Massachusetts, the first state to legalize gay marriage, sued the U.S. government Wednesday over a federal law that defines marriage as a union between a man and a woman.

The federal Defense of Marriage Act interferes with the right of Massachusetts to define and regulate marriage as it sees fit, Massachusetts Attorney General Martha Coakley said. The 1996 law denies federal recognition of gay marriage and gives states the right to refuse to recognize same-sex marriages performed in other states.

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I find this very strange.

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But the Church must change if it is to survive, adapting its understanding and message so that it remains compelling in changed circumstances to modern people. I actually believe that lack of central authority in the Anglican Communion is one of its strengths, as the autonomy of individual churches provides the freedom to experiment with doctrine and liturgy without the entire Communion’s having to endorse it. (A loose Communion structure also gives churches unsympathetic to innovation credible deniability when confronted with complaints about innovations elsewhere in the communion.) As I said in “Saving Anglicanism,”

Is it not as likely that catastrophic conflict can be avoided””as it has been avoided for the past three centuries””not by getting more engaged in one another’s business, but by becoming more tolerant and less engaged? To interpret the current conflict in psychological terms, the Episcopal Church did not make traditionalists unhappy, they chose to be unhappy. They could have made a different choice. Perhaps the salvation of the Anglican Communion lies in less communication, less consultation, and less caring for one another.

This is really the only way forward that I can see if both the Anglican Communion and the integrity of the churches of the Communion are to be preserved.

I hope, then, that the General Convention will adopt a strategy that preserves the ability of The Episcopal Church to live out the Gospel as we understand God’s call to us in 21st-century America. This is a higher goal than preserving peace within the Anglican Communion or even than preserving the Anglican Communion itself.

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In terms of the mood of Convention – I have no idea. Things are spinning up so fast I’ve not really had time to have more than briefest of conversations with folks about anything other than the weather. The one thing I’m hearing from folks is that they are recognizing the crisis moment facing the Episcopal Church. (In terms of membership and money.) What I’ve not heard is any coherent response. Hopefully that will emerge.

But I’m not particularly worried. If it doesn’t emerge from General Convention (and I’m not optimisitic), I think is emerging now from the grassroots of the Church.

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I think the most interesting dynamic heading in to this General Convention is the distance between the two Houses. In the House of Deputies, there is little question of the majority’s desire to overturn B033 (the restraint resolution) and pass a resolution placing the blessing of same sex unions in the Book of Occasional Services. I say this based on the tragic departures of numerous reasserters as well as the shifts in deputations like those from the TEC remnant dioceses of Fort Worth and San Joaquin. I also base it on my overall feel of the deputations.

The Bishops is another matter altogether. Many of them got an earful at Lambeth 2008 about the damage they have caused around the communion. Even more important in my view, the bishops are presiding over many dioceses in which there is much conflict, financial struggle, membership loss, morale depletion, and on and on. The Bishops as a whole do not want to provide a further explicit means for even more controversy. I think they want to bypass B033 and pass a resolution with some kind of circuitous wording trying to state where TEC is now. They also seem to wish to pass a resolution on the same sex blessing matter which allows the current situation of the increasing embrace of the practice to continue, without explicitly adding more fuel to the divisive fires.

That’s a pretty big gap between the two Houses. We’ll see how and if it can be bridged. Right now, based on where things are, I think the institutional reappraisers among the bishops have the upper hand in the very short term. Therefore a more probable outcome is for the overall desire of the bishops to prevail.

But this is the General Convention of the Episcopal Church we are speaking about. Anything can happen. You can only speak in terms of probabilities.

If I were there, I would definitely want B033 on the floor of the House of deputies so it can be overturned. B033 is one of the sadder chapters in the recent history of the Episcopal Church. The way it was handled was shameful in both Houses, in Deputies where at a minimum the spirit of the House was trampled upon, and in the House of bishops where both the spirit and the letter of the law of that House were sacrificed on the altar of expediency. B033 never was even an accurate view of where the Episcopal Church stood, and it misled many in the Anglican Communion to think the situation was other than it was (in other words it was a lie). Many of us””both reasserters and reappraisers by the way””were maligned for voting against B033 at the time, but in retrospect I believe our concerns have been more than vindicated–KSH.

O Lord,

We stand in Manasseh! We have forgotten You.

We have cast aside Your truths for The-Right-to-Choose truths.

The-Right-to-Choose has distracted us with distractions upon distractions. Our schedules are oppressed under its yoke. The-Right-to-Choose has appropriated our Sabbaths.

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The Lords last night rejected a bid to allow relatives to help terminally ill people travel abroad to die, following an impassioned plea by a severely disabled peer.

Baroness Campbell of Surbiton, who was born with the wasting disease spinal muscular atrophy, told how doctors had persuaded her her life was at an end.

She said many would come under similar pressure from loved ones if the law was relaxed.

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Let other capitals go all weak-kneed when President Obama visits. Moscow has greeted Mr. Obama, who on Tuesday night concluded a two-day Russian-American summit meeting, as if he were just another dignitary passing through.

Crowds did not clamor for a glimpse of him. Headlines offered only glancing or flippant notice of his activities. Television programming was uninterrupted; devotees of the Russian Judge Judy had nothing to fear. Even many students and alumni of the Western-oriented business school where Mr. Obama gave the graduation address on Tuesday seemed merely respectful, but hardly enthralled.

“We don’t really understand why Obama is such a star,” said Kirill Zagorodnov, 25, one of the graduates. “It’s a question of trust, how he behaves, how he positions himself, that typical charisma, which in Russia is often parodied. Russians really are not accustomed to it. It is like he is trying to manipulate the public.”

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For more than ten years the Church has argued for “a period of silence” to enable complex theological and biblical issues to be weighed and resolved, but sadly this “mind of the Church” has been ignored by those pressing for a revision of orthodoxy. Time and again, unilateral decisions have been taken by the revisionists and those seeking to uphold orthodoxy have been marginalised. In consequence, the Church is in turmoil ”” no longer is it a light to the communities it is called to serve; it has largely lost its confidence in the Gospel it is called to proclaim.

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As leaders of the world’s industrialized nations gather in Italy, the Pope is calling on them to reject the mantra of deregulation that has guided economic policy and bring in new rules to temper the excesses of the past.

“The economy needs ethics in order to function correctly,” the Pope wrote in his encyclical Charity in Truth released this week.

It’s a point Benedict XVI is expected to stress in meetings with Prime Minister Stephen Harper and U.S. President Barack Obama after the G8 summit, which begins today.

“The conviction that the economy must be autonomous, that it must be shielded from ‘influences’ of a moral character, has led man to abuse the economic process in a thoroughly destructive way,” he wrote.

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A vocation is a call that requires a free and responsible answer. Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development over and above human responsibility. The “types of messianism which give promises but create illusions” always build their case on a denial of the transcendent dimension of development, in the conviction that it lies entirely at their disposal. This false security becomes a weakness, because it involves reducing man to subservience, to a mere means for development, while the humility of those who accept a vocation is transformed into true autonomy, because it sets them free.

Hmm. Transcendence, autonomy, false security and humility. Interesting timing don’t you think? It is not short but you need to take the time to read it all–KSH.

We might sum up the Pope’s thinking on the economy this way: Each of us must answer Christ’s question, “Who do you say that I am?” If we, with Peter, answer “The Messiah,” then that should direct the axis of our life. Our most important reality must be the truth of our relationships. In this way, we can understand how the law and prophets could be summed up in Christ’s two commandments: That we love God totally, and love our neighbors as ourselves. Thus we are able to speak of “caritas in veritate.”

Once we accept Christ and these two commandments, we can no longer ask Cain’s question: “Am I my brother’s keeper?” Instead, we must realize that our exercise of freedom cannot take the form of simply amassing the most wealth that we can. Rather, all that we do in freedom must reflect that reality and all our actions must take into account the effects of those actions on others….

The Pope’s thesis makes clear that an ethical foundation must transcend politics, and as the document makes explicit, the technical solutions belong to policy makers.

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Greetings to the Anglican Church in North America
from
the Church of Ireland Evangelical Fellowship

Dear Brothers and Sisters in Christ

The Church of Ireland Evangelical Fellowship includes in its membership lay people, clergy and bishops in the Church of Ireland. Our committee, meeting on 28th May 2009, unanimously resolved that we should write to encourage you in the formation of the Anglican Church in North America.

We have followed with sadness the unfolding developments in The Episcopal Church and the Anglican Church of Canada. We know that many of you have suffered great loss (personal, parochial and diocesan) for upholding the orthodox faith in the face of radical innovation, and we want you to know that you have our full support.

We are glad to affirm you fully as fellow-Anglicans and we hope and pray that your new Province will be officially recognised by the Anglican Communion before long. We would like to share with you some words of the hymn known as St Patrick’s Breastplate*:

I bind unto myself the Name,
The strong Name of the Trinity;
By invocation of the same,
The Three in One, and One in Three.
Of whom all nature hath creation;
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
Salvation is of Christ the Lord.

We assure you of our love and prayers in these times of testing.

Yours sincerely in Christ

Dermot O’Callaghan
(Chair of the Church of Ireland Evangelical Fellowship)

He didn’t like the Presiding Bishop’s address–find out why.

Check out which ones they are tracking.

A great picture from Sean McConnell of the Secretary of General Convention .

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Some conservatives who stayed with the Episcopal Church even though they disagreed on gay bishops and blessing same-sex marriage are concerned that sexuality issues interfere with the church’s missions and development in Third World countries. Since 2003, some African and South American Anglican archbishops have refused to take communion with Episcopal Church leaders or partner with the church on projects.

“There is a whole swath of the Episcopal Church struggling to make their way forward to do missions and the work of the church,” says Kendall Harmon, canon theologian for the Diocese of South Carolina.

He opposes gay bishops and gay blessings, but Harmon calls the current moratoriums a “fig leaf” that should be lifted so the church can be “honest” about its theological direction.

Still, both efforts may stall, says supporter Jim Naughton, canon for communications for the Diocese of Washington, D.C

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The Right Rev. Thomas C. Ely, the bishop of the Episcopal Church in Vermont, is one of six bishops from states recognizing same-sex marriage to offer a resolution urging the church to allow them to extend a key marriage ritual to gay and lesbian couples.

The resolution will be introduced and debated at the Episcopal Church’s General Convention, which begins today in Anaheim, Calif., an event held every three years that features hundreds of church leaders and members debating the future of their faith.

Ely, who testified in favor of Vermont’s same-sex marriage law during legislative hearings this year, said he and the other supportive bishops hope the church will allow them to adapt a marriage prayer book to include same-sex married couples.

“Starting in September, how Vermont defines marriage will be a lot different than how the church defines marriage,” Ely said during a telephone interview from California on Tuesday. “What we are seeking is some flexibility so that same-gender married couples can have their unions blessed.”

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Resolution: D020
Title: Provincial Acceptance of Anglican Covenant
Topic: Covenant
Committee: 08 – World Mission
House of Initial Action: Deputies
Proposer: Father Daniel H. Martins

Resolved, the House of _______ concurring, That the 76th General Convention of the Episcopal Church make a provisional commitment to abide by the terms of the Anglican Covenant proposed in the most recent text of the Covenant Design Group (the “Cambridge-Ridley” draft); and be it further

Resolved, That the text of the proposed covenant be commended to the various dioceses of this church for study and comment during the coming triennium; and be it further

Resolved, That the Presiding Bishop and the President of the House of Deputies appoint a Special Task Force to determine what constitutional and/or canonical measures may be necessary in order to make a permanent commitment to the Covenant; and be it further

Resolved, That this Special Task Force prepare a report to the 77th General Convention of the Episcopal Church that includes draft legislation that could be considered should the convention decide to make a permanent commitment to the Covenant.

EXPLANATION

The 75th General Convention passed resolution A166, which supports the participation of the Episcopal Church in the development of an Anglican Covenant. Since then, the Covenant Design Group has produced several drafts, culminating in what the members of the CDG believe is the final product of their work, the Cambridge-Ridley Draft.

The 75th General Convention also passed resolution A159, which affirms not only our commitment to interdependence in the Anglican Communion, but a desire to live in “the highest degree of communion possible.” The same convention also passed resolution A160, which offers an apology that “our failure to accord sufficient importance to the impact of our actions on our
church and other parts of the Communion” has “strained the bonds of affection” between the provinces of the Communion.

Since 2006, these strains have only grown more severe. Given our share in their creation, and in keeping with our long-held ecumenical position that for the greater good of the larger Church’s unity, “this Church is ready in the spirit of love and humility to forego all preferences of her own,” and as a sign of good faith toward our sisters and brothers across the Communion, it seems appropriate that we voluntarily and temporarily agree to order our life according to the terms of the Cambridge-Ridley Draft until such time as we can ascertain the level of its acceptance by other churches, and consider more fully the nature of our identity as a constituent member of the Anglican Communion of churches.

Resolution: C009
Title: Develop Rites for Same Gender Unions
Topic: Liturgy
Committee: 13 – Prayer Book, Liturgy and Church Music
House of Initial Action: Bishops
Proposer: Diocese of Atlanta

Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church authorize the Standing Commission on Liturgy and Music to develop appropriate rites for the celebration and blessing of the sacred unions of gay and lesbian persons, taking into account the variety of civil arrangements for such unions available in the regions served by the church; and be it further

Resolved, That such rite or rites shall be presented at the 77th General Convention of the Episcopal Church.

EXPLANATION

In light of events following the Lambeth Conference of 2008, it is clear that our charitable restraint and response to the Windsor Report in the matter of our declining to develop a rite or rites to allow the celebration and blessing of sacred unions for people of the same gender has not had the effect of preserving unity and civility between those who believe such unions may be good and moral and those who cannot conceive as such a possibility being within the bounds of Christian faith and the Anglican Tradition. It is also clear that while a great many Episcopalians remain undecided about their own beliefs in these matters, they recognize both the desirability of allowing those who seek to make such commitments in the midst of their community of faith to do so; and that the reality that the cost of our charity has been at the expense of one clear minority within our church; and further that there is no compelling reason that these brothers and sisters should have to continue to bear the burden of that charity.
The development of such a rite or rites by and for the whole church will allow a restoration of decency and order from diocese to diocese under the guidance of each bishop, the ensuring of theological integrity to such rites and the capacity of the church to ‘sanction’ and declare such committed relationships among people of the same gender to be both moral and fully within the bounds of our common life.

Resolution C067 (From the Diocese of West Texas and assigned to the Committee on Stewardship and Development–KSH)

Resolved, the House of _______ concurring, That the 76th General Convention of the Episcopal Church direct the office of the Presiding Bishop and the Executive Council to provide the following information to each Diocese of the Church:

(a) The dollar amount spent by TEC on litigation against dioceses, parishes, groups of churches and individuals since General Convention, 2006;

(b) A list of the church accounts and/or budget items from which these funds were taken;

(c) An explanation of the line item described in the Domestic & Foreign Missionary Society Budgetary Summary as: Additional Draw from short-term reserve for legal support to dioceses exceeding budget for 2008-$1,520.000.00;

(d) The amount of money budgeted for litigation for the next Triennium;

(e) An estimate of the amount of property value retained and expected to be retained by the Protestant Episcopal Church in the United States of America (PECUSA) because of pending and completed litigation as of General Convention 2009.

EXPLANATION

The Episcopal Church has engaged in litigation in numerous dioceses across the country in cases involving property disputes with local parishes which have elected to depart TEC. This litigation has been initiated by either the local diocese or the parish against the other party. TEC intervened as a party in interest aligned with the local diocese. Substantial legal fees and related expenses have been incurred on behalf of TEC. Beginning in 2007, requests have been made by various parties to the Executive Council which is responsible for the governance of TEC between General Conventions for financial disclosure of the source of funds and the amounts expended. However no response has been made to date.

Saw Steve Wood and Roades Hollowell (he introduced himself when he saw I was from SC – very friendly — was expecting a different sort of reaction to “SC”, but I guess that’ll come with time. His parents and my mom grew up in Mt. Pleasant together). Haven’t touched base with John Burwell yet this morning but we texted last night — it was great to have a welcome as I rode in from the airport.

I am blogging because I thought my voice might be a bit different from the other voices you will no doubt want to hear (Burwell, Wood, Kendall Harmon – from SC, Lydia Evans, etc.) as I am a lay person who’s never been to GC. I hope to write about things from a personal as well as as a leadership perspective — we shall see.

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Jacksonville’s Carole Adams said she and her lesbian partner of 40 years will not return to the Episcopal Church even if its bishops and deputies approve liturgies for same-sex unions during their triennial convention beginning today in California.

Adams, 65, said she was heartened by the 2003 election of an openly gay bishop in New Hampshire but left in disgust in 2005 during the resulting protest and exodus of conservatives from the denomination, including her former Southside parish.

“Why would you ever want to turn back to that controversy?” Adams said.

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Nine priests and six deacons were, yesterday, ordained by the Church of Nigeria, Anglican Communion, Oleh Diocese, Delta State with a charge on them to affirm their loyalty to the Christian faith.

Giving the charge while ordaining the clergies at the Cathedral of St. Pual, Oleh, Bishop of the Diocese, Rt. Revd Jonathan Edewor told them to uphold their ministries, adding that they were ordained for the service of God.

He told them to help converts in order to bring about peace through the teaching of the word of God and said the diocese, which was created about 10 years ago, was growing to the glory of God.

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Things went smoothly for the first hour of the Twitter experiment at Trinity Church in Manhattan on Good Friday in April.

While hundreds of worshipers watched the traditional dramatization of the Crucifixion from pews in the church, one of New York’s oldest, thousands more around the world followed along on smartphones and computers as a staff member tweeted short bursts of dialogue and setting (“Darkness and earthquake,” “Crucify him!”).

The trouble began in the second hour….

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The list includes:

Archbishop Phillip Aspinall of Brisbane, Bishop Suheil Dawani of Jeruselem, Bishop Jonathan Hart of Liberia, Archbishop Frederick Hiltz of Canada, Archbishop Henri Isingoma of the Congo, Kenneth Kearon of the Anglican Communion Office, Archbishop Paul Kwong of Hong Kong, Presiding Bishop Solomon Jongmo Yoon of Korea, Bishop Nathaniel Makoto Uematsu of Japan, Bishop Jonathan Hart of Liberia, Bishop Mauricio J.A. de Andrade of Brazil, and Canon Grace Kaiso of CAPA, and of course, Rowan Williams of Canterbury – along with some international clergy and provincial secretaries. Archbishop Daniel Deng Bull of the Sudan is also listed, but with lots of question marks.

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