Openly Episcopal in Albany

Fifty Most Influential Anglicans: 20-11

In anticipation of the Lambeth Conference, The Telegraph newspaper from the U.K. has listed what it deems to be the 50 most influential Anglican churchmen and churchwomen today.  The Telegraph has divided this list into groups of ten.  Each day for the next five days I will publish ten of the names and The Telegraph's biographical entries.  See also 50-41, 40-31 and 30-21.

Feel free to post your comments on the selection of individuals, or your assessment of their influence on the Anglican Communion.  -The Editor

20.  Jenny Te Paa, Maori, New Zealand

Principal of the College of St. John the Evangelist in Auckland, Dr. Jenny Te Paa was a member of the 2003 Lambeth Commission which wrote the Windsor Report.  She also assisted in the St. Augustine's seminar which helped to plan the Lambeth Conference.  She has condemned homophobia, and recently lamented the obsession of the Church with trying to determine who should be allowed to remain within its fold, claiming this distracts from the enormous suffering in the world.

19.  Marc Andrus, Bishop of California

Bishop Andrus was one of those determined not to attend the Lambeth Conference if Bishop Gene Robinson was not invited, but was persuaded by Robinson to be a "voice at the table."  He has been in the eye of the storm following the California Supreme Court decision to open up marriage to gay couples.  He welcomed the decision and urged churchgoers to oppose conservative moves to overturn the verdict.  His pastoral guidelines to his clergy call on them to put gay and straight relationships on a par by encouraging all couples to get married first in a secular service and then be blessed in church services.

18.  Bonnie Anderson, Chair, the Episcopal Church House of Deputies

A determined defender of the American agenda in the Anglican Communion, Bonnie Anderson is effectively the second most senior figure in the Episcopal Church, USA.  She chairs its Hose of Deputies including clergy and laity, which considers itself "senior" to the House of Bishops in the Church's General Convention.  Originally from the Diocese of Michigan, she has served in just about every capacity in the Church structures open to a layperson rather than a member of the clergy.  She champions the ultra-democratic stance of The Episcopal Church, criticizing the Archbishop of Canterbury's pressure to get American bishops to pronounce moratoria on same-sex blessings and ordinations.

Fifty Most Influential Anglicans: 30-21

In anticipation of the Lambeth Conference, The Telegraph newspaper from the U.K. has listed what it deems to be the 50 most influential Anglican churchmen and churchwomen today.  The Telegraph has divided this list into groups of ten.  Each day for the next five days I will publish ten of the names and The Telegraph's biographical entries.  See also 50-41 and 40-31.

Feel free to post your comments on the selection of individuals, or your assessment of their influence on the Anglican Communion.  -The Editor

30.  Ian Douglas, professor of mission at Episcopal Divinity School, Lambeth Design Group

One of the chief architects of this month's Lambeth Conference, the abandonment of parliamentary-style debate in favor of smaller groups at the 10-yearly event, owes much to Dr. Douglas's determination to bridge the divide among the bishops.  "Difference is a gift of God and sameness is the work of the devil," he says.  As professor of Mission and World Christianity at the Episcopal Divinity School in Cambridge, Massachusetts, he has written and commented widely on Anglicanism.  He is also a member of the Episcopal Church's powerful Executive Committee and an elected representative on the Anglican Consultative Council.

29.  Lucy Winkett, canon at St. Paul's Cathedral, London

Now only in her late 30's, Lucy Winkett was thrown into prominence when she was appointed as a canon at St. Paul's Cathedral in 1997, only two years after being ordained, amid great controversy.  Some of her colleagues refused communion from her, but she came through the crisis and is likely to be one of the first women appointed to a bishopric.  She is now Canon Precentor at St. Paul's with the overall responsibility for music and liturgy.

28.  John Chane, Bishop of Washington, D.C.

The 64-year-old was consecrated as the eighth bishop of Washington in 2002 and is one of the pivotal figures on the majority liberal wing of the U.S. Church.  He is known for his interest in interfaith dialog and has close links to Iran and former President Khatami, who he invited to speak at Washington's National Cathedral.  He has attacked the Nigerian Archbishop Akinola, who he accused of intolerance and bigotry for supporting draconian anti-gay laws.  Recently he criticized the Archbishop of Canterbury for failing to put gay marriage on the agenda of the Lambeth Conference, arguing that, after a gay "wedding" in a prominent London church, the Anglican Communion must face the issue eventually.

Sources of Lambeth News

Looking for information about the Lambeth Conference?  The Diocese of New Jersey sent this list of resources to their listserve members.  The information is originally from NewsLine, a service of the Public Affairs Office of the Episcopal Church.  Since the Diocese of Albany will not likely share this information with you, I am reprinting it here also. 

Resources for the Lambeth Conference

-Daily Accounts: Penned by different bishops, Daily Accounts will be released each day throughout the Lambeth Conference.  The Daily Accounts will be available on Episcope: http://episcopalchurch.typepad.com/episcope/   and Newsline: http://www.episcopalchurch.org/newsline.html.

-Blogging Bishops: A team will serve as Blogging Bishops during the Lambeth Conference.  The blogging bishops are: Bishop Sean Rowe of Northwest Pennsylvania (lead blogger); Bishop Laura Ahrens of Connecticut; Bishop Marc Andrus of California; Bishop Larry Benfield of Arkansas; Bishop Sergio Caranza of Los Angeles; Bishop Zache Duracin of Haiti; Bishop Neff Powell of Southwestern Virginia; Bishop Nedi Rivera of Olympia.  The Blogging Bishops' blogs will be found on The Lambeth Journal: http://episcopalchurch.typepad.com/lambethjournal/  Check the About Us section for the faces behind the names.

Webcast Available on Demand... Available on demand is the May 20 media conference at which Presiding Bishop Katharine Jefferts Schori discussed The Lambeth Conference.  Also speaking was the Rev. Dr. Ian Douglas of Episcopal Divinity School, a member of the Lambeth Conference Design Group.  www.episcopalchurch.org

-Episcopal Life Online Coverage will be extensive: http://www.episcopalchurch.org/79901_98712_ENG_HTM.htm

-Media resources: designed especially for reporters writing about the Lambeth Conference.  Web links, glossary of terms, article suggestions, and videos are among the resources listed.  Media Resources is accessible through NewsLine: http://www.episcopalchurch.org/newsline.htm

-The Lambeth Conference web site: http://lambethconference.org/index.cfm

As further Lambeth resources are published we will make them available here.  -The Editor

Fifty Most Influential Anglicans: 40-31

In anticipation of the Lambeth Conference, The Telegraph newspaper from the U.K. has listed what it deems to be the 50 most influential Anglican churchmen and churchwomen today.  Each day for the next five days, I will print ten of the names and The Telegraph's biographical entries.  See also 50-41.

Feel free to post your comments on the selection of individuals, or your personal assessment of their influence on the Anglican Communion and The Episcopal Church.  -The Editor

40.  Kathy Grieb, Episcopal Church theologian

A theologian from Virginia Theological Seminary, Kathy Grieb was chosen as the sole American representative on the Covenant Design Group, an initiative aimed at finding agreement on how Anglicans can avoid potentially damaging splits in the future.  She has expressed doubts about a process that could be potentially damaging to the Episcopal Church, but argues: "It is important for the entire Anglican Communion to go forward as a group and not to split into two different versions of Anglican Communion."

39.  Ian Earnest, Primate of the Indian Ocean, Chairman of the Council of Anglican Provinces in Africa

Based in Mauritius, Archbishop Earnest represents a small Church in comparison to Nigeria, Uganda and South Africa, yet his chairmanship of CAPA gives him a considerable influence over troubled relationships between the Churches of the West and the developing world.  Chosen as a member of the Covenant Design Group, which was set up to restructure how the Anglican Communion operates, many believe that the Archbishop of Canterbury regards him as a leader who can mediate in the current crisis.

38.  Michael Poon, Singapore theologian

An articulate spokesperson for a moderate theological approach to divisions between the "Global South" conservatives of the Anglican Communion and the western Churches, Poon appeals for a cautious approach to attempts to "realign" the Anglican Communion by more belligerent factions.  He deplores the dangers of a false gospel if the Anglican Communion is "no longer dependent on patient face-to-face encounters."

Reflections on a Civil War

Torre Bissell, who has favored us with correspondence before, offers this reflection on the crises in the Church as a parallel with his experiences of civil war in Africa.  He sees similar attitudes in the way the sides are acting in the present situation:

At the end of 1966, Jean and I were sent as appointed missionaries of the Episcopal Church to the Church in Nigeria. I arrived in late December, 1966, and Jean (with our first baby) in mid-February , 1967.  We were assigned to the port Harcourt Project in the then Eastern region of the Federation of Nigeria.  the year 1966 had been marked by terrible massacres and there was increased speculation of a breakup of the Nigerian Federation and the possibility of a civil war.

At the time we arrived there was a major crisis in the Federation at least once every six weeks.  Shortly after there came a major crisis every month, then every three weeks, then every two, then every week, and then multiple times a week.  At a certain time the Eastern Region seceded as the Republic of Biafra, and the civil war began.

We observed the nature of the "dialog" between the Federal Government and the Eastern Region Government in the conflict.  Each side operated on exactly the same premises: "Whatever I say must be taken exactly at face value; and whatever you say must be searched for the hidden and opposite meaning which is surely there."  Both sides were talking past each other and both sides were claiming the oil revenues that flowed from the Eastern region.

Jean and I have observed to each other many times, as the pace of crises has picked up in the Anglican Communion, that there are many parallels between what is happening now in the Anglican Communion and what happened then in Nigeria.  We regret that neither side then nor now has been able to see the integrity of the other side's position.  Nigeria plunged into a civil war with a couple hundred thousand soldier and civilian casualties.  Already there are casualties in the beginnings of the civil war in the Episcopal Church and the Anglican Communion.

I still remember the morning of July 6, 1967, as the Biafra National Anthem was played for the first time. It was the hymn, "Be still, my soul, the Lord is on thy side," played to the tune from "Finlandia" by Sibelius.  I still cry whenever I hear this hymn or "Finlandia."  Who will cry for the Episcopal Church and the Anglican Communion as they are rent by civil war?

Torre

Fifty Most Influential Anglicans: 50-41

In anticipation of the Lambeth Conference, The Telegraph newspaper from the U.K. has listed what it deems to be the 50 most influential Anglican churchmen and churchwomen today.  Many of the names are largely unknown to American Episcopalians.  Some of those mentioned will be attending Lambeth, others will not, but the influence of each of them will be felt at the Lambeth Conference.  The Telegraph has divided this list into groups of ten names.  Each day for the next five days, I will print ten of the names and The Telegraph's biographical entries.

Feel free to post your comments on the selection of individuals, or your personal assessment of their influence on the Anglican Communion and The Episcopal Church.  -The Editor

50.  Ephraim Radner, theologian, Wycliffe Theological College, Toronto, Canada

A member of the group writing an "Anglican Covenant" to which all the Churches may have to subscibe, Radner represents conservative Anglicans who are loyal to the leadership of the Archbishop of Canterbury.  A leading figure in the influential Anglican Communion Institute, he reserves equal amounts of criticism for liberal Anglicans who are pushing the Church to breaking point on homosexuality, and conservatives who threaten schism.

49.  Norman Doe, Anglican lawyer, England

One of the proponents of having a common canon law for the 38 autonomous Churches of the Anglican Communion, Professor Doe is Deputy Chancellor of the Diocese of Manchester.  He has lectured and written widely on Anglican canon law, although the attempt to bring order into the chaos of Anglicanism by means of law seems largely to be on the back burner.

48.  June Osborne, Dean of Salisbury Cathedral, England

Appointed to one of the oldest cathedrals in 2004, she is the most senior woman cleric in the Church of England.  A tireless campaigner for women's rights in the Church of England, she was credited by some with delivering the decisive speech in the 1992 debate on women's ordination, to swing enough votes to gain approval.  Now touted as one of the most likely women to be the first female bishop, she was also responsible for a report on homosexuality commissioned by the House of Bishops in the 1980's, which was suppressed by the bishops for being too liberal.

47.  Tom Butler, Bishop of Southwark, England

Famous for allegations that, after a Christmas party in 2006, he was spotted in a stranger's car throwing children's toys out of the window, Bishop Butler heads the most liberal diocese in the Church of England.  An outspoken advocate of gay clergy, Bishop Butler recently failed in an attempt to withdraw the license of conservative evangelical Richard Coekin, who he accused of setting up new churches across traditional parish boundaries.  Nevertheless, the Diocese of Southwark remains the powerhouse for liberal Christianity in the Church of England.

FOCA Spells the End of the Windsor Process

One of the results of GAFCON is the creation of a new neoconservative umbrella organization, FOCA, described as "a new global church," outside of the existing Anglican Communion.  Its eventual goal is the formation of a new province encompassing North American parishes.  The UK newspaper The Guardian reported this development in a July 4 article:

Conservative evangelicals representing half of the world's Anglicans launched a new global church yesterday, challenging the authority of the Archbishop of Canterbury and vowing to rescue people from the forces of "militant secularism and pluralism" created by a "spiritual decline" in developing economies.

The Fellowship of Confessing Anglicans, FOCA, will sever ties with the main churches in the US and Canada, whose leaders they accuse of betraying Biblical teaching.  Outraged over the "false gospel" being promoted in the west, FOCA pledges a return to the 1662 Book of Common Prayer, ignoring 21st-century additions and Interpretations.  It will train its own priests by sending them to hardline theological colleges.  There will also be a primates' council, comprising senior bishops and archbishops who attended the Jerusalem summit that led to FOCA's inception.

The US bishop David Anderson (CANA) said the discussions in Jerusalem provided hope for traditionalists.  He added: "At some point we will have our own province in North America."

The Archbishop of Nigeria, Peter Akinola, when asked how far the archbishops were prepared to go to intervene, replied:  "If you receive an SOS from anywhere in the world we will move in."'

This, of course, seriously affects the dialog within TEC.  Extrapolating from Akionola's statement regarding the future scope of FOCA, a perceptive Australian churchman writing in the blog Not Too Much noted:

It is not long ago that the American Episcopal Church was required by the Primates to give assurances that it was in conformity with the Windsor recommendations.   Now, the GAFCON Leadership has repudiated the Windsor process wholesale, by determining that they will intervene in any dioceses or province processes as they see fit.  The new body, FOCA, will have a primates' council to recognize member provinces without reference to Canterbury, and to oversee the Fellowship.  It will cross provincial borders and boundaries.

As preparations continue for the General Convention of TEC in 2009, bishops and laity alike will have little incentive to consider further assurances of compliance, now that the Windsor Process itself has been abrogated by GAFCON.  Rather than seek accommodation with the Episcopal Church, it is apparent that the GAFCON Primates were only waiting for the opportunity to reject compliance by the American Church in favor of jurisdictional raiding.

 

"What I'm Afraid Of Is..."

Some time ago this blog printed a commentary from The Rev. Paul Hartt, and titled the post "Of What Need We Be Afraid?"  Several readers answered that letter, and here is another reply, by Harriet Warnock-Graham, a layperson in this diocese.  Her thoughtful and articulate contribution quotes points made by Rev. Hartt (in italic) and answers them with her views.  -The Editor

"What are you afraid of?"

What I'm afraid of is the Episcopal denomination becoming an "..ism."  the Anglican Communion has traditionally been a gathering of people with diverse beliefs about theology and doctrine who pray together and share a common table.  If I wanted to, I'd join a Pentecostal denomination.  Thankfully, in the USA there can be home places for people who experience the Ineffable differently.  Additionally, I see only harm in mega church envy.

What is going on in the Anglican Network Dioceses looks very much like what I see happening in the radical right-wing Protestant, and ultra right-wing Roman Catholic movements.  Indeed, the political energy and funding for both comes from the same national and international organizations.  We know who they are, what their techniques are, and what their goals are.  I object to allowing these so-called reform movements the latitude to turn our Church into a distorted cartoon of itself.

"...this robust "evangelical" ...form of Christianity ...is filling the vacuum of an unarticulated faith - an embarrassed Christianity."

Some people may find being Episcopalian embarrassing.  I do not.  For me, and I can only really speak for me, social justice work is a reflection of what God has done in my life.  Others seem to mirror that notion.  We take care of God's people in order to love them in the same way that the Samaritan cared for the man beaten, robbed, and left on the side of the road.  What we do reflects who we are and the place of God in our lives.  That, for me, is evangelism.  The Samaritan had no ulterior motive except to provide the aid needed at the time it was given.  I find in our denomination fellow travelers in the work of Christ, and the peace that comes with common prayer and fellowship.

"... the kind of robust presentation of the Gospel - beyond causes - that we heard in the actual preaching at Convention."

Again, I can only speak for myself.  I was not moved nor impressed with the preaching at the convention.  It struck me as an expression of literalism which is quite devoid of serious inquiry.  There are home places for those who respond to a literal reading of the Bible, but the Episcopal Church should not necessarily be it.  You call it robust, I call it narrow and simplistic.

"Thou shalt love thy neighbor as thyself" is the very heart of the Gospel.  Do you know where that verse comes from?

Yes, I know where to find that passage.  Don't assume that those who are not literalists are untutored.  Many of us are serious students of both Testaments on many different levels.  We do not laugh at the Hebrew Scriptures, and in many cases find them much more interesting and inspiring than do many Christian literalists.

Harriet Warnock-Graham

The Jerusalem Declaration from GAFCON

G AFCON (the Global Anglican Future Conference) has published its Jerusalem Declaration, summarizing their points of agreement.  It can be found on the GAFCON webpage.  Kendall Harmon reprints it in his blog, TitusOneNine, at the same time announcing the beginning of the revolution.  He says:

In a revolutionary move bordering on the schismatic, African archbishops unilaterally announced Sunday in Jerusalem that they have taken over the leadership of the Anglican Church from England and the Archbishop of Canterbury, Rowan Williams.

Kenya, Nigeria, Rwanda, Southern Cone, Uganda and West Africa, and later, the Anglican Church of Tanzania, will form a new Council of Primates purporting to provide new leadership for the Anglican Communion, according to press release published at the end of a seven-day conference held in Jerusalem..

The conservative website Religious Intelligence, from the UK, adds that "the first challenge of the new entity is the creation of a province in North America, but they also intend to create a Primates' Council, and establish their own theological colleges."

GAFCON has taken over the leadership of the Anglican Communion?  GAFCON will create a new province in North America?  Where is the Bishop of Albany in all this?  As we have asked before (with no clear answer so far), to which Communion does the Diocese of Albany belong?  We are still awaiting word.

Here is the full text of the "revolutionary" document, "bordering on the schismatic":

Just Consider the Possibility

In the Diocese of Albany the question of marriage has been settled by canon law, as previously reported.  But in other parts of the Anglican world the debate continues, in an effort to reach a more complete understanding of God's will.  Here is an extended excerpt from an essay by Bishop John Bryson Chane, who offers the suggestion that the Church must now consider the possibility of same-sex unions.  The argument is based on history, reason, and yes, Scripture. Thanks to Thinking Anglicans for directing us to this essay, originally published in The Guardian newspaper.  -Editor

Conservative Christians say opening marriage to gay couples would undermine an immutable institution founded on divine revelation.  But, theologically, support for same-sex marriage is not a dramatic break with tradition, but a recognition that the Church's understanding of marriage has changed dramatically over 2,000 years.  Jesus criticized the Mosaic law on divorce, saying "what God has joined together let no man separate," but even that dictum appears in different versions in the Gospels, and was modified in the letters of Peter and Paul.

This tension is indicative of the Church's long struggle to reconcile the notion that sexuality is a gift from God with its deep suspicion of the pleasure of sex. As the historian Stephnie Coontz points out, the Church did not bless marriages until the Third Century, or define marriage as a Sacrament until 1215.  The theology of marriage was heavily influenced by economic and legal considerations; it emphasized procreation, and spoke only secondarily of the "mutual consolation of the spouses".  In the 19th and 20th Centuries, however, the relationship of the spouses assumed new importance, as the Church came to understand that marriage was a profoundly spiritual relationship.

Our evolving understanding of what marriage is leads, of necessity, to a re-examination of who it is for.  Most Christian denominations no longer teach that all sex acts must be open to the possibility of creation (hence, contraception is permitted).  The Church has deepened its understanding of the way in which faithful couples experience and embody the love of the creator for creation.  In so doing, it has put itself in a position to consider whether same-sex couples should be allowed to marry.

Opponents of gay marriage may raise other objections - that it is unsuitable, for instance to raise children with two mothers or two fathers.  I believe these arguments are easily refuted, but they are arguments about effective social policy, not sound theology.  Christians who want to deny others the blessings they claim for themselves should not assume they speak for the Almighty.

-John Bryson Chane is Bishop of the Episcopal Diocese of Washington DC, and a member of the Chicago Consultation, which works toward the full inclusion of gays and lesbians in the Anglican church.

"Stop Being So Pessimistic"

Another response to The Rev. Paul Hartt's letter, posted here under the title "Of What Need We Be Afraid?" comes from Justin Taranto.  Mr. Taranto takes exception to the idea that the Episcopal Church is suffering a decline greater than that experienced by other mainline denominations.  In fact, he cites examples of inclusive Episcopal congregations that are flourishing.  Instead of embarrassment, Mr. Taranto expresses an optimistic faith grounded in the Episcopal/Anglican tradition.  -Editor

With all due respect, perhaps the Rev. Hartt should stop being so pessimistic about the Episcopal Church.  What the Episcopal Church is currently suffering is no different that what other mainline Protestant churches are suffering in this country.  For years we have lost out to mega churches because they have put together a formula that works for suburban America... a one-stop shop on Sunday mornings of praise songs, easy (rarely theologically-based) answers, and things for all the kids from the various families to do.  Mainline churches have never been comfortable giving easy, spoon-fed answers, which is why we often attract intellectuals and other "elites" who are used to philosophy and murky questions.  The Episcopal Church does not purport to to dish out "fast food" theology, nor are we a confessional faith tradition with requirements for "membership".  It's not to blame the megachurches, but it is a fact worth pointing out that they seized onto some excellent marketing formulas to attract membership; but I don't think their kind of marketing is particularly Christian either.

Perhaps the Rev. Hartt should attend services at St. Andrew's, Albany, some Sunday where he can hear some excellent, Biblically-based preaching; experience lively, traditional liturgy, and see how we at St. Andrew's live and speak about our faith AND put it into action to make a difference in a broken, hurting world.

Also, I don't see how the Episcopal Church is dying across the board.  Maybe it is, here in the Diocese of Albany, but I see churches like Trinity, Boston with something like 6,000 members and All Saint's, Pasadena that just celebrated over 50 confirmations this spring.  In fact, St. Andrew's right here in Albany is growing... not by leaps and bounds, but nevertheless we are growing.  Perhaps we should look at these churches to see what it is they are working on, and working toward.  Seems to me that these are just a few of what I am certain are many more examples of churches building God's kingdom and proclaiming Christ's  forever-enduring message of love and hope.

I guess I am not sure exactly what fundamentalists want us mainliners to do.  Should we start bashing people about the head with the Bible?  I am very alarmed by that sort of thing, considering that makes the Bible into an idol... isn't that saying the Bible has all the answers?  We are taught as Episcopalians that the Bible contains all things necessary for salvation, but we are not taught that all things contained in the Bible are necessarily so. I thought that we had his wonderful gift of the Holy Spirit that Christ left us, to point us to new lessons that the early Church was not ready for.  Should we Episcopalians start screaming at the tops of our lungs from the pulpit on Sundays... should we put TV cameras in our churches so we can broadcast our irate, angry-sounding "Christian" message?  I don't know about everyone else, but if I wanted to attend a church run by John Hagee I would move to Texas.

So, what should we be doing to be less embarrassed of our faith?  I know, I for one am not embarrassed of my belief in God and of His only Son, Jesus, but I believe he taught us to be humble.  In fact, Paul tells us not to clang about with our faith.  I do know that Jesus gave us countless examples of putting faith and belief into action.  You have to nourish people physically and then spiritual nourishment will follow.  Christ did not proselytize people when he healed them... He never said, "Believe in me and only then will I heal you, leper!"  I think there may be a poignant lesson to be heard there.

Justin Taranto

Lambeth Reflections

This just came into my email inbox.  The Diocese of Albany is a member diocese of Province II:

Folks: This is to notify you officially that Province II will be hosting a conference, being convened by Bishop Councell, on October 4th, called Lambeth Reflections. In addition to the distinguished panel, we expect our diocesan bishops from Province II to be present to offer feedback, insights and perceptions of this summer's gathering in England.

Chuck Perfater, Provincial Executive Coordinator

LAMBETH REFLECTIONS

The Lambeth Reflections Day will be held at Trinity Cathedral, Trenton, NJ, at 10AM on Saturday, October 4th.  Featured presenters will include the Rt. Rev. Chilton Knudsen, Diocese of Maine; The Rt. Rev. Bill Love, Diocese of Albany; The Rt. Rev. Gene Robinson, Diocese of New Hampshire, and Professor Gordon Graham, Henry Luce III Professor of Philosophy and the Arts at Princeton Theological Seminary.  We expect all of the bishops from Province II to be present to offer their views on the results of the Lambeth Conference.  This event is open to all. 

Click here for the event flyer in PDF format.

Another response to, Of What Need We Be Afraid?, comes from Mr. Torre Bissell.  A layperson in the Diocese, he is the author of the blog Albany intercessor.  Mr Bissell responds to The Rev. Hartt's fear that many in the Church today ridicule passages in Scripture that are hard to accept.  The passage that he cites is one that, properly understood, reflects the fear and obedience that we owe to our Lord.  Torre Bissell shows by his response to the that he truly has "a servant's heart", as former Bp. Dave Bena used to say.  -Editor

Dear John,

There is a passage of Scripture that gets a lot of bad press in our politically correct day.  It is:

Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.  Obey them not only to win their favor when their eye is on you but like slaves of Christ, doing the will of God from your heart.  Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free."  (Ephesians 6:5-8)

A liberal friend of mine once admonished me by saying that I would never seriously espouse such a passage as this.  I told her that, on the contrary, this is a passage I have tried to be faithful in obeying  I am a contract worker.  I have few of the rights that many American workers enjoy.  I can be dismissed at a moments notice without cause. In spite of this I value this passage because it points the way through for me each day.  My "earthly master' is the manager I report to at work.  I have worked under all sorts of managers: Some capricious, some fairly brutal, some kind, some whose word was worthless, and some for whom it was a daily joy to work.  In every case I try (not always successfully) to obey them as I would obey Christ.

There are other similar passages: Colossians 3:22-25, Titus 2:9-10, and 1 Peter 2:18-21.  In the passage from Titus we are admonished, "not to steal from them."  When I am at work I try to avoid the endless bull-sessions that go on around me.  Entering into them would be stealing time (and money) from my manager.  If I report as time worked the time I spend in idle chatter, I have stolen from my manager.  I am not saying that I carry out these admonitions perfectly; I don't.  But I recognize under the cover of the phrase "slaves, obey your earthly masters," there is a daily call fo me to obey Christ and to honor Him by my labor.

Torre

What Are You Afraid Of? A Response

This blog recently posted a letter from the Rev. Paul Hartt, rector of St. Peter's Church in Albany.  As part of the resulting conversation, we offer the following response from Tom Rosenberger. Tom is a partnered gay man, and a faithful member of St. Andrew's Church in Albany.  He writes a very personal letter from his perspective as a gay person and a former Roman Catholic.  Please listen to what he has to say.  -Editor

In response to The Rev. Hartt's question, what are you afraid of?

As a former Roman Catholic, there are a few things that I am afraid of, and I would be more than happy to explain them:

1.  Stagnancy.  As a fairly young person, who has observed Sunday attendance and religious education programs throughout my years in the Catholic Church, it is obvious that people will not stick around if the Church does not adapt to the reality of the day.  Ignoring issues makes people ignore church.  Sticking to interpretations that were made for another time and another place is not the way to relate to people.  In other words, stagnancy = decline, and I'm afraid of that.

2.  Ignoring God's will and plan.  Throughout the past several decades people have seen movements to bring the marginalized out of the gutters and show them the happiness and justice that God created for all people.  Ignoring or denying these movements, which God has allowed to happen, could cause tragic results.  It is not our place to decide what He wants for us, as a world.  Similarly, it is not your place to decide whose "lifestyle" was created by Him, and who made a less popular "choice."  I am among the group who is often made to feel like we weren't created this way by God, and I don't believe that other people have the knowledge to make that interpretation.  Until God makes you a certain way, don't argue with me about the trueness of being that way.  These social movements, in my opinion, are not meant to scare, affect or alter your experience in this world or your relationship with God, but they are meant to enhance ours, to bring us out of the shadows that society has put us in, to strive for justice and peace for us because we were created in God's image, just like you.  For once, it's about us - not you.  He wants us to finally experience the fullness of life that was intended for all of God's children from day one.  He wants us to see love, happiness and comfort.  He may very well want to "use us" for his greater plan, which now may even include population control because we were created as people who cannot procreate (unless we live false lives and deny His plan for us).  I am happy He is so willing to fight society for me, and I'm honored to be part of His greater plan.  Rejecting His creation and denying His will may not be the best approach.  I know, because I left a church for that reason once already, and others will do the same.  God wouldn't want His Church to continue rejecting people like me.  That I know from reading the Bible.

These are two of the things I am afraid of, Rev. Hartt.

I have hope that someday we can stop dwelling on who is afraid of what, and start working on living God's plan, by accepting it and moving on to other issues that He wants us to work on, like hunger, war and climate change.

Tom Rosenberger, Albany, NY

Reaching Out With Pride

The City of Albany hosted the 37th Capital Pride parade and festival in Washington Park on Sunday, June 8 from noon to 4 PM.  I heard Mayor Jennings tell the crowd that Capital Pride is the oldest organized Gay Pride event in the country.  I don't know about that, but I do know that Capital Pride provided one Albany parish the opportunity to reach out in mission to the LGBT community.

St. Andrew's Episcopal Church set up a small but very visible table in the tent area.  Seven or eight members of the congregation, both gay and straight, handed out lemonade and literature, and spoke personally with everyone who stopped by.  Our table had visitors engaged in conversation every minute.  All were supportive and grateful to the larger Episcopal Church for its inclusive support.  Many had read the account of Convention that weekend in the Times Union, and were grateful to find that at least one local parish still offered inclusive acceptance.

Our presence at Capital Pride day was in accord with St. Andrews' mission statement of "welcoming all to share God's grace."  As one member of the parish put it, "It was a wonderful thing that we could proclaim the Gospel... that God loves everyone UNCONDITIONALLY, and that Christ came for ALL people to proclaim the grace of God!"  As another emailed me, "If nothing else, we planted some seeds, we will let God do the watering, and we will look for the results!"

Of What Need We Be Afraid?

This blog has been privileged with a communication from the Rev. Paul Hartt, Rector of St. Peter's Church, Albany.  Addressed to Via Media, the letter is designed as a follow-on to questions posed at the recent Diocesan Convention.

If I may summarize what Rev. Hartt has to say, he seems to indict others than himself in the Episcopal Church with "embarrassment" for their Christianity, which leads them to "make fun" of the Bible, particularly Old Testament strictures.  Episcopalians of this type are accused of "appalling Biblical ignorance."  In place of a "robust presentation of the Gospel," those Episcopalians he speaks of embrace "culturally approved causes to fill "the vacuum."  The Rev Hartt calls for "an expanded sense of Episcopalianism."  To that we say Amen!  May we all find an expanded understanding of our faith!

His other charges are more provocative, and beg a measured answer.  Indeed, I look forward to a discussion here of Rev. Hartt's allegations which will witness to our true faith and hope,  -Editor

The letter follows:

June 10, 2008

Dear Via Media,

At Convention, one speaker for Via Media asked our Bishop the question, "What are you afraid of?"  I really think that is the operative question.

But it works both ways.  What are you afraid of?  Is it a picture of Episcopalianism that differs from the past 30 or 40 years of increasing social activism?  I mean, an expanded sense of Episcopalianism that is public not only about social justice issues but also about its Christian faith?

I grew up in our church through the various movements, most laudable, that have engaged us.  But I have noticed two things.  One, denominational decline.  Two, that there is an unspoken Episcopal etiquette that says faith is private but causes are public.  Therefore, we are known "out there" not so much for our faith but for our social activism.

One might ask, "Isn't that a good thing?"  Not if it is a product of embarrassment.  Not if it is about being accepted in certain cultural circles.  The Gospel is always a scandal to the world.

What I sometimes believe Via Media is afraid of is to step out of their cultural comfort zone.  What I sometimes think Via Media is afraid of is the kind of robust presentation of the Gospel - beyond causes - that we heard in the actual preaching at Convention.

I did not grow up in this Church with such preaching.  I grew up principally on causes.  Perhaps that is why this robust "evangelical" or "evangelical catholic" or "charismatic renewal" form of Christianity is now sweeping our Diocese and indeed much of our Church.  It is filling the vacuum of an unarticulated faith - an embarrassed Christianity.  The kind that gets one kudos at the faculty cocktail party because it says all the right culturally-approved things and is ever, ever, so private about everything else.

But is there more?  We all agree, "Thou salt love thy neighbor as thyself" is the very heart of the Gospel.  Do you know where that verse comes from?  Do you know where Jesus read it before it ever passed his lips?  It appears in only one place in the Bible other than on Jesus' lips.  It appears in the Book of Leviticus.  In fact, it appears in the same chapter in which there is often mocking reference to the ordinance against wearing a garment made of two kinds of thread.

The very same chapter also tells us not to steal, and to make sure that there are provisions left at harvest for the poor and the sojourner.  Such is the problem with making fun of the Old Testament, or saying it does not apply to us now, or we will do stupid things.

A person near me at Convention, a social progressive and indeed a Christian Marxist, who entered our Church through Bible College, said this to me: "The level of Biblical ignorance in this discussion is appalling.  Everyone who has ever read the New testament knows that the ceremonial law no longer applies, but the moral law does."

We can debate the content of that moral law together.  But we will have to be honest with the text.  We will also have to ask ourselves, not others, "What are we afraid of?"

Sincerely, The Rev. Paul J. Hartt

 

The End of the Anglican Communion?

That is the message contained in a thoughtful, witty, and ultimately very disturbing article from the Australian paper, The Sydney Morning Herald.  Disturbing for those of us who question our Bishop Love's participation in the imminent GAFCON conference.  The Sidney newspaper article focuses on the part played by Australian Bishop Peter Jensen in organizing and leading GAFCON.  The article is well worth reading in its entirety for illuminating portraits of Jensen, Archbishop Akinola, and the Episcopal Church's Gene Robinson, among others.

The newspaper piece also provides independent confirmation, if any is needed, that the goal of GAFCON's leaders is the dismantling of the Anglican Communion as we know it.  The Episcopal Church (TEC) and the Diocese of Albany are members of the Anglican Communion, based in England and headed by the Archbishop of Canterbury.  What would be the impact to the Episcopal Church and our Diocese if the Communion itself were restructured?  What exactly is Bishop Love's role in these proceedings?

Here's what the article has to say, in part:

     "What's afoot in Jerusalem is the destruction of the Anglican Communion, the worldwide church loosely aligned to the Archbishop of Canterbury.  It spread with the empire and has so far survived, despite all its contradictions, for about 450 years, guided by the tart good sense of the founding monarch, Elizabeth I: 'there is only on Jesus Christ and all the rest is a dispute over trifles'."

The article goes on to quote Bishop Jensen:

     "The church I was ordained in is not the church I am in now."  Sex is not the only question, but, "that is a presenting issue that has really opened up the whole chasm between those who will come to terms with their culture at the expense of Biblical authority and those who won't."

The article continues:

     "The consecration of a gay man was seen from the first as an opportunity to be seized, a chance for 'Bible-believing' Anglicans to build a new, purer church.  That's the mission GAFCON - the Global Anglican Future Conference - will be pursuing in Jerusalem.  GAFCON is only step one.  Most of the 200 or so bishops, after issuing a communique on the shape of the new 'alternative communion', will return to their dioceses and boycott Lambeth, the Archbishop of Canterbury's meeting of the Anglican bishops of the world, in July.

     "More bluntly, GAFCON is planning to collapse the church into a sort of Balkan confusion in which national branches turn their backs on each other, bishops dabble in one another's territory, and dingo fences cut across the landscape to keep 'orthodox' Bible-believing homosexual-denouncing Anglicans safe on one side of the wire, and 'liberals' on the other.  If the split comes, it will shatter national churches as well as the international communion.

     "Jensen speaks of the old Anglican Communion in the past tense.  As far as he's concerned, it's finished.  'To my mind we are just living in a new age.  We're in a different sort of organisation.  Now it's exploring the possibilities of this different organisation that is now before us.'  All the way from Westminster Abbey comes the sound of Queen Elizabeth I spinning in her tomb."

This, according to our friends down under, is what Bishop Love is off to do when he makes common cause with Bishop Jensen of Sidney, and GAFCON.

Convention Revisited

The 140th Convention of the Diocese of Albany met the Camp of the Woods in Speculator over the weekend of June 5-6.  Bishop Love's opening address on Friday night has already been covered in Bishop Bill's favorite weblog, Virtue Online.  Marc Parry has summarized the Bishop's address as well as the results of the business meeting on Saturday in his Times Union article. Episcopal Life has followed with its report of the Convention, which provides a link to the text of the resolutions. Taken together, these reports will give a fairly complete idea of the proceedings.

Since none of the above sources has covered the actual voting, I offer the following from my notes:  Resolution #5 passed, but the number of votes for and against were not noted.  This is the amendment to Diocesan Canon that bans the celebration or blessing of a marriage "or any other union, except between one man and one woman."  The associated Resolution #6 was also adopted.  In a vote by orders, clergy weighed in with 110 yeas, 9 nays.  the lay delegates voted 70 for and 20 against, with 4 abstentions.  This was the amendment of canon which specifies that "a member of the clergy must live within the covenant of Marriage between one man and one woman."

Resolution #7, proposed and seconded by members of Albany Via Media, failed of adoption.  This resolution called for the termination of the "parish choice" option in our Diocese.  Associated Resolution #8, which called for the Diocese to disassociate from the Anglican Communion Network, also failed.  The vote was 16 clergy for, 108 opposed.  There were 26 lay delegates for and 69 against.  Resolution #9, also supported by the AVM, was ruled out of order as ambiguous.  Resolution #10, calling for better identification of the Spiritual Life Center as an Episcopal institution, likewise failed. 

One fact that these reports of Convention did not cover was the treatment of the AVM Resolutions on Friday night.  About 10 PM I received a cell phone call from a Convention attendee reporting that the resolutions had been referred to Diocesan Council to determine if they would be part of the next day's agenda.  This, in spite of the fact that they had met all of the requirements previously for inclusion, they were printed in the pre-Convention informational booklet, and the complete text of each had been published for review by the delegates.  The closed-door session of Council reported the resolutions back to the floor in greatly abbreviated form, with the recommendation that they not be accepted by Convention!  Is it any wonder that the AVM inspired resolutions resoundingly failed?

Clearly, the progressive forces within the Diocese of Albany have much work to do.  Now is not the time to lament the events of the past week, but to plan for future action.  We will be doing so individually and in concert in the days and weeks to come.

Pray for the Diocese.

A Request from SUNY Campus Ministry

The Rev. Sandy Damhof is the Protestant chaplain at SUNY Albany.  She has grown the program, and brought new enthusiasm and spirit to the ministry on campus.  Now she is asking for our help to identify service and career opportunites for her students who are planning for life after graduation.  Can you provide her with a lead to service careers?  Feel free to contact her directly, or post a comment to this blog.  Here is Rev. Sandy's request:

"On October 19, Chapel House will be working with the Career Services Office to sponsor a "Community and National Service Fair" for students.  We are going to invite representatives from non-profit, social service and similar organizations on campus for the day to meet with students and provide information about the opportunities/positions they have to offer graduates.  Our hope is to help students recognize that there are a lot of different opportunities for them to get involved and make a difference in the world once they graduate and that while many of these jobs aren't high-paying, most do have stipends and some benefits.  We'll be including faith-based organizations as well as groups like AmeriCorp and Teach for America, etc.

"Do you know of any local, regional or national organizations that should be included on our list of invitees?  If so, will you please send me information in the next week so we can compile a list and prepare to send out the invitations?  I would like the name of the organization, mailing address, contact person and email (if you have it).

"If you have questions or concerns, please feel free to contact me.  I'm looking forward to hearing from you about this exiting new event!"

Sandy Damhof's email is sdamhof@uamail.albany.edu

Upcoming Event: Diana Butler Bass

"I write about mainstream and progressive Christianity and churches that base their message on Gods love for all people and God's vision of peace and justice for the world."  Diana Butler Bass.

      The author of Christianity for the Rest of Us, Diana Butler Bass is coming to Albany at 6:30 PM, Friday, June 13, at First Lutheran Church in Albany.  Dr. Bass will speak about two books she is currently writing. 

     Saturday's events begin at 8:30 AM at Emmanuel Baptist Church, 275 State St., Albany.  Following opening worship, Dr. Bass will speak on "Changes in Religious Practice" in the morning, and will lead the conference in "Re-Imaging Church" in the afternoon.  Lunch will be served at Westminster Presbyterian Church.

     Cost: $55 for both days, $45 for Saurday only.  Register online at www.caitalrtc.org or call 518-462-2470.