Bishop of Texas Address to 163rd Diocesan Council, College Station, Texas

I take as my text Isaiah 55.11: “…My word that goes forth from my mouth: it will not return to me empty. But it will accomplish that for which I have purposed and prosper in that for which I sent it.”

The Living Word of God in Christ Jesus has been present with us and our long history as the Episcopal Church in the Diocese of Texas. The Living Word of God is working its purposes out and it does not return to God empty.

I believe that the living Word was present with the Episcopal laity who moved to the Mexican territory and brought with them a longing for the Episcopal Church.

I believe that the living Word was present in 1831 when the Missionary Society of the Protestant Episcopal Church and General Convention appointed The Rev. Richard S. Salmon to formally nurture the Church in Texas.

The Word was present as he gathered other Episcopalians who made the difficult journey to Louisiana and then to the emerging republic of Texas.

The living Word was present when Salmon served as chaplain to the first senate in the new republic and as he offered last words at the burial service for Stephen F. Austin.

The Word was present as congregations began to grow; as Christ Church, Matagorda was formed in 1837. …And as the General Convention and the Missionary Society sent more missionaries in 1838.

Fearful of epidemics, and challenged by travel through mud and muck, the first council met on February 1, 1839, and organized into a diocese of the Protestant Episcopal Church.

Led by missionary leaders who we remember today: Gillet, Ives, Eaton, Price and Young (Price and Young were later elected bishops in the Episcopal Church); and, the laity Davenport, Perkins, Johnson, and Sartwell. Together they represented people in Matagorda, Galveston, Houston, Brazoria, Washington County, and San Augustine and Nacogdoches.

The Word was present as they wrote in the first hours of the fledgling diocese: we are united, we are formed, we are styled and we are known as the Episcopal Church.

The Word was present in and with our first bishops. Bishop George Washington Freeman, who with funds from the Episcopal Church in the East and in the Church of England bought property, paid missionaries, and built churches.

The Word was present as Bishop Alexander Gregg served through the civil war and though there was bitter division in the state and country, he challenged us to the work of mission and reconciliation, saying: “The middle way, whether in opinion or practice, the surest and safest, is most difficult to be pursued. The work of the ministry, varied in its requirements and weighty in responsibility, brings no exemption from that tendency to excess in almost every particular, to which our nature, in its weakness, is so unhappily prone! Well regulated in its efforts, however, and sincerely intent upon [the] legitimate work [of the mission of God] – what may not the ministry of reconciliation achieve?

Words that today remain part of our mission and vision statements.

The Word was present with Bishop George Herbert Kinsolving, Texas George, who was known for his missionary spirit and zeal. He did not let the diocese divide during the high church/low church battles of his day. Instead he was known, while himself a well-read evangelical and low churchman, as a friend to all. He challenged us to build up the kingdom of God, and not the kingdom of men. The Lordship of Jesus Christ, the power of the Holy Spirit, personality, and focus built a strong stone foundation for a healthy anchor for the Episcopal Church in the South.

The living Word was present during the time of Bishop Clinton S. Quin who was known as The Bishop and who was missionary focused and driven.

He believed that the Episcopal Church should be at the center of the community’s needs. “We should be at work for the good in all men’s lives.”

The Word was present in our diocese during the time of Bishop John E. Hines who challenged us to see that our legacy was one that promised the Good news for all people. He believed our mission was the kingdom of God for all people; and ALL meant ALL.

Under Hines the many missionary outposts of Quin’s era would have buildings. Never before would the Diocese see such numbers in terms of confirmations and new membership. Under his leadership he would start more congregations than any other bishop before him.

The living Word was present in the time of Bishop Milton Richardson who was known as a great preacher, administrator and missionary. It was he who rebuilt the financial missionary dollars of the diocese and focused our attention, like George Washington Freeman, on our missionary imperative to be self-sufficient and healthy.

Together we raised up clergy with a missionary spirit. We funded the buildings and notes from Hines’ era. We prepared again for future growth. We would do all this tremendous work under his steadfast leadership which guided us through an era where we were divided over wars in Korea and Vietnam, where we were divided over segregation and civil rights, and when we began to ordain women and use a new prayer book.

In his final address to Diocesan Council, Bishop Richardson said,

“Courage has been defined as ‘a quality of mind which means danger or opposition with intrepidity, calmness, and firmness.’ But a more adequate definition of courage must strike a deeper note…It is not from the mind but from the heart that courage comes. Let a person’s heart be filled by some sovereign emotion, let him be possessed by a blazing loyalty to some exalted cause, and what might have been a barrier of his timidity is consumed like so much paper before the fire of his intense commitment. It was this way with John the Baptist. It has been this way with Christian after Christian down through the centuries. It ought to be this way with you and with me as we face the future.”

The living Word was present.

The living Word was present with Bishop Benitez as he forged ahead into new areas of church planting, funding for mission, and built up the health of the organization and its churches, and brought a sense of liturgical and spiritual renewal to our diocese.

Bishop Benitez said in his final address to council:

“We can elaborate and explicate on the meaning of being a disciple, but to me, we who are disciples of our Lord are seeking to share our bread with the hungry and the needy and the homeless of this world, and we are, at the same time, seeking to share the Bread of Life, salvation in Christ Jesus, Eternal Life, with every person that we can in the time that we have on this earth! It’s not either/or, but both/and!”

The living Word was present during the tenure of Bishop Payne who refocused our attention on mission rather than on what divides us. He would not let us hide from the reality of a church that once renewed, once expanding, once thriving, was no longer doing so and had begun to decline. We were challenged to remember and to believe in our mission and to expect great things from one another. We were challenged to have “miraculous expectation.” His last words to us as a council were: The glorious legacy which is yours and ours – ours to have, ours to share and ours to use and to celebrate.”

The living Word was present during the tumultuous time of Bishop Wimberly’s tenure. Not unlike Richardson; we paid off debt, insured funding and health for new start congregations. He made way for thinking about new initiatives and encouraged young and innovative thinking. He did this in the midst of great division. At a time when we were more likely to walk apart than together Bishop Wimberly challenged us to, “do not embrace anything less than the vision of working side by side, hand in hand as agents of hope.”

We do not remember these men and their times in order to say they had it right. Each one had their flaws and their successes; as do I. Each had parishes that were happy with them and those that were not; as do I.

We do rehearse this story because it is important to see that regardless of our own sin and brokenness, our own division and strife, we have sought earnestly through these years to proclaim the gospel of God in Christ to the people of Texas. And, despite our shortcomings, and by the Grace of God alone, we have been faithful to God’s mission in this place.

And it is not only to the faith of these men that we turn but as JoAnne and I know, it is the faith of the thousands of clergy and the thousands of lay people, the saints of God, upon whose shoulders we stand. And whose support each bishop has depended.

With faith we look back, at a living word, and we see that no matter what the issue de jour was, regardless of our human desire to sin and seek our own wants over and against unity for the sake of God’s mission, we in the Diocese of Texas have been upheld in our faith and we have remained united, formed, styled and known as the Episcopal Church.

We stand here and we testify that the living Word of God has been present in our diocese. It has come from God, it has gone out, and it has not returned to God empty but has accomplished that which God intended.

Today you and I are called by God, to God’s mission of proclaiming the Good News of Salvation and to make our unique witness to God in Christ Jesus through the Episcopal Church.

Our organization exists for nothing else. You and I are called to carry the missionary banner of God through the witness of the Episcopal Church in our day and in our context.

And we are not, and we will not shrink from this task. Come what may, cost what it will.

The days of gathering at councils and telling the rest of the world how things should be are over. Today you and I stand as a missionary diocese with our hands at the plow of the sowers field. We are working hand in hand with our neighbors and with our friends to bring in the harvest which Jesus says is plentiful if we will but be faithful.

We do not do this because of numbers; though this year we once again had more confirmations that the last, and the Diocese of Texas grew in membership and average Sunday attendance for the first time in five years, and the second time in the last decade.

We do this because we are compelled as sinners who receive a full measure of God’s grace to be about God’s business of proclaiming God’s living Word and to do the work of the evangelist – in word and deed.

In my view our work is clear.

You and I are (through prayer and meditation) are to bring our own lives alongside the scriptures and recognize humbly that we are sinners in need of redeeming.

We are to live our lives out of the belief that Jesus is the way, the truth, and the life and to shape our lives based upon the Incarnation of God and his presence with us.

Our mission will always be handicapped by our lack of living in relationship with God in Christ Jesus.

We must live our lives under the grace of God who died for our sins. And, with trembling humility seek to serve him in gratitude for his mercy. Our work as missionaries is a response to God’s grace and not in order to gain it.

We must faithfully live in the power of the Holy Spirit who makes us the caretakers and the missionaries in our local context.

We must, as countless generations before us have done, stand up and be counted for the success and failure of our mission. We are the standard carriers today. And, Jesus calls us to pick up our cross and follow him along the way.

I love Jesus Christ, in humble service I stand, because of the Grace of God through the mighty power of his cross, to make my witness through God’s Holy Spirit. And, I do so in the Episcopal Church which I love and will make my unique witness until my dying day.

Only out of a profound sense of faith, and understanding, that we are God’s missionaries may we hope to offer anyone anything of value.

Only by making our witness can we be about the work of generous evangelism. We can generously invite, generously love, generously listen, generously value, generously welcome, and generously bring into the family of God, his lost sheep.

We are to be at work, like the good shepherds, seeking those who have lost their faith in the church and have wondered away yet still love Jesus. And, we are to seek those who are searching, and those who have yet to have someone offer them a glimpse of a church that cares.

We are to be formed as Episcopalians and to be about the business of forming and making more Episcopalians who love Jesus.

We are to make disciples of God in Christ Jesus, and specifically we are to help them live out a life that makes a unique witness to the faith inherited by our church.

This is the living Word in our midst. This is the Living God in our midst. And if we focus on this work and you as individual clergy and laity, and I as your bishop, am faithful to this – then God’s word, in our time, will have accomplished that for which he sent it, and it will not return to him empty.



General Convention

Now I want to make a shift in our conversation and I want to speak to you about a few things of importance in our common life.

This year we will send our deputation to General Convention. General Convention is normally a source of some anxiety for people.

I am not anxious. I am not fearful. I am not concerned. And, the reason is that for me my faith in Jesus Christ, and my belief in the unique witness of the Episcopal Church to offer Good News is not dependent upon General Convention. It just isn’t.

Things will happen there and we will have to deal with what happens there; that is true. I took an oath as bishop and as priest to take my place in the councils of the church and I will do so and I will do so faithfully.

Let me be clear: General Convention will do some things that some of you will like, and General Convention will do some things that some of you will not like.

Let me remind you that your faith in Jesus Christ and your love for this Church and your belief in its worship and witness to Jesus are not going to be changed by an act of General Convention.

At General Convention they will pass a liturgy for same sex blessings. They are going to pass it.

I will vote against this liturgy.

Your deputation will more than likely be divided on the question and in so doing cast a vote against it as well.

We have a task force focused on unity and mission. We are working on a strategy to lead through this decision. Our aim is not to stop General Convention; such an exercise would be one of frustration.

We are working instead on how we will in Texas lead rather than react. And, I am finishing up my paper on marriage which will be out this spring.

Our plan is to publish the task force’s work before General Convention in order to give the diocese time to prepare.

On another topic, the Anglican Covenant will come before General Convention for ratification. I will vote in favor of the Covenant. Your deputation will probably be divided. And, Convention will probably not support it.

I am working in advance with other bishops to propose a way through our division on the Anglican Covenant.

That being said, I will continue in my leadership at the communion level building and strengthening ties with global provinces and diocese. I will continue to support The Archbishop of Canterbury and our friend Bishop James Tengatenga who is the head of the Anglican Consultative Counsel. I will also continue to have healthy relationships with my fellow bishops in the House and with our presiding bishop The Most Rev. Katharine Jefferts Schorri.

There will be other things up for debate at General Convention. I believe the biggest debate will be about the structure of the church; specifically general convention and the church office.

It is my opinion that the structure of the church must change, and that as a body we must stop spending millions of dollars telling others how to be church, and instead put that money towards acting as church in the world in a missionary and impactful way. I don’t think that is a unique stance and I am not alone in my firm belief that now is a time for reform.

How that reform takes place is yet to be decided.

We in Texas continue to work well with our brothers and sisters in the wider church. Where there is work on mission and outreach the Diocese of Texas and our leadership are working hand in hand to change the world with brothers and sisters from across the Episcopal church and the communion. We are bearing much fruit together.

Activities such as Nets for Life, where we have raised some 15,000 nets towards our 27,000 goal show an interest to think differently about changing the world in which we live.

A great example of the countless outreach initiatives being undertaken in our diocese is the outreach of one parish, St Luke’s on Lake, who made 8 trips to Alabama/Louisiana after the devastating tornadoes. Or the people who traveled with Archdeacon Russ Oechsel to do relief work all over the country.

Another congregation doing great work is Calvary, Bastrop where people are building Faith Village (that you will hear more about this morning). This is a faith community gathered to help people rebuild their homes and lives.

We are involved in more than 22 different national and international partnerships for mission. Listen to the countries parishes in the Diocese of Texas are working with:

Honduras, Malawi, Belize, Guatemala, Bolivia, Navajo Nation – Arizona, Haiti, Sri Lanka, Dominican Republic, Nebraska work camp, Tanzania, Kenya, Mexico, Russia, Nepal, Uganda, Dallas, Mississippi, Iowa, Laos, Nigeria, Lakota reservation – North Dakota.





Our work is building a healthy relationship with our church, The Episcopal Church and our Global Communion.

An icon of the health is the increased dollars being sent through our missionary asking to the Episcopal Church; and our global dollars which are also increasing for this work.

Another icon of the health of this relationship is that I have been asked to join the Compass Rose Board.

Furthermore, at home The Diocese of Texas has been asked by the Joint Standing Committee on Planning & Arrangements if we are willing to host the 79th General Convention of The Episcopal Church (2018) in the City of Austin, Texas. It will be one of five cities to be considered: Atlanta, Austin, Charlotte, Kansas City and Knoxville. I asked the Executive Board to consider this and they unanimously consented to hosting if asked. We believe this will be a great time for the rest of the church to see the good work that we are doing in Texas. We will have to wait and see if our offer is selected.

Now, I know you. I know your congregations. I know who you are and I know your stories. And, I suspect that while I am not anxious about General Convention some of you are. And, so I want to say two things to you.

First, as my Canon for Formation often reminds me, the most common command in the Bible is: “Do not be afraid.”

The words do not be afraid are abundant in Scripture because fear is the number one reason that we as humans fail to trust God. Behind every act of disobedience and every failure to trust God -- fear is always lurking.

The problem is that for most of us, fear arrives as an unwelcome guest. Fear can easily become paralyzing instead of motivating, habitual instead of sporadic. The reality is that people who constantly worry have a hard time trusting God. And for this reason, God’s most frequent command is, do not be afraid.

Today we can all be reminded that God really is big enough to take care of us. Today we can all be reminded that we really are safe in God’s hands. Today we can all be reminded that God has acted through the person of Jesus to restore all things to Himself, and that because of God’s initiative we do not need to fend for ourselves. Finally, in light of these truths, we can all be reminded of our God’s most frequent command to His children: Do not be afraid.

Secondly, I want to challenge you to be leaders of this diocese. As we look at the General Convention and the division that may arise, I want you to be challenged to respond by saying, “No, we will not be divided.” We will stand united in our common mission and ministry. We stand united on the grace of God and the love of Jesus Christ.

And, as leaders, you and I in this room, must say to the people of our congregation: “NO. We stand as one in the diocese of Texas.” There is no Jew or Greek, no slave nor free, no liberal nor conservative in the church of Texas.

NO, in the church in Texas we are united as brothers and sisters in Jesus Christ. We will not rise up against one another, Christ’s mission will not fail on our watch, we are one and we shall overcome, and we shall overcome together.

We will not have second class citizens, we will not divide up along party lines, and we will not allow our proclamation of Jesus Christ to be sidelined or to suffer.

We will say there is nothing in this church that will separate us, our people, or the people outside our doors from the love of God. No powers, no principalities, nothing in this world and nothing at General Convention that will separate us.

Sharing our faith Family Reunion

As an icon of our faith and unity we share, we have the opportunity to know one another on a deeper level and to play together.

First, let me invite you to join with me by participating in the Sharing Our Faith Dinners. What is this?

The Dinners are designed for Episcopalians to gather together over a simple meal, get to know each other, and share faith stories based on questions provided on a deck of question cards with a moderated process.

I think it will be a great testimony to our unity if on April 26th people across the diocese joined together and met for dinner and participated in sharing faith with one another.

There are all kinds of ways you can do this and I am hopeful that every congregation will get involved.

You can host a gathering at a pub, in a home, at a Dairy Queen, or at your church. You can feed people pizza or Chick Fil A if you want.

The whole idea is to do something across parish boundaries and throughout our cities prior to General Convention that on the one hand reminds us of our unity; but more importantly reminds us of our unity in Christ.

The Apostle Paul in his letters was constantly offering grace and peace to the people of his congregations. He was always reminding them to see one another “in Christ.” Greet Prisca and Aquilla, Andronicus and Junia, “in Christ”.

The sharing our faith dinners give us an opportunity to greet one another and to see each other as God sees us, and to have an experience of each other as a follower of Christ.

The process of sharing our own personal faith story helps us to deepen our own faith, and hearing others’ stories of God’s presence in their lives brings us into deeper relationship with each other and gives us pause to consider our own journey.

I am hoping every church will have a dinner coordinator to help interested parishioners participate. We are hoping for hosts from each congregation to offer up their homes and we will have moderators to help with the evening.

We have a real opportunity to set aside one night for each other. To say actually we do want to know one another and to know one another’s life in Christ.

You can learn more about this through our website at www.epicenter.org/sharingfaiths and at our booth.

I think this has the potential of being really cool! Imagine if several thousand people all over the diocese did this together. JoAnne and I will be participating and I am inviting you to participate with us.

Another opportunity to come together as the family of the diocese this spring is the Diocese of Texas Family Reunion being held at Camp Allen.

Over the past decade people have wanted to have more fellowship time as a diocese. Thinking about this with the Executive Board we decided not to extend the Diocesan Council for this benefit but rather to seek another opportunity.

I began working with George Dehan and we decided that this year we would hold a Diocesan Family Reunion at Camp Allen. This is an opportunity for us as a diocesan family to gather at Camp Allen for fellowship and fun.

We are going to host a music festival along with activities for the whole diocesan family. Singles, young adults, children, youth, parents, grandparents – music lovers and people looking for an excuse to hang out can join JoAnne and me for our first Diocesan Family Reunion and Music Festival at Camp Allen on May 18-20th.

These are two great events and I hope that we will make the most of them as we seek to remind ourselves of our life giving relationships with one another in the diocese, and our unity in Christ Jesus.

Election of bishop

Bishop Harrison and I have been doing a great deal of visitations on our own this year. Bishops High, Wimberly, Payne, and Duncan also helped to keep up with the need. However, we are suffering without a bishop for East Texas.

I am formally asking you, the 163rd Diocesan Council, to approve the election of a bishop suffragan for the eastern area of our diocese. Pending your approval:

The walkabouts will be held at Camp Allen on May 12 2012.

The election will take place on June 2, 2012 at Christ Church Cathedral.

The candidate will then go to General Convention for approval.

And, the tentative ordination date will be October 6, 2012 in Tyler, Texas.



We have drafted a resolution for your approval that will come out of my address and it has been given to you as part of the pre-council materials. You will have also seen that we have saved and have budgeted for the election and the position.



I must also offer to you, according to the canons a job description.



The Diocese of Texas has set out a clear vision and specific goals. We know God calls us to build the Kingdom of God together through worship, witness and ministry, that we are one Church reconciled by Jesus Christ, empowered by the Holy Spirit. In the Diocese we capitalize on our strengths and resources to become what God intends—a Church that reaches out in our communities to transform and restore. We exhibit exceptional stewardship at both the congregational and diocesan levels with an eye to excellence in everything we do.



In each of our particular settings, we are called to help network people, build healthy partnerships for mission, and support healthy networks between institutions and congregations. The bishop suffragan as a member of the diocesan family and the diocesan staff must be a person who can help form us into a people who know that this is our calling.



The person elected must also have a centered Anglican perspective that is uniquely and unabashedly Episcopalian, set an example of leadership and help us all bear out our unique witness as the Episcopal Diocese of Texas.



The bishop suffragan will work closely with me and share the work of the episcopacy in Texas. The bishop will reside in Tyler, where the diocese has a home, and offices on the All Saints’ School campus. The bishop suffragan will work collaboratively with the diocesan staff to provide resources and support for congregations, especially the 50 plus located in the eastern region. The new bishop suffragan will be the vision bearer and have pastoral oversight for the congregations of this region, helping to bring greater connections with the wider diocese and wider church.



While this person will have a special connection with our diocese’s eastern region, a bishop is always elected for the whole Church and the Anglican Communion. He or she will visit congregations across the diocese and will be active on a number of boards that I will assign. The new bishop will be my representative to Episcopal Church Women, the Little Church Club and Cursillo among other groups, as well as be responsible for the pastoral care of diocesan clergy and their families. I expect to assign additional responsibilities in accordance with the unique giftedness our new bishop suffragan brings to the position.



I trust you and look forward to your discernment for the next bishop suffragan of Texas. I know you will raise up among us a gifted leader, pastor, and teacher to help Bishop Harrison and me shepherd the mission of the diocese.



Conclusion

I recently read Bishop Quin’s fourth year report to council and in it he tells the people of the diocese that he truly enjoys his visitations and time with them. It has been true these many years with all the bishops and it is true for me.

I am constantly looking forward to being with you. Sundays and visitation days are the best days.

I have almost been in all the parishes and will soon complete my task only to begin again; which I will cherish.

I believe that we are doing good work together in the Diocese of Texas.

I believe we truly love one another and are ultimately bound by Christ’s love for us.

We are healthy. We are growing. We are having fun together. We are fearless. We are beautiful. We are faithful. We are worshipful. And, as our founders hoped, we are united, formed, styled and known as the Episcopal Church.

And, I will tell you: you are a great diocese in a great Church.

And you… You are good people. You are good people.

God loves you. God’s mercy shines upon you. And, I see that in my life with you.

It is an honor to bear witness to the fact that God’s living Word is in our midst and it is thriving in our congregations.

God’s word is working its purposes out in your lives as individuals and in your communities.

God’s word does not return to God empty but returns with the missionary blessings of the Episcopal Diocese of Texas.

It is the privilege of my life to stand before as your bishop.

Some Thoughts on the Anglican Ordinariate

January 3, 2011

As many of you may be aware, the Anglican Ordinariate launched nationwide this week and it will be operated out of the Roman Catholic diocesan office in Houston . The Rev. Jeffrey Steenson, a former Episcopal bishop, now a Roman Catholic priest working and teaching in Houston, will oversee the Ordinariate. 

What is an Ordinariate? An ordinariate is a canonical structure within the Roman Catholic Church enabling former Anglicans to maintain their “Anglican” identity and autonomy within the Roman Church.  Its precise nature may be viewed in the Anglicanorum Coetibus of November 4, 2009.  The document states that the goal is "to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared."

This is not a unique event within the Roman Catholic Church.  In the Roman Church there are other Latin rite churches with similar accommodations. One in particular offers a similar structure and governing principles for Eastern Churches that wanted to return to communion with the Holy See (Code of Canons of the Eastern Churches).

This is not a new initiative. The process for the current Ordinariate began in 1977 when the Episcopal Church began ordaining women priests.  A 1980 pastoral provision was granted only for the United States and it directly subjects those former Anglicans to whom it is applied to the governance of the existing local Latin Rite bishops.  In October 2007 the Traditional Anglican Communion (TAC) presented a petition to the Holy See requesting full union in corporate form, an action that has resulted in the Ordinariate we see in today’s headlines.  This Ordinariate was a topic of discussion at the Diocese of Texas’ Clergy Conference in 2009 when it was initially announced.

The Ordinariate is news within the Roman Catholic Church today because it shows a broadening of the Roman tradition within a Church not known for change.  In the Episcopal Church and Anglican tradition, we regularly welcome and receive members from all denominations. For many years we have had a process by which a person or congregation might affiliate with our Church and become Episcopalian. While our canons have offered this provision for movement for a long time, it remains a novelty for Rome.

Not many people are expected to make a change.  The Rev. Steenson and Cardinal Daniel DiNardo have represented publicly that some 1400 individuals nationally have expressed interest in joining the Roman Church.  Many of these individuals are members of congregations who already have pastoral oversight of regional Latin bishops and are not members of any Episcopal diocese. In the Houston area, Our Lady of Walsingham will be participate in the Ordinariate but the congregation has never been an Episcopal Church.  Other break away congregations may seek to join the Ordinariate.  I know of only one retired clergyman in the Episcopal Diocese of Texas who is considering joining the Roman Church. 

It is also important when speaking about numbers to recognize the small nature of the numbers of individuals interested in the Ordinariate.  In the Episcopal Diocese of Texas alone we welcome more than 200 new members a year from Roman and Orthodox churches.  This number is even larger when you consider numbers received by the Episcopal Church in the continental United States.

Why aren’t more people participating in the Ordinariate? I think it is because to participate in the ordinariate one must professes Roman Catholic principles and doctrines in their entirety and maintain fidelity to the Pope.  Divorce and remarriage alone present particular stumbling blocks for many Episcopalians and worldwide Anglicans.

Is this an ecumenical unification of two Christian denominations? The Ordinariate is not an ecumenical joining of the Anglican Church with the Roman Church.  While friendship and courtesy exist between our two Churches, there remain major doctrinal divisions between the Anglican Church and the Roman Catholic Church.  The Ordinariate is about expanding the definition of who may be considered part of the Roman Church, based upon liturgical use.

Are we, as Anglicans, moving back to into unity with the Roman Catholic Church?  It is true that as of the Second Vatican Council in the 1960’s both the Roman Catholic Church and the Anglican Church have been in dialogue (along with many other denominations).  In these conversations we have agreed that, regarding the historic churches, the essential shape of our language relating to God and Christ Jesus is shared.  We understand that we are a community in relationship with God and with other believers and that the Church, in its broadest sense, is a model for human life together in accordance with God’s purpose and intention. 

In his Willebrands Symposium in 2009, Archbishop Rowan Williams said: “the Church is a community, in which human beings are made sons and daughters of God, and reconciled both with God and one another.  The Church celebrates this through the sacraments of Baptism and Holy Communion in which God acts upon us to transform us in communion.”  In fact the Trinitarian doctrine and the discourse around the Lord’s Supper are strongly affirmed on all sides of the ecumenical discussion.

All of that being said … there remain major obstacles when we move beyond these common beliefs. Most of the divisions stem from the nature of the Roman Catholic Magisterium.  The magisterium is the teaching authority of the Roman Church.  This authority is rooted solely in the episcopacy, which is the combination of the bishops of the Roman Church in union with the Pope.  According to Roman Catholic doctrine, the Magisterium is able to teach or interpret the truths of the faith, and may do so either non-infallibly or infallibly. (Catechism of the Catholic Church, 2nd ed. 1997, pt. 1, sect. 1, ch. 2, art. 2, III [#100])  For example:  "The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him." (ibid) 

One can easily see that issues such as divorce, remarriage, married clergy and women priests are but a few practices that are locally discerned by our Episcopal Church, but remain stumbling blocks for the Roman Church as we pursue greater ecumenical unity.

Our polity and nature as Anglicans does not hold that there is one mechanism or person in the Church that has the clear right to determine for all where the limits of Christian identity and practice reside.  We do not believe the integrity of the Church is dependent upon one single, identifiable ministry or person of unity to which all local ministries are accountable.  But rather that it is the sum total of the Church’s discernment and prayer which guides the teaching practice of the missionary church. (Ibid)  All this is to say that we as Anglicans do not have a Pope or understand the teaching ministries of the Church in the same manner as do our Roman brothers and sisters, and such a divergent opinion is a very real gulf between the two Churches.

As Bishop of the Episcopal Diocese of Texas, where do I stand regarding the new Roman Catholic Ordinariate?  I have no anxiety and I hope that the Ordinariate will be a place where some who feel spiritually homeless may find a dwelling place; and a place where others may come to a better understanding of their own Anglican heritage. 

In the Bible Joshua gathered all the tribes of Israel together at Shechem.  His last teaching to Israel was this, he said, “Now if you are unwilling to serve the Lord, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the Lord.” (Joshua 24:15) 

I have chosen to follow God in Christ Jesus through the particular and unique church community of the Episcopal Church. I am unabashedly Episcopalian and I love my church. Furthermore, I embrace and welcome all those who choose to serve Jesus in and through the ministries of this Church.  We in the Episcopal Diocese of Texas are a people in mission and we are focused on the proclamation of the Gospel of Jesus Christ through the power of the Holy Spirit, such that men and women will be drawn into relationship with him as Savior and follow him as Lord in the specific fellowship of the Episcopal Church; which is part of Christ’s universal and catholic church.

 You may read ENS coverage here.

Let us go and see: The Incarnation of God in Christ

Across the world on Christmas Eve and Day we shall sit huddled shoulder to shoulder singing carols and Hymns to God. Our children will be eager for gift-giving and sweets; all the while learning the enduring quality of patience. Adults will be gathered, filled with memories and hope for what might be. In the midst of messy family lives and longing for salvation, we shall gather. What I know is that on Christmas when our voices are united in praise of a God who chooses us, regardless of our circumstance, our hearts will be warmed.

We shall gather and we shall retell our sacred Christmas story in which God chooses Mary and Joseph. They were two homeless and poor individuals, forced to wander far from home because of an authority whose rule controlled their lives. With children and parents gathered around we tell the story that Jesus was brought into the world in a manger; in the midst of shepherds. All of this we remind ourselves foreshadows his inheritance to live among the poor and have no place for his head.

Yet it is neither his surroundings nor his lot in life as the son of a poor carpenter that makes our Christmas story special. On the contrary, we speak an ancient and holy truth: Jesus is God with us, Emmanuel, Lord, and Messiah. It is the angel’s words proclaimed to the shepherds that we ourselves echo on this holy of holy days.

We celebrate a living Word birthed into a particularly difficult and hard world. We celebrate light birthed into darkness. We proclaim wisdom birthed into longing. We proclaim glory in the mundane.

It is true that we will all come together as a Christian family celebrating in our own ways the revelation of God in Christ Jesus. We will find him in the midst of our holy worship. However, the Christmas message is clear, the incarnation of God is more than likely best experienced in the world around us.

“Let us go and see” is the shepherd’s cry. So let us, like them, leave our hallowed service and go and see the Christ Child present in the lives of families and friends. May we be buoyed by our mutual joy and hope. Let us with confidence proclaim that God has chosen us, his lowly people, in which to be seen and discovered.

May this season move us to realize the opportunity we have to witness to the Christ Child in the world. Let us offer hope where there is despair, faith where there is doubt, pardon where there is injury, and joy where there is sadness. Let us give food to those who hunger and warmth to those who are cold. Let us love the world into a just society. And let us redefine our neighbor as our family.

My hope for you and your family is a blessed and Holy Christmas. I wish you the greatest measure of peace and joy in the company of friends. May we with one united voice proclaim God in Christ Jesus to a world that even still groans with a longing heart for a savior. Merry Christmas.

News from the edge: Evangelism Story #5

This story of getting out into the community as church comes from Cameron, Texas.  My friend Ray Bagby wrote to me and told me how one of their parishioners, Phyllis Davis and her creative challenge. 

He said, [she] rallied our folks to have a float in the Cameron Christmas Parade on December 3rd. In front of a painted backdrop of our church (the small white church with the red doors) was a live manger scene. To my knowledge it was the first time, or at least the first in many years, that we have had a presence there and we were the only float that proclaimed the real reason for Christmas. In addition to the banners identifying the church, there was one on each side which read: “Celebrate! Our Savior is Born!”, then below that, “He is Christ the King.”

He closed his short note to me with these words, "After the parade, the participants had dinner together and began to share their stories, which we had already planned to do in the Christian formation hour during Advent. I believe that this sharing will strengthen the church and make it even more open to evangelism in the future."

What a great way to have fun, get out there, and share the good news! Thank you for sharing the story with us.

Encouraging a New Discourse on the Economy

Encouragement for resources to be directed to the common good with attention to the least of these.

This article was submitted by Daniel Cardinal DiNardo, archbishop of Galveston-Houston; Bishop Janice Huie-Riggle, Texas Conference of the United Methodist Church; The Rt. Rev. C. Andrew Doyle, bishop, Episcopal Diocese of Texas; Bishop Michael Rinehart, Texas-Louisiana Gulf Coast Synod, Evangelical Lutheran Church in America; Rev. Manuel LaRosa-Lopez, pastor, St. John Fisher Catholic Church; Rabbi David Rosen, senior rabbi, Congregation Beth Yeshurun; Rev. Mike Cole, general presbyter, Presbytery of New Covenant; Rev. Harvey Clemons Jr., pastor, Pleasant Hill Baptist Church; Rev. John Bowie, pastor emeritus, True Light Missionary Baptist Church; and Rabbi David Lyon, senior rabbi, Congregation Beth Israel

For decades, presidents and congressional leaders have struggled to break the political gridlock that perpetuates federal deficit spending. Success has been elusive - especially when trying to strike the right balance between living within our means and protecting our poorest and most vulnerable.


The federal government's latest failure to address the deficit problem came at the hands of the recently disbanded Congressional Joint Committee on Deficit Reduction, more commonly referred to as the supercommittee. This bipartisan group had been tasked with identifying $1.5 trillion in deficit-reduction measures over the next 10 years or face automatic across-the-board cuts in 2013. Despite the dramatic risks involved, neither side ultimately demonstrated collective responsibility to control government expenditures while passing a sustainable spending plan for future generations.

Now we are back to square one. President Obama has said he will veto any bill that seeks to postpone the draconian cuts the supercommittee was supposed to avoid. Uncertainties abound, as we inch ever-closer to fiscal calamity. Our greatest fear is that whatever approach policymakers try next will disregard morally appropriate solutions and disproportionately reduce spending for programs that care for the unborn, feed the hungry, shelter the homeless, educate the young and care for the sick both at home and abroad.

The task at hand is vital. The ranks of the nation's poorest have climbed to a record high, with some 46 million Americans living in poverty. That's more than ever before in our history. Unemployment rates remain dangerously close to double digits and one in four children go to bed hungry each night. Despite the obvious need, only one in seven Americans (some 36 million people) receives government food assistance to ensure they have enough to eat; approximately 3.5 million are homeless.

We cannot let this situation continue. As we approach the holiday season, with its shared messages of charity and love, we would do well to remember that the federal budget is a moral document. Within its line items are essential programs that millions rely upon to sustain and secure themselves and their families. It would be wrong to balance future budgets by burdening those who already suffer by cutting programs for food support, affordable housing, child nutrition, health care or international poverty assistance.

As a nation we have long prided ourselves on possessing strongly held values: reliability, faith, compassion. Our history demonstrates an ongoing commitment to those values here in America and throughout the world. We pray that our lawmakers uphold those values when taking into account those who depend on them - including the unborn, schoolchildren, the elderly, struggling families, those who are homeless or sick, and refugees in our country and abroad - by maintaining and prioritizing funding to the most vulnerable.

Our congregations and other faith groups assume much of the responsibility for serving our vulnerable brethren, but we cannot do so alone. Recognizing the responsibility of government to provide for the common good, we join as an interfaith community to encourage lawmakers to use their authority to direct resources where they will best promote the common good of all, especially "the least of these" who struggle to live in dignity in difficult times. Limiting spending requires shared sacrifice by all, and we encourage lawmakers to consider eliminating unnecessary military and other spending, while also raising adequate revenues to fund critical programs and services.

A fundamental moral measure of our nation's budget decisions is whether they enhance or undermine the lives and dignity of those most in need. We hope and pray that our nation will be proud of the decisions our president and congress must make to limit unsustainable spending while simultaneously demonstrating the integrity that our nation is known for - integrity that demands that we hear and heed the cries of those most in need of our support and protection.

News from the edge: Evangelism Story #4

This is the fourth story in a series of stories about people who have bridged the gap between church and their neighborhood.  This story comes from Texas City.

We are planning a "Take back the Night with the Light" block party for our "parish" in the orginal sense of the word. This redefinition has helped us see our neighbors and neighborhood in a new light. With the prediction that in 5 years this will be one of the worst neighborhoods in Texas City, it seems we have the opportunity and obligation to rally the neighborhood to stand united in not allowing the prediction to come true. WE ARE THE LIGHT. We are planning to have an Epiphany Service with a block party with food to follow for our "parish" and give out Epiphany Home Blessing Kits. 


We are also doing advent conspiracy cross-generational events on Sunday mornings. Last week we made advent wreaths and iced sugar cookies to take to our neighbors and friends. This morning I heard from one member that she took her plate of cookies to a neighbor she had not yet met. As she told her about St. Georges, the woman became interested in knowing more. We now have saint cards with a quote, our service times and address for her to take back to her with a follow up."

I know your neighborhood and friends really appreciate being found by the church and discovering that you care for them. Keep up the good work Texas City!

If you want to hear the evangelism talks click here: Bishop of Texas Podcast Site or download them from ITunes (search Andrew Doyle).

News from the edge: Evangelism Story #3

The third story to share about evangelism from the street is my own encounter.

This morning I had coffee with a priest at one of my favorite hang outs: Brasil Cafe.

We were leaving and I was getting my typical French Roast Roadie when I noticed a young man in line kept looking at us.  We made eye contact and introduced ourselves. He wanted to know what church we belonged to and so we told him that we were from the Episcopal Church.  I told him I was a bishop and my friend a priest.  He said, "Do you get to wear purple and all that gold bling because you are a bishop." I told him that indeed was correct. We laughed. Then he said the other day he was speaking with a friend and they were discussing the most welcoming churches and they decided that the Episcopal Church was the friendliest. He grew up Methodist but self-described himself as nothing right now.  We listened and talked and I gave him one of my Moo cards with the church finder address on it. I also told him about two congregations near by that are very welcoming.  It was a great exchange and he was very nice.

So if you have a person visit your church and they tell you "your bishop sent me." Truth is...I probably did.

If you want to hear more about evangelism you can listen to a series here:  Bishop of Texas Podcast Page

News from the edge: Evangelism Story #2

Our second story of folks bridging the gap between the church and the community comes from Texas City.

"One member listened to the Bishops address multiple times and then transcribed some of it. It inspired him to step up his efforts a notch. He was taking flyers for our bazarr door to door in the neighborhood but decided to actually knock on the doors of those who where home. He explained to me after listening to your talks multiple times that he was going to talk with those who were home, just let them know we are their neighbor and then JUST LISTEN. As he said it, I think I get what the Bishop was trying to say -- Shut up and listen.:) He talked or listened to over 30 neighbors in two days and delivered 200 flyers.

While I knew he had the spiritual gift of evangelism, I wasn't sure how to best help him express it -- thanks to the Bishops talks and Holy Spirit-- he is in motion! Now he and others are planning to go to the Andy's 2 Go events. Thought you all might like hearing of the possitive impact the conference is making on one little congregation in the outskirts of Houston."

You can listen to the evangelism talks here: Bishop of Texas Podcast Page

News from the edge: Evangelism Story #1

As many of you know we recently held an Evangelism Conference in November.  I want to share with you several stories from the front lines of Evangelism - where people are bridging the gap between church and world.

The first story comes from Beaumont, Texas. 

Here is the message from the edge:

"I'm so excited.  I took the church into the world today.  I invited some people to join me for Morning Prayer at a local bakery/coffee shop.  Three others showed up.  I had printed off the service for everyone.  During the time for intercessory prayer I invited them to offer up their prayers and it was sweet time of healing conversation.  I plan to do this every Tuesday during Advent and then decide about continuing.  I invited others and several were interested but couldn't make today.  There was another LARGE group in the bakery sitting right next to us from Capital One Bank.  I had my back to the rest of the bakery, but I hope that perhaps some others noticed us.  Just wanted to share my excitement with someone who would care!"

This is awesome work.  You know we do this work in the hopes of being out in the world. Engaging with ourselves and others.  We don't do it to "catch" people like in other forms of evangelism. We do this as part of our work of sharing.  Congratulations Beaumont, Texas for taking the church into the world.

You can listen to the Evangelism Talks here: Bishop of Texas Podcast Page

Advent Meditation

So, here is the truth: most of us don’t get why we (Episcopalians) don’t do Christmas like the rest of the folks who have been working on it since before Halloween.  Some of us think, "Advent is inconvenient and I don’t really understand it anyway." “Waiting” is not one of the cardinal virtues our society holds dear. Just consider on demand movie downloads …

But, waiting is the point of Advent.  Yes, waiting is inconvenient, but then, we are waiting for the coming of an inconvenient God!

Most days I’m looking for the convenient God—the one who gives me all the things I need--a God who will “level the mountains before me, raise up the valleys and make straight the paths.” (Isaiah 40, Mark 1)

Most days I am looking for the God who is nearby when I need him and far away the rest of the time.  And, if we are really honest: most of us want to be singing my favorite hymn: Bing Crosby’s “I’m Dreaming of a White Christmas” now, with the rest of the ice skaters at the mall.

But the God of the Gospel, revealed to us in Advent, is very different. Advent comes in the darkest part of the year, when Christians have to wait to celebrate the coming of the Light of God, the Word of God, into our world.   As Episcopalians, we can wait in several ways. We can make family dinners a priority, lighting the candles of the Advent wreath together with prayers and readings.

God’s inconvenience is not limited to making the time to have a family meal, let alone pray.  God’s Gospel message is even more inconvenient than that!

Isaiah 40: 3-5 and Mark 1:2-3 speak of making the path straight, preparing the way--not for us but for the coming of the Lord.  Advent is a renovating time for our hearts to change our actions.  We can use this time of Advent to become a unified voice in the wilderness.

It’s not uncommon for people to believe that happiness lies in goods and wealth, in extravagant gift giving, when in fact these are misplaced values leaving many people unhappy and feeling unloved. The Good News we have received is not a private message, but a message of hope and love from God for all people.  It is a message we can share with those who live in the midst of the “holiday” insanity.

We are waiting on a God who is interested in the good in every one of us and who cares how we treat our neighbors. (See Matthew 25:31-46)  We are waiting on a God who is interested in the lost and lonely.  The God we worship comes for those who are not at the table, who have little--the cast offs of society.  This is a challenging God.

This is a God who is born homeless, into a lower class family, who is on an immigrant journey, who spends his time with those whom society deems unworthy.  The God we are waiting on is inconvenient because many of the people God cares for are not like us.  Our God comes for the poor and the rich, the old and the young, the weak and the powerful.  God cares for people with whom we disagree politically, who have no homes or who have mansions, who drive nicer cars and who have no car, who have everything they need and those who don’t even have clean water.

This inconvenient God has a message of love for everyone and he will ultimately offer it and himself to the whole world not in the hay of a manger but upon the hard wood of a cross.

Yes, our God came at an inconvenient time, in an inconvenient place, to people who were an inconvenience. This inconvenient God invites us--those who already know of their hope and salvation--to be part of the proclamation and to help in the work. 

Even God’s invitation is inconvenient. Marked as Christ’s own forever, we discover that it is you and I who are to begin the work on the valleys, the mountains and the rough places.  We are God’s heralds, and we are his hands and feet in the world. We are the ones charged to work for the reign of God.

You might say, "That is a most inconvenient message because I have Christmas shopping to do!"  Yep. We are waiting on a God who intervenes in our life, in our desires and in the way we want to do things.  Our God invites us to gather as family at table in this season to share common meals with common prayers. We are invited to read scripture as a family in our home.

We are called to do this spiritual practice of Advent on the one hand so we may remember our own saving.  And, on the other hand so that our eyes will be opened to God’s people who are looking for help and aid. 

We light our Advent wreath to remember that this inconvenient God sends us into the world bearing his light into the darkest of night.  We bring greenery indoors to reminds us of life in the midst of winter so that we might be life and help life take shape and root itself in the world where death and hunger are constant companions to many on their pilgrim way. 

In this Advent season I hope you will be inconvenienced by this inconvenient Christ we worship. I hope you will gather with your family or your friends at dark, break bread, read a passage of scripture and light a candle in your Advent wreath.  I hope you will do this because I hope it will remind you of the saving grace of Jesus and the saving grace he has in store for the world, so much so, that you will see people in your life differently.

I hope in this Advent season that God will see and hear his people at work in the world.  I hope God will see his people--and most of all the people of his Episcopal Church--transforming lives of those looking for a place to lie down, a place to be fed, a place to give birth. I hope he will see someone committing kindness in the stillness of the darkest night.

House of Bishops issues a pastoral teaching

The Episcopal Church

Office of Public Affairs

 

 

Episcopal Church House of Bishops

Issues A Pastoral Teaching

 

 

 

[September 20, 2011] The Episcopal Church House of Bishops, meeting in Province IX, in Quito, Ecuador, issued the following Pastoral Teaching:

 

 

A Pastoral Teaching from the House of Bishops of The Episcopal Church

Quito, Ecuador

September 2011

 

We, your bishops, believe these words of Jeremiah describe these times and call us to repentance as we face the unfolding environmental crisis of the earth:

How long will the land mourn, and the grass of every field wither? For the wickedness of those who live in it the animals and the birds are swept away, and because people said, "He is blind to our ways." (Jeremiah 12:4)

 

The mounting urgency of our environmental crisis challenges us at this time to confess "our self-indulgent appetites and ways," "our waste and pollution of God's creation," and "our lack of concern for those who come after us" (Ash Wednesday Liturgy, Book of Common Prayer, p. 268). It also challenges us to amend our lives and to work for environmental justice and for more environmentally sustainable practices.

 

Christians cannot be indifferent to global warming, pollution, natural resource depletion, species extinctions, and habitat destruction, all of which threaten life on our planet. Because so many of these threats are driven by greed, we must also actively seek to create more compassionate and sustainable economies that support the well-being of all God's creation.

 

We are especially called to pay heed to the suffering of the earth. The Anglican Communion Environmental Network calls to mind the dire consequences our environment faces: "We know that . . . we are now demanding more than [the earth] is able to provide. Science confirms what we already know: our human footprint is changing the face of the earth and because we come from the earth, it is changing us too. We are engaged in the process of destroying our very being. If we cannot live in harmony with the earth, we will not live in harmony with one another."[i][i]

 

This is the appointed time for all God's children to work for the common goal of renewing the earth as a hospitable abode for the flourishing of all life. We are called to speak and act on behalf of God's good creation.

 

Looking back to the creation accounts in Genesis, we see God's creation was "very good," providing all that humans would need for abundant, peaceful life. In creating the world God's loving concern extended to the whole of it, not just to humans. And the scope of God's redemptive love in Christ is equally broad: the Word became incarnate in Christ not just for our sake, but for the salvation of the whole world. In the Book of Revelation we read that God will restore the goodness and completeness of creation in the "new Jerusalem." Within this new city, God renews and redeems the natural world rather than obliterating it. We now live in that time between God's creation of this good world and its final redemption: "The whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for . . . the redemption of our bodies" (Romans 8:22-3).

 

Affirming the biblical witness to God's abiding and all-encompassing love for creation, we recognize that we cannot separate ourselves as humans from the rest of the created order. The creation story itself presents the interdependence of all God's creatures in their wonderful diversity and fragility, and in their need of protection from dangers of many kinds. This is why the Church prays regularly for the peace of the whole world, for seasonable weather and an abundance of the fruits of the earth, for a just sharing of resources, and for the safety of all who suffer. This includes our partner creatures: animals, birds, and fish who are being killed or made sick by the long-term effects of deforestation, oil spills, and a host of other ways in which we intentionally and unintentionally destroy or poison their habitat.

 

One of the most dangerous and daunting challenges we face is global climate change. This is, at least in part, a direct result of our burning of fossil fuels. Such human activities could raise worldwide average temperatures by three to eleven degrees Fahrenheit in this century. Rising average temperatures are already wreaking environmental havoc, and, if unchecked, portend devastating consequences for every aspect of life on earth.

The Church has always had as one of its priorities a concern for the poor and the suffering. Therefore, we need not agree on the fundamental causes of human devastation of the environment, or on what standard of living will allow sustainable development, or on the roots of poverty in any particular culture, in order to work to minimize the impact of climate change. It is the poor and the disadvantaged who suffer most from callous environmental irresponsibility. Poverty is both a local and a global reality. A healthy economy depends absolutely on a healthy environment.

 

The wealthier nations whose industries have exploited the environment, and who are now calling for developing nations to reduce their impact on the environment, seem to have forgotten that those who consume most of the world's resources also have contributed the most pollution to the world's rivers and oceans, have stripped the world's forests of healing trees, have destroyed both numerous species and their habitats, and have added the most poison to the earth's atmosphere. We cannot avoid the conclusion that our irresponsible industrial production and consumption-driven economy lie at the heart of the current environmental crisis.

 

Privileged Christians in our present global context need to move from a culture of consumerism to a culture of conservation and sharing. The challenge is to examine one's own participation in ecologically destructive habits. Our churches must become places where we have honest debates about, and are encouraged to live into, more sustainable ways of living. God calls us to die to old ways of thinking and living and be raised to new life with renewed hearts and minds.

 

Although many issues divide us as people of faith, unprecedented ecumenical and interfaith cooperation is engaging the concern to protect our planet. And yet, efforts to stop environmental degradation must not be simply imposed from above. Those most affected must have a hand in shaping decisions. For example, we welcome efforts in the United States to involve Native American tribal leaders and to empower local community organizations to address environmental issues. Similar strategies need to be employed in myriad communities in various locales.

 

Our current environmental challenges call us to ongoing forms of repentance: we must turn ourselves around, and come to think, feel, and act in new ways. Ancient wisdom and spiritual disciplines from our faith offer deep resources to help address this environmental crisis. Time-honored practices of fasting, Sabbath-keeping, and Christ-centered mindfulness bear particular promise for our time.

 

Fasting disciplines and heals our wayward desires and appetites, calling us to balance our individual needs with God's will for the whole world. In fasting we recognize that human hungers require more than filling the belly. In God alone are our desires finally fulfilled. Commended in the Book of Common Prayer, fasting is grounded in the practices of Israel, taught by Jesus, and sustained in Christian tradition. The ecological crisis extends and deepens the significance of such fasting as a form of self-denial: those who consume more than their fair share must learn to exercise self-restraint so that the whole community of creation might be sustained.

 

Sabbath-keeping is rooted in the Book of Genesis, where the seventh day is the day in which God, humans, and the rest of creation are in right relationship. In our broken world, keeping the Sabbath is a way of remembering and anticipating that world for which God created us. Sabbath requires rest, that we might remember our rightful place as God's creatures in relationship with every other creature of God. Such rest implicitly requires humans to live lightly on the face of the earth, neither to expend energy nor to consume it, not to work for gain alone, but to savor the grace and givenness of creation.

 

The practice of Christ-centered mindfulness, that is, the habitual recollection of Christ, calls believers to a deepened awareness of the presence of God in their own lives, in other people, and in every aspect of the world around us. Such spiritual perception should make faithful people alert to the harmful effects of our lifestyles, attentive to our carbon footprint and to the dangers of overconsumption. It should make us profoundly aware of the gift of life and less prone to be ecologically irresponsible in our consumption and acquisition.

 

In assuming with new vigor our teaching office, we, your bishops, commit ourselves to a renewal of these spiritual practices in our own lives, and invite you to join us in this commitment for the good of our souls and the life of the world. Moreover, in order to honor the goodness and sacredness of God's creation, we, as brothers and sisters in Christ, commit ourselves and urge every Episcopalian:

 

n      To acknowledge the urgency of the planetary crisis in which we find ourselves, and to repent of any and all acts of greed, overconsumption, and waste that have contributed to it;

n      To lift up prayers in personal and public worship for environmental justice, for sustainable development, and for help in restoring right relations both among humankind and between humankind and the rest of creation;

n      To take steps in our individual lives, and in community, public policy, business, and other forms of corporate decision-making, to practice environmental stewardship and justice, including (1) a commitment to energy conservation and the use of clean, renewable sources of energy; and (2) efforts to reduce, reuse, and recycle, and whenever possible to buy products made from recycled materials;

n      To seek to understand and uproot the political, social, and economic causes of environmental destruction and abuse;[ii][ii]

n      To advocate for a "fair, ambitious, and binding" climate treaty, and to work toward climate justice through reducing our own carbon footprint and advocating for those most negatively affected by climate change.

May God give us the grace to heed the warnings of Jeremiah and to accept the gracious invitation of the incarnate Word to live, in, with, and through him, a life of grace for the whole world, that thereby all the earth may be restored and humanity filled with hope. Rejoicing in your works, O Lord, send us forth with your Spirit to renew the face of the earth, that the world may once again be filled with your good things: the trees watered abundantly, springs rushing between the hills in verdant valleys, all the earth made fruitful, your manifold creatures, birds, beasts, and humans, all quenching their thirst and receiving their nourishment from you once again in due season (Psalm 104).

 

 

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[i][i] From "The Hope We Share: A Vision for Copenhagen," a statement from the Anglican Communion Environmental Network in preparation for the United Nations Framework Convention on Climate Change (UNFCC), December 2009.

 

[ii][ii] We are indebted to the Episcopal Bishops of New England for their earlier 2003 Pastoral Letter, "To Serve Christ in All Creation." Several of these "commitments" and other phrases herein are quotations or adaptations of their work.

 

# # # #

 

 

For more info contact:

Neva Rae Fox

Public Affairs Officer

The Episcopal Church

publicaffairs@episcopalchurch.org

212-716-6080  Mobile: 917-478-5659

 

Last HOB Daily Account for Tuesday, September 20

The Episcopal Church

Office of Public Affairs

 

 

Episcopal Church House of Bishops Fall 2011 meeting:

Daily Account for Tuesday, September 20

 

 

The House of Bishops of the Episcopal Church is meeting in Province IX in Quito, Ecuador (Diocese of Ecuador Central) from September 15 to September 20.  The following is an account of the activities for Tuesday, September 20.

 

The September 20 session began with Morning Prayer.  Bishop Carol Gallagher of Diocese of North Dakota read the Gospel in Cherokee.

 

Emcee for the day was Bishop Sean Rowe, Diocese of Northwestern Pennsylvania.

 

In the morning session, Bishop Stacy Sauls, Chief Operating Officer of the Episcopal Church, gave a presentation about structure of the Episcopal Church, "Becoming A Domestic And Foreign Missionary Society: An Adaptive Moment." The presentation sparked much conversation among the HOB.

 

In the afternoon:

- Bishop Jim Curry of Connecticut reported on the activities of Bishops Working for a Just World.

- Archbishop Albert Chama, Primate of Central Africa, offered his reflections and thanks to the HOB

 

Presiding Bishop Katharine Jefferts Schori chaired the business session, during which:

 

- HOB had a moment of silence for Bishop Robert Anderson and Bishop Walter Righter, who died since the last HOB meeting.

 

- Bishop Luis Ruiz of Ecuador Central addressed the HOB about the current conflict in the diocese. He said that he and the diocesan leadership have been working with the Presiding Bishop and Bishop Clay Matthews. He announced his intention to resign and expressed his thanks for the solidarity he received from the HOB. Also the diocesan leadership will resign from their respective positions. Bishop Victor Scantlebury was named by the Presiding Bishop as interim bishop for the Diocese of Ecuador Central.

 

- HOB elected Bishop Lloyd Allen of Honduras, Bishop Andy Doyle of Texas and Bishop Dean Wolfe of Kansas to the board of the College for Bishops for three year terms.

 

- Accepted Bishop Santosh Marray as a Collegial Member of HOB. Formerly the Bishop of the Anglican Diocese of the Seychellles, he currently serves in the Diocese of East Carolina.

 

- Approved and accepted A Pastoral Teaching from the House of Bishops on the topic of the environment, presented by the Theology Committee.

 

The Fall HOB meeting ended with Eucharist, celebrated by Bishop Stacy Sauls. Preacher was HOB chaplain the Rev. Stephanie Spellers, Diocese of Massachusetts.

 

Media Briefers for Tuesday, September 20

Bishop Brian Prior, Diocese of Minnesota

Bishop Lawrence Provenzano, Diocese of Long Island

 

Links

The Episcopal Church: www.episcopalchurch.org

 

Diocese of Connecticut http://www.ctepiscopal.org/

Diocese of East Carolina http://diocese-eastcarolina.org/

Diocese of Honduras http://www.hondurasepiscopal.org/

Diocese of Long Island http://www.dioceselongisland.org/

Diocese of Kansas http://www.episcopal-ks.org/

Diocese of Massachusetts: www.diomass.org

Diocese of Minnesota http://episcopalmn.org/

Diocese of North Dakota http://episcopal-nd.org/

Diocese of Northwestern Pennsylvania http://www.dionwpa.org/

Diocese of Texas http://www.epicenter.org/

 

Anglican Diocese of Seychelles http://netministries.org/frames.asp?ch=ch00757&st=Seychelles&name=Anglican%20Diocese%20of%20Seychelles&city=Victoria

 

Province of Central Africa http://www.anglicancommunion.org/tour/province.cfm?ID=C2

 

 

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For more info contact:

Neva Rae Fox

Public Affairs Officer

The Episcopal Church

publicaffairs@episcopalchurch.org

212-716-6080  Mobile: 917-478-5659