Purpose, Mission and Message

We all know that God goes on vacation during the summer. I think God goes to Pt. Judith. But bloggers? Never. Unless you're a blogger for the Diocese of RI, in which case you have lives to live instead of lives to blog about. I just couldn't stand looking at Bishop Wolf getting grilled by that reporter any longer. So I'm going to let you know about an article in the latest Atlantic Monthly concerning the implosion and ultimate failure of Hillary Rodham Clinton's presidential campaign. You can read it here. Also check out the full Clinton memos, which are linked. Some language is NSFW.
To a point, the church is and should be always campaigning. Our organization is up against many opponents far more appealing than Barack Obama. To learn the lessons of Clinton's campaign would have us focus on our purpose, our mission and our message, in that order. We don't have to wait for summer to end to get started.

Lambeth Conference update

Your intrepid blogger is reporting live from Canterbury, where 650 bishops and many spouses have gathered for the decennial Lambeth Conference. Our own Bishop Wolf is attending for the second time, having gone in 1998. Here's a photo that I grabbed of her today, as she was giving an interview to the new editor of Episcopal Life, Solange de Santis.

You can find many more photos from all three official photographers on a flickr set, updated throughout the day, every day. There's also plenty of news from the Episcopal Church and the official site of the Lambeth Conference. Want more? Check out the Episcopal Cafe or titus19. Lastly, you can check out my own blog, where I'm posting occasional thoughts and bits of humor. Have a question about the Lambeth Conference? Post a comment on my blog or drop me an email at sgunn -- at -- christchurchlincoln --dot-- org.

Presiding Bishop & Archbishop of Canterbury respond to GAFCON statement

There is much in the news now about the GAFCON final statement (released on June 29th) and it does make for an interesting read.

From EpiScope:

The following is the statement about GAFCON from The Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primate of the Episcopal Church.

Much of the Anglican world must be lamenting the latest emission from GAFCON. Anglicanism has always been broader than some find comfortable. This statement does not represent the end of Anglicanism, merely another chapter in a centuries-old struggle for dominance by those who consider themselves the only true believers. Anglicans will continue to worship God in their churches, serve the hungry and needy in their communities, and build missional relationships with others across the globe, despite the desire of a few leaders to narrow the influence of the gospel. We look forward to the opportunities of the Lambeth Conference for constructive conversation, inspired prayer, and relational encounters.

You can also read the Archbishop of Canterbury's response to the GAFCON statement at Episcopal Life Online.

RI Deputies send letter to Bishop Wolf

The Rhode Island Deputation recently met to discuss a proposed Covenant for the Anglican Communion. After our meeting, the Deputies have sent a letter to Bishop Wolf as she heads over to the Lambeth Conference.

Dear Bishop Wolf,

On June 12, the Deputies from Rhode Island gathered to discuss the St. Andrew's Draft of the proposed Covenant. In keeping with the suggestion of President Bonnie Anderson, we would like to share with you some of our discussion as you head to the Lambeth Conference.

We engaged in an hour-long discussion, and it was clear that while we are not in complete agreement, we are of a common mind on some aspects of the proposed Covenant. We did not take formal votes, and this letter is meant to give you a sense of our conversation, as we all continue to discern where God might be calling the church.

We began with a discussion of whether or not it even makes sense to ratify a Covenant, given our identity as Anglican Christians. Our shared opinion was that this would be a significant departure from our heritage. For over 15 centuries, the Church has been guided by the historic creeds. Since the Reformation, Anglicans have been united by a common liturgical expression. And in more recent times, the modern Anglican Communion has found common expression in the Chicago-Lambeth Quadrilateral. We do not believe that a Covenant will add usefully to these existing expressions.

We agreed that we are not a confessional church. Though the 39 Articles bear some aspects of confession, they have never been accorded a place of primacy in this country, nor in most of the Anglican Communion. Even in England, subscription to them is no longer required. More to the point, the Anglican Communion has never been understood as a confessional church.

Generally speaking, then, we believe that the adoption of a Covenant represents an unwelcome change to our identity as Anglican Christians. Even if it were felt that such a document is required, due to changing circumstances, we agreed that now is not the time to adopt a Covenant.

We acknowledge that we are in crisis now, and believe that it is important to move through the crisis first -- before we adopt a Covenant. It would be too important to risk having its adoption driven by a hasty response to a particular crisis. We are also concerned about the process for developing this Covenant. Not all voices have been represented in its creation, which notably lacks GLBT Anglican voices and the voices of women. We wonder if an unjust process can lead to a just document."

With that said, we moved to a discussion of the Covenant itself. Our reading of the present situation is that some kind of document is likely to be circulated to the Provinces of the Communion for adoption. So while we believe this may be an error, we wanted to comment on the text before us.

We had no significant issue with the first two sections, in which the frameworks for agreement are laid out. In fact, if this were adopted, most of us would have no significant objection. Several of us found minor points objectionable, but we could live with those two sections.

The third section was more problematic. Most of us felt that it is inappropriate to create a mechanism for the expulsion of Provinces, especially in the current situation. Most troubling to us, we wish express our strenuous objection to the elevation to curial authority of the Instruments of Communion, particularly those populated solely by bishops. This is the wrong time to consider this significant shift in our polity. We are willing to grant the Archbishop of Canterbury a place of primacy as the primus inter pares of Anglican bishops. This position of moral and spiritual authority allows him to speak to the Communion on matters of great concern. We agree that he may wish to consult with his sister and brother bishops in the Lambeth Conferences. We understand that these bishops may practice their episcopal charism together, as a group. We support the Archbishop of Canterbury in summoning the Primates for mutual support and conversation. We strongly object to either the Primates or the Lambeth Conferences speaking for the entire Communion, made up of laity, bishops, priests, and deacons.

The final section of the Covenant, in which mechanisms for expelling Provinces are spelled out, is obviously problematic for us. We would not wish this to be considered as authoritative.

If there must be a Covenant, we hope it will serve as a means of unity and reconciliation, not of coercion and separation.

Please know that you are in our thoughts and prayers in this important time in the life of our church. We urge you to bear witness to the spiritual vitality of the Episcopal Church, and we look forward to hearing about the faith of our sister and brother Anglicans throughout the world.

Sincerely,

the RI deputies and alternates to the 76th General Convention

When Grammar Strikes Back - JUNE RISEN

The latest issue of RISEN has two glaring errors (and I am sure a number of smaller infractions). There are two articles featured that use It's when Its should be used. Both articles were submitted to the Editor correctly, submitted by the Editor to layout correctly, changed in layout and not noticed in the copy editing phase. This issue underwent many rounds of editing. Unfortunately, it was not caught prior to print.

I would like to thank all of the people who have kindly pointed out the mistake in grammar. RISEN attempts to be above such obvious mistakes but we appreciate those who are willing to overlook errors for the content. I hope it in no way diminishes the quality of work that was submitted for this issue.

Blessings,

Jessica Gates, Editor

One of our own "Banned" from GAFCON

Ruth Gledhill is reporting in Times Online that:

"The eight men and women pictured here are on the official list of those to be denied entry to Gafcon should they try to show up. 'Not allowed in' it says at the top of the page, given to security officials at the conference. They are Colorado Bishop Robert O'Neill, Nigerian gay activist Davis MacIyalla being embraced by the Church of England's Rev Colin Coward, Louie Crew, Susan Russell, Scott Gunn and Deborah and Robert Edmunds. Bishop O'Neill has been asked to serve as the 'eyes and ears' of the US church's Presiding Bishop and is staying with Jerusalem primate, Bishop Suheil Dawani, who never wanted the conference here in the first place. Father Edmunds is Bishop Suheil's new chaplain, meaning, as Jim Naughton comments on Thinking Anglicans, that an Anglican meeting is banning entry of the bishop's chaplain in the bishop's own diocese. Should these or any other activists attempt to breach the security around the conference at the Renaissance Hotel in west Jerusalem the 1,000-plus delegates have been instructed to start singing the hymn: 'All hail the power of Jesus' name.' In reality though security is extremely tight. Ex-military men from Israel are guarding all the doors, with two assigned purely to guard the Archbishop of Nigeria, Dr Peter Akinola, for the entire week."

You can read the original article here.

What is GAFCON? (from the GAFCON site)
How does it impact Lambeth? (From ECUSA - ENS)

The Episcopal Cafe has coverage and has coined them the "GAFCON 8".

And, of course, Rev. Scott Gunn's response to being banned from the meeting: sevenwholedays.org.

Saturday's Providence Journal has an article about the Episcopal Church, the Anglican Communion, and Bishop Wolf's upcoming trip to the Lambeth Conference next month.

With much of the Anglican world still in turmoil over the Episcopal Church’s decision in 2003 allowing an openly gay priest to be ordained as bishop, Rhode Island’s Bishop Geralyn Wolf flies to England next week to prepare for a once-every-decade meeting of Anglican bishops that may well determine whether the 78-million-member Anglican Communion holds together.

Read the whole article.

Hispanic Ministry

Last night, the council of the diocese met at St. George’s, the site of a growing Hispanic congregation. In addition to our regular meeting, it was an opportunity to see and hear about that particular ministry. It was very impressive.

We were told about a program the Hispanic congregation has started. The congregation has embarked on a healing ministry. Members of the congregation go out in groups to the homes of those suffering from illness. They start with an opening prayer, sing a hymn, do a house blessing and read a Gospel passage. Those present are invited to comment on what they have heard.

This ministry started out of a desire to offer care for a few ailing members. After that, individuals in the parish and the larger community began to request these visits. At this point, teams are going out about twice a week to offer services of prayer and healing.

One of the team members spoke eloquently about the presence of God felt at the services. She said that it was palpable, and that people were hungry for the Word of God. It sounds like the hunger is being addressed in this ministry.

Good for the congregation seeing a need, and devising a way to meet it. Good for those in need accepting the offer of the support of the Church. Good to see the Gospel in action.

Traces of the Trade: A Story from the Deep North

Traces of the Trade:
A Story from the Deep North

A powerful documentary film on the North’s role in slavery, white privilege, and how faith communities can take the lead in truth telling and reconciliation.

Airing soon! PBS broadcast on acclaimed P.O.V. series is June 24th at 10pm, but check your local listing as days and times may vary.

HOW CAN CONGREGATIONS RESPOND?
1. Tune in! Check your local PBS station listings for exact dates and times, spread the word, and gather a group at your church or home to watch the film together.
2. Start the conversation. With your community, discuss what you’ve seen together. If the film airs too late for a gathering that night (some stations are showing at 10pm), meet the next night or soon after, while the film is still fresh in everyone’s minds.
3. Preach it. Use the film to preach about the issues it raises with your congregation in worship. As a denomination, what are our own histories in relation to slavery, racism and economic injustice? How are we called to respond together?

RESOURCES FOR FAITH COMMUNITIES
Visit www.tracesofthetrade.org and http://www.pbs.org/pov/traces to download a discussion guide for small groups, available by time of broadcast, as well as specific resources for people of faith, including a discussion guide from the Unitarian Universalist Association.

Learn more about actions that churches are taking to address their own legacies of slavery and the ongoing challenges of racism:
Episcopal Church
Unitarian Universalists

Some anti-racism and racial reconciliation programs:
Mennonite Central Committee
United Church of Christ
United Methodist Church
Presbyterian Church USA
Episcopal Church
Unitarian Universalist Association
Canadian Council of Churches (with links to member church sites)

A time to merge?

This was published by the Boston Globe in the Sunday paper. The full article can be found online (see below). Many churches are facing shrinking congregations and making the decision to merge for long-term survival (or close their doors). The Roman Catholic Church has been aggressive in ensuring it's community survival but Protestant denominations tend to be more autonomous and accepting of short-term solutions. This article explores what is happening to New England churches. Thanks to Rev. Peter Mayer for the Facebook link.

###

Here's the church, but where are the people?

Tiny Protestant parishes cling to life

By Michael Paulson

SOUTHBRIDGE - There was a time when the First United Methodist Church here was a hub of activity, with a booming school, regular church suppers, and worshipers who packed the pews of the white steepled building.

No more. The congregation has been dwindling for years and now is barely hanging on.

On a recent Sunday, just five worshipers gathered in the 300-seat church to pray at the 11 a.m. service. The Rev. Peggy Kieras sat alone by the grand wooden pulpit, cradling a remote control for the compact disc player that provides music for hymns, just underneath the towering pipes of the unused organ.

"I have a sliding scale number," she said, explaining how the size of the congregation governs how she presides during worship. "If it's over four, I preach from the pulpit. If it's less than four, I sit in a pew."

At a time when the Roman Catholic Archdiocese of Boston and other Catholic dioceses around the nation have been closing parishes that attract as many as several hundred worshipers a week, Protestant denominations are supporting congregations a fraction of that size. Although both Catholic and mainline Protestant denominations face falling attendance at worship, these different branches of the Christian family are taking radically different approaches to determining whether a congregation is viable, and who should decide what to do about a failing church.

Catholic dioceses, with power strongly concentrated in the hands of bishops and a theology that says only priests can celebrate Mass, are citing declining numbers of worshipers, dollars, and clergy in moving aggressively to consolidate churches. The Archdiocese of Boston has closed nearly one-quarter of its parishes over the past decade. But Protestant denominations, which often emphasize congregational independence and democratic decision-making, are leaving many of their small churches open, avoiding the controversy that has characterized the Catholic process but allowing for a sizable number of struggling, even moribund, congregations with minimal programming and part-time clergy.

"We have some wonderful small congregations, but we also have some small congregations that are just really a bunch of folks hanging in there, sometimes with a lot of assets, and they're really not, to my mind, being a church the way they should be, but just clinging to the past," said Bishop Margaret G. Payne, who heads the New England Synod of the Evangelical Lutheran Church in America. "But in our denomination, the membership has to have a vote if they want to close, and they're usually reluctant to do that. And I have no need or desire to make my life more difficult by going around trying to close churches."

The number of small congregations is rising - the United Methodist Church, for example, now has 40 congregations in Massachusetts with fewer than 25 worshipers, up from 27 a decade ago, while the United Church of Christ and the American Baptist Churches have some area congregations so small that they no longer meet at all. And the number of closings is also rising - the Episcopal Church, for example, merged three congregations in Fall River last month, and expects congregations in South Boston and Malden, among others, to decide to close soon.Continued...