Downtown Seattle’s Daniels Recital Hall, with its soaring Beaux Arts dome, intricate woodwork and stained glass, is about to become a church again. The developer who saved it from the wrecking ball has signed a long-term lease with Mars Hill Downtown Seattle, a resolutely evangelical congregation that has been worshiping in a former nightclub since its founding in 2008. With 1,500 members, the congregation outgrew its old, less-than-ideal quarters, where for a time the congregants used exotic dancers’ cages as coat racks.

Christians in Seattle aren’t alone in wanting to reclaim the heart of their city as a place for worship. Though the American evangelical movement is often stereotyped as rural and provincial, it has actually had its greatest success in the suburbs and exurbs, where entrepreneurial pastors found cheap land and plentiful parking to build the “megachurches” of the past generation””think Willow Creek Community Church in South Barrington, Ill., seating capacity over 7,000.

But a new generation of church founders believes that city centers will be the beachhead of a new evangelization.

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Anglicans have been worshiping in South Carolina since its establishment as a British Colony. From the beginning, they have defended and upheld the doctrine, discipline and worship of the faithful generations who came before them. That freedom is now under direct assault.

As a founding Diocese of the Episcopal Church, we have taken steps in recent years to defend our freedom of worship and order of gathering. On Monday of this week (October 15), the Rt. Rev. Mark J. Lawrence (14th Bishop of the Diocese of South Carolina) was informed by the Presiding Bishop of the Episcopal Church that a disciplinary board had certified that he was guilty of abandonment of the communion of the church ”“ that he had, in effect, by his words and actions, left the church. We believe that these actions of the Episcopal Church are both invalid under the Constitution of the Episcopal Church of this Diocese and violations of rights and freedoms which all Americans hold dear. We emphatically reject them, as well as the attempted restriction upon the ministry of our Bishop.

Read it all and the copy is here.

I found this haunting–check it out.

Local parishioners appear ready to resolve the rift that has divided the Episcopal Diocese of South Carolina and the national church since 2003, after the Episopal Church consecrated an openly gay bishop.

The Rt. Rev. Mark J. Lawrence, bishop of the state diocese, and other conservative local church leaders have protested what they see as the national church’s increasingly liberal leanings. The Episcopal Church last month declared that Lawrence had abandoned his sworn duties to uphold the constitution and canons of the church, and it restricted him from exercising his ministry.

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The commitment of most Anglicans to the ordained ministry of women rests on the conviction that what I have just summarised makes it inconsistent to exclude in principle any baptised person from the possibility of ordained ministry. And to take the further step of advocating the ordination or consecration of women as bishops is to recognise that the public role of embodying the priestly vocation of the Church can’t be subdivided into self-contained jobs, but is in some sense organically unified, in time and space. Ordained ministry is one connected reality, realised in diverse ways. The earliest Christian generations reserved the Latin and Greek words for ”˜priest’ to refer to bishops, because they saw bishops as the human source and focus for this ministry of reminding the Church of what it is. The idea that there is a class of presbyters (or indeed deacons) who cannot be bishops is an odd one in this context, and one that is hard to rationalise exclusively on biblical or patristic grounds.

If that is correct, a Church that ordains women as priests but not as bishops is stuck with a real anomaly, one which introduces an unclarity into what we are saying about baptism and about the absorption of the Church in the priestly self-giving of Jesus Christ. Wanting to move beyond this anomaly is not a sign of giving in to secular egalitarianism ”“ though we must be honest and admit that without secular feminism we might never have seen the urgency of this or the inconsistency of our previous position.

Rectifying the anomaly is, we believe, good news in a range of ways.

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The Archbishop of Canterbury has begun a campaign to persuade General Synod members to back the new women-bishops legislation when it returns to debate it next month.

Writing in the Church Times this week, he addresses waverers, those who find the legislation “not quite good enough, or not quite simple enough”. To vote against the legislation, which he admits is “not perfect”, would be to risk “committing us to a period of continued and perhaps intensified internal conflict, with no clearly guaranteed outcome . . . a period of publicly embarrassing and internally draining indecision”.

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The certification of abandonment by ECUSA’s new Disciplinary Board for Bishops, communicated to Bishop Mark Lawrence by Presiding Bishop Katharine Jefferts Schori on October 15, 2012, raises some very troubling questions. It also evidences a new degree of repression operative in ECUSA that seems designed to curb the free speech and other First Amendment rights of its clergy….

Bishop Lawrence has 60 days in which to answer the charges, but he will not do so, as he could not enter into their rigged game without waiving his position that the new Title IV has no force or effect in South Carolina. Moreover, his diocese is no longer even a member of ECUSA, and so the Church’s organs and agents have no jurisdiction whatsoever over him. They will still have to go through the motions of “deposing” him, but that is the Church’s fault — it refuses to allow its bishops or other clergy to leave peacefully, and can get them off its books only by charging “abandonment” or “renunciation.”

Indeed, any communication Mark Lawrence makes in public about the charges or his diocese now runs the risk that the Presiding Bishop will treat it as she did in the case of Bishop Iker, and declare that it constitutes a “voluntary renunciation of orders” so that she can shorten the process of his removal, and not have to bother with a meeting of the House of Bishops. And in fact, now that I think about it, mark my words — watch for that very thing to happen.

Read it all (emphasis mine).

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

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

Dear St. Jude’s Parish Family,

On Monday, October 15, 2012, Bishop Mark J. Lawrence, the 14th Bishop of the Diocese of South Carolina, was notified by the Presiding Bishop of The Episcopal Church, Katharine Jefferts Schori, that on September 18, 2012 the Disciplinary Board for Bishops had certified Bishop Lawrence’s abandonment of The Episcopal Church. The charges against Bishop Lawrence were initiated by twelve laypersons and two clergy within the Diocese whose identity remains unknown to the Bishop. [Careful blog readers will know that these names are now public but they were not when this was written–KSH]

Bishop Lawrence was notified of these actions taken by the Episcopal Church between two meetings, one held on October 3 and one to be held on October 22, which Bishop Andrew Waldo of the Upper Diocese of South Carolina and Bishop Lawrence had set up with the Presiding Bishop to find a peaceful alternative to the growing issues between The Episcopal Church and the Diocese of South Carolina. The meetings were to explore “creative solutions” for resolving these issues to avoid further turmoil in the Diocese and in The Episcopal Church.

This action by The Episcopal Church triggered two pre-existing corporate resolutions of the Diocese, which simultaneously disaffiliated the Diocese of South Carolina from The Episcopal Church and called a Special Diocesan Convention. That Diocesan Convention will be held at St. Philip’s Church, Charleston, on Saturday, November 17, 2012. St. Jude’s’ convention delegates and I will attend the Special Convention.
St. Jude’s held a Parish Meeting on August 1, 2012 where we discussed the real possbibility that The Episcopal Church would initiate disciplinary action against Bishop Lawrence and that, in respone, the Diocese of South Carolina would disaffiliate from the Episcopal Church. That scenario has now come to pass.

Tomorrow, (Friday, October 19, 2012) I will attend a meeting of the clergy at St. Paul’s, Summerville, where the impact of these actions on St. Jude’s and all the churches in the Diocese will be discussed. I will then meet with the Vestry on Monday evening.

These events will continue to unfold in the days ahead and the Vestry and I will keep you informed as they do.

Bishop Lawrence is the finest, godliest man I have ever had the privilege to serve under. I am sad that The Episcopal Church has chosen to act against our Diocese and Bishop Lawrence during a good faith attempt to resolve differences in a peaceful way. But, I am also hopeful and confident that the Lord will provide for St. Jude’s and the Diocese as we move forward.

Yours in Christ,

–(The Rev.) Bob Horowitz is rector of Saint Jude’s Church, Walterboro, South Carolina

You may read it all here.

The idea that fathers play a significant role in the development of their kids’ approach to sex has received some support in a new evidence review. Studies in the review suggest that adolescents have less sex if their fathers talk to them more about sexual matters.

There are caveats. The review only looked at a few studies because there’s little research into the role of fathers — as compared to mothers — when it comes to the decisions that teens make about sex. And it’s possible that some other factor could explain the apparent link between more fatherly communication and less sexual activity.

Still, the review suggests that “fathers do make a difference. It’s not just about mothers,” said lead author Vincent Guilamo-Ramos, a professor and co-director of New York University’s Center for Latino Adolescent and Family Health.

Read it all.

Read it all.

O God of the nations, who didst give to thy faithful servant Henry Martyn a brilliant mind, a loving heart, and a gift for languages, that he might translate the Scriptures and other holy writings for the peoples of India and Persia: Inspire in us, we beseech thee, a love like his, eager to commit both life and talents to thee who gavest them; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

O God, who, calling Abraham to go forth to a country which thou wouldest show him, didst promise that in him all the families of the earth would be blessed: Fulfill thy promise in us, we pray thee, giving us such faith in thee as thou shalt count unto us for righteousness; that in us and through us thy purpose may be fulfilled; through Jesus Christ our Lord.

I keep the LORD always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my soul rejoices; my body also dwells secure. For thou dost not give me up to Sheol, or let thy godly one see the Pit. Thou dost show me the path of life; in thy presence there is fulness of joy, in thy right hand are pleasures for evermore.

–Psalm 16:8-11

October 17, 2012

Brothers and Sisters in Christ,

On Monday, October 15, 2012, Bishop Lawrence was notified by the Presiding Bishop, Katharine Jefferts Schori, that on September 18, 2012 the Disciplinary Board for Bishops had certified his abandonment of The Episcopal Church. This action triggered two pre-existing corporate resolutions of the Diocese made on November 1, 2011 and October 2, 2012, which simultaneously disaffiliated the Diocese from The Episcopal Church and called a Special Convention. That Convention will be held at St. Philip’s Church, Charleston, on Saturday, November 17, 2012.

The clergy of the Diocese are consequently called to gather for a special Clergy Day this Friday, October 19th at St. Paul’s, Summerville. Our meeting will begin at 10:30 a.m. and conclude by 4:00 p.m. The clergy of the Diocese are asked to RSVP electronically…

Our time will be spent discussing the significance of the actions taken by the Episcopal Church, our response as a Diocese and the plans for the immediate future. You may read related documents [on the diocesan website].

In Christ,

–(The Rev. Canon) Jim Lewis, Episcopal Diocese of South Carolina

Congratulations to them.

The split with one of the oldest dioceses in the nation came this week after the conservative leader of the diocese, Bishop Mark Lawrence, was notified by the national church’s Disciplinary Board for Bishops that he is considered to have abandoned the national church. A board considered similar issues a year ago and concluded he had not.

But in an Oct. 15 letter from Katherine Jefferts Schori, presiding bishop of the national church, Lawrence was informed that he is considered to have abandoned the church and is barred from performing any “Episcopal, ministerial or canonical arts” while the full House of Bishops investigates.

The standing committee which governs the local diocese, passed a resolution earlier this month saying it would disaffiliate with the national church if the church took action “asserting or claiming any supervisory, disciplinary, or other alleged hierarchical authority over this diocese, its leaders or its members.”

Read it all.

But what it [the National decision to move against the Bishop and Diocese] obviously is, I think, is foolish. Wiser people would have let the bishop and diocese well enough alone, in the hope of holding on to them (and whatever money they give) and in the hope of saving a huge amount of money in legal fees which are unlikely to be recouped. And perhaps in the charitable assumption that the body’s work will still be advanced even with the institutional anomalies. But there is something in the progressive mind that cannot tolerate dissent ”” how dare they resist the dawn of the New Day? ”” and something in the mind of most bureaucrats of whatever position that cannot tolerate others not following the rules.

People often refer to a certain kind of person rearranging the deck chairs on the Titanic. That’s not the problem here. The problem is that the Episcopal Church’s presiding bishop and her fellows have rushed to the bridge and seized the wheel, and are yelling “Mine! Mine!” and decking anyone who comes close, even though fish are swimming past the windows. But at least they’ve forced the bishop and his diocese to get into the lifeboats.

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The Diocese of South Carolina announced on Wednesday (Oct. 17) that it has disaffiliated from the Episcopal Church, escalating a long-running skirmish and setting the stage to become the fifth diocese to secede from the denomination.

South Carolina said the split was triggered by disciplinary action taken against Bishop Mark Lawrence, its conservative leader. The diocese passed a resolution on Oct. 2 stating that it would immediately secede should the Episcopal Church “discipline, impair, restrict, place on administrative leave, charge, derecognize” or otherwise inhibit the diocese or its leaders.

Read it all.

Read it all.