The End? Or The Beginning?

Jesus Christ- Our King and Saviour, My Lord

Rector's Rambling: November AD MMXII

I can't say that I was stunned- perhaps saddened and sickened would be better words.  I had logged on to check my e-mail and the Anglican news servers before going to our October Vestry meeting.  What I had dreaded had at last happened.  My friends in the Episcopal Diocese of South Carolina had left the Episcopal Church.  In the words of one of their own officers:

"October 17, 2012

Brothers and Sisters in Christ,

On Monday, October 15, 2012, Bishop Lawrence was notified by the Presiding Bishop, Katharine Jefferts Schori, that on September 18, 2012 the Disciplinary Board for Bishops had certified his abandonment of The Episcopal Church. This action triggered two pre-existing corporate resolutions of the Diocese made on November 1, 2011 and October 2, 2012, which simultaneously disaffiliated the Diocese from The Episcopal Church and called a Special Convention. That Convention will be held at St. Philip’s Church, Charleston, on Saturday, November 17, 2012.

The clergy of the Diocese are consequently called to gather for a special Clergy Day this Friday, October 19th at St. Paul’s, Summerville. Our meeting will begin at 10:30 a.m. and conclude by 4:00 p.m. The clergy of the Diocese are asked to RSVP electronically...

Our time will be spent discussing the significance of the actions taken by the Episcopal Church, our response as a Diocese and the plans for the immediate future. You may read related documents [on the diocesan website].

In Christ,

--(The Rev. Canon) Jim Lewis, Episcopal Diocese of South Carolina"

 

 

The event, so long anticipated with dread, now seems to have been eclipsed by a strange sense of calm.  In the midst of that calm, I picked up Love's Redeeming Work:The Anglican Quest for Holiness, edited by Geoffrey Rowell, Kenneth Stevenson, and Archbishop of Canterbury Rowan Williams, and published by Oxford University Press in 2001.  I believe with all my heart that the Holy Spirit led me to this 788 page anthology of Anglican spiritual writings through the ages.  As I read, the question began to take shape in my mind, "what is the church, what is the real nature of Christian community?"  For me, this is not just about South Carolina.  It is about friends and family members who have followed their consciences (and I believe the leading of the Holy Spirit) to the Eastern Orthodox or Roman Catholic Churches.  I will never again be able to receive Holy Communion with them.  It is about friends and family members who have left Anglicanism to attend Evangelical or Fundamentalist churches.  (I believe that they too are following God's leading in their lives.)  Never again will we share that wonderful sense of awe and unity of Spirit which has so often flowed from prayer book worship in antient buildings dedicated to God.  And as the general introduction to the cited work points out, what of those neighbors and friends and others who seek God with their hearts, minds, souls, and strength who have been alienated from formal church structure by the behaviour of us who bear the name of Christ? 

 

I do not believe that "The Church" can be defineed as any mere denominational structure- particularly if that structure can only manage to draw a bit over a half million people on any given Sunday morning for worship.  But such structures may well be localized expressions of the One, Holy, Catholic, and Apostolic Church, and without organizational and institutional structures, it does not take long until the "faith received" develops into mere folk religion and good intentions.  It first ceases to be catholic, and the loss of orthodoxy, order, and loving unity is usually not long in coming. 

 

And so what am I to do?  What are we to do at Saint John's?  I don't have all of the answers, but here are a few things which cross my mind:

1. I will continue to believe that Jesus is the Christ, the Son of the Living God, and that all who are reconciled to the Father receive that gift by his grace.  I will define the terms of this foundational belief in the terms set in Scripture and in the three historic creeds of the Church.

2. I will order my moral life, with God's help and to the best of my ability, after the example and teaching of Holy Scripture, and of our holy Mother the Church.

3. I will worship according to the forms and traditions of The Book of Common Prayer.

4. I will accept and affirm as fellow Christians all who exhibit in their profession of faith the threefold Johannine test (from the First Letter of St. John) of belief in Christ as defined in Scripture and Holy Tradition (the test of Doctrine), of godly behaviour as defined by Scripture (the test of Obedience), and  of mutual love- which is modeled for us by Christ and his saints in Scripture and Holy Tradition (the test of Love).

5. I will honour and respect the decisions of those Christians who believe that our sacramental fellowship and interchangability of orders must be limited for reasons of doctrine or conscience, and at the same tiime, I will maintain our open sacramental ministry at St. John's to all who have been baptised in the Name of the Holy and Blessed Trinity.

6. I will work to remain friends with adherents of other Christian denominations and non-christian faith groups, whatever events may occur, and whatever organizations to which we belong may decide to do.

7. I will not participate in or condone any actions, conversations, or gatherings public or private which exacerbate the divisions which plague the people of God.  If I find myself in a place where such things are going on, I will physically leave the gathering without any expression of anger, and will pray for all those involved in the situation, myself included.

 

Honestly, I don't know what else to do.  The Church will prosper and accomplish the mission given her by Christ, but she looks less and less like the beautiful church I once embraced.  That brings me some real sadness, but it also calls me to see real opportunity for the Bride of Christ to engage the world in new and exciting ways in a new millenium.  I pray for strength to make the transition to what will be, in the full knowledge that Christ is Victorious.  But I will always treasure in my heart the vision of what might have been.

 

To Christ- the true King!

Bill+

 

 

Sermon for Trinity Sunday: "The Non-Negotables"

Reflection on Trinity Sunday

Preached at St. John’s Lancaster, 3 June 2012

Anglicans are Creedal Christians. I know that much ink has been spilled over the last few years in the American Church making the point that we are not “Confessional Christians,” but we do have a bare minimum that our Anglican Christian Faith calls us to believe. We believe the Creeds, and we say one or another of them at every worship service, at least here at St. John’s. For Baptisms and Offices we say the Apostles’ Creed, and for Eucharist we say the Nicene Creed. For the life of me, I can’t see much of a difference between being creedal and being confessional, unless it is that Creedal Christians vocalize their beliefs with regularity while Confessional Christians read theirs in a book on occasion. Both have something that you must believe if you are to be honestly counted among their number. It all seems pretty simple to me, but then I am not a very nuanced thinker.

Let me illustrate it this way. If I went on four legs, had a long neck, brown and orange spots, a short brushy tail, and little antennae looking things sticking out of my head, you would say that I was a giraffe. If I crawled on my belly, lived under a rock, and left a trail of slime wherever I went, you would say I was a slug. In the same way, if I believed that the Triune God created the world, and that the Father- the First Person of the Trinity, sent the Son, the Second Person of said Trinity to die and rise again for the redemption of all creation, and then sent the Third Person, the Spirit, to enable people to do wonderful things in said creation- If I confessed my sins, acknowledged Jesus as Lord and asked forgiveness, was baptized and said the creeds and received Communion, you would say I was a Christian. Now, if my attitudes and actions did not match the precepts of Jesus and the Bible, you might point out that I was not a very good Christian, but with that bare minimum of qualifications listed above, I would still qualify as a Christian.

We should note here that there are many animals which might be a bit like a giraffe, but are not giraffes. An elephant goes on four legs and has a short brushy tail, but it is not a giraffe. Without the neck it just can’t quite pass itself off as one. A snake lives under a rock and goes on its belly, but it is distinctly different from a slug. In the same way, there are many people who are devoutly religious, and who do many good things, and who help others, and who take their faith very seriously who are not Christians, because they do not believe in the Creeds. That is, they do not believe that God is Trinity in Unity, and that Jesus Christ is who the Bible says he is and did what the Bible says he did- and does. I’m not here to say they are not good people or great neighbors. I have lived by and worked with Jews, Muslims, Hindus, Sikhs, and others who I would and have trusted with my life and the lives of those I love. They are good people, and many I count as my friends, but they are not Christians, because they do not believe those basic articles of the Creeds.

Like Kathy Heim’s former rector, now Bishop of Atlanta, is fond of saying, “There’s not a lot you have to believe, but some things are non-negotiable.”

Now for a word about believing, about having faith. I believe that the earth’s atmosphere at sea level and for several hundred feet above sea level, under normal conditions, is breathable and will keep me alive. I am not a biologist or a doctor and I have no idea how it works, but I believe it. In the same way, I believe that when a stewardess tells me to put on an oxygen mask, I had better do it, even though I have never been in a malfunctioning aircraft at a high level where anyone told me I needed to take that action. Experience and understanding might enhance my belief, but the are not necessary to its existence. In the same way, I can believe in God, and trust him implicitly for my salvation, even though I don’t have all of life’s answers, even though I don’t understand everything there is to know about God, and even though my experience of him might not be as profound or personalized as I hope it might be some day.

And so how does all of this apply to my life?
A person who is a Christian does not have the liberty of making up their faith as they go, or taking a bit here and a bit there to meet what they perceive to be their own needs. Any person can do that, but at the point that they stop believing in the creeds, they cease to be Christian. If God is who he says he is, then it is pretty important that we submit to him and live our lives on his terms. We can ask questions and have doubts, but at the end of the day we must believe in the Trinity and in the Incarnation, which are the theological names for the items covered in the creeds. To not do so is to not be a Christian. It is by definition to be something else.

As a Christian, you can expect to have doubts, and questions that just don’t seem to get answered, and times when you feel very alone. Those things are normal. Some questions will never get answered in this life, and some doubts will persist, and sometimes feeling alone is something that we can’t escape. But all of those things are based on our own powers of feeling and perceiving and understanding, and our powers are very limited. So we are called by the Bible to push through our doubts and fears and feelings to embrace the facts of the Creeds- of who God is and what he has done for us in Jesus. You see, our faith is not based on feelings or limited human reason, as good and as helpful as those things might be. They are incapable of fully comprehending the greatness of God or his plan for our lives. And so we trust him, embracing “the substance of things hoped for and the evidence of things not seen.”

In just a few moments, two of our siblings in Christ will be presented for Holy Baptism, and we will all be asked to stand and renew our own belief in the Faith we have received from Jesus Christ. As they begin this life of public following of God as Christians, I hope that all of us will be able to consider anew what it means to do the same, and commit ourselves to continue in the Faith of Christ Crucified. Come to this place, to this font, to this altar with all of your doubts and imperfect understanding, but come with your faith intact. God will meet you and give you the ability to believe. Realize that that belief does not depend on your ability to form it or embrace it. It is the gift of the Holy Ghost to all who come with yearning hearts. “Consider the mustard seed, which is the tiniest of all the seeds, and yet when it is sprouted it grows into a bush which is big enough for birds to nest in.”  The act of faith- your act of faith, which among other things includes your desire to trust in a loving God, is like that grain of mustard seed. Come today with what you have, and don’t worry about what you don’t have. God’s gift will grow in your heart and mind as you follow him in obedience, and repentance, and humility.

In the Name of The Father, and of The Son, and of The Holy Ghost. AMEN.

Thinking About Faith

Events and discussions of the last few days have led me to consider again the true nature of creedal Christianity. What is it that our Holy Mother the Church calls us to believe? What is the irreducible minimum content of that faith once received from the Apostles? While there is certainly room for argument around the edges, if there is no core verity to our Faith, then I seriously doubt it is really worth believing. It ceases to become an understanding of reality based on verifiable experience which enables us to enter into a living relationship with the Triune God.

I have long held Bishop FitzSimons Allison to be a man whose life is characterized by closeness to God, faithfulness to the Scriptures, and consistancy of character. He recently posted the following short essay on the website of the Diocese of South Carolina, and I pass it on in its entirity. I hope you will find it as thought provoking as I do. He cuts to the heart of one of the major issues facing the church today, the erosion and even the denial of doctrine. His essay, like so many of his writings over the years is provocative and takes sides, and therefore I think it is rather likely to be prophetic in nature. I offer it with a prayer for our beloved Episcopal Church, that we might see the beam in our own eye, and thereby be better enabled to see clearly the light of Christ.

Faithfully,
Bill+

Shrinking Jesus and Betraying the Faith
The following article was submitted by the Rt. Rev. C. FitzSimons Allison, XII Bishop of South Carolina, Retired

What caused the crisis now being faced not only by the Diocese of South Carolina but by the entire western Christian Church? It’s more than an issue of sexuality. It’s one of pandering to the secular culture, of shrinking Jesus and betraying the faith.
Marcus Borg and John Dominic Crossan are two remarkably popular theologians who teach a version of Christianity that reduces the Christian faith to contemporary secular assumptions. For Crossan, Jesus was an illiterate Jewish cynic. No Incarnation no Resurrection. The Easter story is “fictional mythology” (p. 161, Jesus a Revolutionary Biography). Borg claims that Jesus was only divine in the sense that Martin Luther King and Gandhi were divine. Borg dismisses the creeds (p.10, Meeting Jesus Again for the First Time) Jesus was a “spirit person,” “a mediator of the sacred,” “a shaman,” one of those persons like Abraham, Moses, Buddha, Mohammed, et al. (p. 32)
Recently Borg and Crossan have collaborated on a book, The Last Week: What the Gospels Really Teach About Jesus’ Final Days in Jerusalem. Their Jesus is a semi-revolutionary leader of peasants and outcasts against the priestly elite and those who accommodate to the dominant system of Roman coercive authority. It was not our sinful condition that demanded his crucifixion but this elite. Borg and Crossan’s Jesus does not come from God to take away sin but arose from among the innocent to teach us how not to
be a part of the dominant systems. They fail to understand the depth of sin in all of us at all times, including peasants, as well as the elite. More importantly they lose the assurance of ultimate mercy and forgiveness.
Speaking of elites these two “scholarly authorities” purport to tell us, “What the Gospels Really Teach about Jesus.” They pander to an increasingly secular culture and to the human itch to find some undemanding simplicity that now finally explains everything. And they do this while
ignoring, and without reference to, the multitude of superior contemporary scholars such as Richard Bauckham, Raymond Brown, Luke Timothy Johnson, N. T. Wright, Richard Hays, Leander Keck, Christopher Bryan, and scores of others whose works reflect the faith of scripture and the creeds.
In addition to the academic arrogance of claiming that everyone has been wrong about Jesusuntil now, Marcus Borg, who is a member of the Episcopal Church, denies, in his writings, the creeds and doctrine he affirmed at his confirmation and in his present worship. It is the same
moral issue as that of Bishop Jack Spong who was asked by one of his clergy, “How can you, as a bishop, ask those you ordain to swear to doctrine that you expressly and personally deny?” Crossan, on the other hand, showed some moral integrity when he resigned his Roman Catholic orders. These are not times when people readily think in terms of doctrine or of honor.
Christian faith, but not secular faith, now effectively banned from schools, colleges, and universities, has been relegated to the private and subjective arena. The result is the growing popularity of any who eliminate from Christian faith all that secular trust finds incompatible: miracles, the radical nature of sin and the consequent radical nature of grace, transcendence, holiness, and our human desperate need for God’s initiative action in Jesus. The consequence of this secular replacement of Christianity over the years is that otherwise educated people can be bereft of any substantial grasp of scripture. One glaring example is Presiding Bishop Katharine Jefferts Schori who tells us that Marcus Borg “opened the Bible to me.” (Acknowledgements A Wing and a Prayer). The Christian creed’s affirmation, to which she has repeatedly sworn, (but Borg negates) is that Jesus Christ is: “the only-begotten Son of God, begotten of his Father before all worlds, God of God, Light ofLight, very God of very God begotten, not made, being of one substance with the Father; by whom all things were made . . .” Borg has not opened the scripture for Bishop Jefferts Schori but closed its revelation of Jesus’ divinity.
One must ask how such apostasy has come about in the Episcopal Church. One answer is given by the new bishop of Connecticut, Ian Douglas. He accurately claims,” The Episcopal Church does not readily think in terms of doctrine.” As one thinks carefully about this statement the spiritual pathology of TEC becomes apparent. Doctrine is “that which is taught, what is held, put forth as true” (Webster). Doctrine is a synonym for teaching. When we “do not readily think in terms of doctrine” we are unaware and
ignorant of Christian teaching. This is true of both “liberals” and “conservatives.” We were warned in scripture about losing our grasp on doctrine and the danger of false doctrine; (“. . . so that we may no longer be children, tossed to and fro and carried about with every wind of
doctrine by cunning men, by their craftiness in deceitful wiles.” Eph. 4:14 (see also Titus 2:;7, I Tim. 1:3, and 4:16, II John 10, II Tim. 3:16, 4:2)
Bishop Douglas’s statement, however, is only true of Christian doctrine. The Episcopal Church does indeed think in terms of doctrine: doctrines of litigation, abortion, divorce, sexual behavior outside of marriage and all kinds of current politically correct doctrines, as well as teachings that Jesus is reduced from the Son of God to a “subversive sage.” (p. 119, Meeting Jesus Again for the First Time ) The Presiding Bishop of the Episcopal Church personifies this sad reduction, this shrunken Jesus, this betrayal of Christian faith. Her claim that “salvation is attained by many ways –Jesus Christ is a way, and God has many other ways as well. . .”(italics provided) (Interview, Time Magazine, July 10, 2006) is a violation of her ordination and consecration vows regarding the church’s creed (p. 519, Book of Common Prayer, , 1979). It is also sadly bereft of the Good News that salvation is never attained but freely given to those who believe. As to her belief in eternal life, she is unsure it exists and she contends that Jesus was more concerned with heavenly existence in this life. (Arkansas Democratic Gazette, Jan. 7, 2007) This sad result reduces Christian faith to the secular assumptions of this age while this age is in
desperate need of the very faith that has made it great. Dean William Inge’s famous warning has never been more apt than today: “The Church that marries the spirit of the age will find herself a widow in the next.” We thank God that the leadership of this diocese not only thinks in terms of Christian doctrine but is courageously committed to the sworn faith of scripture and creeds.
When Episcopalians do not think in terms of Christian doctrine they consciously and unconsciously conform to speculations of the current age. When the creedal and biblical affirmations of Jesus’ full humanity and divinity are given up we lose the promised assurance of God’s mercy. The sad secular substitute for divine mercy is a culture destroying permissiveness, lowered standards of morality in society, and diminishing honor in human character. Permissiveness is no substitute for mercy.
Let’s be clear – the doctrine of Borg, Crossan, and Jefferts Schori makes nonsense of the Eucharist: Holy and gracious Father: In your infinite love you made us for yourself; and, when we had fallen into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your
only and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father of all. He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect sacrifice for the whole world. (p.362 Book of Common Prayer 1979)
The doctrine of “mere man” (like Martin Luther King and Gandhi) is indeed a widespread heresy in modern times but finds no reflection in any of the major heresies. It was so rare that only a specialist is apt to know its name: psilantropism. One of the outstanding contemporary scholars, Timothy George, has this to say about heresy: Heresy is a deliberate perversion, a choice (hairesis in Greek), to break with the primary pattern
of Christian truth and to promulgate a doctrine that undermines the gospel and destroys the unity of the Christian Church. A Church that cannot distinguish heresy from truth, or, even worse, a Church that no longer thinks this is worth doing, is a Church which has lost its right to bear witness to the transforming Gospel of Jesus Christ who declared himself to be not only the Way and the Life, but also the Truth. Rest assured the Bishop and Diocese of South Carolina, in the face of heretical assault on the Church will be faithful to the “one Lord, one Faith, one Baptism, one God and Father of all.” The challenge for us at this time is the opportunity to recover the neglected duty of “thinking in terms of doctrine” and to show the cruelty of heresy and declare the Gospel good news of Jesus Christ, Lord and Savior.

Focusing on What is Important

Last night, I attended a meeting of the William Reece Chapter of the Allied Masonic Degrees, a research society and convivial fellowship group. Much of the discussion centered around some wonderful artifacts owned by a member of the group, which he brought for show and tell, and the propensity of many in our fraternity to engage in wild and unsubstantiated rumors, not to mention the occasional "conspiracy theories" and even the occasional goofy religious concoction (my choice of words.) It was an enjoyable evening, and was over before we seemed to get started. As I drove home, I began to generalize the discussions and lessons of the evening to my faith, and to my citizenship, and to life in general. Distraction seems so often to be the normal state of human affairs. My wife once threated to get me a sweatshirt which on the front said "I have ADHD" and on the back "Oh look! A chicken!" I sometimes think there are many folks who could honestly wear such a shirt. It all seems rather humorous and harmless enough, but is it? What of that one who takes aside a young Mason, or a young Christian, or a recent graduate from basic training or boot camp, who has just completed a life altering experience in degree or baptism or training, and leads them to believe that which is marginal at best and distracting at the worst. The elder Mason who leads a young man to believe that the true secret of Freemasonry is the identity of the Merovingian line of Kings or the location of some archaeological artifact, or the Bishop who counsels a new Christian that their persuit of a deepening personal relationship with Jesus Christ is "the western heresy," or the NCO who plys a young boot with alcohol and the club scene to the degree that he or she forgets his responsibility to serve the common good of humanity as a soldier, sailor, airman, marine, coastie, or agency rat of what President and Brother Theodore Roosevelt called "The Greatest Republic Upon Which The Sun Ever Shone"; I would argue that that person falls within the paramaters of that group which our Lord said would be better off drowned in the depths of the sea. To cause one who is full of idealism and passion for good to be distracted and to turn from that motivation and dedication is indeed a sin against God and against man. I pray that I will always be on guard not to be among that number. Rather let me concentrate on the basics of my beliefs. With a firm reliance upon Almighty God, with a clear and reasonable mind, and with a genuine concern for truth and for all whom God has made, I pray that my love of liberty, of personal responsibility, and godly charity might be an encouragement and a model for many. So Mote it Be.

Belief and Behavior

Rector's Rambling: July 2009
I’ve been reading John and Paul over the last few weeks, and have noticed an entirely predictable pattern. Both of them consider belief and behavior to be very important. What we believe, especially what we believe about Jesus, defines whether or not we are Christians. How we behave is the proof of what we believe.
The Christian believes that Jesus is the only begotten Son of the living God, who lived among us, died for our sins, and was resurrected on Easter to prove forever that God’s power and love are greater than sin and death. Since his glorious ascension into heaven, he is seated in heavenly session, interceding for us and awaiting that day when he shall return to meet us as his own and to vindicate the claims of God forever and ever. There may be some wiggle room about how we interpret and apply these doctrines of the Christ, but they are mandatory components of the faith of the people called Christians. To believe otherwise and yet call oneself “Christian” is somewhat akin to calling a dog a horse, or a chicken a boy. They may have the same number of legs, and may resemble each other in several important ways, but they remain nevertheless separate species. Definitions do matter, and we as individuals are only kidding ourselves if we reject commonly agreed upon definitions in favor of our own wants and desires. To do so is to install ourselves as the arbiters of truth, and such an installation is fraught with dangerous results, including arrogance and exaltation of ourselves to the place of God.
Behavior, the second teaching of the Apostles, has an equally important role in the life of the Christian. Both John and Paul preach that if God has truly transformed our lives, if he has truly brought us from death to life, it should show in the way we interact with each other. While none of us are perfect in this world, we should be drawing closer to the ethical example of Jesus every day. Right belief which is true must inevitably lead to right behavior in ever increasing amounts. Our attitudes should be characterized by love for each other, by humility, by a sincere appreciation of our strengths and our weaknesses, by a willingness to prefer others before ourselves, by a desire to serve God by serving others, and by genuine joy. Such attitudes mean that I will respect the property and opinions of others, even when I believe they are wrong. They necessarily instill in me a strong work ethic and a desire to provide for my own needs and contribute to the relief of suffering in the lives of others. They certainly lead me to exercise restraint and self-control over all of my passions, whether they impact my finances, my relationships, my sexuality, or any other appetite that I may have.
To believe aright and to live in accordance with God’s will are twin indicators of how deep our Christianity really goes. During these dog days of summer, I hope we all might find some time to honestly evaluate how we are doing with our faith, that we might offer ourselves more perfectly to the Father, and become more like Jesus, in the power of the Holy Ghost. AMEN.

Bill+