The Standing Commission on Liturgy and Music is seeking General Convention approval for a replacement it has prepared to the Book of Lesser Feasts and Fasts, authorization to begin work on a new edition of the Book of Occasional Services, and approval of a new collection of prayers and liturgies addressing reproductive loss and grief.
The article says the original idea on “reproductive loss and grief” came from NOEL, now Anglicans for Life, asking for prayers for women suffering grief over an abortion. All right so far, but the very phrase “reproductive loss” sends up warning flags. Will details show that what is actually produced is a blessing after an abortion, as if it were all okay? The recent history of TEC makes me cynical. Every woman who has suffered a miscarriage knows that she has lost a child, not a “reproductive event.”
I sincerely hope that in the interest of fairness and equality of concern that TEO’s understanding of “reproductive trauma” includes liturgies for the various manifestations of ED – perhaps sprinkling Holy Water on Viagra and Cialis tablets – and prayers for patience when sexual urges are frustrated.
Dan+,
You are sooo sarcastic and cynical. I wonder were you got that from…
Tongue firmly planted in my cheek!
“reproductive loss?” What the…?
Is there anyone as heartless as a bureaucrat?
It would be nice to have the actual texts.
[url=http://www.episcopalarchives.org/e-archives/bluebook/16.html]Here is their report going into the last General Convention[/url] I also attached it below.
I looked a few minutes but found nothing current by the committee.
I think we all know that the committee could be populated by any number of ax-grinders, and that it will [continue to] be Silly Season.
We have to be honest, folks. This is how TEC’s polity really works. Don’t we all agree it is intriniscally dysfunctional? Do we need to burn more electrons preaching to the choir?
There are a lot of good Christians who contribute to this site. What [i]should[/i] Anglican polity be?*
Abstracts, Please!
*Please do not confuse the matter by describing a [i]process for establishing a polity[/i]
[blockquote]
Report of the Committee on Reproductive Loss
Develop Liturgies on Pregnancy Loss and Childbirth Post-Abortion Healing Service
Meeting Dates: April 18-21, 2005 in Collegeville, Minnesota
Participants: SCLM Members: Devon Anderson, Julia Huttar Bailey, Ernesto Medina, Jessica Wilkerson
Consultants: April Alford, Susan Bock, Mark Bozutti-Jones, Lydia Huttar Brown, Monique, Ellison, Todd Maitland, LeeAnne Watkins
The SCLM was directed by the 74th General Convention in Resolution 2003–D047 to develop liturgies supplemental to “Burial of a Child†in Enriching Our Worship 2 that would respond to the pastoral needs of women and men who have experienced miscarriage, abortion, or other trauma in the childbearing or childbirth process. A Reproductive Loss Committee was established to create liturgies for presentation to the 75th General Convention.
The committee recognized a long-overdue need for liturgies and prayers that minister to people suffering from reproductive loss and grief. The ten liturgists who met in April 2005 prayed, sang, spent time in silence and reflection, told their stories, and named the pastoral needs to which these liturgies must speak and minister. The meeting ended with a rough draft that articulated these needs in the initial drafts of liturgies and prayers. The draft was given to a writer to develop further.
In September 2005, the rough draft were widely circulated to stakeholders including leadership in National Organization of Episcopalians for Life, Episcopal Women’s Caucus, Hospital Chaplaincy network, Missioners for Ethnic Congregational Development, the full SCLM, and selected individuals. The Table of Contents below summarizes the rough draft:
Introduction: Biblical and Theological Foundations
Templates for Liturgical Design
For Communal WorshipFor Worship in a Small Gathering, at Home, in the HospitalFor Private Devotion (Individuals, Couples, or Small Groups)
Prayers for Decision-Making in Difficult Times
Before a Difficult DecisionAfter a Difficult Decision
Prayers Surrounding the Loss of a Child
Following Miscarriage Following a Stillbirth, or Death Shortly After Birth For a Woman Whose Child has Died in the Womb When Placing a Child Up for Adoption
Prayers Surrounding the Termination of Pregnancy
Following the Termination of Pregnancy For Unresolved Grief or Guilt, or on the Anniversary of an Abortion Of the Pregnant Woman’s Parents Of the Pregnant Woman’s Spouse or Partner
Prayers Surrounding Infertility or Sterilization
For Help to Conceive or to Accept Infertility For Letting Go the Hope of Childbearing Before Surgeries That Will Prevent Conception
Prayers Surrounding Adoption
When Placing a Child Up for Adoption For Help in Selecting Adoptive Parents Saying Good-bye to a Child When the Decision Has Been Made to Adopt Of Children or Birth Parents Seeking the Other
Other Losses
After Hysterectomy After Mastectomy In a Difficult Pregnancy After a Traumatic Birth When a Child Has Been Born with Special Needs
Other Prayers
When the Decision Has Been Made Not to Bear Children Accepting an Unwanted Pregnancy Of Parents of Children who are Pregnant For Caregivers and Health Providers in Occasions of Reproductive Loss
A Litany of Remembrance and Lament, Healing and Hope
A Liturgy of Lament and Remembrance
A Liturgy of Healing and Hope
A Rite for Pregnancy Loss
Appendices
Suggested Readings Suggested Songs and Hymns Other Sources for Prayers, Liturgies, and Music
At its October 2005 meeting, the SCLM determined, from its own reading of the rough draft and from the detailed recommendations of the reviewers, that the draft needs additional development and in places, rewriting. The SCLM endorsed the following process for further development:
Send rough document of prayers and liturgies, along with the formal reviews, to a new writer for edits and rewrites (November 2005–February 2006);Stakeholder meeting (6-8 people) to review new document and provide pastoral analysis and reflection, summarized in a report to the full SCLM (March 2006);New document sent out for review (to those who reviewed the initial rough draft, and other interested parties) (April–June 2006);Reviews gathered, summarized, and presented to full SCLM meeting at its first meeting in the new triennium. (November 2006);Send liturgies out for informal trial use in remainder of triennium;Report in full to the 76th General Convention. [/blockquote]
Thanks, Marion R. A grab-bag of the good, the bad, and the ugly.
I certainly think that if the new Anglican province models itself after the old, it could easily end up in the same place in a few years. Matters of faith cannot be decided by majority vote unless possibly by a council of the whole Church, and we haven’t had one of those 1300 years or more.
NOEL can probably answer our questions – without spin.
This is an excellent example of people with two much time on their hands.
argh two=too
These seem like matters for intercessory prayer. Do we have to have a liturgy for every prayer concern?
Pb #11,
[blockquote]These seem like matters for intercessory prayer. Do we have to have a liturgy for every prayer concern?[/blockquote]
Apparently, yes. It encourages group-think, while, at the same time, promoting a [i]feeling[/i] of connectedness to the divine.
“”Fasten your seat belts. It’s going to be a bumpy night.”
—All About Eve
And don’t forget those air-sickness bags. Make sure to have your parachute ready.
Does anyone know of any plans to start revising the BCP?
“Does anyone know of any plans to start revising the BCP?” —Laura [#14]
Betcha ECUSA’s leaders want to get moderate and conservative dioceses under firmer control before starting prayer book revision in earnest. Gotta enforce the old Roach Motel Ecclesiology under which we can leave but not our property.
Is there any provision for prayers for the aborted baby in any of these drafts?
“Is there any provision for prayers for the aborted baby in any of these drafts?”
“‘Baby’? What ‘baby’?” —ECUSA
The ordination services for both Thompson and Minns were followed by a Eucharist in which the confession of sin was not declared. Such is permitted of course in the 1979 BCP, but is NOT permitted in the traditional BCP. Therefore it seems highly unlikely that the new Liturgy committee of ACNA will ever turn back towards the traditional BCP in the way it defines the doctrines of Grace, but rather will retain the customs and doctrines of its parent church (TEC).