LETTER FROM THE BISHOP OF GEORGIA TO THE MEMBERS OF THE DIOCESE

Bishop Scott Benhase sent a letter to the members of the Episcopal Diocese of Georgia outlining his reasons for voting to give consent to the election of Canon Mary Glasspool as Suffragan Bishop of the Diocese of Los Angeles.


21 April 2010

To the People of the Diocese of Georgia:

A few of our colleagues in the Diocese asked me if I gave my consent to the Reverend Canon Mary Glasspool's election as Bishop Suffragan of Los Angeles. I did. While it is not usual for bishops to report on individual consents, I realize that for some people this is different, so I will try to explain how I came to give my consent. I cannot do so in a sound bite or even in a few sentences. Thus, you might wish to read this when you are not in a hurry.

1. Prior to my election as the 10th Bishop of Georgia, my theology and practice on the full inclusion of gays and lesbians in the life of the Church was well-known. I do not understand homosexuality to be a barrier to any of the four orders of ministry in the Church. I have been quite clear in that theology and practice. So, my consent to Canon Glasspool's election was consistent with what you had already known about me.

2. I would not have given my consent if I knew of any theology or practice of Canon Glasspool that was contrary to the Doctrine and Discipline of the Episcopal Church. Canon Glasspool has been a faithful priest of the Church for decades leading parishes to a renewed sense of their baptismal identity and purpose. More recently, she has served quite effectively as Canon to the Ordinary in the Diocese of Maryland. From my perspective, we need more bishops like Canon Glasspool who have had extensive experience in the leadership of parishes so they are better able to be strategic partners with congregational leaders for the growth and mission of our parishes.

3. I am aware of some concern about the so-called moratorium. The House of Bishops did agree to a moratorium a number of years ago. That moratorium, however, was not one-sided. It was accepted in the context that certain of our Anglican brothers would refrain from crossing diocesan boundaries. While the House of Bishops exercised the restraint of the moratorium for seven years, others did not practice such restraint even for a year. So, in my judgment, the moratorium was no longing a compelling consideration.

4. I, of course, recognize that some in the Diocese of Georgia disagree with my consent. I welcome that. Disagreement in the Church is hardly new. In some ways, Anglicanism was forged out of an unresolved disagreement in the Elizabethean Settlement. After Queen Elizabeth, Protestants and Catholics within Anglicanism did not somehow see their differences go away, but they were committed to living with one another and serving Jesus together in the church. They were willing to live with what they perceived as significant differences. In many ways, the challenge we face today is not new.

5. I believe that this current dilemma we face needs to be seen and understood in the larger context and truthfulness of Church history and tradition. The catholic faith has always lived with differences while holding fast to the Nicene faith. For example, the post-Constantinian Church has lived with difference in how we interpret the Sixth Commandment. Some have insisted that all killing is wrong all the time. This is the so-called pacifist position. Others have insisted that there are times when violating the Sixth Commandment is the lesser of two evils. From this came the Just War constructs of St Augustine that provided ethical boundaries for the violation of the Sixth Commandment. We have had both positions held faithfully in this Church (with many nuances in between) and neither has insisted that the other is not welcome or that the other is not orthodox.

6. More recently in my lifetime, we have had disagreement about violating Jesus' teaching on divorce. Jesus is clear: If one marries after divorce one commits adultery. That seems to be the plain sense of Scripture. Yet, many have recognized that while divorce is never a "good," sometimes it is the lesser of two evils for all parties. Others, however, still insist that Jesus' words must be interpreted plainly. There are still others in our Church that hold even more nuanced understandings about this that fit somewhere in between the two extremes. Yet, in all these, we remain together in the same Church and receiving God's gracious sacrament from the same
altar.

7. I understand our current dilemma in a similar historical context. Faithful people will disagree about this. I do not understand such disagreement as a problem to be solved, but a dilemma God is asking us to live with for the time being. There are faithful people in the Diocese of Georgia who are anxious for a definitive resolution. I do not believe that is possible right now and may not be in my lifetime on this earth. If that is true, how are we to live together with this dilemma? I think the answer to that question is this: We will live together just like the saints who have gone before us who heeded Blessed Paul's admonitions. We will love and honor one another. We will bear one another's burdens. We will not have a higher opinion of ourselves than we ought. We will not look only to our own concerns, but the concerns of others. We will forgive one another as we have been forgiven.

8. There is a prayer in the Marriage Rite that has always touched me deeply. When praying for the newly married couple, the Church hopes that "their life together" may be "a sign of Christ's love to this sinful and broken world, that unity may overcome estrangement, that forgiveness heal guilt, and joy conquer despair." I see this as an image of our relationship together. I have been Bishop of this Diocese for three months now. In that sense, we are newlyweds together. Like in any relationship that is not worked at and nurtured, we can fall into patterns that lead to estrangement, guilt, and despair. You and I will work hard not to let that happen. We will seek unity, forgiveness, and joy. We will seek to make our life together as bishop and people "a sign of Christ's love for this sinful and broken world." Of course, we will not always achieve such virtues, but I know we will constantly seek them and commit ourselves to practicing them.

As your Bishop, I am committed to leading this Diocese faithfully and effectively. I want those who have differences on the issue of human sexuality to know that I will not play favorites by rewarding those who agree with me or seeking to punish those who do not. All of us share in the mission of Jesus Christ together. All have an important role to play in that mission. I pray that we not allow whatever differences we have to distract us from taking the saving Gospel of Jesus to the world.

+Scott

Thanks to Ann.

PRESIDING BISHOP JEFFORTS SCHORI'S LETTER TO THE PRIMATES

March 2010

My dear brothers in Christ:

I write you because of developments in The Episcopal Church, about which you will soon hear and read. As you all know, the Diocese of Los Angeles elected two suffragan bishops in December, and the consent process for those bishops has been ongoing since then. One of those bishops-elect is a woman in a partnered same-sex relationship.

At this point, she has received consent from a majority of the bishops with jurisdiction, and a majority of the standing committees of this Church. According to our canons, I must now take order for her consecration. I will do so, and anticipate that both bishops-elect will be consecrated at the same service on 15 May. It has been my practice, since I took office, to preside at the consecration of new bishops, and I intend to do so in this case as well.

It may help you to know that our House of Bishops will continue to discuss these issues at our meeting later this month. The papers we discuss will be available publicly following that meeting, and we will endeavor to see that you receive copies. I would encourage you to engage in conversation any bishops whom you know in this Church, particularly those you came to know at Lambeth, whether in Bible study or Indaba groups.

Know that this is not the decision of one person, or a small group of people. It represents the mind of a majority of elected leaders in The Episcopal Church, lay, clergy, and bishops, who have carefully considered the opinions and feelings of other members of the Anglican Communion as well as the decades-long conversations within this Church. It represents a prayerful and thoughtful decision, made in good faith that this Church is ‘working out its salvation in fear and trembling, believing that God is at work in us’ (Philippians 2:12-13).

I ask your prayers for this Church, for the Diocese of Los Angeles, and for the members of the Anglican Communion. This part of the Body of Christ has abundant work to do, and God’s mission needs us all.

If you have questions about this decision or process, I would encourage you to contact me. I would be glad to talk with you.

I pray that your ministry may continue to be a transformative blessing to many. I remain

Your servant in Christ,

Katharine Jefferts Schori

There it is, fellows. A good letter, yes?

I smiled at the PB's "My dear brothers in Christ" greeting. No need for sisters to be included in the greeting, because PB Katharine is unique in the whole of the Anglican Communion. Perhaps one day, in the not-too-distant future, just as Bishop Gene Robinson will no longer be the sole bishop in TEC in an open, same-sex relationship after Bishop-elect Mary Glasspool is consecrated, Bishop Katharine will not be the sole female Primate in the AC.

H/T to Diocese of East Tennessee via John Chilton at The Lead.

THE REV. CANON MARY GLASSPOOL RECEIVES CONSENTS

The Diocese of Los Angeles received word from the Presiding Bishop’s Office on March 17 of completion of the wider church’s consent process to the Dec. 5, 2009 election of the Rev. Canon Mary Douglas Glasspool as Bishop Suffragan in the Diocese of Los Angeles.

Wonderful news! I breathe a sigh of relief that the Episcopal Church takes another step forward for justice and inclusion. Although many folks who know more than I about the inner workings of TEC said that Canon Glasspool would receive consents, I could not believe until now.

See The Lead for details.

See also Mark Harris' post at Preludium on what the election of Mary Glasspool means for the Episcopal Church.

MORE GOOD NEWS

From The Lead:

The Rev. Mary Glasspool has received a majority of Standing Committee consents needed to confirm her election according to the Diocese of Los Angeles news reports. The bishops' consents are not yet known although Bishop Bruno says he looks "forward to the final few consents to come in from the bishops in the next few days."

Thanks be to God and the Standing Committees. I pray that the SC votes to consent will serve as an example to the members of the House of Bishops who are still undecided.

UPDATE: For those who don't know, I'll add that the Rev. Mary Glasspool is a partnered lesbian in a long-term relationship.