AND MORE PRAYERS...

...for the family of Ann Fontaine's brother, Steve, who passed away on Monday. The funeral will be tomorrow, Friday, at Trinity Episcopal Cathedral in Portland, Oregon, at 1:00 PM (PDT). Ann will lead the service, and Steve and Marlene's priest will serve with her.

Ann asks for prayers to bear her through the service.


From Arkansas Hillbilly:

I spoke with Fr. Roger again today about going to see Bishop Benfield about starting the official discernment process. His answer? We're forming a pre-discernment committee to meet a couple times before approaching the Bishop. More red tape. Well, nothing worth doing is done quickly, I guess. It is frustrating. I mean I've spent the last 18 months working on the degree to get to this point. Well, if I can get my 4 year degree in 18 months while holding down a full time job and with a wife and two babies at home I think I can make it to the next step.

In the meantime, please pray for me that no matter what happens I accept whatever it is Christ has in store for me.

PLEASE PRAY FOR KIRSTIN

From Kirstin:

Pray please


Some of you know I had a mass removed from my abdominal wall last week. They told me it was a lipoma; harmless something like 99% of the time.

My pathology report came back today, consistent with metastatic melanoma.

That is literally all I know. I expect my oncologist in Oakland to call me tomorrow; I'll do a phone consultation with him. And see the oncologist here (Stockton) who is not the one who tried to kill me two years ago. The very least it means is scans and probably more surgery. I don't even know the protocol, if interferon would be done a second time.

I don't know what it means for my ministries in Sacramento. I know I want to continue doing everything I can. And I know that right now, I feel physically fine.

Keep praying.

Heavenly Father, giver of life and health: Comfort and relieve your sick servant Kirstin, and give your power of healing to those who minister to her needs, that she may be strengthened in her weakness and have confidence in your loving care; through Jesus Christ our Lord. Amen.


GOD'S AID

God to enfold her,
God to surround her,
God in her speaking,
God in her thinking.

God in her sleeping,
God in her waking,
God in her watching,
God in her hoping.

God in her life,
God in her lips,
God in her soul,
God in her heart.

God in her sufficing,
God in her slumber,
God in her ever-living soul,
God in her eternity.

From the Carmina Gadelica. (Edit.)

A PASTORAL LETTER TO THE EPISCOPAL CHURCH FROM THE PRESIDING BISHOP

Pentecost continues!

Pentecost is most fundamentally a continuing gift of the Spirit, rather than a limitation or quenching of that Spirit.

The recent statement by the Archbishop of Canterbury about the struggles within the Anglican Communion seems to equate Pentecost with a single understanding of gospel realities. Those who received the gift of the Spirit on that day all heard good news. The crowd reported, “in our own languages we hear them speaking about God’s deeds of power” (Acts 2:11).

The Spirit does seem to be saying to many within The Episcopal Church that gay and lesbian persons are God’s good creation, that an aspect of good creation is the possibility of lifelong, faithful partnership, and that such persons may indeed be good and healthy exemplars of gifted leadership within the Church, as baptized leaders and ordained ones. The Spirit also seems to be saying the same thing in other parts of the Anglican Communion, and among some of our Christian partners, including Lutheran churches in North America and Europe, the Old Catholic churches of Europe, and a number of others.

That growing awareness does not deny the reality that many Anglicans and not a few Episcopalians still fervently hold traditional views about human sexuality. This Episcopal Church is a broad and inclusive enough tent to hold that variety. The willingness to live in tension is a hallmark of Anglicanism, beginning from its roots in Celtic Christianity pushing up against Roman Christianity in the centuries of the first millennium. That diversity in community was solidified in the Elizabethan Settlement, which really marks the beginning of Anglican Christianity as a distinct movement. Above all, it recognizes that the Spirit may be speaking to all of us, in ways that do not at present seem to cohere or agree. It also recognizes what Jesus says about the Spirit to his followers, “I still have many things to say to you, but you cannot bear them now. 13When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come” (John 16:12-13).

The Episcopal Church has spent nearly 50 years listening to and for the Spirit in these matters. While it is clear that not all within this Church have heard the same message, the current developments do represent a widening understanding. Our canons reflected this shift as long ago as 1985, when sexual orientation was first protected from discrimination in access to the ordination process. At the request of other bodies in the Anglican Communion, this Church held an effective moratorium on the election and consecration of a partnered gay or lesbian priest as bishop from 2003 to 2010. When a diocese elected such a person in late 2009, the ensuing consent process indicated that a majority of the laity, clergy, and bishops responsible for validating that election agreed that there was no substantive bar to the consecration.

The Episcopal Church recognizes that these decisions are problematic to a number of other Anglicans. We have not made these decisions lightly. We recognize that the Spirit has not been widely heard in the same way in other parts of the Communion. In all humility, we recognize that we may be wrong, yet we have proceeded in the belief that the Spirit permeates our decisions.

We also recognize that the attempts to impose a singular understanding in such matters represent the same kind of cultural excesses practiced by many of our colonial forebears in their missionizing activity. Native Hawaiians were forced to abandon their traditional dress in favor of missionaries’ standards of modesty. Native Americans were forced to abandon many of their cultural practices, even though they were fully congruent with orthodox Christianity, because the missionaries did not understand or consider those practices exemplary of the Spirit. The uniformity imposed at the Synod of Whitby did similar violence to a developing, contextual Christianity in the British Isles. In their search for uniformity, our forebears in the faith have repeatedly done much spiritual violence in the name of Christianity.

We do not seek to impose our understanding on others. We do earnestly hope for continued dialogue with those who disagree, for we believe that the Spirit is always calling us to greater understanding.

We live in great concern that colonial attitudes continue, particularly in attempts to impose a single understanding across widely varying contexts and cultures. We note that the cultural contexts in which The Episcopal Church’s decisions have generated the greatest objection and reaction are also often the same contexts where women are barred from full ordained leadership, including the Church of England.

As Episcopalians, we note the troubling push toward centralized authority exemplified in many of the statements of the recent Pentecost letter. Anglicanism as a body began in the repudiation of the control of the Bishop of Rome within an otherwise sovereign nation. Similar concerns over self-determination in the face of colonial control led the Church of Scotland to consecrate Samuel Seabury for The Episcopal Church in the nascent United States – and so began the Anglican Communion.

We have been repeatedly assured that the Anglican Covenant is not an instrument of control, yet we note that the fourth section seems to be just that to Anglicans in many parts of the Communion. So much so, that there are voices calling for stronger sanctions in that fourth section, as well as voices repudiating it as un-Anglican in nature. Unitary control does not characterize Anglicanism; rather, diversity in fellowship and communion does.

We are distressed at the apparent imposition of sanctions on some parts of the Communion. We note that these seem to be limited to those which “have formally, through their Synod or House of Bishops, adopted policies that breach any of the moratoria requested by the Instruments of Communion.” We are further distressed that such sanctions do not, apparently, apply to those parts of the Communion that continue to hold one view in public and exhibit other behaviors in private. Why is there no sanction on those who continue with a double standard? In our context bowing to anxiety by ignoring that sort of double-mindedness is usually termed a “failure of nerve.” Through many decades of wrestling with our own discomfort about recognizing the full humanity of persons who seem to differ from us, we continue to work at open and transparent communication as well as congruence between word and behavior. We openly admit our failure to achieve perfection!

The baptismal covenant prayed in this Church for more than 30 years calls us to respect the dignity of all other persons and charges us with ongoing labor toward a holy society of justice and peace. That fundamental understanding of Christian vocation underlies our hearing of the Spirit in this context and around these issues of human sexuality. That same understanding of Christian vocation encourages us to hold our convictions with sufficient humility that we can affirm the image of God in the person who disagrees with us. We believe that the Body of Christ is only found when such diversity is welcomed with abundant and radical hospitality.

As a Church of many nations, languages, and peoples, we will continue to seek every opportunity to increase our partnership in God’s mission for a healed creation and holy community. We look forward to the ongoing growth in partnership possible in the Listening Process, Continuing Indaba, Bible in the Life of the Church, Theological Education in the Anglican Communion, and the myriad of less formal and more local partnerships across the Communion – efforts in mission and ministry that inform and transform individuals and communities toward the vision of the Gospel – a healed world, loving God and neighbor, in the love and friendship shown us in God Incarnate.

May God’s peace dwell in your hearts,
The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate
The Episcopal Churh


Quickly - I think the letter is brilliant and pastoral, as a pastoral letter should be.

H/T to John Chilton at The Lead, where you can view the video of Bishop Katharine giving the address.

THE WINDSOR REPORT - "A DOCUMENT OF FAITH AND ORDER"?

Bishop Marc Andrus of the Episcopal Diocese of California writes an excellent response to Archbishop of Canterbury Rowan Williams' Pentecost letter.

The words in Bishop Marc's response concerning the Windsor Report caught my attention:

For example, the Lambeth Conference was explicitly advertised as a non-legislative meeting; indeed we voted on nothing. However, lo and behold, through a non-transparent “consensus building” process, the bishops present (and so, in Archbishop Rowan’s thinking, the Communion) have affirmed the three moratoria put forward by the Windsor Report.

Here it is also important to note that the Windsor Report itself has been reified and given the status of a central Anglican document of faith and order, not by the test of time and use, but by the Archbishop and those who agree with him saying so.

The process by which the Windsor Report morphed to "a document of faith and order" greatly alarms me. What seems to me to be operative is the putting-the-facts-on-the-ground strategy. Whether a matter is so, or not, continue to say it is so, and it will be so. Amazing! Is it really that simple? I think not, but many in the Anglican Communion, from the ABC on down, seem to have either participated in the fabrication of the ruse or fallen for it. The entire maneuver is dishonest and unworthy, and I thank Bishop Marc for laying the matter out so clearly.

I, for one, don't buy the package.

FEAST OF BLANDINA AND THE MARTYRS OF LYON

Painting by Jean-Léon Gérôme - Walters Art Gallery, Baltimore.

Readings:

Psalm 34:1-8
Jeremiah 12:1-3a
1 Peter 1:3-9
Mark 8:34-38


Henceforth, when I am tempted to complain about the difficulties of being Christian, or Anglican, or Episcopalian - mea culpa - I should take time to read stories of the Christian martyrs through the ages, up to and including today, and I'd gain a better sense of perspective on the price that certain of my brothers and sister pay to proclaim their faith.

At first, Christians were excluded from the public baths, the market place, and from social and public life. They were subject to attack when they appeared in public, and many Christian homes were vandalized. At this point the government became involved, and began to take Christians into custody for questioning. Some slaves from Christian households were tortured to obtain confessions, and were induced to say that Christians practiced cannibalism and incest. These charges were used to arouse the whole city against the Christians, particularly against Pothinus, the aged bishop of Lyons; Sanctus, a deacon; Attalus; Maturus, a recent convert; and Blandina, a slave. Pothinus was beaten and then released, to die of his wounds a few days later. Sanctus was tormented with red-hot irons. Blandina, tortured all day long, would say nothing except, "I am a Christian, and nothing vile is done among us." Finally, the survivors were put to death in the public arena.

PRAYER

Grant, O Lord, we pray, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of you, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

From Satucket.

JESUS AND MO

Click on the picture for the larger view.

From Jesus and Mo.

DAVID VITTER LOVES BP

From Time:

What happens when you're a small government, pro-business conservative and your state gets pummeled by one of the worst man made disasters ever – not five years after getting pummeled by one of the worst natural disasters (Hurricane Katrina)? If you're Louisiana Senator David Vitter, you double down on offshore drilling and push for a liability cap for BP.

Doubling down on drilling is not particularly surprising. Much of Louisiana's much-needed revenue comes from off-shore drilling leases. “By the same token, after every plane crash, you and I should both oppose plane travel,” Vitter quipped on Sunday to CNN's Candy Crowley. “I don't think that is rational.” Even Vitter's Democratic challenger, Rep. Charlie Melancon, reiterated his support for expanded drilling in the wake of the disaster.

But it's Vitter's early support of a liability cap – he introduced legislation that he promoted in last weekend's weekly GOP radio address – that's landing the son of a Chevron petroleum engineer in trouble. Local and national Democrats have been pounding Vitter for seeking to limit the amount of legal damages BP would be responsible for to the last four quarters of profit. “Unlike Republicans, Democrats are not going to protect BP – and given their track record, we are certainly not going to rely on BP's word as the only thing ensuring that taxpayers are not left on the hook to pay for the disaster they caused,” Senate Majority Leader Harry Reid said in a statement.

Who does Vitter work for? Who pays Vitter's salary? Why we do. Vitter leads Charlie Melancon by a large margin in the polls for the senate seat in which Melancon is the Blue Dog Democrat challenger.

That Vitter was on the phone list of the DC madam seems to have hurt his popularity very little here in Louisiana, the land of good church-going folks, but perhaps his support of limiting BP's liability for the oil gusher will cause folks to think again about their choice for senator.

"I'D LIKE MY LIFE BACK" - TONY HAYWARD

I'm sorry. We're sorry for the massive disruption it's caused their lives. There's no one who wants this over more than I do. I'D LIKE MY LIFE BACK.

Tony Hayward, BP CEO

Gonna be a long time, Tony, unless you're terminated.

From Think Progress.

UPDATE: On second thought, even if Tony is terminated, he still won't have his life back, because a criminal investigation is underway, and BP faces multiple civil suits.

STORY OF THE DAY - ADVANTAGE

 

I'm fastest, he said, when I'm the one
that gets to say go.


From StoryPeople.


Alternative title: ROWANSPEAK.

MIRIAM AND ZELDA

Miriam and Zelda, two "senior" widows, are talking.

Miriam: "That nice Hymie Cohen asked me out for a date. I know you went out with him last week, and I wanted to talk with you about him before I give him my answer."

Zelda: "Well, I'll tell you. He shows up at my apartment punctually at 7 P.M., dressed like such a gentleman in a fine suit, and he brings me such beautiful flowers! Then he takes me downstairs, and what's there but a luxury car... A limousine, uniformed chauffeur and all.

Then he takes me out for dinner... A marvelous dinner... Lobster, champagne, dessert, and after-dinner drinks. Then we go see a show.

Let me tell you, Miriam, I enjoyed it so much I could have just died from pleasure! So then we are coming back to my apartment and he turns into an ANIMAL.

Completely crazy, he tears off my expensive new dress and has his way with me two times!"

Miriam: "Goodness gracious!... So you are telling me I shouldn't go out with him?"

Zelda: "No, no, no... I'm just saying, wear an old dress."

Don't blame me. Blame Doug.