Get to know our new Presiding Bishop

A video introduction made when he was nominated: http://www.generalconvention.org/pbelect/curry

Video of the press conference he held after the election:

Bishop Curry is a powerful preacher. I encourage you to watch some or all of these sermons

From General Convention 2012:

From last year’s gathering of Episcopal Youth (EYE):

He’s published two books recently: Crazy Christians (2013) and Songs my Grandma Sang (2015)

Bishop Michael Curry elected Presiding Bishop

This is wonderful news indeed.

I had the great joy to hear Bishop Curry preach several years ago. He is a spell-binding preacher who communicates with joy and passion his love of Jesus Christ. That he is African-American, elected this week, is spine-tingling and significant. He has the gifts to help us share the Good News of Jesus Christ in our world and to help us confront racism and inequality in our church as well as our society

The full article from Episcopal News Service is here.

Episcopal Church General Convention: The Surreal and the Real

Something about this tweet captures my ambivalent feelings about the work of the Episcopal Church General Convention.

Screenshot 2015-06-25 07.28.47

 

Perhaps the Episcopal Church has made statements against the death penalty since 1956, but in those 59 years, how many Episcopalian judges, governors, legislators, prosecutors, and jurors have colluded in death penalty sentences?

(Episcopal Church General Convention: The Surreal and the Real may become a regular feature of this blog over the next week).

The Book of Common Prayer

The Commemoration of the First Book of Common Prayer is observed on “a weekday after Pentecost.” In our calendar this year, that means it is observed today (Monday was the Venerable Bede, yesterday, Augustine of Canterbury. The collect for this day reads:

Almighty and everliving God, whose servant Thomas Cranmer, with others, restored the language of the people in the prayers of your Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

From Alan Jacobs, The Book of Common Prayer, A Biography:

But a religious book is limited in its ability to learn because it is concerned to teach; and a prayer book especially wants its teaching to be enacted, not just to be absorbed. It cannot live unles we say its words in our voices. It can learn with us, but only if we consent to learn from it. There are relatively few, now, who give that consent to the Book of Common Prayer. Cranmer’s book, and its direct successors will always be acknowledged as historical documents of the first order, and masterpieces of English prose, but this is not what they want or mean to be. Their goal–now as in 1549–is to be living words in the mouths of those who have a living faith (p. 194)

 

I said this while reflecting on Jaobs’ book a couple of years ago:

As I was reading, I was reminded again of the role the Book of Common Prayer has played in my own spiritual journey. It was the means of my conversion to Anglicanism and it continues to shape my spirituality and my religious experience. Its language and prayers have become my own. In other words, if Cranmer’s goal in 1549 was to make the Book of Common Prayer “living words in the mouths of those who have a living faith,” it still holds that power. I see that same power in those among who I minister as well. I sometimes think that liturgical reformers and those who would do away with the BCP altogether lack faith in its transformational power and lack faith too, in the power of people to re-appropriate its language and imagery to meet their particular needs and contexts.

I’m struck by the last couple of sentences considering the rumblings going through the church right now about Prayer Book revision as well as the various resolutions the Standing Commission on Liturgy and Music have submitted to General Convention (You can read incisive commentary on those revisions from Scott Gunn here). It seems to me that before undertaking such changes, whether tinkering around the edges or full-scale revision, we need to think carefully and creatively about the role of the Book of Common Prayer in our common life in the twenty-first century.

On the one hand, there’s a tendency to fetishize the BCP (whether the 1662, the 1928, or I suppose, even the 1979), to regard a particular version as normative for all time. On the other hand, there’s another tendency to want to revise it regularly. At the same time, it’s important to recognize that as the institutional church collapses, the things that bind it together may lose their power as well. That is true of the Book of Common Prayer. Can its language, disciplines, and rituals continue to shape people when they no longer experience it as a “book?” And what might its demise mean for Anglicanism as a living tradition within Christianity?

 

Religious Identity, Religious Community: More Thoughts on the Pew Study and the Memorial to the Church

I’ve been thinking a great deal about my post last week and the conversations around both the Memorial to the Church and the Pew Survey. We’re in uncharted territory as the Episcopal Church (and Mainline Protestantism) collapse. All sorts of people from all over the theological spectrum will offer analyses of the reasons for this collapse but it will require historical distance to gain the necessary perspective from which to judge what happened and why. At the same time, with the rise of the percentage of people who no longer identify with particular denominations or traditions, one of the things the Pew Survey has made clear is that Americans are creating new ways of being religious. A number of commentators have made this case, among them Kaya Oakes and Peter Manseau. Something Oakes wrote is especially pertinent:

The new Pew Survey should not be giving people who are creating their own religions and communities something to think about. They’ve already thought about the role religions should play in their lives.

Manseau puts it like this:

Religion, however, is not a zero sum game. Just as any individual’s life might include periods of greater and lesser religious interest, every tradition is home to remarkable diversity of belief and practice. Church pews may hold nonbelievers; a chanter of mantras may still recall the bat mitzvah prayers of her youth. To claim one religious identity is not necessarily to forsake all others, no matter what a pollster’s multiple choice options might imply.

It is this development, individual creativity in response to America’s religious marketplace, that I consider the greatest challenge to those who want to create (or restructure) Christian community on the other side of Christianity’s collapse. With multiple commitments and engagements, people’s attention, interests, and desires have multiple claims on them—and each of those claims may be important and life-giving. I doubt very much that a Christian perspective that remains open to culture (in the Niebuhrian sense) can hope to claim the sole allegiance of many people in today’s world.

The problem is that we have few models on which to draw as we think about what Christian community (either local or national) might look like on the other side. Obviously, fundamentalism is a no-go and even the Anabaptist or Neo-Anabaptist models seem to draw too sharp a line between the community and “the world.” Over on the Catholic/Orthodox conservative side, there’s been considerable talk of adapting monasticism for the present moment. Rod Dreher calls it The Benedict Option:

This is the gist of the Benedict Option: creating the conditions and habits necessary for our faith to live on in an anti-Christian society in which the dominant culture is so overpowering. Going along to get along is not going to suffice. How do we do this? I don’t think there is one set way.

While such alternatives may be attractive to some, there must be other options. In essence, I’m asking what open and inclusive Christian community might look like in a post-Christian culture. I suspect we’re already seeing it coming into existence in congregations across America, with a core of significantly committed members and wider circles of people with lower levels of commitment and engagement. The congregational development gurus are all about increasing the engagement and commitment level of the people in those wider circles. But what would happen if we were to see this pattern as evidence of people fashioning their own religious identities rather than their lack of commitment to our community (congregation) and their resistance to accepting the identity we wish to impose on them? We would have to engage them on their terms, listen to their questions and needs, and respond to them where they are, rather than set preconditions on their involvement.

I suspect this is why I had such a negative response to the Memorial. While its calls to prayer, bible study, and evangelism are all laudable, the language it uses often sounds more like a manifesto for a nineteenth century missionary movement than a strategy for engaging the world in which we live. The movement in the document, for all the talk of decentralization, networks, and local initiative, is from center to periphery: “laborers into the harvest,” “learn to follow Jesus into all of our neighborhoods.” Do people in those neighborhoods understand themselves as fields readied to be harvested—commodities to be exploited, if not as pledging units, then as data points?

How do we proclaim a gospel that demands ultimate allegiance to people who cannot give their ultimate allegiance, who may not even be able to spare an hour a week? How do we share the Good News with people who want it, but on their terms, not ours? Do we abandon them and form our little communities, whether neo-Anabaptist or neo-Monastic, or do we continue to engage them and risk that in our encounters and life with them, we are transformed as they are?

Well, that’s all right then

Apparently, the GTS faculty will return to work.

We accept your offer of reinstatement to our positions, and the salaries and benefits outlined in our contracts in effect prior to September 25, 2014. We look forward to being able to do this as soon as possible. Like any member of the Seminary’s faculty we agree to abide by the terms of the Seminary Constitution, Bylaws and policies. Given some of the confusion that has arisen about these texts in recent weeks, we will need you to provide us with copies of them: this would help us as we seek together to work within them. We are pleased to see that during the “cooling off period” all of the parties’ respective legal arguments and positions will be reserved.

A letter from the Rt. Rev’d Clifford Daniel 3d, a member of the Board of Trustees, may shed additional light

. I am hopeful that the Executive Committee and Board’s invitation to the Faculty to a return to the prior status through the remainder of this academic year will be received in a positive way and that the faculty assume their prior positions. I am encouraged by the decision of the Executive Committee to engage a skilled, qualified Christian mediator who will call the Dean, the Board, the Faculty, Students (and perhaps representatives of the Alumni/ae Association) together to engage in a prayerful, structured and disciplined process of mediation and reconciliation. Following graduation in May 2015, we as a community can come together to determine where we are and where we need to go. Part of the process must be mutual conversation, confession and repentance as necessary steps toward reconciliation.

The Presiding Bishop will stand down

Katharine Jefforts Schori, Presiding Bishop of the Episcopal Church, has announced she will not seek reelection in 2015. Elected in 2006, PB Jefforts Schori is eligible for reelection according to the rather complicated rules laid out in the canons, and there had been considerable speculation that she might do so.

She writes:

I believe I can best serve this Church by opening the door for other bishops to more freely discern their own vocation to this ministry.  I also believe that I can offer this Church stronger and clearer leadership in the coming year as we move toward that election and a whole-hearted engagement with necessary structural reforms.  I will continue to engage us in becoming a more fully diverse Church, spreading the gospel among all sorts and conditions of people, and wholeheartedly devoted to God’s vision of a healed and restored Creation.

Previously, the Joint Nominating Committee for the Election of the Presiding Bishop had issued three essays laying out the nominating and election process, the current roles and responsibilities of the office, and how the office has changed over the centuries. Those essays are worth reading and available here:

Meanwhile, the Task Force on Reimagining the Church (TREC) has issued its own vision for changing the structure and governance of the Church. It envisions a vastly expanded set of powers for the Presiding Bishop while streamlining various governing bodies. That document has received criticism for reducing the participation of laity and democratic process.