June 29, 2007
A posting by Ruth Gledhill on the Times Online site reports that the Archbishop of Canterbury's office is "exploring inviting Bishop Robinson to the conference in another status." Although this is not a new development, the story has caused some new grumblings around the Anglican Communion. Also, responses to the invitations to Lambeth continue to trickle in from around the Communion, and I have been updating the list below accordingly.
May 22, 2007
The invitations to the 2008 Lambeth Conference of Bishops went out recently. Here is the official release from the Anglican Communion News Service. It quickly became common knowledge that Gene Robinson, the Bishop of New Hampshire, has not been invited. Neither has Martyn Minns, the CANA Missionary Bishop in the United States. Bishop Robinson's response is here. Bishop Minns' response is here.
Responses started racing around email lists and the blogosphere almost immediately. I came home last evening to find 110 emails in my in box that had accumulated since I left for work in the morning. That is as many in one day as I received over the course of the first three days of my sojourn in Ecuador.
Archbishop Akinola of Nigeria viewed the lack of an invitation to Bishop Minns as a lack of invitation to the entire Nigerian House of Bishops. His response can be found on several blogs, so here is a link to the American Anglican Council copy.
The Inclusive Church Blog has been drawing a lot of criticism for it's first statement on the invitations. Their clarification was not much of an improvement, in my opinion.
And for a lighthearted look at the whole rigamarole, check out Dave Walker's cartoon on his Cartoon Blog.
I am still mulling this over, but here are some of the responses that have been accumulating.
Last Updated June 29, 2007
THE EPISCOPAL CHURCH
Episcopal News Service
May 22nd #1
May 22nd #2
The Presiding Bishop, Katharine Jefferts Schori, and the President of the House of Deputies, Bonnie Anderson, are quoted in this release.
Province I
The Rt. Rev. Thomas Clark Ely, Diocese of Vermont (quoted in The New York Times)
Province II
The Rt. Rev. Mark Sisk, Diocese of New York
The Rt. Rev. Mark Beckwith, Diocese of Newark
Province III
The Rt. Rev. Paul Marshall, Diocese of Bethlehem (from the diocese's newSpin blog)
No reactive communications, please
[From Bishop Paul] The presiding bishop has had her secretary, Sheryl, communicate to the
bishops of this church a desire for no reactive communications in the wake of recent announcements from the Primate of All England regarding who will not be attending the Lambeth Conference planned for 2008. I want you to be aware that I have noted this development and will pray for guidance in this matter. Given the great work we are called to be doing in Southern Sudan, we must continue to budget our energy in a way that serves our mission. [+Paul]
The Rt. Rev. John Bryson Chane, Diocese of Washington
Province IV
Province V
The Rt. Rev. Mark Hollingsworth, Jr., Diocese of Ohio
Province VI
Province VII
Province VIII
The Rt. Rev. Kirk Stevan Smith, Diocese of Arizona
The Rt. Rev. Marc Andrus, Diocese of California
A Statement from the Diocese of Utah (in the Salt Lake Tribune)
Province IX
Organizations
Integrity USA
THE ANGLICAN CHURCH OF AUSTRALIA
Diocese of Sydney
THE ANGLICAN CHURCH OF CANADA
The Rt. Rev. Michael Ingham, Diocese of New Westminster (quoted in the Anglican Journal)
Organizations
Integrity Canada
CHURCH OF ENGLAND
Organizations
Changing Attitude
CHURCH OF RWANDA
The House of Bishops (Communique posted on StandFirm)
CHURCH OF UGANDA
The Most Rev. Henry Luke Orombi, Archbishop (Posted on Titusonenine)
MISCELLANEOUS
Here is a good overview from an outside perspective at Clerical Whispers.
A May 24th posting on the Anglican Mainstream site has a more comprehensive list of who has not been invited.
Anglican Mission in the Americas (posted on the Anglican Mainstream site)
Friday, June 29, 2007
Thursday, June 28, 2007
Onward, Christian Soldiers
Sarah Hey, a regular contributor to the StandFirm web site, recently published a book called Little Stone Bridges, which is available at Cafepress.com. The subtitle of the book is "A Battle Plan for Christians in A Faith under Siege." The synopsis at Cafepress reads:
Since reading the first essay, I have been pondering the military imagery used by many conservatives as they speak and write about the ongoing squabbling in the Anglican Communion. Of course, we liberals are prone to use military imagery ourselves. After all, it is part of our Christian heritage. Military images and scenes of warfare are tragically familiar to every human being. Since we understand them so easily, we are often quick to use them as shorthand to describe contentious--and not so contentious--conversations in which we are engaged.
The problem is that using the language of warfare in our conversations and writings can quickly bring us to a place where the issues are seen as matters of life and death. From there it is a short step to religious heresy trials, civil lawsuits over property, and even real violence. Remember, the very first Crusade was not to "free" Jerusalem from the Muslims. It was against other Christians in Europe whose beliefs were seen as threatening and declared heresy by powerful secular and religious leaders.
None of us in the church has the whole truth, the whole image, or the whole story when it comes to God and the faith that binds us together, whether we like it or not. The question is, how do we learn to live together in the Community Jesus gave us without tearing each other's, hopefully metaphorical, throats out? At this point I am not sure if we can step back from the brink, because we may already have fallen over it. And if so, are we headed for divorce court or Armageddon?
Peace,
Jeffri
Little Stone Bridges is Sarah Hey's collection of remarkable essays on the crisis in the Episcopal Church. First published at the web site Stand Firm, Sarah's essays on holding your ground in the increasingly apostate Episcopal Church have strengthened thousands of readers.The series of essays began with "Little Stone Bridges & Why We Fight For Them" and progressed with a series of "Strategy 101" pieces. I understand some changes were made when the essays were edited for the book, but I doubt they were major. They are worth reading and can be found on the StandFirm site with a little digging (their search engine isn't always easy to use and sometimes tells you there is nothing matching your request when you know darn well you have seen it on the site).
Since reading the first essay, I have been pondering the military imagery used by many conservatives as they speak and write about the ongoing squabbling in the Anglican Communion. Of course, we liberals are prone to use military imagery ourselves. After all, it is part of our Christian heritage. Military images and scenes of warfare are tragically familiar to every human being. Since we understand them so easily, we are often quick to use them as shorthand to describe contentious--and not so contentious--conversations in which we are engaged.
The problem is that using the language of warfare in our conversations and writings can quickly bring us to a place where the issues are seen as matters of life and death. From there it is a short step to religious heresy trials, civil lawsuits over property, and even real violence. Remember, the very first Crusade was not to "free" Jerusalem from the Muslims. It was against other Christians in Europe whose beliefs were seen as threatening and declared heresy by powerful secular and religious leaders.
None of us in the church has the whole truth, the whole image, or the whole story when it comes to God and the faith that binds us together, whether we like it or not. The question is, how do we learn to live together in the Community Jesus gave us without tearing each other's, hopefully metaphorical, throats out? At this point I am not sure if we can step back from the brink, because we may already have fallen over it. And if so, are we headed for divorce court or Armageddon?
Peace,
Jeffri
Saturday, June 23, 2007
A Visit With An Old Friend
I first met him some 25 years ago when I was in grad school at the University of Wisconsin/Madison and had not spent time with him quite a few years. So when I heard he was around, I went looking for him. When I found him, I spent a couple of days catching up on what has been going on in his life, as well as the lives of the rest of his circle of friends. Michael is ten years older than me, and he grew up in Florida. He moved to San Francisco some 30 years ago, and our lives have been very different. But we have had, and still continue to face, many of the same issues as we grow older.
Michael, however, is a fictional character, Michael Tolliver of Armistead Maupin's classic Tales of The City series and is the protagonist of Maupin's newest novel Michael Tolliver Lives. As soon as I heard it was available, I went out and used a gift card my niece had given me to buy a copy at the local Barnes and Noble. While I knew it would not be as lighthearted as the first few books in the series, I hoped it would be less , well, depressing, than the last one, Sure of You. I was not disappointed.
From the start it is different from the earlier books because Michael is both the main character and the narrator. The novel is less frenetic, and we get a chance to see Michael from his own perspective, that of a 55-year-old gay man both looking back over his life and looking forward to the future. It is not always upbeat, but neither is it depressing. It is about life and the issues people face as they grow older.
Maupin's keen observations and sharp wit are present. He takes aim at anything and everything, still able to make me laugh out loud with his humor (and earning me some strange looks on the train during the morning commute). During the course of the book Michael catches us up not only on his own life but the lives of the friends we came to know so well through the course of the series. And yes, Anna Madrigal is still very much a part of the circle.
It was a fairly quick read--about four train rides in and out of New York City. And like most of the other books in the series, it left me wanting it to go on a bit longer. Maupin had said there would be no more books in the series. Michael Tolliver Lives feels very much like a closure to Tales of The City series, yet there is also the opening left for future possibilities. Maupin has also hinted there might be more books about the characters we met there. I hope he does write more so that I can visit my old friend again.
Peace,
Jeffri
Michael, however, is a fictional character, Michael Tolliver of Armistead Maupin's classic Tales of The City series and is the protagonist of Maupin's newest novel Michael Tolliver Lives. As soon as I heard it was available, I went out and used a gift card my niece had given me to buy a copy at the local Barnes and Noble. While I knew it would not be as lighthearted as the first few books in the series, I hoped it would be less , well, depressing, than the last one, Sure of You. I was not disappointed.
From the start it is different from the earlier books because Michael is both the main character and the narrator. The novel is less frenetic, and we get a chance to see Michael from his own perspective, that of a 55-year-old gay man both looking back over his life and looking forward to the future. It is not always upbeat, but neither is it depressing. It is about life and the issues people face as they grow older.
Maupin's keen observations and sharp wit are present. He takes aim at anything and everything, still able to make me laugh out loud with his humor (and earning me some strange looks on the train during the morning commute). During the course of the book Michael catches us up not only on his own life but the lives of the friends we came to know so well through the course of the series. And yes, Anna Madrigal is still very much a part of the circle.
It was a fairly quick read--about four train rides in and out of New York City. And like most of the other books in the series, it left me wanting it to go on a bit longer. Maupin had said there would be no more books in the series. Michael Tolliver Lives feels very much like a closure to Tales of The City series, yet there is also the opening left for future possibilities. Maupin has also hinted there might be more books about the characters we met there. I hope he does write more so that I can visit my old friend again.
Peace,
Jeffri
Tuesday, June 19, 2007
Living In A Crucified Place
BILL MOYERS: You've even been criticized by some of your liberal colleagues in the American fellowship because you have called for a moratorium for a season on ordaining more gay Bishops. Why did you do that?
BISHOP KATHARINE JEFFERTS SCHORI: It was a very painful thing to do. My sense was that there might be hope of some kind of broader understanding if we were able to pause. Not go backwards, but pause.
BILL MOYERS: Is it fair to ask some aspiring gay or lesbian person who wants to become a Bishop, like Gene Robinson did in 2003, to wait?
BISHOP KATHARINE JEFFERTS SCHORI: Is it fair? No. It's not fair.
BILL MOYERS: But it's necessary?
BISHOP KATHARINE JEFFERTS SCHORI: It's a crucified place to stand.
--From the Transcript of Bill Moyers Journal, broadcast June 8, 2007
I am glad that Katharine sees that what is being asked of the lesbian and gay members (not to mention the bisexual and transgender ones) of the Episcopal Church--and of the entire Anglican Communion--is unfair. I am glad she recognizes the difficulties it represents by calling it "a crucified place to stand." I find myself feeling deeply hurt that she continues asking us to stand in this "crucified place" without truly understanding the realities of it.
From the time we first become aware of who we are, lesbians and gays do not just stand in a crucified place, we live in a crucified place. It begins with schoolyard taunts directed at us and others--taunts that we do not at first fully understand. It continues in classrooms where teachers refuse to recognize the hurtfulness of these taunts, or do not see them as hurtful as racial and ethnic slurs, when used by students and even other teachers. We endure it in our churches and the streets of our communities as grown men and women fling insults and misinformation. We even suffer it within our own families.
Faggot. Dyke. Queer. Homo. Lesbo. Fairy.
The name calling is only the beginning and just the surface of what it means to live in this crucified place. There is massive familial and social pressure to not be honest about who we are and the realities of our lives. As larger numbers of us have dared to leave the Closet to live openly and honestly, and to work for our civil rights, religious and secular conservatives try to make us scapegoats for the moral decay of society. Within many of our churches we are called many other hurtful things.
Sinner. Heretic. Possessed. Unnatural. Immoral. Diseased.
We have been taunted, blamed, beaten, and even murdered. Some of us have taken our own lives rather than live in this crucified place. If only we would choose to be "normal," we are told, then we would not be subjected to this abuse. If only we would remain hidden, then everything would be all right. It would be preferable to the conservatives--and, truth be told, many moderates--for us to live in the crucified place out of sight so that their comfort zones are not breached.
So the Anglican Communion continues to squabble about whether or not the Episcopal Church can remain a member if it continues to move toward full inclusion of its lesbian and gay members. And once again, in a public forum, we lesbian and gay Episcopalians were asked by the head of our church to stand in a crucified place. Yet again a supposedly supportive heterosexual person in a leadership position has asked us to pay the price of a place at the table.
We are familiar with this crucified place because we have been living here most of our lives. The mostly unspoken implication is that the entire Episcopal Church is being asked to stand here. It is not. Heterosexual bishops are still being consecrated. Opposite gender marriages are still being blessed. Unless there is a moratorium on all consecrations and all marriages while the Anglican Communion sorts through these issues, then the heterosexual members of the Episcopal Church are not standing in this crucified place.
Peace,
Jeffri
BISHOP KATHARINE JEFFERTS SCHORI: It was a very painful thing to do. My sense was that there might be hope of some kind of broader understanding if we were able to pause. Not go backwards, but pause.
BILL MOYERS: Is it fair to ask some aspiring gay or lesbian person who wants to become a Bishop, like Gene Robinson did in 2003, to wait?
BISHOP KATHARINE JEFFERTS SCHORI: Is it fair? No. It's not fair.
BILL MOYERS: But it's necessary?
BISHOP KATHARINE JEFFERTS SCHORI: It's a crucified place to stand.
--From the Transcript of Bill Moyers Journal, broadcast June 8, 2007
I am glad that Katharine sees that what is being asked of the lesbian and gay members (not to mention the bisexual and transgender ones) of the Episcopal Church--and of the entire Anglican Communion--is unfair. I am glad she recognizes the difficulties it represents by calling it "a crucified place to stand." I find myself feeling deeply hurt that she continues asking us to stand in this "crucified place" without truly understanding the realities of it.
From the time we first become aware of who we are, lesbians and gays do not just stand in a crucified place, we live in a crucified place. It begins with schoolyard taunts directed at us and others--taunts that we do not at first fully understand. It continues in classrooms where teachers refuse to recognize the hurtfulness of these taunts, or do not see them as hurtful as racial and ethnic slurs, when used by students and even other teachers. We endure it in our churches and the streets of our communities as grown men and women fling insults and misinformation. We even suffer it within our own families.
Faggot. Dyke. Queer. Homo. Lesbo. Fairy.
The name calling is only the beginning and just the surface of what it means to live in this crucified place. There is massive familial and social pressure to not be honest about who we are and the realities of our lives. As larger numbers of us have dared to leave the Closet to live openly and honestly, and to work for our civil rights, religious and secular conservatives try to make us scapegoats for the moral decay of society. Within many of our churches we are called many other hurtful things.
Sinner. Heretic. Possessed. Unnatural. Immoral. Diseased.
We have been taunted, blamed, beaten, and even murdered. Some of us have taken our own lives rather than live in this crucified place. If only we would choose to be "normal," we are told, then we would not be subjected to this abuse. If only we would remain hidden, then everything would be all right. It would be preferable to the conservatives--and, truth be told, many moderates--for us to live in the crucified place out of sight so that their comfort zones are not breached.
So the Anglican Communion continues to squabble about whether or not the Episcopal Church can remain a member if it continues to move toward full inclusion of its lesbian and gay members. And once again, in a public forum, we lesbian and gay Episcopalians were asked by the head of our church to stand in a crucified place. Yet again a supposedly supportive heterosexual person in a leadership position has asked us to pay the price of a place at the table.
We are familiar with this crucified place because we have been living here most of our lives. The mostly unspoken implication is that the entire Episcopal Church is being asked to stand here. It is not. Heterosexual bishops are still being consecrated. Opposite gender marriages are still being blessed. Unless there is a moratorium on all consecrations and all marriages while the Anglican Communion sorts through these issues, then the heterosexual members of the Episcopal Church are not standing in this crucified place.
Peace,
Jeffri
Monday, June 11, 2007
A Proposed Anglican Compact
Mark Harris posted a proposal for an Anglican Compact on his site Preludium. It is a heck of a lot simpler and saner than the one that came out of the committee set up by the Primates. It is readable, rational, and realizable (well, one can hope, can't one?).
Some folks have already begun discussing it in the comments section of the post on his site. If you want to see what the conservatives are saying you can check out Stand Firm in Faith.
Peace,
Jeffri
A Compact among the Churches of the Anglican Communion.
We acknowledge that the Dioceses, Provinces and regional Churches in communion with the See of Canterbury are the constituent members of the Anglican Communion. We believe that God is calling us in Jesus Christ to the following affirmations:
Member Churches pledge:
To uphold and propagate the historic Faith and Order as set forth in the Book of Common Prayer, which statements of historic Faith and Order are to be found in the collective informing corpus of the 1549, 1552, 1559, and 1662 Books of Common Prayer of the Church of England, understood to be continued into the present in the books of Common Prayer of the several churches.
To invite ourselves and others into fellowship and, if God so wills, into organic union, with other churches on the basis of the principles of the Chicago-Lambeth Quadrilateral, such churches to be considered part of the Anglican Communion if in communion with the See of Canterbury.
To exhibit mutual respect and interdependence in the Communion, honoring Anglican faith and witness as it finds expression in the affirmation of the faith in the recitation of the ancient creeds of the undivided Church, the commitment to common prayer and sacramental life informed by Holy Scripture, in the witness and ministry of the autonomous churches of the Communion, and in the ministry of all the baptized, every Christian contributing to the life of the whole.
Member Churches agree:
That each church is autonomous within the generous orthodoxy of life in Christ. Every member church recognizes the sacraments of Baptism and Holy Communion of all churches in the Communion. All baptized persons command the respect of every member Church. The several vocations of the baptized may are exercised in a member Church by affirmation of that Church. Such license and affirmation in one church of the Communion does not imply affirmation of the practice of that vocation in the life of any other church of the Communion.
That the Archbishop of Canterbury and the Anglican Consultative Council exercise certain executive powers within this fellowship. They hold the power to invite and include churches and persons into the deliberative consultations and programmatic activities of the Anglican Communion. No church can be a member of the ACC that is not in communion with the See of Canterbury; communion with the See of Canterbury does not guarantee membership in the ACC.
That Bishops express godly counsel and teaching as they meet in the Lambeth Conference, the Primates Meeting and at other times. Such counsel and teaching informs the Communion and must be held in high regard, but such counsel cannot direct or command actions of member Churches.
That withdrawal of a member church from the Anglican Communion may be effected only by declaration by the Archbishop of Canterbury that the member church is no longer in communion with the See of Canterbury. The Constitution of the ACC may describe membership and conditions for withdrawal of membership in the ACC. Invitation to the gatherings of bishops and inclusion in the ACC are matters respectively of decision by the Archbishop of Canterbury and the membership of the ACC. Exclusion or disinvitation effectively limits fellowship but does not remove a church from inclusion in the Anglican Communion.
That no more than one church may have jurisdiction in a particular area except when for historical, ecumenical or pastoral reasons two churches both in communion with the See of Canterbury and with one another have mutually agreed to continue overlapping ministries.
This Compact will become effective when received and affirmed in a manner proscribed by the Anglican Consultative Council by two thirds of the current member Churches of the Anglican Communion.
Some folks have already begun discussing it in the comments section of the post on his site. If you want to see what the conservatives are saying you can check out Stand Firm in Faith.
Peace,
Jeffri
A Compact among the Churches of the Anglican Communion.
We acknowledge that the Dioceses, Provinces and regional Churches in communion with the See of Canterbury are the constituent members of the Anglican Communion. We believe that God is calling us in Jesus Christ to the following affirmations:
Member Churches pledge:
To uphold and propagate the historic Faith and Order as set forth in the Book of Common Prayer, which statements of historic Faith and Order are to be found in the collective informing corpus of the 1549, 1552, 1559, and 1662 Books of Common Prayer of the Church of England, understood to be continued into the present in the books of Common Prayer of the several churches.
To invite ourselves and others into fellowship and, if God so wills, into organic union, with other churches on the basis of the principles of the Chicago-Lambeth Quadrilateral, such churches to be considered part of the Anglican Communion if in communion with the See of Canterbury.
To exhibit mutual respect and interdependence in the Communion, honoring Anglican faith and witness as it finds expression in the affirmation of the faith in the recitation of the ancient creeds of the undivided Church, the commitment to common prayer and sacramental life informed by Holy Scripture, in the witness and ministry of the autonomous churches of the Communion, and in the ministry of all the baptized, every Christian contributing to the life of the whole.
Member Churches agree:
That each church is autonomous within the generous orthodoxy of life in Christ. Every member church recognizes the sacraments of Baptism and Holy Communion of all churches in the Communion. All baptized persons command the respect of every member Church. The several vocations of the baptized may are exercised in a member Church by affirmation of that Church. Such license and affirmation in one church of the Communion does not imply affirmation of the practice of that vocation in the life of any other church of the Communion.
That the Archbishop of Canterbury and the Anglican Consultative Council exercise certain executive powers within this fellowship. They hold the power to invite and include churches and persons into the deliberative consultations and programmatic activities of the Anglican Communion. No church can be a member of the ACC that is not in communion with the See of Canterbury; communion with the See of Canterbury does not guarantee membership in the ACC.
That Bishops express godly counsel and teaching as they meet in the Lambeth Conference, the Primates Meeting and at other times. Such counsel and teaching informs the Communion and must be held in high regard, but such counsel cannot direct or command actions of member Churches.
That withdrawal of a member church from the Anglican Communion may be effected only by declaration by the Archbishop of Canterbury that the member church is no longer in communion with the See of Canterbury. The Constitution of the ACC may describe membership and conditions for withdrawal of membership in the ACC. Invitation to the gatherings of bishops and inclusion in the ACC are matters respectively of decision by the Archbishop of Canterbury and the membership of the ACC. Exclusion or disinvitation effectively limits fellowship but does not remove a church from inclusion in the Anglican Communion.
That no more than one church may have jurisdiction in a particular area except when for historical, ecumenical or pastoral reasons two churches both in communion with the See of Canterbury and with one another have mutually agreed to continue overlapping ministries.
This Compact will become effective when received and affirmed in a manner proscribed by the Anglican Consultative Council by two thirds of the current member Churches of the Anglican Communion.
Thursday, June 7, 2007
Hugs & A Vanilla Milkshake - An Email Letter
The latest letter from my friend Jan. She graciously gave me permission to share it here.
Peace,
Jeffri
===================================
Greetings all.
I have mentioned this before, but it sure is in front of my face again. I haven't had a funeral in a while, but even so, death is all around me. Now, I would not be surprised at this if I had a congregation, but I don't. These are just people who are within my own orbit.
Perhaps it really is that "I'm that age," but 50 is too young for people to be checking out in droves. You know, they don't tell you this in the School of Life, that as you age you watch people around you drop like flies who have unfortunately wandered into a mist of Raid. I personally know 5 people right now who are dying of cancer; not LIVING with cancer, but DYING of cancer. And given how god-awful that disease is, that is five too many.
A dear, dear acquaintance that I just love is losing her husband right now. He injured himself in December driving a truck without shocks. (The injury, as it turns out, was a vertebrae in his back breaking because it was riddled with cancer, but he didn't know that at the time.) He was subsequently diagnosed with metasticized cancer of the spine in early March I think. He has a predicted 9 to 20 days left on Planet Earth as of this writing. He is in his mid-40's.
Understandably, my friend is beside herself. She will soon be a single mother with 2 young sons, which is her greatest fear come true. I've kept in fairly close contact with her, and every time I've talked with her since mid-March, she has been in tears (naturally). Now ministry is a funny thing; I have gotten quite used to carrying on conversations with crying people. And that is one of the things I love about this business: it's a privilege to be fully present and comforting to crying people.
I talked to my friend today, when she gave me the update. Her husband has been on a meteoric slide downward since his diagnosis; he has chosen to take the express train Home. Between her tears I ask if I can bring her anything, such as food. (In this culture, we comfort by food.) It's really difficult being of assistance to someone in deep, active grief. It's not like I'm going to say, "Hey Friend, wanna go kayaking? Wanna take in a movie with me?" So I offer food.
I hear her say very dejectedly that she really ought to eat the food that is overflowing in her refrigerator. I can tell she is as excited about that as she would be riding a dead horse. So I say, "Honey, can I bring you a milkshake?" She quickly accepts. "Yeah," she responds with the first hint of excitement I've heard in a while. "Make it vanilla."
So I go get a vanilla milkshake from Baskin Robbins (only the best for my grieving friend, even if it is a king's ransom priced at $4.00), and go to her house. But unfortunately for me, the hospice nurse had arrived and was teaching my friend how to give her husband meds (intraveneously, I presume). So my friend met me at the door, gave me a big hug, took the milkshake, explained to me what she was involved in and said she would call me later.
I was massively disappointed. I wanted to be of help to my friend, and I had imagined that sitting and talking with her would be good for both of us. But one thing I have learned already: social convention, politeness and niceities have no place in the grieving process. When one is steeped in crisis, one doesn't have the energy for social politeness. Don't get me wrong - my friend was VERY nice to me. But I was disappointed that I went to the effort to get a milkshake, and then had to hand it over at the door and be turned away.
Then I got to thinking, and I know this is true. Ten years from now when my friend thinks back on this time when she watched her husband suffer and die before her very eyes, the whole experience will largely be a blur. But I would be willing to bet that, in the middle of that fog, she will remember receiving a milkshake at the door. She probably won't be able to say from where it came, but she will remember that someone thought enough of her to bring her a milkshake.So a hug and a milkshake. That's what my friend needed today, and that's what I could offer her. And in the end, that was probably exactly right.
So here's my new prayer:
Lord, make me an instrument of thy peace,
And keep me in money to buy overpriced milkshakes
So that I can comfort the grieving
As they can comfort the dying
Until we all meet together again
In that great Baskin Robbins in the sky.
Love,
Jan
Peace,
Jeffri
===================================
Greetings all.
I have mentioned this before, but it sure is in front of my face again. I haven't had a funeral in a while, but even so, death is all around me. Now, I would not be surprised at this if I had a congregation, but I don't. These are just people who are within my own orbit.
Perhaps it really is that "I'm that age," but 50 is too young for people to be checking out in droves. You know, they don't tell you this in the School of Life, that as you age you watch people around you drop like flies who have unfortunately wandered into a mist of Raid. I personally know 5 people right now who are dying of cancer; not LIVING with cancer, but DYING of cancer. And given how god-awful that disease is, that is five too many.
A dear, dear acquaintance that I just love is losing her husband right now. He injured himself in December driving a truck without shocks. (The injury, as it turns out, was a vertebrae in his back breaking because it was riddled with cancer, but he didn't know that at the time.) He was subsequently diagnosed with metasticized cancer of the spine in early March I think. He has a predicted 9 to 20 days left on Planet Earth as of this writing. He is in his mid-40's.
Understandably, my friend is beside herself. She will soon be a single mother with 2 young sons, which is her greatest fear come true. I've kept in fairly close contact with her, and every time I've talked with her since mid-March, she has been in tears (naturally). Now ministry is a funny thing; I have gotten quite used to carrying on conversations with crying people. And that is one of the things I love about this business: it's a privilege to be fully present and comforting to crying people.
I talked to my friend today, when she gave me the update. Her husband has been on a meteoric slide downward since his diagnosis; he has chosen to take the express train Home. Between her tears I ask if I can bring her anything, such as food. (In this culture, we comfort by food.) It's really difficult being of assistance to someone in deep, active grief. It's not like I'm going to say, "Hey Friend, wanna go kayaking? Wanna take in a movie with me?" So I offer food.
I hear her say very dejectedly that she really ought to eat the food that is overflowing in her refrigerator. I can tell she is as excited about that as she would be riding a dead horse. So I say, "Honey, can I bring you a milkshake?" She quickly accepts. "Yeah," she responds with the first hint of excitement I've heard in a while. "Make it vanilla."
So I go get a vanilla milkshake from Baskin Robbins (only the best for my grieving friend, even if it is a king's ransom priced at $4.00), and go to her house. But unfortunately for me, the hospice nurse had arrived and was teaching my friend how to give her husband meds (intraveneously, I presume). So my friend met me at the door, gave me a big hug, took the milkshake, explained to me what she was involved in and said she would call me later.
I was massively disappointed. I wanted to be of help to my friend, and I had imagined that sitting and talking with her would be good for both of us. But one thing I have learned already: social convention, politeness and niceities have no place in the grieving process. When one is steeped in crisis, one doesn't have the energy for social politeness. Don't get me wrong - my friend was VERY nice to me. But I was disappointed that I went to the effort to get a milkshake, and then had to hand it over at the door and be turned away.
Then I got to thinking, and I know this is true. Ten years from now when my friend thinks back on this time when she watched her husband suffer and die before her very eyes, the whole experience will largely be a blur. But I would be willing to bet that, in the middle of that fog, she will remember receiving a milkshake at the door. She probably won't be able to say from where it came, but she will remember that someone thought enough of her to bring her a milkshake.So a hug and a milkshake. That's what my friend needed today, and that's what I could offer her. And in the end, that was probably exactly right.
So here's my new prayer:
Lord, make me an instrument of thy peace,
And keep me in money to buy overpriced milkshakes
So that I can comfort the grieving
As they can comfort the dying
Until we all meet together again
In that great Baskin Robbins in the sky.
Love,
Jan
Tuesday, June 5, 2007
The Tourist Pictures
Finally, here are some pictures from our last day in Ecuador. This was our day to play "tourist," and Javier drove us to several places in Quito.
This is one of the plazas in Old Quito. I think this is San Francisco. It is interesting because you can see the original building and the later additions.
La Virgen de Quito, which sits atop El Panecillo (the little loaf--so called because of its shape). There are some wonderful views from the observation deck at the base of the statue itself.
At the base of La Virgen is this little sun temple, which dates back to Inca times.
Inside the recently restored sun temple.
I don't have a picture yet of me straddling the Equator at Mitad del Mundo, so here is one of Veronica. The monument/museum is behind me. I'm still trying to find the picture of the monument.
This is La Cuidad del Mitad del Mundo, taken from the observation deck of the monument. It could have been a very tacky tourist trap. Instead, it is a well thought out "shopping village" with restaurants, shops, and even a church clustered around a plaza. We did most of our souvenir and gift shopping here.
Members of a dance troupe performing in the plaza.
More members of the dance troupe. The little girl on the far left with her back to me was learning the dances by doing them with the older women and girls.
It was a thoroughly enjoyable day, and I wish we had had a couple more days to spend seeing the country.
Peace,
Jeffri
Sunday, June 3, 2007
A Loss For The Whole Church
I returned from celebrating the graduation of Education for Ministry (EfM) students in Hartford to find the following in my email in box:
Auto accident claims life of Northern Michigan Bishop James KelseyJune 03, 2007
[Episcopal News Service] Bishop James Kelsey of the Episcopal Diocese of Northern Michigan was killed in a road accident at around 4 p.m. on Sunday, June 3, while returning to Marquette from a parish visitation, Jane Cisluycis, diocesan operations coordinator confirmed.
Kelsey was traveling alone, but it is unclear at this time whether any other vehicles were involved in the incident.
"The Episcopal Church has today lost one of its bright lights," Presiding Bishop Katharine Jefferts Schori said. "We will be less without the easy grace of Bishop James Kelsey -- Jim to most of us -- and we shall miss his humor, insight, and passion for the ministry of all. He gave us much. We pray for the repose of his soul, and for his family. We pray also for the Diocese of Northern Michigan. All of us have lost a friend. May he rest in peace and rise in glory."
Born in 1952 in Baltimore, Maryland, Kelsey graduated from Ithaca College in 1974, and from General Theological Seminary in New York City in 1977. In 1985, Kelsey moved with his family to Oklahoma, where he served for four years as canon missioner for Cluster Ministries. In 1989, he was called to the Diocese of Northern Michigan, where he served for 10 years as ministry development coordinator before being elected bishop in 1999.
Kelsey will be remembered as a welcoming and open person who always endeavored to include others, Cisluycis said. "It is hard to imagine the hole he will leave behind," she said.
Kelsey is survived by his wife, Mary, and three grown children.
Funeral arrangements are pending.
================================
Christ will open the kingdom of heaven to all who believe in his Name, saying, Come, O blessed of my Father; inherit the kingdom prepared for you.
Into paradise may the angels lead you. At your coming may the martyrs receive you, and bring you into the holy city Jerusalem.
[BCP, p. 500]
Our prayers go out to Jim's family and friends. He will be missed by all of us whose lives he touched, however briefly, throughout the church.
Peace,
Jeffri
Auto accident claims life of Northern Michigan Bishop James KelseyJune 03, 2007[Episcopal News Service] Bishop James Kelsey of the Episcopal Diocese of Northern Michigan was killed in a road accident at around 4 p.m. on Sunday, June 3, while returning to Marquette from a parish visitation, Jane Cisluycis, diocesan operations coordinator confirmed.
Kelsey was traveling alone, but it is unclear at this time whether any other vehicles were involved in the incident.
"The Episcopal Church has today lost one of its bright lights," Presiding Bishop Katharine Jefferts Schori said. "We will be less without the easy grace of Bishop James Kelsey -- Jim to most of us -- and we shall miss his humor, insight, and passion for the ministry of all. He gave us much. We pray for the repose of his soul, and for his family. We pray also for the Diocese of Northern Michigan. All of us have lost a friend. May he rest in peace and rise in glory."
Born in 1952 in Baltimore, Maryland, Kelsey graduated from Ithaca College in 1974, and from General Theological Seminary in New York City in 1977. In 1985, Kelsey moved with his family to Oklahoma, where he served for four years as canon missioner for Cluster Ministries. In 1989, he was called to the Diocese of Northern Michigan, where he served for 10 years as ministry development coordinator before being elected bishop in 1999.
Kelsey will be remembered as a welcoming and open person who always endeavored to include others, Cisluycis said. "It is hard to imagine the hole he will leave behind," she said.
Kelsey is survived by his wife, Mary, and three grown children.
Funeral arrangements are pending.
================================
Christ will open the kingdom of heaven to all who believe in his Name, saying, Come, O blessed of my Father; inherit the kingdom prepared for you.
Into paradise may the angels lead you. At your coming may the martyrs receive you, and bring you into the holy city Jerusalem.
[BCP, p. 500]
Our prayers go out to Jim's family and friends. He will be missed by all of us whose lives he touched, however briefly, throughout the church.
Peace,
Jeffri
Saturday, June 2, 2007
Declaracion De Los Obispos Anglicanos De America LatinaY El Caribe (Centro Global)
«Sean humildes y amables; tengan paciencia y sopórtense unos a otros con amor; procuren mantener la unidad que proviene del Espíritu Santo, por medio de la paz que une a todos» Efesios 4:2
«En esto reconocerán todos que son mis discípulos: en que se aman unos a otros» San Juan 13:35
Nosotros los obispos anglicanos de América Latina y del Caribe, abajo firmantes, reunidos en San José, Costa Rica del 18 al 22 de Mayo 2007, renovamos y ratificamos nuestra propuesta de Panamá, posición conocida como Centro Global, la cual exhorta a nuestra Comunión a preservar su naturaleza participativa, diversa, amplia e inclusiva, características que consideramos como esenciales al anglicanismo y que constituyen nuestra contribución a la tradición cristiana.
Desde nuestra última reunión, ha crecido nuestra preocupación con respecto a la polarización de las posiciones bíblico teológicas que se han manifestado en la Comunión Anglicana durante los últimos años; posiciones que son conocidas como Norte y Sur Global, las cuales, con su carácter irreconciliable, enfrentan y ponen en riesgo la unidad de nuestra Comunión.
En medio de esta dolorosa controversia, nosotros no nos sentimos identificados con ninguna de ellas, ya que consideramos que no representan plenamente nuestro pensamiento y espíritu. En nuestra convivencia, hemos podido constatar que representamos la gran pluralidad y diversidad que son características universales del anglicanismo, y que sostenemos diferentes posiciones sobre los temas que hoy son discutidos en nuestra Comunión.
Sin embargo, también hemos experimentado nuestra pluralidad y diversidad como fuentes de riqueza y crecimiento, y no como causas de controversia y división.
Expresamos unánimemente nuestra determinación de permanecer unidos como miembros de una misma familia y de seguir viniendo juntos a la Mesa del Señor.
Invitamos a todos nuestros hermanos y hermanas en el episcopado, así como a todos los miembros del clero y del laicado que se identifican con esta visión, a que nos unamos para trabajar efectivamente por la reconciliación, interdependencia y unidad en la diversidad en nuestra familia de fe y de este modo preservar el valioso legado del que somos depositarios y guardianes.
Como discípulos de Jesús, llamados a vivir el mandamiento del amor (San Juan 15:17), declaramos nuestro compromiso de luchar juntos, con todas nuestras fuerzas, por la unidad, como acto de obediencia a su voluntad expresada en las Sagradas Escrituras. Confiamos plenamente que el Espíritu Santo, cuyo descenso estamos por celebrar en la fiesta de Pentecostés, nos fortalecerá y guiará en tan difícil jornada.
La experiencia de estos días confirma nuestra convicción de que, con la bendición de Dios, lo vamos a lograr. De eso estamos seguros y ahora volvemos a nuestras diócesis reconfortados y llenos de esperanza y alegría.
San José, Costa Rica, Mayo 2007.
Rvdmo. Mauricio Andrade
Diócesis de Brasilia, Brasil
Primado
Rvdmo. Carlos Touché Porter
Diócesis de Mexico
Primado
Rvdmo. Martin Barahona
Diócesis de El Salvador
Primado
Rvdmo. Lloyd Allen
Diócesis de Honduras
Presidente IX Provincia TEC
Rvdmo. Jubal Neves
Diócesis Sul Ocidental, Brasil
Rvdmo. Naudal Gomes
Diócesis de Curitiba, Brasil
Rvdmo. Sebastiao Gamaleira
Diócesis de Recife, Brasil
Rvdmo. Filadelfo OliveiraDiócesis de Recife, Brasil
Rvdmo. Orlando Santos de Oliveira
Diócesis Meridional, Brasil
Rvdmo. Armando Guerra Soria
Diócesis de Guatemala
Rdmo. Julio Murray
Diócesis de Panamá
Rvdmo. Héctor Monterroso
Diócesis de Costa Rica
Rvdmo, Lino Rodríguez
Diócesis del Occidente de México
Rvdmo. Benito Juárez
Diócesis del Sureste de México
Rvdmo. Francisco Duque
Diócesis de Colombia
Rvdmo. Alfredo Morante
Diócesis de litoral, Ecuador
Rvdmo. Orlando Guerrero
Diócesis de Venezuela
Rvdmo. Miguel Tamayo
Diócesis de Uruguay y Diócesis de Cuba
Rvdmo. Wilfrido Ramos
Diócesis de Ecuador Central
Rvdmo. Julio César Olguín
Diócesis de República Dominica
Rvdmo. José Antonio Ramos
Retirado
============================================
Declaration of the Anglican Bishops of Latin America and the Caribbean (Global Center)
"Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace." Ephesians 4:2-3
"By this all men would now that you are my disciples, if you love one another." John 13:35
We the Anglican Bishops of Latin America and the Caribbean, who sign below, gathered in San Jose, Costa Rica from the 18 to 22 of May 2007, renew and ratify our position proposed in Panama, better known as the Global Center, in which we call the Communion to preserve its participative nature, diverse, ample and inclusive, characteristics which we consider essential to Anglicanism and at the same time our contribution to the Christian tradition.
Since our last meeting, our concern has grown because of the polarization regarding the biblical and theological positions manifested in the Anglican Communion, during the last years; positions known as Global North and Global South, non reconcilable in their character and putting the unity in the Communion at risk.
In the midst of this painful controversy, we do not identify with either side, because they don't fully represent the spirit of our thoughts.
It has been proven in our relations that we greatly represent the plurality and diversity that are universal characteristics of Anglicanism and that we hold different positions on the themes that are presently discussed in the Communion. However, we have also experienced that the plurality and diversity we represent has become a rich source for growth, rather than a cause for controversy and division.
We unanimously express our determination to remain united as members of the same family and will continue to come to the Lord's Table, together.
We invite our brothers and sisters in the episcopate, as well as all the members of the Clergy and laity who identify with this vision, to join together and work for an effective reconciliation, interdependence and unity in the diversity of our family of faith and so preserve the valuable legacy of which we are guardians.
As disciples of Jesus, called to live out the mandate of love (St. John 15:17), we declare our commitment to be together and with all our strength, struggle for unity, as an act of obedience to His will expressed in the Holy Scriptures. Trusting that the Holy Spirit, whose descent we are about to celebrate on the Feast of Pentecost, will guide and strengthen us on such a difficult journey.
The experience of these few days confirms our conviction that, we will make it with God's blessings. Of this, we are sure and now we return to our dioceses comforted and full of joy and hope.
«En esto reconocerán todos que son mis discípulos: en que se aman unos a otros» San Juan 13:35
Nosotros los obispos anglicanos de América Latina y del Caribe, abajo firmantes, reunidos en San José, Costa Rica del 18 al 22 de Mayo 2007, renovamos y ratificamos nuestra propuesta de Panamá, posición conocida como Centro Global, la cual exhorta a nuestra Comunión a preservar su naturaleza participativa, diversa, amplia e inclusiva, características que consideramos como esenciales al anglicanismo y que constituyen nuestra contribución a la tradición cristiana.
Desde nuestra última reunión, ha crecido nuestra preocupación con respecto a la polarización de las posiciones bíblico teológicas que se han manifestado en la Comunión Anglicana durante los últimos años; posiciones que son conocidas como Norte y Sur Global, las cuales, con su carácter irreconciliable, enfrentan y ponen en riesgo la unidad de nuestra Comunión.
En medio de esta dolorosa controversia, nosotros no nos sentimos identificados con ninguna de ellas, ya que consideramos que no representan plenamente nuestro pensamiento y espíritu. En nuestra convivencia, hemos podido constatar que representamos la gran pluralidad y diversidad que son características universales del anglicanismo, y que sostenemos diferentes posiciones sobre los temas que hoy son discutidos en nuestra Comunión.
Sin embargo, también hemos experimentado nuestra pluralidad y diversidad como fuentes de riqueza y crecimiento, y no como causas de controversia y división.
Expresamos unánimemente nuestra determinación de permanecer unidos como miembros de una misma familia y de seguir viniendo juntos a la Mesa del Señor.
Invitamos a todos nuestros hermanos y hermanas en el episcopado, así como a todos los miembros del clero y del laicado que se identifican con esta visión, a que nos unamos para trabajar efectivamente por la reconciliación, interdependencia y unidad en la diversidad en nuestra familia de fe y de este modo preservar el valioso legado del que somos depositarios y guardianes.
Como discípulos de Jesús, llamados a vivir el mandamiento del amor (San Juan 15:17), declaramos nuestro compromiso de luchar juntos, con todas nuestras fuerzas, por la unidad, como acto de obediencia a su voluntad expresada en las Sagradas Escrituras. Confiamos plenamente que el Espíritu Santo, cuyo descenso estamos por celebrar en la fiesta de Pentecostés, nos fortalecerá y guiará en tan difícil jornada.
La experiencia de estos días confirma nuestra convicción de que, con la bendición de Dios, lo vamos a lograr. De eso estamos seguros y ahora volvemos a nuestras diócesis reconfortados y llenos de esperanza y alegría.
San José, Costa Rica, Mayo 2007.
Rvdmo. Mauricio Andrade
Diócesis de Brasilia, Brasil
Primado
Rvdmo. Carlos Touché Porter
Diócesis de Mexico
Primado
Rvdmo. Martin Barahona
Diócesis de El Salvador
Primado
Rvdmo. Lloyd Allen
Diócesis de Honduras
Presidente IX Provincia TEC
Rvdmo. Jubal Neves
Diócesis Sul Ocidental, Brasil
Rvdmo. Naudal Gomes
Diócesis de Curitiba, Brasil
Rvdmo. Sebastiao Gamaleira
Diócesis de Recife, Brasil
Rvdmo. Filadelfo OliveiraDiócesis de Recife, Brasil
Rvdmo. Orlando Santos de Oliveira
Diócesis Meridional, Brasil
Rvdmo. Armando Guerra Soria
Diócesis de Guatemala
Rdmo. Julio Murray
Diócesis de Panamá
Rvdmo. Héctor Monterroso
Diócesis de Costa Rica
Rvdmo, Lino Rodríguez
Diócesis del Occidente de México
Rvdmo. Benito Juárez
Diócesis del Sureste de México
Rvdmo. Francisco Duque
Diócesis de Colombia
Rvdmo. Alfredo Morante
Diócesis de litoral, Ecuador
Rvdmo. Orlando Guerrero
Diócesis de Venezuela
Rvdmo. Miguel Tamayo
Diócesis de Uruguay y Diócesis de Cuba
Rvdmo. Wilfrido Ramos
Diócesis de Ecuador Central
Rvdmo. Julio César Olguín
Diócesis de República Dominica
Rvdmo. José Antonio Ramos
Retirado
============================================
Declaration of the Anglican Bishops of Latin America and the Caribbean (Global Center)
"Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace." Ephesians 4:2-3
"By this all men would now that you are my disciples, if you love one another." John 13:35
We the Anglican Bishops of Latin America and the Caribbean, who sign below, gathered in San Jose, Costa Rica from the 18 to 22 of May 2007, renew and ratify our position proposed in Panama, better known as the Global Center, in which we call the Communion to preserve its participative nature, diverse, ample and inclusive, characteristics which we consider essential to Anglicanism and at the same time our contribution to the Christian tradition.
Since our last meeting, our concern has grown because of the polarization regarding the biblical and theological positions manifested in the Anglican Communion, during the last years; positions known as Global North and Global South, non reconcilable in their character and putting the unity in the Communion at risk.
In the midst of this painful controversy, we do not identify with either side, because they don't fully represent the spirit of our thoughts.
It has been proven in our relations that we greatly represent the plurality and diversity that are universal characteristics of Anglicanism and that we hold different positions on the themes that are presently discussed in the Communion. However, we have also experienced that the plurality and diversity we represent has become a rich source for growth, rather than a cause for controversy and division.
We unanimously express our determination to remain united as members of the same family and will continue to come to the Lord's Table, together.
We invite our brothers and sisters in the episcopate, as well as all the members of the Clergy and laity who identify with this vision, to join together and work for an effective reconciliation, interdependence and unity in the diversity of our family of faith and so preserve the valuable legacy of which we are guardians.
As disciples of Jesus, called to live out the mandate of love (St. John 15:17), we declare our commitment to be together and with all our strength, struggle for unity, as an act of obedience to His will expressed in the Holy Scriptures. Trusting that the Holy Spirit, whose descent we are about to celebrate on the Feast of Pentecost, will guide and strengthen us on such a difficult journey.
The experience of these few days confirms our conviction that, we will make it with God's blessings. Of this, we are sure and now we return to our dioceses comforted and full of joy and hope.
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