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Friday, April 22, 2011
Thursday, April 21, 2011
GOOD FRIDAY - "ECCE HOMO"
CARAVAGGIO - "Ecce Homo" - Palazzo Rosso, Genoa
John 19:5
So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Here is the man!’Isaiah 53:1-5
Who has believed what we have heard?Caravaggio is one of my many favorite painters. When I walk into a museum gallery with one or more of his paintings on the walls, my eyes are immediately drawn to them, and I catch my breath. The dramatic contrast of light and shade is stunning.
And to whom has the arm of the Lord been revealed?
For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
nothing in his appearance that we should desire him.
He was despised and rejected by others;
a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
he was despised, and we held him of no account.
Surely he has borne our infirmities
and carried our diseases;
yet we accounted him stricken,
struck down by God, and afflicted.
But he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole,
and by his bruises we are healed.
In the comments to my blog friend Counterlight's excellent post on the artist, I said to him, "All through looking at the paintings and reading your commentary, I thought, 'Incarnation. Incarnation.' That's one of Caravaggio's great gifts to us in religious painting."
However true that may be, it's not surprising that the obvious eroticism in certain of the artist's paintings on religious subjects drew rather heavy criticism his way. Caravaggio died at the young age of 38. Considering his short life as a painter, his legacy is extraordinary.
Collect of the Day: Good Friday
Almighty God, we pray you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed, and given into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.Image from the Web Gallery of Art.
MAUNDY THURSDAY - THE LAST SUPPER
GADDI, Agnolo - "The Last Supper" - c. 1395 - Tempera on wood
Lindenau-Museum, Altenburg
1 Cor 11:23-26
For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, "This is my body that is for you. Do this in remembrance of me." In the same way he took the cup also, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.
For several years I posted Dali's "The Sacrament of the Last Supper" on Maundy Thursday. I love the painting, but I wanted to go in a different direction this year. I chose Gaddi's painting shown above. I love the 14th century Italian version, too, with its lovely colors and gold leaf, and Jesus and his Apostles pressed together in the intimacy of the scene as painted by Gaddi.
Collect of the Day: Maundy Thursday
Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Image from the Web Gallery of Art.
Wednesday, April 20, 2011
FRONTLINE'S "THE SILENCE"
Did you watch PBS Frontline's "The Silence" on child abuse last night? I did, and it was one of the most difficult shows to for me to sit through ever. The show focuses on years of abuse committed by a Roman Catholic priest, Fr George Endal, and a "volunteer", Joseph Lundowski, on Native American children in the small village of St Michael in Alaska. I wanted to turn away from the horrifying stories of the abuse by the adults who suffered at the hands of the two men when they were children. To say I was shaken is an understatement.
Since some of the victims of abuse have not come forward, no one knows the number of children who were molested over the years, but the estimate is as high as 80% of the children in the small village.
After the litigation settlement, when he was free to talk to the survivors, the present bishop of the Diocese of Fairbanks, Donald Kettler, finally met with the group of people in St Michael who had come forward. When he heard the stories and saw their suffering, he seemed to grasp the grave harm done to the people. In some cases, the abuse continued into the next generation, as those who were abused, abused their own children.
Ben Andrews told of the occasion when he told his father of the molestation. His father beat him, went out and got drunk, came home and grabbed a gun which he pointed at his wife, and shot and killed another son who was standing near his mother. Ben sees himself as responsible for his brother's death because he told his father about the abuse.
What a wrenching 30 minutes! If you have the stomach for it, you can watch the segment from the link above.
Endal and Lundowski were not the only representatives of the RC Church who were molesters. It seems that the Diocese of Fairbanks may have been one of the chosen locations to send priests who had been in been in trouble elsewhere for abuse of children and young people.
Lord, have mercy! I know that other denominations, including my own, have their share of clergy who abused children, but the appalling policy of the RCC of covering up to protect the institution, rather than moving to protect the children, allowed widespread abuse to take place over so many years.
"I was just a kid," Ben Andrews tells FRONTLINE of the years of abuse he suffered at the hands of Father George Endal and Joseph Lundowski, a layman who was training to be a deacon. "Father Endal and Joseph Lundowski, they couldn't stop molesting me once they started. It was almost an everyday thing. Father Endal kept telling me that it would make me closer to God."
"I'm still having nightmares of Joseph Lundowski molesting, having sex with me," says Peter "Packy" Kobuk. "I get up sweating, angry, feel like I could hurt somebody, but I never meaned [sic] to get angry at my children, but the anger went on my children also."
Since some of the victims of abuse have not come forward, no one knows the number of children who were molested over the years, but the estimate is as high as 80% of the children in the small village.
After the litigation settlement, when he was free to talk to the survivors, the present bishop of the Diocese of Fairbanks, Donald Kettler, finally met with the group of people in St Michael who had come forward. When he heard the stories and saw their suffering, he seemed to grasp the grave harm done to the people. In some cases, the abuse continued into the next generation, as those who were abused, abused their own children.
Ben Andrews told of the occasion when he told his father of the molestation. His father beat him, went out and got drunk, came home and grabbed a gun which he pointed at his wife, and shot and killed another son who was standing near his mother. Ben sees himself as responsible for his brother's death because he told his father about the abuse.
What a wrenching 30 minutes! If you have the stomach for it, you can watch the segment from the link above.
Endal and Lundowski were not the only representatives of the RC Church who were molesters. It seems that the Diocese of Fairbanks may have been one of the chosen locations to send priests who had been in been in trouble elsewhere for abuse of children and young people.
Lord, have mercy! I know that other denominations, including my own, have their share of clergy who abused children, but the appalling policy of the RCC of covering up to protect the institution, rather than moving to protect the children, allowed widespread abuse to take place over so many years.
A TEST DRIVE? NO THANK YOU
Canon Alan Perry, who blogs at Insert Catchy Blog Title Here, and is a priest in the Anglican Church of Canada, has written a remarkable series of in-depth posts on the proposed Anglican Covenant. His latest is titled Test Driving the Anglican Covenant – Part 1. It is excellent.
I believe that I'd rather not test drive the proposed covenant. After reading Alan's recent post and his earlier posts parsing the document, I'll take Alan's word for it that the covenant will very likely solve nothing and will rather exacerbate the frustration and anger experienced by certain members of the churches in the Anglican Communion.
In Alan's next to last post, titled Yes, Virginia, There is an Alternative, he punches enough holes in the TINA ("There is no alternative.") excuse for adopting the covenant to turn it into a sieve. See for yourself.
I believe that I'd rather not test drive the proposed covenant. After reading Alan's recent post and his earlier posts parsing the document, I'll take Alan's word for it that the covenant will very likely solve nothing and will rather exacerbate the frustration and anger experienced by certain members of the churches in the Anglican Communion.
In Alan's next to last post, titled Yes, Virginia, There is an Alternative, he punches enough holes in the TINA ("There is no alternative.") excuse for adopting the covenant to turn it into a sieve. See for yourself.
EPISCOPAL DIOCESE OF COLORADO SAYS NO TO THE COVENANT
Members of the Diocese of Colorado’s General Convention Deputation have accepted and faithfully engaged Executive Council’s invitation to study, pray and discuss with members of our diocese the proposed Anglican Covenant. In addition to our own conversations as a deputation, we listened to others in congregations and in other contexts throughout the diocese, and these conversations also inform our understanding of the proposed covenant and this response. Our fellowship with each other and our desire to be in relationship with sisters and brothers in Christ in other parts of the Anglican Communion have been strengthened by our study and discussions. We give thanks for the collaborative work of the committees and writing teams who have created the successive drafts of the proposed Anglican Covenant.
Based on our engagement with the text and with each other, our deputation (with one exception) has concluded that adoption of the proposed covenant would not strengthen our relationships within the Anglican Communion or foster our witness to God’s transforming love in the world. We, therefore, recommend to Executive Council that The Episcopal Church encourage members of the Anglican Communion to persevere in strengthening relationships through ongoing conversation and living into those covenants that already bind us in missio dei – the Baptismal Covenant, the Five Marks of Mission and the Millennium Development Goals - while refraining from adoption of the final draft of the proposed Anglican Covenant.
Our concerns with the final draft of the proposed Anglican Covenant
include the following:
The Colorado deputation affirms the need to maintain and deepen fellowship within the Anglican Communion as well as within The Episcopal Church. Our relationships are troubled and the members of the Anglican Communion are not of one mind about how to reconcile and restore our relationships. Some would even diagnose the Anglican Communion as a global entity as being profoundly fractured, our relationships ruptured, and our attention to missio dei compromised. Precisely for these reasons, we must work to intensify our relationships across the communion through engagement with the promises we have already made to care for one another.
All of us must continue to seek ways to connect our Anglican identity and relationships to God’s mission for the Church. Some believe it is incumbent upon those opposed to this version of the covenant to propose alternative, clear, realistic and definitive strategies by which this global family can weather and address the divergent theological and ecclesial realities in the Anglican Communion.
We look forward to continuing to walk together with all our brothers and sisters in the Anglican Communion and give thanks for our fellowship.
General Convention Deputation of the Diocese of Colorado
Based on our engagement with the text and with each other, our deputation (with one exception) has concluded that adoption of the proposed covenant would not strengthen our relationships within the Anglican Communion or foster our witness to God’s transforming love in the world. We, therefore, recommend to Executive Council that The Episcopal Church encourage members of the Anglican Communion to persevere in strengthening relationships through ongoing conversation and living into those covenants that already bind us in missio dei – the Baptismal Covenant, the Five Marks of Mission and the Millennium Development Goals - while refraining from adoption of the final draft of the proposed Anglican Covenant.
Our concerns with the final draft of the proposed Anglican Covenant
include the following:
· The idea for a covenant arose out of the Windsor Report in response to the actions of The Episcopal Church and the Anglican Church in Canada regarding consecration of a partnered gay bishop and same gender blessings. However, the proposed covenant provides no means of reconciling the relationships broken by responses to those actions. Instead it offers a punitive Section 4 that proposes relational consequences that formalize separation and suspension from participation in the life of the Communion. One member of our deputation suggests that this is an example of proffering a legalistic solution to remedy a relationship problem. Another deputy asks, “How would the events of 2003 have turned out differently had such an Anglican Covenant been in place then?”
· The Preamble acknowledges that signatories adopt the covenant “in order to proclaim more effectively in our different contexts the grace of God.” However, Section 4 directly contravenes the Preamble by promulgating disciplinary procedures that do not respect those different contexts. The polity of the provinces in the Anglican Communion varies widely, and Section 4.1.3 affirms the “autonomy of governance” of each province.
· Section 3.1.3 elevates “the historic threefold ministry of bishops, priests and deacons, ordained for service in the Church of God” into ministry leadership above the laity, which is contradictory to The Episcopal Church’s theological understanding of the ministry of all the baptized, including the laity who share in the governance and leadership of the Church.
· Section 3.1.4 codifies The Four Instruments of Communion and their powers in a new way that is not in alignment with how they are perceived, received and understood by all provinces of the Anglican Communion.
· Some experience the proposed self-description of Anglicanism (Sections 1-3) as "too Anglican" while others experience it as "too generically Christian." This confusion about how a particularly Anglican understanding of Christianity fits within a general understanding of Christianity may undermine the integrity of
ecumenical relationships. Moreover, if the proposed covenant accurately describes Anglicanism's self-understanding, why is it necessary? If, on the other hand, it does not accurately describe our self-understanding, then how is it helpful? And does it not then fundamentally change who we are?
· The broad authority proposed for the Standing Committee of the covenant suggests the “covenant” is really a “contract.” The grace and beauty of the Anglican Communion has always been the voluntary fellowship of provinces bound together by affection. Covenants in the biblical tradition are about relationship, identity, and
transformation, and are rooted in models of shared abundance (Eucharistic fellowship). On the other hand, contracts are merely transactions or exchanges for mutual benefit. Contractual arrangements fall short of our vocation to love one another as we have been loved by God.
The Colorado deputation affirms the need to maintain and deepen fellowship within the Anglican Communion as well as within The Episcopal Church. Our relationships are troubled and the members of the Anglican Communion are not of one mind about how to reconcile and restore our relationships. Some would even diagnose the Anglican Communion as a global entity as being profoundly fractured, our relationships ruptured, and our attention to missio dei compromised. Precisely for these reasons, we must work to intensify our relationships across the communion through engagement with the promises we have already made to care for one another.
All of us must continue to seek ways to connect our Anglican identity and relationships to God’s mission for the Church. Some believe it is incumbent upon those opposed to this version of the covenant to propose alternative, clear, realistic and definitive strategies by which this global family can weather and address the divergent theological and ecclesial realities in the Anglican Communion.
We look forward to continuing to walk together with all our brothers and sisters in the Anglican Communion and give thanks for our fellowship.
General Convention Deputation of the Diocese of Colorado
IN MEMORIAM - ONE YEAR LATER
The New Orleans Times-Picayune posted pictures of the 11 men who died in the explosion of the Deepwater Horizon well in their print edition, but I can't find the pictures online. However, the men have names:
James Anderson - 35 - Drill supervisor - Married, father of two - Bay City, Texas
Aaron Dale Burkeen - 37 Crane operator - Married, father of two - Philadelphia, Mississippi
Donald Clark - 49 - Assistant driller - Married - Newelton, Louisiana
Stephen Ray Curtis - 39 - Married, father of two - Georgetown, Louisiana
Gordon Jones - 28 - Mud engineer - Married, father of two - Baton Rouge, Louisiana
Roy Wyatt Kemp - 27 - Roughneck - Married, father of two - Jonesville, Louisiana
Karl Kepplinger, Jr - 38 - Mud pit worker - Married, father of one - Natchez, Mississippi
Blair Manuel - 56 - Chemical engineer - Engaged, father of three, Gonzales, Louisiana
Dewey Revette - 48 - Oil driller - Married, father of two - State Line, Mississippi
Shane Rosto - 22 - Floor hand - Married, father of one - Liberty, Mississippi
Adam Weise - 24 - Floor hand - Single - Yorktown, Texas
Father of all, we pray to you for those we love, but see no longer: Grant them your peace; let light perpetual shine upon them; and, in your loving wisdom and almighty power, work in them the good purpose of your perfect will; through Jesus Christ our Lord. Amen.
Almighty God, Father of mercies and giver of comfort: Deal graciously, we pray, with all who mourn; that, casting all their care on you, they may know the consolation of your love; through Jesus Christ our Lord. Amen.
And the oil? It's still there.
Photo from NOLA.com.
Picture at the head of the post from Wikipedia.
Tuesday, April 19, 2011
"THE PILGRIM'S WAY"
Deliver me from every pride---the Middle, High, and Low---(Excerpt from the poem by Rudyard Kipling)
That bars me from a brother's side, whatever pride he show.
And purge me from all heresies of thought and speech and pen
That bid me judge him otherwise than I am judged. Amen!
The words made me smile, and they made me think.
DIOCESE OF CALIFORNIA SAYS NO THE ANGLICAN COVENANT
From the summary of the Anglican Covenant conversation in the Diocese of California:
Indaba! Indaba!
From the letter to Dr. Bonnie Anderson, President of the House of Deputies and The Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primate from the General Convention Deputation of the Episcopal Diocese of California:
It IS possible to value the Anglican Communion, while at the same time viewing the Anglican Covenant as detrimental to furthering the bonds of unity in Christ amongst the churches of the communion. Thanks to the deputation at the diocesan for making the concept crystal clear.
Read the entire letter at the diocesan website or at the link to The Lead below.
H/T to Ann Fontaine at The Lead.
Keep those noes a-comin'! Indaba! Indaba!
The California deputation concluded from conversations that included more than 200 lay and clergy members of the diocese that the proposed covenant "would alter Anglicanism at [its] basic level, and not for the better." The deputation also held up the "Indaba process," a Zulu word that refers to conferences where all participants have an equal voice. This process was introduced at the Lambeth Conference of 2008 as a way to bring bishops from around the communion together in small groups to discuss matters of importance in their own context. The California deputation's summary stated that the Indaba example and other expressions of mutuality "are far more life-giving in the Gospel and Spirit-filled than pursuing the formal structures offered by the proposed Anglican Covenant." (My emphasis)
Indaba! Indaba!
From the letter to Dr. Bonnie Anderson, President of the House of Deputies and The Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primate from the General Convention Deputation of the Episcopal Diocese of California:
We note our deep value of the Anglican Communion, The Episcopal Church's constituent part in it, and our ongoing desire to participate in its common life. We cherish our developing diocesan companion relationships and the inter-provincial relationships in shared mission a number of our congregations enjoy. Many of these relationships already transcend cultural and theological differences, witness to our unity in Christ, and reflect the diversity that has been part of our Christian heritage all the way back to the first apostolic Council of Jerusalem.
It IS possible to value the Anglican Communion, while at the same time viewing the Anglican Covenant as detrimental to furthering the bonds of unity in Christ amongst the churches of the communion. Thanks to the deputation at the diocesan for making the concept crystal clear.
Read the entire letter at the diocesan website or at the link to The Lead below.
H/T to Ann Fontaine at The Lead.
Keep those noes a-comin'! Indaba! Indaba!
ST LUKE'S IN THE DIOCESE OF ALBANY VOTES NO TO THE ANGLICAN COVENANT
From the comments:
Ann said...
Following the lead of St. Andrew's in Albany, the Vestry of the Church of St. Luke the Beloved Physician in Saranac Lake, New York (diocese of Albany) unanimously voted last night on a resolution not to endorse the Anglican Covenant and will send that resolution to the national Church. There are plenty of "black sheep" in the DoA!
Chalk up another "black sheep" parish in the Diocese of Albany, which voted at convention to endorse the Anglican Covenant. Obviously, not all the parishes agree. Go "Black Sheep"!
Image above shows stained glass windows depicting Faith, Hope, and Charity in the Church of St Luke's.
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