Resolution AXXX The Windsor Process, the Lambeth I.10 Process, and the Common Life of the Episcopal Church and the Anglican Communion
Resolved , the House of __________________ concurring, That the 75th General Convention of the Episcopal Church reaffirms the abiding commitment of the Episcopal Church to remain a constituent member of the Anglican Communion to the highest degree possible and to bear much fruit in communion with the true vines grafted from the British Isles and planted by Christ throughout the whole Earth.
Resolved , the Episcopal Church over the last forty years has become convicted of her long participation in the oppression of the least in American society and the human race and thus has sought to convert her life to accomodate the marginalized in accordance with the commandments of Our Lord Jesus Christ.
Resolved , that the Episcopal Church has recognized for thirty years that gay and lesbian persons are by Baptism full members of the Body of Christ and of the Episcopal Church as “children of God who have a full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church” (GC 1976-A069). The Episcopal Church, however, continues to struggle with the issue of how much intimate same-sex relationships are consistent with a healthy Christian life. On one hand, General Convention has affirmed that it is the teaching of this Church that sexual intimacy should be restricted within Christian marriage as set forth in the Book of Common Prayer (GC 1991-A104). On the other hand, General Convention has urged the civil authorities to provide civil status to such relationships that are equivalent to those enjoyed by married couples (GC 1994-D006); apologized for mistreating gays and lesbians (GC 1997-D011); and stated most recently that homosexual persons are children of God, and that differences exist in how best to express that in the pastoral care of those who intend to live in monogamous noncelibate unions; that the Church expects such relationships to be characterized by fidelity and monogamy; and recognizes "that local faith communities are operating within the bounds of our common life as they explore and experience liturgies celebrating and blessing same-sex unions." (2003-C051). These and other resolutions of General Convention have commended a process of theological reflection at many levels on human sexuality and pastoral care for gay and lesbian persons but the Church admits and regrets that these efforts have been insufficient.
Resolved , that individual Dioceses of the Episcopal Church have varied greatly in their approach to abiding by this and similar resolutions. In some Dioceses, there are strong theological objections to admitting sexually active gay and lesbian persons to Holy Communion, even though many of these are in relationships characterized by "mutual fidelity" and the general cultivation of the Christian virtues. Yet in other Dioceses, sexually active gay and lesbian persons in such relationships are considered worthy for ordination and the exercise of Christian ministry and their relationships are recognized by public or private rites of blessing.
Resolved , that the other Provinces of the Anglican Communion likewise vary in their pastoral care and theological approach to gay and lesbian persons and in some cases have promoted actions by the civil magistrates against gay and lesbian persons, injuring their freedom to assemble and self-identify as gay and lesbian persons.
Resolved , that this Church disagrees with the view of the Anglican Communion on human sexuality expressed in Lambeth Resolution I.10 of 1998. In particular, this Church believes that the condemnations of homosexual activity in the Holy Scriptures are not sufficiently general to warrant the continued condemnation of homosexual activity in faithful relationships today; that the Holy Scriptures may hold a positive view of homosexual covenantual relationships and orientation (as far as it was understood by the Biblical authors); and that insights from the natural sciences require us to look carefully at our understanding of the Biblical teaching explicated in Lambeth I.10 and historic Christian teaching in general (but not in toto ). We would like to remind the entire Anglican Communion that classical Anglican theology takes a positive view of the revelation of the created order, as the "liber creaturam" and that the Apostle Paul teaches that those who disdain such revelation are "without excuse" (Romans 2) (J. Donne, Essay on Divinity ) for the created order is an icon of Our Lord Jesus Christ, "through whom all things were made." Thus, this Church seeks honestly to discern in communion with gay and lesbian persons what God has ordered them to be and what their place is in the communion of saints.
Resolved , that we concur with Lambeth I.10 in that "We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ... ...call on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialisation of sex."
Resolved , that many provinces of the Anglican Communion have taken actions inconsistent with Lambeth I.10, either by the legitimization and benediction of same-sex unions or the ordination of those united in the same (as in the case of this Church) or by refusing to listen to the experience of homosexual persons (especially those among the baptized) and by providing defective pastoral care to them and their relationships or by promoting the irrational fear of homosexuals (as also in the case of this Church).
Resolved , that whereas priests and deacons are ordained for the service of particular Dioceses, bishops are consecrated for the entire Church of God, and so the consecrations of bishops deeply affect the life of the Communion but the ordination of priests and deacons do not. Yet at the same time, the Chicago-Lambeth Quadrilateral recognizes that the Historic Episcopate must be "locally adapted" to the needs of particular local Churches.
Resolved , that the Book of Common Prayer teaches that marriage is to be honored by all people, and so the benediction by the church of a state of life other than marriage in which sexual expression is thought pleasing to God or the benediction of marriages that do not adhere to the teaching of Holy Scriptures and Tradition affects the entire life of the Communion.
Resolved , that the ecclesiology and theology of matrimony and human sexuality in this Church has been in great disarray for many years.
Resolved , that the consent of General Convention to the consecration of V. Eugene Robinson as Bishop of New Hampshire was problematic for the rest of the Communion, in that he would not be an acceptable candidate for Holy Orders in many Provinces, both on account of being divorced and also on account of his being in a faithful same-sex relationship and that General Convention unwisely prioritized the authority of the call of the Holy Spirit they discerned in his election by the representatives of the clergy and laity of New Hampshire over the need to allow Bishop Robinson to be a Bishop for the whole Church and take his place in her councils.
Resolved , that the 75th General Convention of the Episcopal Church repents on behalf of the Episcopal Church for taking this action and straining the bonds of catholic unity and affection between the Provinces of the Communion and urges the repentance of all her bishops, clergy, and laity for their participation in the same. Moreover, we ask the forgiveness of Bishop Robinson for giving insufficient reflection to the catholicity of his ministry but affirm that we still discern his call to the episcopate of this Church and support his ministry generally.
Resolved , that at the same time, various members of this Church have used the actions of recent General Conventions as an excuse to reject the authority of their bishops in favor of the supervision of bishops both in and out of the Communion with this Church, who likewise have acted precipitously against catholic unity and order in the Communion by crossing diocesan boundaries. We ask all involved to repent of this.
Resolved , that the Windsor Report promotes a process whereby the ecclesiology of the Communion will be better clarified, which could be called, "the Windsor Process."
Resolved , that Lambeth I.10 promotes a process whereby the theology of human sexuality will be better clarified, which could be called, "the Lambeth I.10 Process."
Resolved , that while such Processes have the earnest participation of the Provinces of the Communion, it would be uncharitable for this Church to take further decisive actions that might appear to reject our communion and accountability to the other Provinces.
Resolved , that the mind of the Communion as expressed in the Windsor Report suggests that the consecration of bishops in same-sex unions or the authorization of public rites for same-sex blessings constitute decisive actions on matters of ecclesiology and human sexuality.
Resolved , that the Windsor Report recommends moratoria on such consecrations and authorizations.
Resolved , that the Apostle Paul commands us to share the sufferings of fellow persons created in the image of God and our fellow brethren in Christ when he says, "But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it." (I Corinthians 12:24-26).
Resolved , that moratoria on the consecrations of gay and lesbian persons and the benediction of their unions would cause them and those who love them and appreciate their membership and leadership in the Church to continue to suffer and be alienated from the sanctifying grace that is present in the sacraments and the sacramental common life of the Church.
Resolved , that present theological doubts about ecclesiology, matrimony, and human sexuality make it increasingly difficult to justify the consecration of bishops or blessings of intimate unions in general, when there is insufficient consensus about the relation of these matters to the divine economy.
Resolved , that while earnest discernment of ecclesiology and human sexuality continues in the Communion, there should be moratoria on the consecrations of bishops in general and the benedictions of marriages and same-sex unions.
Resolved,
that Canon I.18 of be amended to read:
For the time being, no Member of the Clergy of this Church shall solemnize any marriage.
[I'm not sure how the rest of it should work. Resolved, , that until the next Triennium, the clergy of this Church are forbidden from performing the services of Marriage, the Blessing of a Civil Marriage, or an Order for Marriage or acting as an agent of the civil power in solemnizing marriages or civil unions on pain of deposition or suspension. The clergy of the Church forbidden to perform benedictions of any other similar unions in any form whatsoever. Instead, the Bishop of the Diocese (or the Ecclesiastical Authority) may authorize a rite at the Peace of the principal Sunday Eucharist in each congregation, in which two members of the congregation (having notified the Minister beforehand) may make vows to one another of solemn covenant in accordance with Christian principles in a form provided by the Diocesan Bishop or the Ecclesiastical Authority. These covenants to be respected as marriage for all relevant purposes. Ministers forbidden to allow exchange of such vows for bigamous and incestuous unions. Bishops and other Ministers urged but not to required to permit exchange of vows between those of same or different sexes and offer premarital counseling. ]
Resolved,
that Canon III.16.5 be amended to read:
For the time being, upon receipt of the consents and assurance of the acceptance of the election by the Bishop-elect, the Presiding Bishop shall not take any order for the ordination of the Bishop-Elect.
Resolved,
that Canon III.16.8 be amended to read:
For the time being, no person shall be ordained Bishop.
Resolved,
that Canon III.17.2d be amended to read:
For the time being, when the Presiding Bishop shall have received a certificate signed by the President and Secretary of the House of Deputies (or certificates signed by the Presidents and Secretaries of a majority of the Standing Committees as the case may be), that the election has been approved, and shall have received notice of the acceptance by the Bishop-elect of his election, he shall not take order for the ordination of the Bishop-elect.
Resolved , that these provisions are to be reviewed next General Convention and maintained if the Processes continue in fidelity but not otherwise.
____________________________________________________________________________________________
Friday, April 21, 2006
Wednesday, April 19, 2006
Alphabet Soup Meme
From Episcosours via Bending the Rule
Accent: Eastern WASP with the slighest hint of South Philly
Booze: Vodka, red wine, and hard cider. (But not together).
Chore I Hate: Laundry
Dog or Cat: None.
Essential Electronics: Laptop (iPod kaput). Have a cell phone I use sparingly and generally keep at home.
Favorite Cologne(s): Cologne? Never tried.
Gold or Silver: Silicon about my neck and steel on my wrist.
Hometown: Philadelphia, PA
Insomnia: Self-induced.
Job Title: Research Assistant
Kids: Maybe when I grow up.
Living arrangements: Four person apartment; my own messy bedroom.
Most admirable trait: Creativity.
Least admirable trait (added): Grandiloquence
Number of sexual partners: N=f(0,1), where f is some Boolean with user-defined condition.
Overnight hospital stays: When I was born.
Phobias: Open ledges.
Quote: "We are deceived by the appearance of right" (Horace)
Religion: Episcopalian, subspecies Radical Anglo-Catholic
Siblings: One younger brother.
Time I wake up: 7 AM
Unusual talent or skill: Weather forecasting
Vegetable I refuse to eat: Eggplant
Worst habit: Nosepicking
X-rays: Arm.
Yummy foods I make: Spaghetti with spinach sauce.
Zodiac sign: Sagittarius
Accent: Eastern WASP with the slighest hint of South Philly
Booze: Vodka, red wine, and hard cider. (But not together).
Chore I Hate: Laundry
Dog or Cat: None.
Essential Electronics: Laptop (iPod kaput). Have a cell phone I use sparingly and generally keep at home.
Favorite Cologne(s): Cologne? Never tried.
Gold or Silver: Silicon about my neck and steel on my wrist.
Hometown: Philadelphia, PA
Insomnia: Self-induced.
Job Title: Research Assistant
Kids: Maybe when I grow up.
Living arrangements: Four person apartment; my own messy bedroom.
Most admirable trait: Creativity.
Least admirable trait (added): Grandiloquence
Number of sexual partners: N=f(0,1), where f is some Boolean with user-defined condition.
Overnight hospital stays: When I was born.
Phobias: Open ledges.
Quote: "We are deceived by the appearance of right" (Horace)
Religion: Episcopalian, subspecies Radical Anglo-Catholic
Siblings: One younger brother.
Time I wake up: 7 AM
Unusual talent or skill: Weather forecasting
Vegetable I refuse to eat: Eggplant
Worst habit: Nosepicking
X-rays: Arm.
Yummy foods I make: Spaghetti with spinach sauce.
Zodiac sign: Sagittarius
Saturday, April 15, 2006
I Own One CCM Album, I Swear (well...maybe two)
And it's like that long Saturday between
your death and the rising day
When no one wrote a word, and
wondered is this the end.
But you were down there in the
well, saving those that fell
Bringing them to the mountain again
-- Caedmon's Call, "Valleys Fill First"
your death and the rising day
When no one wrote a word, and
wondered is this the end.
But you were down there in the
well, saving those that fell
Bringing them to the mountain again
-- Caedmon's Call, "Valleys Fill First"
Friday, April 14, 2006
Goat Song
You came into Salem like Bacchus into Thebes.
And from Silenus' mount, you brought the fury
Of a double sun to the house of God Most High,
Furnished gaily for the use of god most base.
Goat song, goat song, now we sing a goat song.
Your nard-kissed feet, your whip-filled hand
Laid low the counting tables and the offerings.
The doves escaped. The sheep returned.
The men in charge your hubris only saw.
Goat song, goat song, now we sing a goat song.
In an upper room, you took bread with thanks
And wine as well, offering your body to all within,
Who would destroy you on the morrow without.
You preached to fair friends the way of peace.
Goat song, goat song, now we sing a goat song.
On your knees and thinly garbed, you washed
Their shining feet and gave to them a mandate
To love as you loved, to love in all humility,
So God might dwell in them and they in you.
Goat song, goat song, now we sing a goat song.
But now the wicked namesake of the righteous
Has kissed your cheek and men with swords
Lay hands upon you as if you were a bandit
How false this recognition and yet how true!
Goat song, goat song, now we sing a goat song.
The rulers and the noble ones seek your death;
The Chorus cries out for the shedding of blood.
They choose one like you to go free to the desert,
Not knowing that their sins are on your head.
Goat song, goat song, now we sing a goat song.
Ah, Jesus, now you hang nude, alone, and dry
Outside the camp at the side of the highway
While the Chorus derides you for your plight
And offers you the rot of the vine for moisture.
Goat song, goat song, now we sing a goat song.
But in fairer type, you have become many beasts
And wear in honor the rainment of the priests.
O God of many miens that hangs upon the cross,
Why is our wickedness to you not our loss?
Goat song, goat song, now we sing a goat song.
And from Silenus' mount, you brought the fury
Of a double sun to the house of God Most High,
Furnished gaily for the use of god most base.
Goat song, goat song, now we sing a goat song.
Your nard-kissed feet, your whip-filled hand
Laid low the counting tables and the offerings.
The doves escaped. The sheep returned.
The men in charge your hubris only saw.
Goat song, goat song, now we sing a goat song.
In an upper room, you took bread with thanks
And wine as well, offering your body to all within,
Who would destroy you on the morrow without.
You preached to fair friends the way of peace.
Goat song, goat song, now we sing a goat song.
On your knees and thinly garbed, you washed
Their shining feet and gave to them a mandate
To love as you loved, to love in all humility,
So God might dwell in them and they in you.
Goat song, goat song, now we sing a goat song.
But now the wicked namesake of the righteous
Has kissed your cheek and men with swords
Lay hands upon you as if you were a bandit
How false this recognition and yet how true!
Goat song, goat song, now we sing a goat song.
The rulers and the noble ones seek your death;
The Chorus cries out for the shedding of blood.
They choose one like you to go free to the desert,
Not knowing that their sins are on your head.
Goat song, goat song, now we sing a goat song.
Ah, Jesus, now you hang nude, alone, and dry
Outside the camp at the side of the highway
While the Chorus derides you for your plight
And offers you the rot of the vine for moisture.
Goat song, goat song, now we sing a goat song.
But in fairer type, you have become many beasts
And wear in honor the rainment of the priests.
O God of many miens that hangs upon the cross,
Why is our wickedness to you not our loss?
Goat song, goat song, now we sing a goat song.
Saturday, April 08, 2006
I Have Activated My Profile
There's method to my madness, but I need more time for reflection. I'm too strung out on coffee at the moment to hear the Spirit.
General Convention Resolution (Very Much A Draft)
Resolution AXXX The Windsor Process, the Lambeth I.10 Process, and the Common Life of the Episcopal Church and the Anglican Communion
Resolved , the House of __________________ concurring, That the 75th General Convention of the Episcopal Church reaffirms the abiding commitment of the Episcopal Church to remain a constituent member of the Anglican Communion to the highest degree possible and bear much fruit in communion with the true vines grafted from the British Isles and planted by Christ throughout the whole Earth.
Resolved , that at the same time, the Episcopal Church over the last forty years has become convicted of her long participation in the oppression of the least in American society and the human race and thus has sought to convert her life to accomodate the marginalized in accordance with the commandments of Our Lord Jesus Christ.
Resolved , that the Episcopal Church has recognized for thirty years that gay and lesbian persons are by Baptism full members of the Body of Christ and of the Episcopal Church as “children of God who have a full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church” (GC 1976-A069).
Resolved , that individual Dioceses of the Episcopal Church have varied greatly in their approach to abiding by this and similar resolutions. In some Dioceses, there are strong theological objections to admitting sexually active gay and lesbian persons to Holy Communion, even though many of these are in relationships characterized by "mutual fidelity" and the general cultivation of the Christian virtues. Yet in other Dioceses, sexually active gay and lesbian persons in such relationships are considered worthy for ordination and the exercise of Christian ministry and their relationships are recognized by public or private rites of blessing.
Resolved , that the other Provinces of the Anglican Communion likewise vary in their pastoral care and theological approach to gay and lesbian persons and in some cases have promoted actions by the civil magistrates against gay and lesbian persons, injuring their freedom to assemble and self-identify as gay and lesbian persons.
Resolved , that the mind of the Anglican Communion on human sexuality is most fairly expressed in Lambeth Resolution I.10 of 1998: "in view of the teaching of Scripture, upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage; recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God's transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ; while rejecting homosexual practice as incompatible with Scripture, calls on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialisation of sex; cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions;"
Resolved , that many provinces of the Anglican Communion have taken actions that go against the mind of the Communion on human sexuality, either by the legitimization and benediction of same-sex unions or the ordination of those united in the same (as in the case of this Church) or by refusing to listen to the experience of homosexual persons (especially those among the baptized) and by providing defective pastoral care to them and their relationships or by promoting the irrational fear of homosexuals (as also in the case of this Church).
Resolved , that the 75th General Convention of the Episcopal Church repents on behalf of the Episcopal Church for her contempt for the mind of the Communion on this issue in taking such actions and straining the bonds of catholic unity and affection between the Provinces of the Communion and urges the repentance of all her bishops, clergy, and laity for their participation in the same. We also urge the repentance of any among the Communion who likewise have shown contempt for the mind of the Communion in Lambeth I.10.
Resolved , that at the same time, various members of this Church have used the precipitous actions of recent General Conventions as an excuse to reject the authority of their bishops in favor of the supervision of bishops both in and out of the Communion with this Church, who likewise have acted precipitously against catholic unity and order in the Communion by crossing diocesan boundaries. We ask all involved to repent of this.
Resolved , that whereas priests and deacons are ordained for the service of particular Dioceses, bishops are consecrated for the entire Church of God, and so the consecrations of bishops deeply affect the life of the Communion but the ordination of priests and deacons do not.
Resolved , that the Book of Common Prayer teaches that marriage is to be honored by all people, and so the benediction by the church of a state of life other than marriage in which sexual expression is thought pleasing to God or the benediction of marriages that do not adhere to the teaching of Holy Scriptures and Tradition affects the entire life of the Communion.
Resolved , that the ecclesiology and theology of matrimony and human sexuality in this Church has been in great disarray for many years.
Resolved , that the Windsor Report promotes a process whereby the ecclesiology of the Communion will be better clarified, which could be called, "the Windsor Process."
Resolved , that Lambeth I.10 promotes a process whereby the theology of human sexuality will be better clarified, which could be called, "the Lambeth I.10 Process."
Resolved , that while such Processes have the earnest participation of the Provinces of the Communion, it would be uncharitable for this Church to take decisive actions that might appear to reject our communion and accountability to the other Provinces.
Resolved , that the mind of the Communion as expressed in the Windsor Report suggests that the consecration of bishops in same-sex unions or the authorization of public rites for same-sex blessings constitute decisive actions on matters of ecclesiology and human sexuality.
Resolved , that the Windsor Report recommends moratoria on such consecrations and authorizations.
Resolved , that the Apostle Paul commands us to share the sufferings of fellow persons created in the image of God and our fellow brethren in Christ when he says, "But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it." (I Corinthians 12:24-26).
Resolved , that moratoria on the consecrations of gay and lesbian persons and the benediction of their unions would cause them and those who love them and appreciate their membership and leadership in the Church to suffer.
Resolved , that present theological doubts about ecclesiology, matrimony, and human sexuality make it increasingly difficult to justify the consecration of bishops or blessings of intimate unions in general, when there is insufficient consensus about the relation of these matters to the divine economy.
Resolved , that while earnest discernment of ecclesiology and human sexuality continues in the Communion, there should be moratoria on the consecrations of bishops in general and the benedictions of marriages and same-sex unions.
Resolved,
that Canon I.18 of be amended to read:
For the time being, no Member of the Clergy of this Church shall solemnize any marriage.
[I'm not sure how the rest of it should work. Resolved, , that until the next Triennium, the clergy of this Church are forbidden from performing the services of Marriage, the Blessing of a Civil Marriage, or an Order for Marriage or acting as an agent of the civil power in solemnizing marriages or civil unions on pain of deposition or suspension. The clergy of the Church forbidden to perform benedictions of any other similar unions in any form whatsoever. Instead, the Bishop of the Diocese (or the Ecclesiastical Authority) may authorize a rite at the Peace of the principal Sunday Eucharist in each congregation, in which two members of the congregation (having notified the Minister beforehand) may make vows to one another of solemn covenant in accordance with Christian principles in a form provided by the Diocesan Bishop or the Ecclesiastical Authority. These covenants to be respected as marriage for all relevant purposes. Ministers forbidden to allow exchange of such vows for bigamous and incestuous unions. Bishops and other Ministers urged but not to required to permit exchange of vows between those of same or different sexes and offer premarital counseling. ]
Resolved,
that Canon III.16.5 be amended to read:
For the time being, upon receipt of the consents and assurance of the acceptance of the election by the Bishop-elect, the Presiding Bishop shall not take any order for the ordination of the Bishop-Elect.
Resolved,
that Canon III.16.8 be amended to read:
For the time being, no person shall be ordained Bishop.
Resolved,
that Canon III.17.2d be amended to read:
For the time being, when the Presiding Bishop shall have received a certificate signed by the President and Secretary of the House of Deputies (or certificates signed by the Presidents and Secretaries of a majority of the Standing Committees as the case may be), that the election has been approved, and shall have received notice of the acceptance by the Bishop-elect of his election, he shall not take order for the ordination of the Bishop-elect.
Resolved , that these provisions are to be reviewed next General Convention and maintained if the Processes continue in fidelity but not otherwise.
__________________________________________________________________________________________________________________________
OK, brothers and sisters, I need help. This resolution is long, and its logic isn't entirely clear. But I think the basic principles are there. There might be need to be more work on theological approaches. If you have any thoughts, expertise in Episcopal canon law, or membership in the House of Deputies or House of Bishops, please look this over and suggest whatever changes you like. I'd like to see if I can get together something decent to send out to Deputies. I will activate my profile and include an e-mail address so you can send me revisions etc. (and I can send you stuff, too).
Resolved , the House of __________________ concurring, That the 75th General Convention of the Episcopal Church reaffirms the abiding commitment of the Episcopal Church to remain a constituent member of the Anglican Communion to the highest degree possible and bear much fruit in communion with the true vines grafted from the British Isles and planted by Christ throughout the whole Earth.
Resolved , that at the same time, the Episcopal Church over the last forty years has become convicted of her long participation in the oppression of the least in American society and the human race and thus has sought to convert her life to accomodate the marginalized in accordance with the commandments of Our Lord Jesus Christ.
Resolved , that the Episcopal Church has recognized for thirty years that gay and lesbian persons are by Baptism full members of the Body of Christ and of the Episcopal Church as “children of God who have a full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church” (GC 1976-A069).
Resolved , that individual Dioceses of the Episcopal Church have varied greatly in their approach to abiding by this and similar resolutions. In some Dioceses, there are strong theological objections to admitting sexually active gay and lesbian persons to Holy Communion, even though many of these are in relationships characterized by "mutual fidelity" and the general cultivation of the Christian virtues. Yet in other Dioceses, sexually active gay and lesbian persons in such relationships are considered worthy for ordination and the exercise of Christian ministry and their relationships are recognized by public or private rites of blessing.
Resolved , that the other Provinces of the Anglican Communion likewise vary in their pastoral care and theological approach to gay and lesbian persons and in some cases have promoted actions by the civil magistrates against gay and lesbian persons, injuring their freedom to assemble and self-identify as gay and lesbian persons.
Resolved , that the mind of the Anglican Communion on human sexuality is most fairly expressed in Lambeth Resolution I.10 of 1998: "in view of the teaching of Scripture, upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage; recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God's transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ; while rejecting homosexual practice as incompatible with Scripture, calls on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialisation of sex; cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions;"
Resolved , that many provinces of the Anglican Communion have taken actions that go against the mind of the Communion on human sexuality, either by the legitimization and benediction of same-sex unions or the ordination of those united in the same (as in the case of this Church) or by refusing to listen to the experience of homosexual persons (especially those among the baptized) and by providing defective pastoral care to them and their relationships or by promoting the irrational fear of homosexuals (as also in the case of this Church).
Resolved , that the 75th General Convention of the Episcopal Church repents on behalf of the Episcopal Church for her contempt for the mind of the Communion on this issue in taking such actions and straining the bonds of catholic unity and affection between the Provinces of the Communion and urges the repentance of all her bishops, clergy, and laity for their participation in the same. We also urge the repentance of any among the Communion who likewise have shown contempt for the mind of the Communion in Lambeth I.10.
Resolved , that at the same time, various members of this Church have used the precipitous actions of recent General Conventions as an excuse to reject the authority of their bishops in favor of the supervision of bishops both in and out of the Communion with this Church, who likewise have acted precipitously against catholic unity and order in the Communion by crossing diocesan boundaries. We ask all involved to repent of this.
Resolved , that whereas priests and deacons are ordained for the service of particular Dioceses, bishops are consecrated for the entire Church of God, and so the consecrations of bishops deeply affect the life of the Communion but the ordination of priests and deacons do not.
Resolved , that the Book of Common Prayer teaches that marriage is to be honored by all people, and so the benediction by the church of a state of life other than marriage in which sexual expression is thought pleasing to God or the benediction of marriages that do not adhere to the teaching of Holy Scriptures and Tradition affects the entire life of the Communion.
Resolved , that the ecclesiology and theology of matrimony and human sexuality in this Church has been in great disarray for many years.
Resolved , that the Windsor Report promotes a process whereby the ecclesiology of the Communion will be better clarified, which could be called, "the Windsor Process."
Resolved , that Lambeth I.10 promotes a process whereby the theology of human sexuality will be better clarified, which could be called, "the Lambeth I.10 Process."
Resolved , that while such Processes have the earnest participation of the Provinces of the Communion, it would be uncharitable for this Church to take decisive actions that might appear to reject our communion and accountability to the other Provinces.
Resolved , that the mind of the Communion as expressed in the Windsor Report suggests that the consecration of bishops in same-sex unions or the authorization of public rites for same-sex blessings constitute decisive actions on matters of ecclesiology and human sexuality.
Resolved , that the Windsor Report recommends moratoria on such consecrations and authorizations.
Resolved , that the Apostle Paul commands us to share the sufferings of fellow persons created in the image of God and our fellow brethren in Christ when he says, "But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it." (I Corinthians 12:24-26).
Resolved , that moratoria on the consecrations of gay and lesbian persons and the benediction of their unions would cause them and those who love them and appreciate their membership and leadership in the Church to suffer.
Resolved , that present theological doubts about ecclesiology, matrimony, and human sexuality make it increasingly difficult to justify the consecration of bishops or blessings of intimate unions in general, when there is insufficient consensus about the relation of these matters to the divine economy.
Resolved , that while earnest discernment of ecclesiology and human sexuality continues in the Communion, there should be moratoria on the consecrations of bishops in general and the benedictions of marriages and same-sex unions.
Resolved,
that Canon I.18 of be amended to read:
For the time being, no Member of the Clergy of this Church shall solemnize any marriage.
[I'm not sure how the rest of it should work. Resolved, , that until the next Triennium, the clergy of this Church are forbidden from performing the services of Marriage, the Blessing of a Civil Marriage, or an Order for Marriage or acting as an agent of the civil power in solemnizing marriages or civil unions on pain of deposition or suspension. The clergy of the Church forbidden to perform benedictions of any other similar unions in any form whatsoever. Instead, the Bishop of the Diocese (or the Ecclesiastical Authority) may authorize a rite at the Peace of the principal Sunday Eucharist in each congregation, in which two members of the congregation (having notified the Minister beforehand) may make vows to one another of solemn covenant in accordance with Christian principles in a form provided by the Diocesan Bishop or the Ecclesiastical Authority. These covenants to be respected as marriage for all relevant purposes. Ministers forbidden to allow exchange of such vows for bigamous and incestuous unions. Bishops and other Ministers urged but not to required to permit exchange of vows between those of same or different sexes and offer premarital counseling. ]
Resolved,
that Canon III.16.5 be amended to read:
For the time being, upon receipt of the consents and assurance of the acceptance of the election by the Bishop-elect, the Presiding Bishop shall not take any order for the ordination of the Bishop-Elect.
Resolved,
that Canon III.16.8 be amended to read:
For the time being, no person shall be ordained Bishop.
Resolved,
that Canon III.17.2d be amended to read:
For the time being, when the Presiding Bishop shall have received a certificate signed by the President and Secretary of the House of Deputies (or certificates signed by the Presidents and Secretaries of a majority of the Standing Committees as the case may be), that the election has been approved, and shall have received notice of the acceptance by the Bishop-elect of his election, he shall not take order for the ordination of the Bishop-elect.
Resolved , that these provisions are to be reviewed next General Convention and maintained if the Processes continue in fidelity but not otherwise.
__________________________________________________________________________________________________________________________
OK, brothers and sisters, I need help. This resolution is long, and its logic isn't entirely clear. But I think the basic principles are there. There might be need to be more work on theological approaches. If you have any thoughts, expertise in Episcopal canon law, or membership in the House of Deputies or House of Bishops, please look this over and suggest whatever changes you like. I'd like to see if I can get together something decent to send out to Deputies. I will activate my profile and include an e-mail address so you can send me revisions etc. (and I can send you stuff, too).
Friday, April 07, 2006
MII Test
See Bending the Rule for details.
Linguistic 42
Mathematics 40
Visual/Spatial 28
Body/Kinesthetic 26
Naturalistic 32
Music 40
Interpersonal 25
Intrapersonal 30
Linguistic 42
Mathematics 40
Visual/Spatial 28
Body/Kinesthetic 26
Naturalistic 32
Music 40
Interpersonal 25
Intrapersonal 30
Monday, April 03, 2006
Who Has Teaching Authority?
Over at Titusonenine, the rhetorical games continue. Reappraiser says something. Reasserter says it makes no logical sense. Dialogue averted. QED
Phil Snyder says, "CG [sic] has no teaching authority."
Well, who does?
The conventional wisdom of the reappraisers is that the ABC is not an Anglican Pope. OK. But one does not necessarily have to be the Pope in order to have some teaching authority. See Eastern Orthodoxy. ++Rowan (as much as I fear giving him such dignity) might be like the Ecumenical Patriarch.
Or maybe he is something unique in himself.
What is the relationship between Canterbury and TEC? What strains the bonds of our unity? The answer to that question is to be found in the history of a most turbulent decade, both politically and doctrinally: the 1780s.
I don't quite know the answer yet.
Phil Snyder says, "CG [sic] has no teaching authority."
Well, who does?
The conventional wisdom of the reappraisers is that the ABC is not an Anglican Pope. OK. But one does not necessarily have to be the Pope in order to have some teaching authority. See Eastern Orthodoxy. ++Rowan (as much as I fear giving him such dignity) might be like the Ecumenical Patriarch.
Or maybe he is something unique in himself.
What is the relationship between Canterbury and TEC? What strains the bonds of our unity? The answer to that question is to be found in the history of a most turbulent decade, both politically and doctrinally: the 1780s.
I don't quite know the answer yet.
Sunday, April 02, 2006
Pandagon Drives Me Nuts
But it's always worth reading. Apparently, we're one step closer to Pharaoh.
Ephraim Radner's Latest Screed
isn't half-bad and provides some insight into the mind of a deeply thoughtful reasserter. Both Richard Kew+ and Rev. Mr. Radner are concerned about the effects of technology (especially biomedical) on personhood itself. Note that Radner mentions the issue of in(e/i)quity, for instance. And frankly, such technology does raise the twin spectres of both idolatry and inequity.
I'm still working through my response to such concerns about the relation between sin, God, creation, and personhood. But I think it will turn on "The earth is the Lord's and the fullness thereof" in the context of Paul and the meat market of Corinth, in which concerns about avoiding all implication of participation in idolatry are subordinated to the good gifts of God being used in thanksgiving.
Radner, of course, also makes the mistake of looking at science as potentially non-irrelevant (I use the double negative intentionally). God reveals Himself in very Word and very works: a dualism united and mediated through Our Lord Jesus Christ. Science in this debates serves an aetiological purpose. It purports homosexuality as a phenomenon and supplies an explanation that must agree with but is not in itself divine law. Scripture, too, provides an aetiology for homosexual activity (and other potential abuses of human sexuality such as adultery, fornication and arsenokoitia with one's wife. And respecting the Apostle, I will admit that it is possible that homosexual activity (and the other potential abuses) in some contexts arises from idolatry (either of foreign gods or the self). But if the works of God do provide non-idolatrous examples of homosexuality (and science may be capable of such demonstration), the church is called to reflect seriously on her tradition and how it might be deepened by this knowledge.
As for Radner's comments on "ascetics," I only will say that the tradition only speaks of men becoming celibate. And it speaks of this as a gift of the Holy Spirit. I'm still not quite sure what the Lord meant. And the gifts of the Holy Spirit are free gifts of God. Paul, when speaking of marriage in light of the eschaton says that it is better to marry than to burn with desire. He does not say that Christians who want to marry must have had bad relationships with their parents. He does not recommend that the community problematize the married. In fact, the Apostle and the tradition since have been careful to promote and cherish the gift of the eunuch-making spirit while recognizing marriage as a state of greater worldly obligation and as a vocation not to be despised in oneself or in others.
Thus, the third worst aspect of reparative therapy (after the harm it does to oneself and one's relationships) is that it seems to be the seeking of grace with works. If I were called to be a perpetual celibate (and I still may be), it would be obligatory for me to cultivate that. No one should say to me, "Well, if we give you enough therapy and keep you away from monastic breviaries and all other parts of the celibate lifestyle and make you read the Song of Solomon long enough, you'll want to marry a woman." So it remains clear. I and the tradition generally still don't know what to make of the Lord and the eunuchs. But I'm sure they are important somehow.
Finally, I have one comment to make on the relativization of Scripture. America is a land of immigrants, but throughout most of our history we've done our best to either keep them out and exploit them. It is unclear to me whether the first is prohibited by the Scriptures, but the second is forbidden by the Law and the Prophets in no uncertain terms. Our ancestors were strangers in Egypt, who were brutally exploited for the needs of the Egyptian polity and economy. We often talk of the immigrant as someone who will do what no American will do. Think on the end of Genesis, in which Israel and his family are admitted to tend sheep in Goshen, because the Egyptians think such an activity is unclean. How far might we be now from chaingangs of undocumented Americans (11 million or so) building the highways of Texas? How far are we from being Pharaoh? We are not far indeed if we forget our past. We are not far if we are asked on television about religious objections to criminalizing aliens (as Congressman Sensenbrenner of Wisconsin was asked recently) and our formation as Episcopal Christians leads us to say, "Jesus never crossed any national borders."
There is a kind of Scriptural relativism associated with the idea of "pluriform truth" and there is a kind of Scriptural relativism associated with honoring the fears of the culture and the ideal of the maximization of profit. Radner, I suspect, has in mind the former. I am learning to be concerned by both, but it is the latter that truly frightens me.
I'm still working through my response to such concerns about the relation between sin, God, creation, and personhood. But I think it will turn on "The earth is the Lord's and the fullness thereof" in the context of Paul and the meat market of Corinth, in which concerns about avoiding all implication of participation in idolatry are subordinated to the good gifts of God being used in thanksgiving.
Radner, of course, also makes the mistake of looking at science as potentially non-irrelevant (I use the double negative intentionally). God reveals Himself in very Word and very works: a dualism united and mediated through Our Lord Jesus Christ. Science in this debates serves an aetiological purpose. It purports homosexuality as a phenomenon and supplies an explanation that must agree with but is not in itself divine law. Scripture, too, provides an aetiology for homosexual activity (and other potential abuses of human sexuality such as adultery, fornication and arsenokoitia with one's wife. And respecting the Apostle, I will admit that it is possible that homosexual activity (and the other potential abuses) in some contexts arises from idolatry (either of foreign gods or the self). But if the works of God do provide non-idolatrous examples of homosexuality (and science may be capable of such demonstration), the church is called to reflect seriously on her tradition and how it might be deepened by this knowledge.
As for Radner's comments on "ascetics," I only will say that the tradition only speaks of men becoming celibate. And it speaks of this as a gift of the Holy Spirit. I'm still not quite sure what the Lord meant. And the gifts of the Holy Spirit are free gifts of God. Paul, when speaking of marriage in light of the eschaton says that it is better to marry than to burn with desire. He does not say that Christians who want to marry must have had bad relationships with their parents. He does not recommend that the community problematize the married. In fact, the Apostle and the tradition since have been careful to promote and cherish the gift of the eunuch-making spirit while recognizing marriage as a state of greater worldly obligation and as a vocation not to be despised in oneself or in others.
Thus, the third worst aspect of reparative therapy (after the harm it does to oneself and one's relationships) is that it seems to be the seeking of grace with works. If I were called to be a perpetual celibate (and I still may be), it would be obligatory for me to cultivate that. No one should say to me, "Well, if we give you enough therapy and keep you away from monastic breviaries and all other parts of the celibate lifestyle and make you read the Song of Solomon long enough, you'll want to marry a woman." So it remains clear. I and the tradition generally still don't know what to make of the Lord and the eunuchs. But I'm sure they are important somehow.
Finally, I have one comment to make on the relativization of Scripture. America is a land of immigrants, but throughout most of our history we've done our best to either keep them out and exploit them. It is unclear to me whether the first is prohibited by the Scriptures, but the second is forbidden by the Law and the Prophets in no uncertain terms. Our ancestors were strangers in Egypt, who were brutally exploited for the needs of the Egyptian polity and economy. We often talk of the immigrant as someone who will do what no American will do. Think on the end of Genesis, in which Israel and his family are admitted to tend sheep in Goshen, because the Egyptians think such an activity is unclean. How far might we be now from chaingangs of undocumented Americans (11 million or so) building the highways of Texas? How far are we from being Pharaoh? We are not far indeed if we forget our past. We are not far if we are asked on television about religious objections to criminalizing aliens (as Congressman Sensenbrenner of Wisconsin was asked recently) and our formation as Episcopal Christians leads us to say, "Jesus never crossed any national borders."
There is a kind of Scriptural relativism associated with the idea of "pluriform truth" and there is a kind of Scriptural relativism associated with honoring the fears of the culture and the ideal of the maximization of profit. Radner, I suspect, has in mind the former. I am learning to be concerned by both, but it is the latter that truly frightens me.
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