O Lord Jesus Christ, into whose death we have been baptized: Grant, we beseech thee, that like as thou wast raised from the dead by the glory of the Father, even so we may walk in newness of life; that having been planted in the likeness of thy death, we may be also in the likeness of thy resurrection; for the glory of thy holy name.
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Trust in the Lord, and do good;
so you will dwell in the land, and enjoy security.
Take delight in the Lord,
and he will give you the desires of your heart.
Commit your way to the Lord;
trust in him, and he will act.
Almighty Father, from Whom every family in heaven and on earth is named: we entreat Thy mercy for the families of this and every land, for man and wife and child, and for all who have the care of children; that by Thy hallowing our homes may be blessed and our children may grow up in the knowledge of Thee and of Thy Son, 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)
A Song of Ascents. Of David. O LORD, my heart is not lifted up, my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me. But I have calmed and quieted my soul, like a child quieted at its mother’s breast; like a child that is quieted is my soul. O Israel, hope in the LORD from this time forth and for evermore.
— Kendall Harmon (@KendallHarmon6) June 27, 2017
He left Oxford in 1994 to become suffragan Bishop of Basingstoke, a warning ringing in his ears from the Bishop of Winchester who predicted that the appointment would expose Rowell “to the seedier side of the Church of England”. Although Rowell had never worked in a parish, he was a wise pastor. Listening to troubled souls — perhaps a student nervous of final exams, or a vicar feeling isolated — he would typically prop his head in his hand.
If Rowell’s style was redolent of Trollope’s Chronicles of Barsetshire, suggestions that he could not work a mobile telephone proved unfounded. He wrote leader columns for The Times for Christmas Day and Easter until the early 2000s, and until 2014 contributed reflective columns to Saturday’s Credo section. His many books include Hell and the Victorians (1974) and The Vision Glorious (1983), a vivid summary of the 19th-century Oxford Movement. With gentleness — he found arguments difficult because his parents had never quarrelled — Rowell strived to convey the riches of the Anglo-Catholic tradition to a Church that he found frustratingly focused on management.
He renamed his house, located next to a wood, Bishopswood End, because the next line in the address was Kingswood Rise. He was famously hospitable: his guests included diplomats, clergy, psychiatrists and composers. From 2001 they would stay at the cosy cottage adjoining his rectory at St Nicholas’ Church, Worth, West Sussex, where he lived while Bishop of Gibraltar in Europe. Gentleman’s Relish was served at his breakfast table and for old friends he would produce “KGB Sherry” later in the day. Every Friday he braved Easyjet or Ryanair to fly to one of the 270 Anglican chaplaincies in the 44 countries of mainland Europe.
A keen ecumenist, he was careful to meet local church leaders….
Read it all (requires subscription).
If you were to ask a group of Americans to pinpoint poverty in this country, a good many would tell you you to turn a watchful eye to the inner-city blocks. Perhaps others would suggest you look at the isolated valleys of rural Appalachian coal mining towns. But few would point you to the suburbs, our country’s neatly manicured, leafy green mazes of driveways and cul-de-sacs. That’s a shame; it’s this very misperception that makes the issue so pernicious.
In recent decades, the number of suburbanites living in poverty has increased at an alarming clip. In 1990, there were 9.5 million poor people living in America’s 100 largest cities, and 8.6 million poor people living in the suburbs of those cities. By 2014, there were 17 million poor people in the suburbs of the country’s 100 largest metro areas, and less than 13 million in the cities themselves. The average suburban poverty rate, meanwhile increased from 8.3 percent in 1990 to 12.2 percent in 2014.
Poverty, in other words, is now a suburban problem, just as much as it’s an urban or rural problem. In his new book, Places in Need: The Changing Geography of Poverty, Scott Allard, a poverty researcher and professor at the University of Washington, explores this phenomenon and its many implications. Allard spoke to Pacific Standard about what’s driving suburban poverty rates, how the mismatch between perception and reality may affect support for safety net programs, and what the changing distribution of poverty means for the social safety net.
Keep us, O Lord, from the vain strife of words, and grant us a constant profession of our faith. Preserve us in the way of truth, so that we may ever hold fast that which we professed when we were baptized into the name of the Father, and of the Son, and of the Holy Ghost, and may give glory to thee, our Creator, Redeemer and Sanctifier, now and for evermore.
In lieu of an update while I still explore my alternatives, I am reposting this 2014 article, because I deem it most relevant to the decisions I face just now in evaluating what it truly means to join an “inclusive” church. Obviously, ECUSA has not achieved all that it expected from its plan to “broaden” its outreach while deposing those who dared to oppose its progressive agenda.
There is no future for those who would strive to remain orthodox within the oppressive atmosphere of ECUSA. This post from 2014 says it all:
Consider the following Canon of the Episcopal Church (USA), Canon I.17.5:
No one shall be denied rights, status or access to an equal place in the life, worship, and governance of this Church because of race, color, ethnic origin, national origin, marital status, sex, sexual orientation, gender identity and expression, disabilities or age, except as otherwise specified by Canons.
(There is a similar Canon applying to the discernment process for would-be clergy.) The words “sexual orientation” and “gender identity and expression” are the most recent additions to the list of grounds upon which Episcopalians are called not to discriminate. As this Canon’s predecessor stood from its adoption in 1964 (at the height of the civil rights movement) until 1982, it read:
Every communicant or baptized member of this Church shall be entitled to equal rights and status in any Parish or Mission thereof. He shall not be excluded from the worship or Sacraments of the Church, nor from parochial membership, because of race, color, or ethnic origin.
With only slight rewording in 1982, the threefold grounds of “race, color, or ethnic origin” remained untouched until General Convention 1994, when the categories were expanded by one Resolution (1994-C020) to include “national origin, marital status, sex, sexual orientation, disabilities or age.” Most recently Resolution 2012-D002 added the categories “gender identity and expression.”
O God of earth and altar,
bow down and hear our cry;
our earthly rulers falter,
our people drift and die;
the walls of gold entomb us,
the swords of scorn divide;
take not your thunder from us,
but take away our pride.
From all that terror teaches,
from lies of tongue and pen,
from all the easy speeches
that comfort cruel men,
from sale and profanation
of honor and the sword,
from sleep and from damnation,
deliver us, good Lord!
Geoffrey’s long association with the diocese of Chichester has been characterised by the generosity with which he shared his gifts of holiness, learning, and personal friendship. We shall miss his presence, his imaginative understanding of the past and of traditions that enrich our own, his humour, his hospitality, and his encouragement of younger scholars, lay and ordained, and the enthusiasm with which he helped them identify the value of their hopes and plans.
Geoffrey died as he had lived: in the rhythm of liturgical prayer, and fortified by the sacramental life that is the mark of a catholic Christian.
Sources in the ACNA were certainly keen to present this new international consecration as another watershed moment in the history of the Communion.
They have also suggested to me that it places the Archbishop of Canterbury in a little bit of a conundrum: Welby has stated that ACNA is not part of the Anglican Communion (although the GAFCON Primates disagree) so technically this cannot be seen by him as “border-crossing”. On the other hand it is an action that has the full endorsement of leaders representing the vast majority of the Anglican Communion, an endorsement that will be emphasised by their presence at the consecration itself on 30 June in Wheaton, Illinois. Lines’ consecration will be viewed as valid and in order; he will truly be an Anglican bishop.
It’s a clear strategy from the GAFCON Primates. They have placed a clear footprint in Scotland that more than spills over in the Church of England. They have once again raised the profile and position of the Anglican Church in North America; not only in terms of its own legitimacy but, perhaps more importantly, as a model for the new form of the Anglican Communion.
What will Welby do?
The General Synod of the Scottish Episcopal Church today voted in favour of altering the church’s Canon on Marriage to remove the definition that marriage is between a man and a woman and add a new section that acknowledges that there are different understandings of marriage which now allows clergy to solemnise marriage between same sex couples as well as couples of the opposite sex. The revised canon also stipulates that no member of clergy will be required to solemnise a marriage against their conscience.
The voting was in three ‘houses’ of General Synod, namely Bishops, Clergy, Laity and required a two thirds majority to pass. The voting results are as below.
The General Assembly of the Church of Scotland has moved a step closer to allowing ministers to perform gay marriages. The Kirk’s governing body backed calls for a study into how same-sex ceremonies in church could be allowed.
The proposal was outlined in a report by the Theological Forum of the Church of Scotland. It also called for the Church to apologise for its “history of discrimination” of gay people. Convener of the forum, The Very Reverend Iain Torrance, said: “We say that after reflection we can see no sufficient theological reason for the Church now not to authorise specific ministers to officiate at same-sex weddings, if doing so does not prejudice the position of those who decline to do so for reasons of conscience.”
Read it all (another from the long line of should have already been posted material).
(Christian Today) Egypt’s Christians say they are proud to die for Jesus as ISIS continues its deadly attacks
Coptic Christians have said that they “take pride” in dying for their faith following the latest slaughterat the hands of Islamic State terrorists.
“We take pride to die while holding on to our faith,” Bishop Makarios, the top Coptic Orthodox cleric in Minya, said over the weekend, according to CBC News.
Reports have emerged revealing that IS gunmen forced Christians on their way to a monastery off a bus on Friday, where they asked them to denounce their faith and convert to Islam. The Copts, including children, refused, which led to the massacre of 29 believers, one of the chaplains comforting survivors revealed.
Thousands of Copts have been mourning the slain in the bus shooting, expressing their grief and rage at funerals for the victims.
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.
–Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64