Jim Lewis, Canon to Diocese Bishop Mark Lawrence, said the Diocese is very pleased with the decision since the “issues involved are essentially those of legal identity and are wholly determined by state law, so the most appropriate place to settle is clearly in state court, where we first took the matter.”

Thomas S. Tisdale, Jr., Chancellor of TECinSC said the group is disappointed with the result, but “we are confident in our legal position going forward.”

A separate federal lawsuit, filed by Bishop Charles G. von Rosenberg, who heads TECinSC, is still before Judge Houck. That suit asks the court to find that only Bishop von Rosenberg, as The Episcopal Church’s recognized bishop, should control the name and marks of the diocese.

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Sammy Rhodes didn’t court Twitter fame. Maybe he flirted with it a little, but he only did it to make other people smile.

As the following grew for his 140-characters-or-fewer jokes posted under the handle @prodigalsam, Rhodes discovered the dark side of fame. Other Twitter comedians began to attack Rhodes for allegedly stealing jokes. As is typical in internet spats, it quickly turned personal and ugly.

“The internet has taught me two things: 1. People are the best. 2. People are the worst,” Rhodes tweeted on May 29.

Read more here: http://www.thestate.com/2013/06/08/2809008/huge-twitter-following-not-always.html#storylink=cpy

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Beginning this summer, [William “Chip”] Stokes, who will head a diocese that stretches from Elizabeth to Cape May and encompasses two-thirds of the state, will be living in the city of Trenton.
He will be the first diocesan bishop in 40 years to do so.

“There was some hope in the diocese that the next bishop would live in Trenton, and we’re very comfortable with that,” Stokes said.

“I think I was chosen in part because of my commitment to urban ministries. I grew up in New York City. I’ve been blessed to do a lot of work with diverse communities.

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Grant, O God, that we may follow the example of thy faithful servant Barnabas, who, seeking not his own renown but the well-being of thy Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Into thy hands, O Lord, we commend ourselves this day. Let thy presence be with us to its close. Strengthen us to remember that in whatsoever good work we do we are serving thee. Give us a diligent and watchful spirit, that we may seek in all things to know thy will, and knowing it, gladly to perform it, to the honour and glory of thy name; through Jesus Christ our Lord.

–Gelasian Sacramentary

Hear my cry, O God, listen to my prayer; from the end of the earth I call to thee, when my heart is faint. Lead thou me to the rock that is higher than I; for thou art my refuge, a strong tower against the enemy. Let me dwell in thy tent for ever! Oh to be safe under the shelter of thy wings!

–Psalm 61:1-4

U.S. District Judge C. Weston Houck today remanded the case to the South Carolina Circuit Court. In informing the parties, Judge Houck said,

“If this Court determined that a case may be removed based on federal question jurisdiction whenever a defendant attributed a federal constitutional issue not alleged or advanced in a well-pleaded complaint, federal question jurisdiction could potentially be expanded to all cases containing tacit First Amendment issues.”

Diocesan officials expressed their gratitude for the decision.

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Diocesan officials expressed their gratitude for the decision.

“We are very pleased that Judge Houck remanded the case to state court,” said Jim Lewis, Canon to Bishop Lawrence. “The issues involved are essentially those of legal identity and are wholly determined by state law, so the most appropriate place to settle is clearly in state court, where we first took the matter.”

With the case remanded, it returns to the court of South Carolina Circuit Judge Dianne S. Goodstein.

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The conservative Albany Episcopal Diocese is poised to change the way it elects its bishop in a move that is opposed by liberals.

How the bishop is chosen has become a debate about democracy locally in a mainline denomination known for making its decisions democratically.

A proposed rule change would eliminate a special Profile and Search Committee that seeks candidates in the diocese and from the national church and conducts a vetting process. Instead, the diocese’s Standing Committee, which advises the bishop, would administer the process relying on nominations from within the diocese.

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St. Francis was packed Sunday, with about 140 people filling every pew and the choir area, with visitors from Bakersfield to Lodi. The crowd fit the theme of the day, from the opening hymn to the sermon: “All Are Welcome.”

“What a joy it is to be here in St. Francis Church,” Talton said during his sermon. “This is the church, St. Francis, a part of the Diocese of San Joaquin and a church cannot be divided. We affirm that, praise God.”

But division did hit the parish in 2007, when the San Joaquin Diocese and 40 of its 47 parishes, including St. Francis, voted to leave the theologically liberal national Episcopal church. It became the first diocese in the nation to do so and renamed itself and its parishes Anglican, remaining with the worldwide Anglican Communion, to which the Episcopal church also belongs.

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“Lord, to whom shall we go?” With this question, in the face of many who misunderstood Jesus, who wanted selfishly to profit from him, St. Peter is the spokesman of his faithful followers. The disciples do not seek the worldly payoff of those who were satiated (cf. John 6:26) and who, nevertheless, worked for bread that does not last (cf. John 6:27). Of course, Peter too knows hunger; for a long time he was unable to find the bread that filled him. Then he met the man from Nazareth. He followed him. Now he knows his Master not only from hearsay. Being with him every day Peter has developed a trust without reservations. This is faith in Jesus; it is not without reason that Peter expects the longed for “life in abundance” from the Lord (cf. John 10:10).

“Lord, to whom shall we go?” We too, who belong to the Church today, pose this question. Even if it is more hesitant on our lips than on Peter’s, our answer, like that of the Apostle, can only be the person of Jesus. Yes, he lived 2000 years ago. But we can encounter him in our own time when we listen to his Word and are near to him in a special way in the Eucharist.

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“Reunification might not be the right thing everywhere in the Episcopal Church,” Jennings said. “But I think it’s a hopeful sign that people within the church are willing to try new things. It shows the rest of the church that we can do things different ways and there are new ways of being able to collaborate.”

Others, however, are skeptical that reunification will do much to help a church struggling with internal dissent and decreasing membership.

“I think the right way to see it is as a face-saving attempt of a denomination that’s facing significant internal hemorrhaging,” said the Rev. Canon Kendall Harmon, an Episcopal scholar in the Diocese of South Carolina. Though the geography makes sense, he said, “it does not reflect the kind of radical restructuring that needs to happen.”

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[On May 21 Dominique] Venner, a conservative ultra-nationalist who as a young man had been jailed for violence against Communists, was 78, ailing, and had come to the extreme conclusion that French civilisation was dying and being replaced by an ”Afro-Maghreb culture” and would give way to sharia law. The former colonies were overrunning the republic. In his final message before leaving for the cathedral, he wrote on his internet blog: ”Peaceful street protests will not be enough to prevent it ”¦ It will require new, spectacular, and symbolic gestures to wake up the sleepwalkers, to shake the slumbering consciousness and to remind us of our origins ”¦ and rouse people from their complacency ”¦ We are entering a time when words must be backed up ”¦ by new, spectacular and symbolic actions.”

He had his own spectacular symbolic action in mind. His timing was prompted by the passage, the week before, of a law legalising gay marriage in France. Venner regarded this as a key element in the dismantling of French culture. He also regarded the immigration of millions of Muslims as a demographic and cultural disaster for France. And he saw white French culture as being overwhelmed by Americanism.

Venner predicted current social trends would lead to a ”total replacement of the population of France, and of Europe”….

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The Archbishop of York, Dr John Sentamu, in an article for the Daily Telegraph talks about his support for the IF Campaign, calling on global leaders to ensure that on issues of aid and taxation that the poorest get a fair deal.

The Archbishop explains that we all have a responsibility for our neighbours, that tax evasion should be tackled and speaks about the importance of transparent public budgets. In his article, Dr John Sentamu outlines the vast disparities between the rich and the poor and the need to send a united message to end the extremes of inequality around the planet.

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The Archbishop of Canterbury has spoken out in support of a campaign encouraging world leaders to tackle hunger, saving the millions of lives it claims each year.

Archbishop Justin spoke via video to thousands gathered in Hyde Park..[Saturday] to launch the IF campaign, of which the Church of England is a member. The IF campaign is made up of more than 200 charities, faith groups and organisations. The campaign is urging G8 leaders to take big steps that will tackle the global injustice of hunger.

He said: “We’ve come to celebrate the opportunity we have to end hunger in our lifetimes. The only way that’s going to happen is by mass movements of people, like yourselves, getting together”.

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The purpose of Social Security is to help families. It reinforces the intergenerational sharing that families already ”” though imperfectly ”” provide. It helps retirees by stabilizing their income, and it helps their grown children, who are relieved of any excessive burden of supporting them. This purpose strongly suggests that the Social Security benefits should be indexed to some measure of the available, aggregate economic pie. That means a formula that looks completely different from the ones being discussed today.

Clearly, something needs to be done: if nothing changes, and the trust fund runs out in 2033, the system would be able to pay only about 75 percent of promised benefits.

The issues are complex, as economic theorists like Henning Bohn at the University of California, Santa Barbara, have shown. But now that an index change is on the table, we should take this opportunity to get it right.

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“”˜The world is undergoing a massive transition, particularly in terms of power, demographics, climate, urbanisation and technology. In this context, the opportunities are huge; but so are the uncertainties and challenges to the well-being of citizens”, concludes the ”˜Global Trends 2030 ”“ Citizens in an Interconnected and Polycentric World’ report of the European Strategy and Policy Analysis System (ESPAS).

The ”˜Global Trends 2030: Alternative Worlds’ of the US National Intelligence Council (NIC) comes to a similar conclusion that we are living through a transformative period that is “equal to if not greater than the aftermath of the political and economic revolutions of the late 18th century”. This transition point is similar to 1815, 1919, 1945, and 1989.

But what do these reports say to the global Christian community, and especially evangelicals? Are there issues for which we need to get better prepared? Are there areas where we can actually influence trends and therefore the future of the world[?]

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His planned departure next May will bring to a close an eventful 12-year chapter in the history of the church, in which he has overseen the installation of a geothermal heating and air-conditioning system, but has clashed with his more conservative congregants at times over his outspoken sermons on political and social justice issues.

Tunkle, a former Jew born in the South Bronx, N.Y., said he and his wife, Judy, are moving to Dresden, Maine, near Augusta. That will bring them back to the state where they lived for the first nine years of their marriage, where Tunkle was baptized, where their three children were raised, where he graduated from the University of Maine with a degree in Business Administration and Accounting, and where the Episcopal Diocese of Maine sponsored him for seminary, starting a three-decade career as a rector, he said.

There, they plan to build a house fully powered by solar energy, on 38 acres of undeveloped woodland, he said, adding that they look forward to “living in a way that is congruent with our values.”

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Pour out upon us, O Lord, that same Spirit by which thy deacon Ephrem rejoiced to proclaim in sacred song the mysteries of faith; and so gladden our hearts that we, like him, may be devoted to thee alone; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

O Lord, forgive, we pray thee, what we have been; sanctify what we are; and order what we shall be. What we know not, teach us; what we have not, give us; what we are not, make us; for Jesus Christ’s sake.

For though we live in the world we are not carrying on a worldly war, for the weapons of our warfare are not worldly but have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete.

–2 Corinthians 10:3-6

The individual responsible for one of the most significant leaks in US political history is Edward Snowden, a 29-year-old former technical assistant for the CIA and current employee of the defence contractor Booz Allen Hamilton. Snowden has been working at the National Security Agency for the last four years as an employee of various outside contractors, including Booz Allen and Dell.

The Guardian, after several days of interviews, is revealing his identity at his request. From the moment he decided to disclose numerous top-secret documents to the public, he was determined not to opt for the protection of anonymity. “I have no intention of hiding who I am because I know I have done nothing wrong,” he said.

Snowden will go down in history as one of America’s most consequential whistleblowers, alongside Daniel Ellsberg and Bradley Manning. He is responsible for handing over material from one of the world’s most secretive organisations ”“ the NSA.

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The fate of the Potemkin “Diocese of Quincy” foreshadows what will probably happen to all of the other Potemkin villages currently being propped up by the coffers of ECUSA, except for Pittsburgh and possibly Fort Worth (depending on how the Texas Supreme Court rules — any day now, by the way). The remnant Episcopalians in San Joaquin, Quincy and South Carolina are currently each governed by a part-time, provisional bishop, previously retired (“resigned”), who spends only a fraction of his time visiting the parishes and handling administrative matters.

The oldest such group is in the geographical area of the former Diocese of San Joaquin, spread over fourteen California counties in the southern Central Valley. The Presiding Bishop called its initial convention in April 2008 so that it could immediately file a lawsuit against Bishop Schofield (but not naming his Anglican Diocese — remember, ECUSA cannot recognize the right of a diocese to withdraw, without forfeiting its claims to the withdrawing diocese’s property and bank accounts).

After five years, the group’s lawsuit against Bishop Schofield has yet to go to trial, while it has accepted loans and subsidies from ECUSA amounting to about $1.5 million thus far. Meanwhile, its ASA dropped since 2001 by nearly 80%, and has remained flat at just 943 for 2010 and 2011.

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Listen to it all (mp3 file).

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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

Less than half of the Anglican Church’s 30 Canadian dioceses bless same-sex marriages and not one performs same-sex marriages. The Saskatoon diocese does not bless same sex marriages.

[The Rev. Emily} Carr was married in a United church, not an Anglican Church.

“Getting married was a priority for me. It was something that I wanted to do. If it were to happen that I would lose my job – that was a possibility – I had to understand that was the decision I was making,” she said. “Fortunately for me, that didn’t happen.”

She believes the Anglican Church still has a long way to go in terms GLBT rights.

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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

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Brownson argues that….gender complementarity is nowhere “explicitly portrayed or discussed” in Scripture….[but] The flaw in this argument is, I suspect, not in the details but at its heart. Brownson maintains that the marital relationship established in Genesis 2:24 is not based on “gender complementarity.” One might be able to read Genesis 2:24 in its Old Testament context and arrive at that conclusion (though this might overlook the canonical movement from the necessity of procreation in the old covenant to the redefinition of family by “new birth” in the new), but the usage of the text in Ephesians 5 makes such a reading highly unlikely.

According to the christological meaning of Genesis 2:24 given in Ephesians 5:32, the difference between male and female becomes not incidental to the meaning of marriage but essential. God established marriage, Ephesians suggests, in order that it might be a sign (mysterion; sacramentum) of Christ’s love for the Church. In order for this parable to “work,” the difference between the covenant partners is required.

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After years of fights over religious monuments on public land, a county courthouse in Northern Florida will soon be the home of the nation’s first monument to atheism on public property.

On June 29, the group American Atheists will unveil a 1,500-pound granite bench engraved with secular-themed quotations from Thomas Jefferson, Benjamin Franklin and its founder, Madalyn Murray O’Hair, among others, in front of the Bradford County Courthouse in Starke, Fla.

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My spiritual director, a Norbertine Priest, diagnosed the problem as impasse and gave me an article by Constance Fitzgerald on the subject.

By impasse, I mean that there is no way out of, no way around, no rational escape from, what imprisons one, no possibilities in the situation. In a true impasse, every normal manner of acting is brought to a standstill, and ironically, impasse is experienced not only in the problem itself but also in any solution rationally attempted. Every logical solution remains unsatisfying, at the very least. The whole life situation suffers a depletion, has the word limits written upon it”¦.

This has been my relationship with the church for the past seven years””no way out of, no way around a sense of exile and alienation, despite much effort. Fitzgerald ties this to the teaching of the imprisoned 16th-century monk St. John of the Cross. In impasse, God is at work preparing us to know him in new ways. So, the proper response to impasse””as to the dark night””is not frantic effort, but simple, expectant waiting on God, “contenting [oneself] with merely a peaceful and loving attentiveness toward God, and in being without anxiety, without the ability and without desire to have experience of Him or to perceive Him,” as St. John of the Cross writes in The Dark Night of the Soul.

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