smooth running of the consultation. ‘TEAC is also grateful to the St Augustine’s Foundation who generously funded the meeting.

Theological Education for the Anglican Communion (TEAC) The Anglican Way: Signposts on a Common Journey[1]

This document has emerged as part of a four-year process in which church leaders, theologians and educators have come together from around the world to discuss the teaching of Anglican identity, life and practice. They clarified the characteristic ways in which Anglicans understand themselves and their mission in the world. These features, described as the ”˜Anglican Way’, were intended to form the basis for how Anglicanism is taught at all levels of learning involving laity, clergy and bishops. This document is not intended as a comprehensive definition of Anglicanism, but it does set in place signposts which guide Anglicans on their journey of self-understanding and Christian discipleship. The journey is on-going because what it means to be Anglican will be influenced by context and history. Historically a number of different forms of being Anglican have emerged, all of which can be found in the rich diversity of present-day Anglicanism. But Anglicans also have their commonalities, and it is these which hold them together in communion through ”˜bonds of affection’. The signposts set out below are offered in the hope that they will point the way to a clearer understanding of Anglican identity and ministry, so that all Anglicans can be effectively taught and equipped for their service to God’s mission in the world.

The Anglican Way is a particular expression of the Christian Way of being the One, Holy, Catholic and Apostolic Church of Jesus Christ. It is formed by and rooted in Scripture, shaped by its worship of the living God, ordered for communion, and directed in faithfulness to God’s mission in the world. In diverse global situations Anglican life and ministry witnesses to the incarnate, crucified and risen Lord, and is empowered by the Holy Spirit. Together with all Christians, Anglicans hope, pray and work for the coming of the reign of God.

Formed by Scripture

As Anglicans we discern the voice of the living God in the Holy Scriptures, mediated by tradition and reason. We read the Bible together, corporately and individually, with a grateful and critical sense of the past, a vigorous engagement with the present, and with patient hope for God’s future.
We cherish the whole of Scripture for every aspect of our lives, and we value the many ways in which it teaches us to follow Christ faithfully in a variety of contexts. We pray and sing the Scriptures through liturgy and hymnody. Lectionaries connect us with the breadth of the Bible, and through preaching we interpret and apply the fullness of Scripture to our shared life in the world.
Accepting their authority, we listen to the Scriptures with open hearts and attentive minds. They have shaped our rich inheritance: for example, the ecumenical creeds of the early Church, the Book of Common Prayer, and Anglican formularies such as the Articles of Religion, catechisms and the Lambeth Quadrilateral.
In our proclamation and witness to the Word Incarnate we value the tradition of scholarly engagement with the Scriptures from earliest centuries to the present day. We desire to be a true learning community as we live out our faith, looking to one another for wisdom, strength and hope on our journey. We constantly discover that new situations call for fresh expressions of a scripturally informed faith and spiritual life.
Shaped through Worship

Our relationship with God is nurtured through our encounter with the Father, Son and Holy Spirit in word and sacrament. This experience enriches and shapes our understanding of God and our communion with one another.
As Anglicans we offer praise to the Triune Holy God, expressed through corporate worship, combining order with freedom. In penitence and thanksgiving we offer ourselves in service to God in the world.
Through our liturgies and forms of worship we seek to integrate the rich traditions of the past with the varied cultures of our diverse communities.
As broken and sinful persons and communities, aware of our need of God’s mercy, we live by grace through faith and continually strive to offer holy lives to God. Forgiven through Christ and strengthened by word and sacrament, we are sent out into the world in the power of the Spirit.
Ordered for Communion

In our episcopally led and synodically governed dioceses and provinces, we rejoice in the diverse callings of all the baptized. As outlined in the ordinals, the threefold servant ministries of bishops, priests and deacons assist in the affirmation, coordination and development of these callings as discerned and exercised by the whole people of God.
As worldwide Anglicans we value our relationships with one another. We look to the Archbishop of Canterbury as a focus of unity and gather in communion with the See of Canterbury. In addition we are sustained through three formal instruments of communion: The Lambeth Conference, The Anglican Consultative Council and The Primates’ Meeting. The Archbishop of Canterbury and these three instruments offer cohesion to global Anglicanism, yet limit the centralisation of authority. They rely on bonds of affection for effective functioning.
We recognise the contribution of the mission agencies and other international bodies such as the Mothers’ Union. Our common life in the Body of Christ is also strengthened by commissions, task groups, networks of fellowship, regional activities, theological institutions and companion links.
Directed by God’s Mission

As Anglicans we are called to participate in God’s mission in the world, by embracing respectful evangelism, loving service and prophetic witness. As we do so in all our varied contexts, we bear witness to and follow Jesus Christ, the crucified and risen Saviour. We celebrate God’s reconciling and life-giving mission through the creative, costly and faithful witness and ministry of men, women and children, past and present, across our Communion.
Nevertheless, as Anglicans we are keenly aware that our common life and engagement in God’s mission are tainted with shortcomings and failure, such as negative aspects of colonial heritage, self-serving abuse of power and privilege, undervaluing of the contributions of laity and women, inequitable distribution of resources, and blindness to the experience of the poor and oppressed. As a result, we seek to follow the Lord with renewed humility so that we may freely and joyfully spread the good news of salvation in word and deed.
Confident in Christ, we join with all people of good will as we work for God’s peace, justice and reconciling love. We recognise the immense challenges posed by secularisation, poverty, unbridled greed, violence, religious persecution, environmental degradation, and HIV/Aids. In response, we engage in prophetic critique of destructive political and religious ideologies, and we build on a heritage of care for human welfare expressed through education, health care and reconciliation.
In our relationships and dialogue with other faith communities we combine witness to the Lordship of Jesus Christ with a desire for peace, and mutual respect and understanding.
As Anglicans, baptized into Christ, we share in the mission of God with all Christians and are deeply committed to building ecumenical relationships. Our reformed catholic tradition has proved to be a gift we are able to bring to ecumenical endeavour. We invest in dialogue with other churches based on trust and a desire that the whole company of God’s people may grow into the fullness of unity to which God calls us that the world may believe the gospel.
TEAC Anglican Way Consultation Singapore, May 2007

1. This document currently has only the authority of the TEAC meeting in Singapore which agreed the text.

OSLO, Norway (AP) — A police campaign to crack down on pickpockets has come too late to help the capital’s top crime fighter. Police Chief Anstein Gjengedal’s wallet was snatched by a pickpocket as the campaign was set to begin, the Oslo newspaper Dagbladet reported Friday.

The dinner was first-class, with butlers serving hors d’oeuvres and the strains of “Blue Danube” tastefully muffling the festive din. This nine-course re-creation of the last supper aboard an ill-fated ocean liner was the culmination of Titanic Day at Laurel Hill Cemetery, one of a growing number of historic cemeteries to rebrand themselves as destination necropolises for weekend tourists.

Historic cemeteries, desperate for money to pay for badly needed restorations, are reaching out to the public in ever more unusual ways, with dog parades, bird-watching lectures, Sunday jazz concerts, brunches with star chefs, Halloween parties in the crematory and even a nudie calendar.

Laurel Hill, the resting place of six Titanic victims, promotes itself as an “underground museum.” The sold-out Titanic dinner, including a tour of mausoleums, joined the “Dead White Republicans” tour (“the city’s power brokers, in all their glory and in all their shame”), the “Birding Among the Buried” tour, and “Sinners, Scandals and Suicides,” including a visit to the grave of “a South Philly gangster who got whacked when he tried to infiltrate the Schuylkill County numbers racket.”

As Americans choose cremation in record numbers, Victorian cemeteries like Laurel Hill and Green-Wood in Brooklyn are repositioning themselves for the afterlife: their own. Repositories of architectural and sculptural treasures, like Tiffany windows and weeping marble maidens atop tombs, the cemeteries face dwindling endowments, years of vandalism and neglect, shrinking space for new arrivals and a society that, until recently, collectively distanced itself from their meandering byways.

Although their individual circumstances vary ”” Green-Wood in Brooklyn, a newly crowned National Historic Landmark, has space for two more years of in-ground burial, while Laurel Hill is virtually full ”” what they share is a daunting number of tombs in need of repair. Woodlawn, in the Bronx, the final home of Whitneys, a Woolworth, Jay Gould and jazz greats like Duke Ellington and Lionel Hampton, has 95,000 grave sites.

Only 9,000 have endowments, said Susan Olsen, the executive director of the Friends of Woodlawn. “You’re a conservator,” Ms. Olsen said. “You can’t have someone up there with a bottle of Windex cleaning a Tiffany window.”

The new cemetery tourism ”” a subterranean version of the History Channel ”” is also a means of developing brand loyalty in the wake of what Joseph Dispenza, president of the historic Forest Lawn in Buffalo, calls a “diminishing customer base.”

Read it all and there is discussion there.

The Anglican communion seems to be keen on tearing itself apart on the issue of same-sex relationships. Archbishop Rowan Williams must look over the border with envy. Yesterday’s wise decision recognises that the Church of Scotland is divided on this matter, and is not ready to move to judgment without further study.

A cop-out? Not really. It’s not a disgrace to acknowledge ignorance. There are many people who have not (knowingly) had a conversation with a gay or lesbian. The heartfelt story of Kirk elder James Simpson, whose life was turned into turmoil when his son announced that he was gay, moved the assembly deeply.

Read it all.

By George Conger

THE EPISCOPAL Church has mishandled the debate on human sexuality by misleading the Anglican Communion about its intentions to regularise gay bishops and blessings, the Primate of the West Indies said on May 15. By placing autonomy above unity it has brought the Anglican Communion to the brink of collapse, Archbishop Drexel Gomez told the clergy of Central Florida. Archbishop Gomez criticised the leadership of the Episcopal Church for not being entirely straight forward with the Communion. “You just cannot have collegiality,” he explained, “if when you meet with your colleagues you don’t share.”

He also chided the African-led missionary jurisdictions, the AMiA and CANA, operating in the United States, saying they were an unfortunate “anomaly.” It was “most unfortunate” that the Episcopal Church had hid its intentions to regularise gay bishops and blessings, Archbishop Gomez said, as it had not seen “fit to share with the rest of the Anglican Communion what it intended on doing.” During the 2003 Primates’ Meeting in Gramado, Brazil “we had a long discussion on this business of [gay] blessings and samesex unions,” he said. But at “no time during the meeting, did [US Presiding Bishop Frank Griswold] even indicate that a situation was developing in the Episcopal Church that would lead to the consecration of Gene Robinson.” “It is not good enough as Frank [Griswold] had said that The Episcopal Church has been wrestling with this issue for 30 years and the Spirit has led them to this decision. We were unaware of the problem. It must be a shared discernment if we belong to the body,” Archbishop Gomez said. ACC-13 in Nottingham was the “first time any presentation had been made by The Episcopal Church” on these issues, he argued.

At the 2003 emergency Primates’ Meeting at Lambeth Palace, “We said unanimously, including Frank Griswold, if The Episcopal Church were to proceed with the consecration of Gene Robinson that it would tear the fabric of the Communion. And yet it proceeded and the fabric has been torn,” he said. The consecration of Gene Robinson was “the first time in the history of Christendom that someone has been made a bishop who could not function as a bishop,” Archbishop Gomez argued. “Theologically I do not consider him to be a bishop,” he said. Bishop Robinson’s episcopal ordination was an example of Augustine’s argument, Archbishop Gomez stated that “a sacrament could be valid but non efficacious.” He “has been sacramentally ordained, validly ordained as a bishop, but he cannot function as a bishop in most of the Anglican Communion.”

Archbishop Gomez stated he was also “very concerned” about the formation of rival Anglican jurisdictions in the United States under the sponsorship of overseas primates. These “new groupings are anomalous in Anglicanism” he told Central Florida, adding “I tried hard at the last Primates’ Meeting to find an answer to that” difficulty, which “complicates the situation.” One of the triumphs of the Tanzania Primates’ Meeting, he said, had been the agreement made by the onterventionist primates to turn over their US jurisdictions to an international pastoral council. “We got them to the point where they would stop. This was not easy to achieve,” he said. “I thought the House of Bishops would jump at the opportunity” to end foreign interventions, but they “wouldn’t look at it.” The rejection of the pastoral council by the House of Bishops now makes it “twice as difficult to get this back on the table,” Archbishop Gomez said. He also stated the Dar es Salaam Communiqué was the first statement by the Primates where each was asked to give their personal assent.

At prior meetings “we worked by consensus in our decisions,” but Archbishop Williams “felt that the decision was so important, so critical” that all should be polled for their views. “Individually [Archbishop Williams] went around and individually every person said yes [to the Communiqué]. [Presiding Bishop Jefferts Schori] said yes, but said it would be a difficult sell, but she would try.” The question put to the Presiding Bishop was whether she accepted the communiqué, “and Katharine agreed to the proposal.” Archbishop Gomez did not expect a decisive response from the House of Bishops to the September 30 deadline for compliance to the Primates’ Communiqué. “On the basis of past actions, certainly over the past 10 years, I would presume that the Episcopal Church would seek someway of fudging it. And that would be a consistent pattern,” he stated. He told the gathering that he had suggested a September 30 deadline for a response from the House of Bishops. “The intention was to give them two full meetings” before an answer was due, although Archbishop Williams had pressed for more time. The Episcopal Church “will have to make a decision” whether it will remain part of the Anglican Communion. “The official Church speaking through its General Convention places autonomy over its mission. That is the reality we have to face in the Communion,” Archbishop Gomez said.

–This article appears in the Church of England Newspaper, May 25 2007 edition, page 7

(Background here and there).

Listen to it all from the BBC.

PHILIP JENKINS: The word schism means a split, and the great historical example is what happened in 1054, when the Eastern and Western churches had a tiff over such crucial theological issues as whether priests should wear beards. Everyone knew this was going to be resolved in just a couple of years; 950 years or so later, and counting, they’re still divided into the Catholic and Orthodox churches, and it’s not likely to be resolved any time soon.

Today I’m going to talk about the Anglican schism, but I want to look at the question of whether this is the first shot in a much larger war and whether instead of an East-West schism, we’ll be looking at a North-South schism. I want to start this off with a quote you will find shocking or at the very least surprising. As you’re aware, a number of Episcopal churches in the United States have placed themselves under the authority of African and Asian clergy because, basically, they don’t trust the leadership of the Episcopal Church.

One of the African clerics they’ve turned to is a man called Emmanuel Kolini, who is the primate of Rwanda. When Kolini is asked why he is interfering in American affairs, he has a very simple answer: “Back in my country back in 1994, we had the genocide and the world stood idly by, nobody came to help us; we are not going to let that happen to you. We will not stand idly by while this dreadful thing happens to the Episcopal Church.” Most of us, of course, look at that and think, “You’re seriously comparing the 1994 genocide with the split in the Episcopal Church?” That seems astonishing. But I hope to suggest why some of the issues involved here are so very important for Global South churches.

Quick narrative: The U.S. Episcopal Church is not a huge body, but it’s a very influential body. Realistically it has maybe two, two-and-a-half million members, yet its influence is far beyond those numbers. It’s a very liberal body on issues of gender, sexuality; it’s been semi-overtly ordaining gay clergy and carrying out gay marriages for a number of years. The turning point came in 2003 when an openly gay cleric, Bishop Robinson, was ordained. For some years before that, conservatives within the Episcopal Church had been looking to the wider Anglican world, and they’d had a lot of support from those Global South churches. Global South means, in this context, Africa and Asia.

In 2003, the skies fell in. Global South primates from countries like Nigeria and Uganda started using ferociously critical language about the ordination of Robinson. They called it a satanic attack on God’s church. The U.S. Episcopal response here was, “Who are you to tell us this?” Then the primates in countries like Nigeria said, “Let us tell you who we are to be telling you this. There’s two, two-and-a-half million members of you; the Nigerian church had, back in 1975, five million members, we’re currently up to 19 million members; by 2025, we’ll be at 35 million members. We’re doubling every 25 years or so; what can you say to that?”

But of course, the Anglican Church is not just Nigeria; it’s Uganda and Tanzania and Rwanda and all these other countries. Since that point in 2003 the Anglican Communion has developed an ever wider split. Most recently, of course, conservative churches within the U.S. Episcopal Church have placed themselves under the Episcopal authority of Global South churches. The most recent, of course, affected a number of very large, prosperous churches in Virginia, which are now part of a missionary diocese of the Nigerian church under its primate Peter Akinola.

The language, the sentiment and the depth of hatred in these events has been quite striking. We could have a competition as to which remark is the least conducive to Christian charity. (Laughter.) I have a couple of candidates. Candidate one is Akinola’s remark that the U.S. Episcopal Church is like a cancerous lump that has defied all treatment, and the time has come for it to be excised altogether. Candidate two is from one of the gay pressure groups within the Episcopal Church, when someone said: “All I can say to you African bishops, is why can’t you go back to the jungle you came from and stop monkeying around with the church?” We’ll have a vote afterwards as to which is the more offensive remark….

Read it all.

The US is increasingly concerned about China’s deployment of mobile land and sea-based ballistic nuclear missiles that have the range to hit the US, according to people familiar with an imminent Pentagon report on China’s military.

The 2007 Pentagon China military power report will highlight the surprising pace of development of a new Jin-class submarine equipped to carry a nuclear ballistic missile with a range of more than 5,000 miles.

Washington is also concerned about the strategic implications of China’s preparations later this year to start deploying a new mobile, land-based DF-31A intercontinental ballistic missile that could target the whole US.

Robert Gates, US defence secretary, on Thursday said the report would not exaggerate the threat posed by China. “It paints a picture of a country that is devoting substantial resources to the military and developing…some very sophisticated capabilities.”

Read it all.

Courting the anti-war constituency, Democratic presidential rivals Hillary Rodham Clinton and Barack Obama (news, bio, voting record) both voted against legislation that pays for the Iraq war but lacks a timeline for troop withdrawal.

“I fully support our troops” but the measure “fails to compel the president to give our troops a new strategy in Iraq,” said Clinton, a New York senator.

“Enough is enough,” Obama, an Illinois senator, declared, adding that President Bush should not get “a blank check to continue down this same, disastrous path.”

Their votes Thursday night continued a shift in position for the two presidential hopefuls, both of whom began the year shunning a deadline for a troop withdrawal.

On a vote of 80-14, the Senate cleared the measure and sent it to Bush.

Both Clinton and Obama have faced intense pressure from the party’s liberal wing and Democratic presidential challengers who urged opposition to the measure because it doesn’t include a timeline to pull forces out of Iraq.

Sen. Christopher Dodd (news, bio, voting record) of Connecticut, who also voted against the legislation, was among the Democratic candidates calling for rejection of it, along with former Sen. John Edwards of North Carolina and New Mexico Gov. Bill Richardson.

Of the four Democratic hopefuls in the Senate, only Sen. Joe Biden of Delaware supported the bill. He said he did so reluctantly because he viewed the measure as flawed. But he added: “As long as we have troops on the front lines, it is our shared responsibility to give them the equipment and protection they need.”

Read it all.

And where do New York and London fall on the list? Guess before looking.

On a wave of emotion, the man at the front of the church broke into a language only he and his God could understand.
“Ah le ah ne al la ne,” said Bill Siordia, a worshiper at The Pentecostals of Pleasanton, a small congregation in the San Francisco Bay Area. With closed eyes and palms raised skyward, he continued in a whispered rush. “Ma ne ah ne ta la ah ka wa.”

Siordia, 44, a warehouse worker, was speaking in tongues, a form of verbal prayer scholars call glossolalia. For him ”” and a growing numbers of Christians worldwide ”” the experience is a direct means of communication with God that is a transcendent and crucial part of his faith.

“It is kind of a high,” Siordia said later, describing the most common form of speaking in tongues as an indecipherable expression of personal prayer and praise. “It is like being with the Lord. I feel that sense that everything is OK.”

This Sunday, Christians will celebrate Pentecost, when the Bible says God sent a “mighty wind” among Jesus’ disciples and they prayed in unknown languages. “And they were all filled with the Holy Spirit,” the Book of Acts says, “and began to speak in other tongues, as the Spirit gave them utterance.”

Though all Christians mark the day, only some speak in tongues. Those who do describe an immediate, ecstatic and personal experience of God. Those who do not have called it phony, weird and even dangerous.

Read it all.

Check out the numbers.

Update — June 1: We’ve made several changes to the blog “pagination” and navigation system overnight. You can learn all about what’s new in today’s “Daily Blog Tip” entry.

An open thread for all reports of “bugs,” and “turkeys” (definitions below) and requests about the blog function & setup.

The Background:
We found a bug with the search feature this morning. It is being worked on and should be almost fixed as I type this. [The links to blog entries which showed up in the search results were giving an error message when one clicked on the article title. Should be fixed very soon we hope. Thanks Greg!] UPDATE: Bug is fixed. Greg rocks!

The Request
Since we made this switch to a new blog quite quickly, there is still a lot to do and you all get a chance to give your input. We need input from you all in three areas:

1. Bugs.
(Something that is not working. It is supposed to do one thing, but does another.)

2. Turkeys.
(Something that is working as it “should” but which is not well designed or helpful, and thus perhaps it can be improved)

3. Requests.
Just that. Your requests. Pure & Simple. The new T19 is still a tabula rasa in some ways (example: the side bar). There are many features we haven’t even begun to work on or set up because we’re still working on the basics, and at least for us elves, still learning the software and what’s possible. What would you like to see here? What features would enhance T19 and make it the truly helpful and powerful resource that we would love it to be?

Many extra pairs of eyes and suggestions will be helpful to us. So, go to it. Many thanks!

— Elfgirl