“There we shall rest and see, see and love, love and praise. This is what shall be in the end without end” Saint Augustine, The City of God #eschatology #heaven #chruchhistory #theology pic.twitter.com/XwWD93u2n9
— Kendall Harmon (@KendallHarmon6) August 4, 2018
A news conference has just concluded, with @PB_Curry, Deputies President @gaycjen and General Convention Secretary @MichaelBarlowe. “The energy is high as we begin General Convention, and hope is in the air,” Jennings said. #gc79 pic.twitter.com/ejQE2Kg7MH
— Episcopal News (ENS) (@episcopal_news) July 4, 2018
General Convention 2018 is now over, thank goodness. What it all means is far beyond human comprehension, and I make no attempt to comprehend it. But there are some matters worth reporting.
In a dog’s-breakfast compromise motion initiated in the House of Bishops, a proposal for comprehensive revision of the 1979 was scuppered. Sort of. In rather odd language the motion
“memorialize[s] the 1979 Book of Common Prayer as a Prayer Book of the church preserving the psalter, liturgies, The Lambeth Quadrilateral, Historic Documents, and Trinitarian formularies ensuring its continued use” (Resolution A068). Aside from the grammatical difficulties, I don’t understand how “memorializing” something “ensures it’s continued use”. Isn’t that something you do for the dead?
To put a positive spin on this resolution, it insulates the 1979 BCP – including the remnant Cranmerian texts of Rite I – from further revisions, which in the current climate could only have been disastrously bad. In particular it preserves the preface to the 1979 Marriage rite, and its teaching (in accord with the 1998 Lambeth Resolution 1.10) that “Holy Matrimony is Christian marriage, in which the woman and the man enter into a life-long union” that is “intended by God for their mutual joy; for the help and comfort given one another…; and, when it is God’s
will, for the procreation of children and their nurture in the knowledge and love of the Lord” (pp. 861, 423).
Yet the very same motion authorizes “the ongoing work of liturgical and Prayer Book revision …upon [sic] the core theological work of loving, liberating, life-giving reconciliation and creation care”. In a remarkable move, it sidelined the Standing Commission on Liturgy and Music, and established a Task Force on Liturgical and Prayer Book Revision, with membership appointed jointly by the Presiding Bishop and President of the House of Deputies, “ensuring that diverse voices of our church are active participants in this liturgical revision by constituting a group of leaders who represent the expertise, gender, age, theology, regional, and ethnic diversity of the church” (sic). (There was a kafuffle about inadequate provision for participation by Spanish-speaking Episcopalians from the Central American dioceses – but based on prose like this, the English-speakers should have been complaining too.)
The inclusion of “theology” in the categories of diversity raises a hope that is quickly dashed by the requirement that such revisions “continue in faithful adherence to the historic rites of the Church Universal as they have been received and interpreted within the Anglican tradition of [sic] 1979 Book of Common Prayer” – wording which carefully excludes the actual historic
and pre-1979 Anglican tradition of Common Prayer. So much for theological diversity.
They are to be “mindful of our existing ecumenical commitments” -but not in accordance to them, language that was thought to be objectionably limiting – “while also providing space for, encouraging the submission of, and facilitating the perfection of rites that will arise from the continual movement of the Holy Spirit among us and the growing insights of our Church”. I quote this dreadful prose in full with the same horrified pleasure one has in pulling off a scab. Moreover, they are to “utilize the riches of Holy Scripture, and our Church’s liturgical, cultural, racial, generational, linguistic, gender, physical ability, class and ethnic diversity in order to share common worship [sic]”; all of which means the revisions must “utilize inclusive and expansive language and imagery for humanity and divinity” – i.e. not the language prioritized by Scripture and tradition.
To no one’s surprise, they “shall incorporate and express understanding, appreciation, and care of God’s creation”. There is more, but you get the picture. If the 1979 BCP has been
preserved in aspic, and the Standing Commission on Liturgy and Music deprived of control of liturgical revision, two very modest wins, the floodgates have been opened to liturgical and theological folly. The one hopeful note is that little or no funding has been provided for this untethered experimentation.
One other relevant decision: Resolution B012 makes same-sex marriage rites available for all congregations that wish to use them, subject to authorization by their rectors or priests-in-charge. While that opens every diocese to same-sex marriage, it also protects the conscience of every rector who can withstand the vilification that will fall on those who avail themselves of this right. So there you have it: “the future of God’s mission through the Episcopal Church of the Jesus movement” (sic).
–The Rev. Gavin Dunbar is rector of Saint John’s, Savannah, Georgia
— Pew Research Center (@pewresearch) August 1, 2018
In 1966, Time magazine famously examined whether the United States was on a path to secularization when it published its now-iconic “Is God Dead?” cover. However, the question proved premature: The U.S. remains a robustly religious country and the most devout of all the rich Western democracies.
In fact, Americans pray more often, are more likely to attend weekly religious services and ascribe higher importance to faith in their lives than adults in other wealthy, Western democracies, such as Canada, Australia and most European states, according to a recent Pew Research Center study.
For instance, more than half of American adults (55%) say they pray daily, compared with 25% in Canada, 18% in Australia and 6% in Great Britain. (The average European country stands at 22%.) Actually, when it comes to their prayer habits, Americans are more like people in many poorer, developing nations – including South Africa (52%), Bangladesh (57%) and Bolivia (56%) – than people in richer countries.
As it turns out, the U.S. is the only country out of 102 examined in the study that has higher-than-average levels of both prayer and wealth. In every other country surveyed with a gross domestic product of more than $30,000 per person, fewer than 40% of adults say they pray every day.
— Tony Colasurdo (@Tony_Colasurdo) July 23, 2018
Heroes in the Bible came from all walks of life—rulers, servants, teachers, doctors—male, female, single, and married. Yet one common denominator united them. They built their lives on the promises of God. Noah believed in rain before rain was a word. Joshua led two million people into enemy territory. One writer went so far as to call such saints “heirs of the promise” (Hebrews 6:17).
As God prepared the Israelites to face a new land, he made a promise to them, “Before all your people I will do wonders never before done in any nation in all the world. The people you live among will see how awesome is the work that I, the LORD, will do for you” (Exodus 34:10). God’s promises are unbreakable. Our hope is unshakable!
–Max Lucado Unshakable Hope
Sunrise Tuesday with some distant virga (precipitation falling but evaporating before it hits the ground) falling to the left of the sun.
— MWObservatory (@MWObs) July 31, 2018
Summer Ember days remind us that there are days—even seasons—where life’s living is for now. While we know fall and winter will come—and we need to be prepared for such seasons—today isn’t always a day to prepare for them. Today is first and foremost a day to live. Today matters. It can be working, fishing, sitting and enjoying life—but it is for now. In today’s world we need to hear that somedays, some seasons are for living—not the reaping of the past—not sowing for the future but living for today. The man who takes a vacation so he can do his work better or the person who has a picnic on the 4th of July so he can work harder (or more efficiently) on July 5th has not yet understood what a picnic or holiday is. I have known some clergy over the years who did not take their vacation days. Frankly, sometimes they were not always the most effective priests. Not because they did not rest—but because they did not drink deeply enough of life.
Summer Ember Days and Sabbath bring a similar message to us. Philo, a Greek speaking Jew in first century Alexandria wrote in a defense of the Sabbath to his Greco-Roman peers: “It’s object is rather to give man relaxation from continuous and unending toil and by refreshing their bodies with a regularly calculated system of remissions to send them out renewed to their old activities….” This, however, as true as it is on one level is actually not the spirit of the Bible. In this defense of the Sabbath, “rest’ takes on a utilitarian purpose. Nevertheless, the Bible’s view of the Sabbath is not something we observe to enhance the efficiency of work—as if we are first and finally beasts of burden. As Jesus said, “The Sabbath is made for man not man for the Sabbath.” The great Jewish scholar, Abraham Heschel notes: “The Sabbath is a day for the sake of life…not for the purpose of enhancing the efficiency of [man’s] work. The Sabbath is not for the sake of the weekdays; the weekdays are for the sake of the Sabbath.” The Summer Ember days along with the Sabbath remind us that today is a day to live. Life is now and now is for living.
"To me every hour of the light and dark is a miracle, Every cubic inch of space is a miracle." – Walt Whitman pic.twitter.com/TXld6UJ53Y
— Oxford Classics (@OWC_Oxford) July 29, 2018
"What would the world be, once bereft
Of wet and wildness? Let them be left,
O let them be left, wildness and wet;
Long live the weeds and the wilderness yet." – Gerard Manley Hopkins, born #OTD 1844 pic.twitter.com/8VR9U4KUrV
— Oxford Classics (@OWC_Oxford) July 28, 2018
— Kendall Harmon (@KendallHarmon6) July 21, 2018
Into Thy hands, O Lord, we commend ourselves and I all who are dear to us this day. Be with us in our going out and in our coming in. Strengthen us for the work which Thou hast given us to do. And grant that, filled with Thy Holy Spirit, we may walk worthy of our high calling, and cheerfully accomplish those things that Thou wouldest have done; through Jesus Christ our Lord.
–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)
We are headed for a break and for a rare occasion when all of the 5 Harmons can be together.
I have been at this blog since the first part of 2003, and it is time for a break. As I am constantly insisting to my friends, none of us is indispensable, and this is a way of living that out by yours truly. Remember I told you I am the type of person who goes to bed every night just a little sad–only a little–about how much I don’t know (and still wish to find out). So moving away from the information addiction for me will not necessarily be easy–but it is important–KSH.
Tour the Spanish Royal Navy’s beautiful tall-ship, the “Juan Sebastián de Elcano” at the South Carolina Ports Columbus Street Terminal (30 Johnson Street) tomorrow, July 14 between 10 a.m. and 1 p.m. or 4 p.m. and 7 p.m. or on July 16 between 4 p.m. and 7 p.m. pic.twitter.com/vzy7GiiExa
— City of Charleston (@CityCharleston) July 13, 2018
Lord Jesus, my Saviour, let me now come to thee:
My heart is cold; O Lord, warm it with thy selfless love.
My heart is sinful; cleanse it by thy precious blood.
My heart is weak; strengthen it by thy joyous Spirit.
My heart is empty; fill it with thy divine presence
Lord Jesus, my heart is thine; possess it always and only for thyself. Amen.
–The Rt. Rev. Maurice Arthur Ponsonby Wood (1916-2007)
Blessed be the LORD, for he has wondrously shown his steadfast love to me when I was beset as in a besieged city. I had said in my alarm, “I am driven far from thy sight.” But thou didst hear my supplications, when I cried to thee for help.
In an unusually revealing moment for Facebook’s CEO, Mark Zuckerberg told Recode’s Kara Swisher on Wednesday that he didn’t support taking down content about Holocaust denial on Facebook. Zuckerberg is Jewish, and he finds such denials “deeply offensive,” he said. But Holocaust deniers were not “intentionally getting it wrong.”
When Swisher followed up that “in the case of Holocaust deniers, they might be,” Zuckerberg retreated to a stance he’s never quite made explicit before. “It’s hard to impugn intent and to understand the intent,” he said.
In place of “understanding” the intent, this statement makes clear that Facebook takes a default stance of assuming users act in good faith—or without intention, at least. Zuckerberg and Facebook have been repeatedly criticized, and accepted the criticism as largely true, that they have been too willing to ignore the potential negative ways the platform can be used. And yet here, one of the basic principles of how they moderate speech is to be so optimistic as to give Holocaust deniers the benefit of the doubt.
Zuckerberg seems to be imagining a circumstance where somebody watched a YouTube video that makes a case against the (real, documented, horrifying) Holocaust and ignorantly posts it to Facebook. Under the rules the platform has established, there is no penalty for that (in countries where Holocaust denial is not illegal)….
One of the great reliefs of the last sessions of General Synod in York (on July 6th to 10th) was the absence of any acrimonious debates about sexuality in the main chamber. The Business Committee had taken the bold and commendable decision that, in the light of the planned teaching document on sexuality, any private members’ or diocesan motions on related issues would not be taken until after the document was produced and discussed. The teaching document was announced after the ‘rebellion’ in February 2017 when Synod decided ‘not to take note’ of a report from the House of Bishops’ report on the state of play in discussions following the long and drawn out (and expensive!) process of ‘Shared Conversations‘.
There had already been an announcement that there was going to be a change in name for the document.
Living in Love and Faith: A new name for the Episcopal Teaching Document
As the work of the Episcopal Teaching Document has progressed it has become clearer that the word ‘document’ does not do justice to the emerging vision for the resources that the groups working on it envisage. Furthermore, ‘teaching’ does not reflect the working groups’ aspiration to produce teaching materials that will invite active engagement in mutual learning. So, after several months and the participation of many people, a new title for the project has been agreed by the Archbishops: Living in Love and Faith: Christian Teaching and Learning about Human Identity, Sexuality and Marriage.
This provided plenty of fuel for the suspicious, that there was a retreat from the idea that the Church of England might actually have a clear position on sexuality that needed ‘teaching’. But Justin Welby had said from the beginning that this was going to be a ‘mapping’ exercise, highlighting areas of agreement, the areas of disagreement and possible ways forward—which in itself suggests that this, another costly process, would not lead to any clear resolution. Personally, I was intrigued at the idea that ‘teaching’ on its on does not ‘invite active engagement in mutual learning’, but in fact in Higher Education it is common to talk about a ‘teaching and learning strategy’, recognising that the focus needs to be not simply on what is offered, but also on the effect that it has in enabling learning to take place.
So instead of any debate, the Saturday afternoon of Synod was given over to a series of workshops and seminars, some of which focussed on other topics (including digital evangelism) but which included presentations on the work of the different groups involved in the process (Bible, theology, biological and social sciences, history and a slightly separate Pastoral Advisory Group). I attended the ones on Bible, theology and science, and what emerged was a rather mixed picture of what we might expect from the process….