Category: Current Affairs

Prayers Following Explosions at Boston Marathon

This afternoon, Patriots' Day in Massachusetts, officials reported that at least two bombs exploded at the finish line of the Boston Marathon. We live in a world where animosity, terrorism, and violence threaten the
fabric of human community. The fear this incident raises in us is becoming all too familiar. In the midst of the chaos and as reports
continue to come in concerning those who were injured, discovery of
additional explosive devices, and the potential for further threats, let
us remember our vocation as Christians, let us be still, and let us
pray.

• Prayer for Victims of Terrorism

Loving God, Welcome into your arms the victims of violence and terrorism. Comfort their families and all who grieve for them. Help us in our fear and uncertainty, And bless us with the knowledge that we are secure in your love. Strengthen all those who work for peace, And may the peace the world cannot give reign in our hearts. Amen.

- Beliefnet

• A Prayer for First Responders

Blessed are you, Lord, God of mercy, who through your Son gave us a marvelous example of charity and the great commandment of love for one another. Send down your blessings on these your servants, who so generously devote themselves to helping others. Grant them courage when they are afraid, wisdom when they must make quick decisions, strength when they are weary, and compassion in all their work. When the alarm sounds and they are called to aid both friend and stranger, let them faithfully serve you in their neighbor. We ask this through Christ our Lord. Amen.

- adapted from the Book of Blessings, #587, by Diana Macalintal

• For the President of the United States and all in Civil Authority

O Lord our Governor, whose glory is in all the world: We commend this nation to your merciful care, that, being guided by your Providence, we may dwell secure in your peace. Grant to the President of the United States, the Governor of Massachusetts, and to all in authority, wisdom and strength to know and to do your will. Fill them with the love of truth and righteousness, and make them ever mindful of their calling to serve this people in your fear; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, world without end. Amen.

– Book of Common Prayer

• For Peace

Eternal God, in whose perfect kingdom no sword is drawn but the sword of righteousness, no strength known but the strength of love: So mightily spread abroad your Spirit, that all peoples may be gathered under the banner of the Prince of Peace, as children of one Father; to whom be dominion and glory, now and for ever. Amen.

– Book of Common Prayer

• A Collect for Peace

O God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries; through the might of Jesus Christ our Lord. Amen.

– Book of Common Prayer

• A Prayer Attributed to St. Francis

Lord, make us instruments of your peace. Where there is hatred, let us sow love; where there is injury, pardon; where there is discord, union; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that we may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love. For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life. Amen.

– Book of Common Prayer

• A Hymn

The Choir of King's College, Cambridge, singing O God, Our Help in Ages Past

April 15, 2013
Sermon at Christ Church Cranbrook ~ January 27, 2013

Epiphany 3C

Listen to the Sermon for January 27, 2013

Read the Sermon for January 27, 2013

January 28, 2013
Sermon at Christ Church Cranbrook ~ November 18, 2012

We observed Earth Sunday today, so the propers are different from the lectionary.

Listen to the Sermon for November 18, 2012

Read the Sermon for November 18, 2012

November 21, 2012
Enemies of Discernment: Time

Unlike our Creator, human beings are finite creatures, bound by time and space. It seems that we have either too little time or too much time. We arrive early or late, but seldom exactly on time. Time is a facet of human life and we will always have to contend with it, even if we are blessed with a smartphone. Because of that fact of life, time is one of the enemies of spiritual discernment.

We had a very nice chain of department stores in Texas called Joske’s. Once, when Gay and I were visiting San Antonio, I had failed to pack any underwear in my suitcase. Not a problem! There was a Joske’s store near the Alamo where I could buy what I needed.

But when we came to the display where the men’s underwear should have been, they had nothing remotely near my size. I asked the sales clerk to check the inventory. She said, “It’s no use. Everything we have is on the shelf. It’s been this way since we started using the ‘just in time’ approach to our inventory.”

As far as I was concerned, it was “time” and the system wasn’t working for me. We went to J.C. Penney and found what I needed.

When things don't happen on our schedule, or we find ourselves feeling that the time's not right, or we have too little time for discernment before a decision must be made, or we feel that discernment is taking too long, what’s new? Time is a factor of human life and there is no escaping it.

Here’s the good news; God knows how much time we have because, after all, God created us. So, when we are dealing with God, besides chronos, the time we count with clocks and calendars, we are also granted kairos, the kind of time God seems to like best – the “right amount” of time.

The biblical number forty is often used to signify a kairos experience. The Great Flood lasted forty days and forty nights. God’s Hebrew children wandered in the wilderness for forty years. Jesus fasted forty days and forty nights and stayed with the apostles forty days and forty nights after the Resurrection. In every case, the biblical account seems to say that these incidences took exactly the right amount of time. And God never shows up late!

When we set out to spend time in spiritual discernment, we have a natural impulse to take hold of the problem of time by the wrong end. We think of time spent in discernment as our time with God. I invite you to consider that time spent in discernment is God’s time with us. With all God has to do throughout the cosmos, God makes kairos for us when we are facing a decision that requires spiritual discernment. If somebody shows up late for such an appointment, it’s not going to be God.

After complaining about how little time God gives us, the Psalmist prays, “So teach us to count our days that we may gain a wise heart” (Psalm 90:12). In other words, since this is the way things operate in God’s administrative policy, we need to be careful to put whatever chronological time we have at the service of the God of kairos, who has a way of making just the right amount of time to accomplish the divine purpose in our lives. For, as the Psalmist points out, “a thousand years in your sight are like yesterday when it is past, or like a watch in the night” (Psalm 90:4). God's time is not measured by our standards! We spend time. God makes time. It's an important distinction and those who are wise recognize that distinction when engaging in spiritual discernment.

God has made time today for you to spend in discernment. How will you spend that time? My prayer for you today is that you will devote whatever time you have, whether it seems too little or too much, to spiritual discernment with the One who has the power to make it just exactly the right amount that is required.

The English hymn writer, Isaac Watts, paraphrased Psalm 90 in his great hymn, O God, Our Help in Ages Past.

O God, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home.

Under the shadow of Thy throne
Thy saints have dwelt secure;
Sufficient is Thine arm alone,
And our defense is sure.

Before the hills in order stood,
Or earth received her frame,
From everlasting Thou art God,
To endless years the same.

A thousand ages in Thy sight
Are like an evening gone;
Short as the watch that ends the night
Before the rising sun.

Time, like an ever-rolling stream,
Bears all its sons away;
They fly, forgotten, as a dream
Dies at the op’ning day.

O God, our help in ages past,
Our hope for years to come,
Be Thou our guard while troubles last,
And our eternal home.

September 2, 2012
Enemies of Discernment: Static

Have you ever tried listening to a newscast and found it difficult to understand what the reporter was saying due to static? Of course you have. It may have been electronic static in your television or radio. Or, it may have been the static caused by wind blowing into the reporter's microphone. Maybe the reporter was standing near a very noisy crowd. Static makes it hard to hear and understand what is being said.

Spiritual static interferes with hearing the voice of God and is an enemy of discernment. For this reason, it is wise to discover ways to tune out the static and wait in silence for God to speak. St. James offers wise counsel in his epistle, "You must understand this, my beloved: let everyone be quick to listen, slow to speak" (James 1:19). Stephen Covey offers similar advice in his book Seven Habits of Highly Effective People, when he says, "Seek first to understand, then to be understood." It's good advice whether you are trying to understand the divine Voice or the viewpoint of another person.

I recall the story of a dog that wandered out onto a baseball field during a major league game. The players, coaches, umpires, and people in the stands were all shouting to the dog, "Get off the field!" The dog didn't know which way to turn and kept running around on the field. At one point, the sportscaster who was describing the incident said, "He's confused because he can't detect the one voice he needs to hear; that of his master." The dog couldn't discern what to do because of the static of so many unfamiliar and angry voices.

When we are discerning what God would have us do, eliminating the static is one of the first things we need to do. Other voices and distractions make it very difficult to hear and recognize the "still small voice of God."

Certainly, we need to listen to what others have to say about the subject, as long as they are speaking the truth. But the time comes when we have to place the matter before the One whose opinion matters most. We fail in our spiritual discernment when we confuse the static for the divine Voice. We cannot hear God's response with our physical ears, but what we do hear with our phyiscal ears can block what we need to hear with our heart.

The Venite, Psalm 95:1-7, is the Invitatory Psalm we often use in Morning Prayer. Verse seven is a daily reminder of the need to eliminate the static so we can hear the voice of God: "Oh, that today you would hearken to his voice!" That is my prayer for you during this day of discernment.

Horatius Bonar wrote this familiar hymn about hearing the voice of Jesus – I Heard the Voice of Jesus Say. Here it is sung by the Choir of Manchester Cathedral, using the tune Kingsfold.

I heard the voice of Jesus say,
"Come unto me and rest;
lay down, thou weary one, lay down
thy head upon my breast."
I came to Jesus as I was,
so weary, worn, and sad;
I found in him a resting place,
and he has made me glad.

I heard the voice of Jesus say,
"Behold, I freely give
the living water; thirsty one,
stoop down and drink, and live."
I came to Jesus, and I drank
of that life-giving stream;
my thirst was quenched, my soul revived,
and now I live in him.

I heard the voice of Jesus say,
"I am this dark world's light;
look unto me, thy morn shall rise,
and all thy day be bright."
I looked to Jesus, and I found
in him my Star, my Sun;
and in that light of life I'll walk
till traveling days are done.

September 1, 2012
To Discern or Not to Discern…

The word "discernment" is used often in the Episcopal Church. At Calvary Episcopal Church in Ashland, Kentucky, it's been used quite a lot lately as the leaders of the parish are attempting to discern who should be called as the next rector. Those priests who are under consideration have also been discerning if they are called to come to Calvary. We describe it as a process of mutual discernment. But what is that and how does it work?

In attempting to understand the meaning of words, I find it helpful to know something about their etymology. For example, the word discern is directly from the Latin discernere, meaning "to separate, set apart, divide, distribute, distinguish, or perceive." The word is made up of the two Latin roots, dis, meaning "off or away," and cernere, meaning to "distinguish, separate, or sift." So, discernment is a process of sorting that leads to a decision about something.

We use the term very intentionally in Christian circles when the decision has spiritual significance and requires the guidance of the Holy Spirit. For example, we probably would not speak of "discerning" which brand of pet food to buy, which flight to take, or which direction to walk around the park. As important as those decisions may be, we probably don't need much guidance from the Holy Spirit to make them. However, if we are attempting to reach a decision about an action that may be good or evil in the eyes of God, about whether we are called to a particular ministry in the Church, or about which priest will be our next rector, that would be discernment. We need the assistance of the Holy Spirit to reach decisions like those.

Hiring a CEO of a corporation, a member of a company staff, or a lawn service, usually requires a very thoughtful process that includes reviewing resumes, calling references, performing background checks, and interviews. We might pray about it, but it would not normally be a requirement in the secular setting. In this Church, clergy are not hired; they are called. Search committees, vestries, and clergy are all very well aware that there is a distinction and that distinction has to do with the work of the Holy Spirit among us. Remember that God called the prophets, they did not volunteer. Jesus called the Disciples, they were not hired. It is in that spirit that clergy in this Church are sought out and, following a period of mutual spiritual discernment, may be called to a position.

The practices of deploying clergy in different places of ministry varies from one communion to another. However, in every instance I am aware of, there is some discernment on the part of the calling or sending body, those who provide oversight, and the clergy under consideration. These decisions are made after a prayerful, godly process in which there is a sorting out or sifting that leads to a decision.

The process we follow is informed by scripture, tradition, reason, and experience. These are the lenses, as it were, through which we examine one another, all the while asking the Holy Spirit to help us to see what we need to see and hear what we need to hear. After we've done our "homework", following the pattern of St. Ignatius, we ask God a somewhat simple question. "God, is this your will or not?" And God answers with a somewhat simple answer, "Yes or No." Ignatius said we would normally sense the answer as a feeling of consolation or a feeling of desolation.

So, as the discernment process for calling a new rector for Calvary Episcopal Church in Ashland, Kentucky nears its conclusion, I invite you to uphold the nominating committee, the vestry, and the candidates in discernment with your prayers. May they yield to the guidance of the Holy Spirit and continue to rely upon the same Holy Spirit in carrying out the decision they are called to make.

Here are two prayers from the Book of Common Prayer.

Almighty God, giver of every good gift: Look graciously on your Church, and so guide the minds of those who shall choose a rector for this parish, that we may receive faithful pastors, who will care for your people and equip us for our ministries; through Jesus Christ our Lord. Amen.

O God, by whom the meek are guided in judgment, and light rises up in darkness for the godly: Grant us, in all our doubts and uncertainties, the grace to ask what you would have us to do, that the Spirit of wisdom may save us from all false choices, and that in your light we may see light, and in your straight path may not stumble; through Jesus Christ our Lord. Amen.

August 30, 2012
A Topic for a Month of Sundays

In Year B of our Eucharistic Lectionary, the semi continuous reading of the Gospel of Mark is interrupted by a sequence of five excerpts from the sixth chapter of John on the Bread of Life. This happens once every three years and when it does, people in the pews ask why we spend so many Sundays hearing about Jesus Christ as the Bread of Life. It’s a great question and I hope my attempt at an answer will be almost as great, or at least helpful.

Each one of the three synoptic gospels – Matthew, Mark, and Luke – has its own year in the three-year Revised Common Lectionary. John is sprinkled around during Lent, Christmas, and a couple of other times. Because of this, there is no really suitable niche for the important teaching on the Bread of Life. Since our lectionary is a Eucharistic lectionary, it would be inconceivable for those who developed the lectionary to omit this important discourse in the three-year cycle. They decided to interrupt the semi continuous reading of the Gospel of Mark at the point when Mark is about to recount the story of the feeding of the multitude in order to give us John’s more elaborate account.

We are a Eucharist-centered Church and we need the instruction provided by the Bread of Life Discourse of John’s Gospel in our Eucharistic lectionary. It is so important and so powerful that we have devoted five Sundays in a row to explore the depth of its message.

Last Sunday, we read the account of Jesus’ feeding of the multitude at the beginning of the sixth chapter. As we continue to read from this chapter for the next four Sundays, we will examine John’s indirect account of the Eucharist. Bear in mind that in John’s report of the Last Supper there is no mention of the bread and wine.

The crowds that both witnessed and participated in the miracle of the loaves and fishes didn’t really understand that Jesus came to give more than the bread that satisfies physical hunger. In this discourse, he refers to himself again and again as “The Bread of Life.”

Jesus is inviting everyone to eat this living bread. The bread our Hebrew ancestors in the faith ate in the wilderness sustained them in their journey. The Living Bread, Jesus Christ, is food that sustains the cosmos – not just our tribe, or race, or nation, but the cosmos!

That means that if we feast at the table with The Bread of Life, we are not the only invitees. There are others, many of whom are not like us, some of whom we don’t like, and plenty with whom we will disagree.

Several years ago when I was a Canon at Christ Church Cathedral in Houston, Texas, I was giving a tour to a confirmation class from one of the parishes in the Diocese of Texas. We were exploring the Chancel and the Sanctuary when some of the youth spotted the needlepoint cushions on the Altar rail. I asked if they could figure out the meaning of the symbols on those cushions. One boy said, “That cross and crown in the middle is probably Jesus and the other twelve symbols represent his disciples gathered around the table with him.” That seemed like a pretty satisfactory answer, until a girl pointed out that one of the symbols looked for all the world like the symbol for Judas Iscariot. “He doesn’t belong here?” she said. “He betrayed Jesus.”

I pointed out to the class that a number of ladies from the Cathedral had painstakingly and lovingly applied every single stitch by hand on those cushions and that I would be very cautious about telling them that one of the symbols didn’t belong there. “If that’s Judas and they went to so much trouble to include him, I wonder what that might mean for us?”

After some conversation, one young man said, “Maybe it means that God’s love big enough to include Judas along with the rest of us.”

My response was to suggest that there will be times when we come to the Altar to dine with Jesus, the Bread of Life, and notice someone we can’t abide kneeling beside us or across from us. “When that happens,” I said, “remember this moment and remember that the same divine Love that welcomes you to this feast welcomes others who need it just as much.” After all, as someone has said, the bread that Jesus gives for the life of the universe (John 6:51) is multigrain.

John 6:51 says that those who eat of this bread will “live forever.” That is the consistent translation in almost all the versions of the Bible. However, some scholars point out that the literal translation of the Greek text says we will “live into the age.” The “age” – eternal life, abundant life, kingdom of God, kingdom of heaven – is a state of being where we live with God who is both in and beyond time and space. When we feast upon the Bread of Life, we are living into this divine cosmic reality. It nourishes us for the ways we touch and change that reality.

So, in this banquet, we all become one body not because we all agree or because we all are alike. We become one body because we share in one bread – the Living Bread, Jesus, who is present for us in a wonderful and mysterious way in this banquet that is happening in the here and now and at the same moment in the age into which we are living, with faith, hope, and love. This Bread of Life is our true sustenance. As we are fed, so we are sent to feed others.

It really is going to be good to spend a month of Sundays on this topic!

August 2, 2012
If we’ll make it available, God will make it enough!

On Sunday, July 29, we are observing Loaves and Fishes Sunday. We are asking worshipers to bring items that will be used in the Weekend Snack Sacks for clients of The Community Kitchen or make a contribution that will be used at to purchase the items needed for those weekend meals from River Cities Harvest. We’re doing this because donations of food and funds tend to drop off during the summer vacation season. But hunger never takes a vacation.

Our Gospel reading for Sunday is John's version of the story of the Loaves and Fishes. It is the only miracle of Jesus that is included in all four gospels. All four gospels agree that there were five thousand or more hungry people, that the meal started when Jesus blessed five loaves of bread and two fishes, that everyone had enough to eat, and that there were twelve baskets of leftovers.

What is the significance of this miracle? Firstly, Jesus is revealed as the Ruler of Creation, the One who multiplies food in Nature. In his classic work Miracles, C. S. Lewis shows how many of the miracles take what God normally does slowly in Nature and speeds it up dramatically as a kind of flourished signature, signifying, "the One who always multiplies fish and grain is here."

Secondly, Jesus is also revealed as the Ruler who Provides. And what does he provide here? What promise does he keep? What need does he meet? Is it the need of the hungry or is it the need of the disciples? Or is it both? He has commanded the disciples to feed the people and that elicits their admission that they are not able to do it. Then, to their amazement, he tells them to have the people sit on the grass anyway. The need being met here is not only the people's need for food. The other need that is met is the disciples' need to be able to minister! You and I are in the same position today as Jesus' disciples were on that day.

In their obedience, the disciples learned a lesson about faith, elements of which are present in every mighty work of God: Need seen + desire felt + inadequacy confessed + Christ obeyed = the opportunity for God to work miracles. It is our job to make our inadequate loaves and fishes available. It is God’s job to make them enough. Faith is the determination to obey in spite of our inadequacy, to consider our own inability irrelevant in the light of Gods ability, and to act on that basis. The more we do so, the more we will find our own paltry loaves and fishes multiplied.

In each of the Gospels, this event is a time of transition in the earthly life and ministry of Jesus and his disciples. Jesus now concentrates on preparing himself and his disciples for the Cross. Disciples often learn important lessons during times of transition. By the grace of Jesus Christ, those hungry people were fed by those disciples. And, by the same grace, the hungry people who are standing outside those red doors of Calvary Church are going to be fed by these disciples.

July 26, 2012
¡Ahora es el tiempo Oportuno para ser Episcopales que no se Disculpan!

Queridos hermanos y hermanas:

Ayer, la Cámara de Diputados de la Iglesia Episcopal estuvo de acuerdo con la Cámara de Obispos para adoptar una resolución que autoriza el uso provisional del rito "El Testimonio y la Bendición de un Pacto Permanente" a partir del 02 de diciembre, 2012, (el primer domingo de Adviento). El voto no fue una cerrada votación en cualquiera de las cámaras (obispos, el 74% – Diputados, Lay, el 76% y el Clero el 78%). La resolución, la liturgia, y los comentarios se pueden encontrar a partir de la página 184 en el Libro Azul. (La convención hizo algunas ligeras revisiones a la versión del rito incluida en el reporte.) El clero necesitará el permiso de sus obispos para ofrecer este rito, por lo que su uso puede variar de diócesis a diócesis.

Muchos se molestarán o incluso se enojarán por esta decisión. Muchos otros estarán agradecidos por las nuevas oportunidades para el ministerio que serán posibles gracias a esta decisión. Y otros no tendrán sentimientos fuertes acerca de él de una manera u otra. ¿Quién se puede sorprender por estas reacciones? Después de todo, nuestra Iglesia se compone de ¡personas de "todas clases y condiciones"!

Sea cual sea tu respuesta es esta decisión, ofrezco las siguientes perspectivas pastorales.

Seamos humildes. – Condenas arrogantes de quienes están en desacuerdo contigo y gozar con malicia acerca de una decisión en la que tu punto de vista "ha ganado" no honran el evangelio o construyen comunidad entre los seguidores de Cristo. Recuerda que hemos prometido, con la ayuda de Dios, "buscar y servir a Cristo en todas las personas, amando a tu prójimo como a ti mismo," y de "respetar la dignidad de todo ser humano." Piensa en estas cosas y píde a Dios que te de una respuesta humilde.

Vamos a ser generosos. -Actuar fuera de la suposición de que tu vecino se siente obligado a hacer observaciones sobre esta decisión lo hace por el más puro de los motivos. Incluso pueden pensar que te están haciendo un gran favor al señalar el error de las formas de aquellos con quien tú adoras. Ellos puedes creer sinceramente que esta culpa por asociación podría poner en peligro tu bienestar espiritual. Es posible que quieran ponerte en sobre aviso de que deben evitar contacto contigo con el fin de proteger su propia justicia. Escucha lo que nuestro Señor Jesucristo dice: "Amarás al Señor tu Dios con todo tu corazón, con toda tu alma y con toda tu mente. Este es el primero y grande mandamiento. El segundo es semejante a éste: amarás a tu prójimo como a ti mismo. De estos dos mandamientos dependen toda la Ley y los Profetas. "Dios te ha dado suficiente amor para compartirlo con todos tus vecinos y todavía habrá mucho más cuando lo compartas con ellos en este contexto. ¡Puedes darte el lujo de ser generoso!

No hay que pedir disculpas. – Nuestros vecinos, especialmente los de otras comuniones, pueden decir cosas que nos hacen estar a la defensiva, inseguros, con miedo o vergüenza. Podemos sentir que tienen una ventaja sobre nosotros en su particular comprensión de las verdades bíblicas o doctrinales. Tú puedes elegir sonreír simplemente, no decir nada, cambiar de tema, o marcharte simplemente. O, tú puedes sentir que necesitas debatir con tu vecino. Si sientes la necesidad de debatir el tema, toman tiempo para prepararte. Estudia, consulta fuentes confiables de información, usa tu mente en la mayor medida posible. Por otra parte, prepárate para sentir que has "perdido" el debate al final del mismo. Convicciones muy arraigadas, como sobre la sexualidad humana y la política, a menudo se basan en la emoción con una información superficial. Tus intentos de borrar las emociones con la lógica, probablemente no tendrán éxito. Cualquiera que sea la respuesta que elijas, no tienes que pedir disculpas por la Iglesia Episcopal, que no ha llegado a esta decisión de la noche a la mañana y sin una enorme consideración puesta en oración.

Vamos a ser misioneros. – En general, los cristianos no somos lo mejor de nosotros cuando nos involucramos en debates bizantinos sobre las diferencias teológicas, morales, o eclesiásticas. Estamos en nuestro mejor momento cuando escuchamos juntos la Palabra de Dios, cuando nos arrodillamos juntos para ser alimentados en la Mesa de Dios, y cuando nos arremangamos las mangas para manifestar la gracia de Dios en el campo de la misión en nuestra propia puerta. Hay personas en ese campo de misión que nos están esperando para ser enviados a hacer el trabajo que Dios nos ha encomendado.

Vamos a ser inclusivos. – Mis puntos de vista sobre el tema de la sexualidad humana, especialmente acerca de la plena inclusión de mis hermanos y hermanas gays, lesbianas, transexuales en la vida de la Iglesia, fueron modelados y han tomado forma a lo largo del tiempo. He buscado en las Escrituras, buscado la sabiduría contenida en las enseñanzas de la Iglesia a través de los siglos, considerado lo que hemos aprendido con la razón a través del tiempo, he pasado un tiempo con aquellos cuyo estilo de vida y la orientación son diferentes de los míos, escuchado a las personas cuyos puntos de vista difieren de los míos, y he orado. En cuarenta y un años de ministerio, me han pedido para bendecir uniones del mismo sexo sólo tres veces. A causa de mi respeto por los cánones de la Iglesia y mi votos de ordenación, nunca he realizado esas peticiones. Yo he obedecido a mis obispos y voy a seguir haciéndolo donde quiera que esté.

Dicho esto, creo que la decisión de la Convención General fue la decisión correcta. Si se me da la oportunidad de servir bajo un obispo que me autorice a ejercer mi ministerio de este modo, lo voy a hacer con un corazón alegre. Tomaré la oportunidad y será un privilegio proporcionar un ministerio que por mucho tiempo he pensado que debemos ofrecer a aquellos que desean vivir en Relaciones de Pacto para toda la vida.

Vamos a seguir adelante. – He oído decir por algunas personas que esta decisión marca el final de la Iglesia Episcopal. Yo prefiero creer que es el comienzo de una nueva era de oportunidad misionera de la Iglesia Episcopal. Ahora hemos añadido una nueva forma de abrir las puertas rojas a las personas que hemos marginado. Agregar esta decisión de cómo esta Iglesia en los últimos años se ha expresado al enfrentar la esclavitud, el trabajo infantil, el derecho de la mujer a votar, el racismo, la ordenación de mujeres, y una serie de otros temas para los cuales personas cuyos puntos de vista eran opuestos fueron apoyados por las escrituras y argumentos teológicos para mantener el status quo. Añadir esta decisión también a los cambios que ya hemos hecho con las enseñanzas ortodoxas de la Iglesia sobre la sexualidad humana, específicamente, lo que permite control de la natalidad y la autorización de las segundas nupcias de personas divorciadas.

Unamos nuestras manos. – Algunos de ustedes que leen esto no estarán de acuerdo conmigo. Entiendo que hay otros en la Comunión Anglicana en otras partes del mundo que tienen problemas con estos puntos de vista. La diversidad de opiniones es normal y natural en la vida en general y en la Iglesia en particular. No hay nada que podamos hacer para cambiar eso. No puedo obligar a nadie a creer o actuar como lo hago yo. Pero podemos luchar con la conciencia tranquila para vivir una vida que encarna el amor de Dios, para que ese amor de Dios pueda hacer posible en nosotros buscar la reconciliación en todos los niveles. Nuestra unidad de esta Iglesia no es ahora ni ha sido sobre la base de que todo el mundo esta de acuerdo en todo. Nuestra unidad proviene de nuestra oración común y la búsqueda común de un mundo donde hay más justicia, paz y amor.

En su sermón "Un Espíritu Católico," un sabio anglicano, John Wesley, citó un relato de las Escrituras Hebreas (2 Reyes 10), que involucró a dos hombres, Jehú con Jonadab, que eran tan celosos de que mataron a los que no estaban de acuerdo con ellos. Sin embargo, superaron sus prejuicios individuales y encontraron un terreno común. Cuando Jehú se encontró con Jonadab que venía hacia él, dijo, "¿Son buenas tus intenciones hacia mí, como lo son las mías hacia ti?", Respondió Jonadab: "Así es". Jehú dijo: "En se caso, dame la mano." Jonadab le dio la mano y Jehú lo hizo subir con él a su carro. Él dijo: "Acompáñame y verás mi celo por el Señor" (2 Reyes 10:15 b-16). En muchos sentidos, es un texto extraño para que el Padre Wesley lo utilice como base para un sermón sobre la necesidad de amor universal. Sin embargo, él ve en las palabras de Jehú la esencia de la forma en que funciona el amor entre nosotros, cuando tenemos nuestros desacuerdos inevitables. Por lo tanto, les digo a mis hermanos y hermanas que están de acuerdo conmigo y los que no lo están, "Si tus intenciones son buenas como las mías, dame tu mano." Los cristianos pueden lograr mucho más para el reino de Dios en la tierra con nuestras manos unidas que con nuestras manos levantadas unos contra otros. Como cristianos católicos, no tenemos que estar de acuerdo en todo con el fin de "andar en el amor como Cristo nos amó."

Vamos a ser lo que decimos que somos. – Realmente no tenemos nada que temer acerca de esta decisión. Tenemos todas las razones para alegrarnos a medida que aprendemos a vivir en las nuevas oportunidades que se presentan. Podemos mantener la cabeza en alto y con la humildad, la generosidad y sin pedir disculpas, podemos hacer más que nunca para manifestar el amor de Dios. Somos mayordomos de un trabajo importante que transforma la vida que Dios quiere realizar específicamente a través de nuestra Iglesia. ¡Somos episcopales! Y, como alguien ha señalado, no hay ningún asterisco en los letreros que dicen: "La Iglesia Episcopal te da la bienvenida!"

Atentamente,

Traducción al español por el Padre Uriel Osnaya
Vicario, Iglesia Episcopal Santa María Virgen, Houston, Texas

La versión original en inglés la puede encontrar en:
http://ronpogue.typepad.com/e-piphanies/about-fr-ron-pogue.html

July 12, 2012
Now is a perfect time to be Unapologetically Episcopalian!

My Dear Brothers and Sisters,

Yesterday, The Episcopal Church’s House of Deputies concurred with the House of Bishops to adopt a resolution which authorizes provisional use of the rite “The Witnessing and Blessing of a Lifelong Covenant” starting Dec. 2 (the first Sunday of Advent). The vote was not a close vote in either house (Bishops, 74% – Deputies, Lay, 76% and Clergy 78%). The resolution, liturgy, and commentary can be found beginning on page 184 in the Blue Book. (The convention made some slight revisions to the version of the rite included in the report.) Clergy will need the permission of their bishops to provide this rite, so its use will vary from diocese to diocese.

Many will be upset or even angry about this decision. Many others will be grateful for the new opportunities for ministry that will be made possible by this decision. Still others will not have strong feelings about it one way or the other. Who could be surprised by these reactions? After all, our Church is made up of “all sorts and conditions” of people!

Whatever your response is to this decision, I offer the following pastoral perspectives.

Let’s be humble. – Arrogant condemnations of those who disagree with you and gloating about a decision in which your viewpoint “won” do not honor the gospel or build community among Christ’s followers. Remember that we have promised, with God’s help, to “seek and serve Christ in all persons, loving your neighbor as yourself,” and to “respect the dignity of every human being.” Think about these things and ask God to give you a humble response.

Let’s be generous. – Operate out of the assumption that your neighbor who feels compelled to comment on this decision does so out of the purest of motives. They may even think they are doing you a big favor by pointing out the error of the ways of those with whom you worship. They may sincerely believe that this guilt by association could imperil your spiritual well being. They may want to put you on notice that they may have to avoid contact with you in order to protect their own righteousness. Hear what our Lord Jesus Christ saith; “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. The second is like unto it: thou shalt love thy neighbor as thyself. On these two commandments hand all the Law of the Prophets.” God has given you enough love to share with all your neighbors and there will still be plenty when you give it to them in this context. You can afford to be generous!

Let’s be unapologetic. – Our neighbors, especially those in other communions, may say things that cause us to feel defensive, insecure, afraid, or embarrassed. We may feel that they have a leg up on us in their particular understanding of scriptural or doctrinal truths. You may choose to simply smile, say nothing, change the subject, or simply walk away. Or, you may feel that you need to debate with your neighbor. If you do feel a need to debate the topic at hand, take the time to prepare yourself. Study, consult reliable sources of information, use your mind to the fullest extent. Also, be prepared to feel that you have “lost” the debate at the end of it. Strongly held convictions, such as those about human sexuality and politics, are often based in emotion with a veneer of information. Your attempts to erase emotions with logic will probably not be successful. Whichever response you choose, you do not have to apologize for The Episcopal Church, which has not come to this decision quickly or without enormous prayerful consideration.

Let’s be missionaries. – In general, we Christians are not at our best when we engage in hair-splitting debates over theological, moral, or ecclesiastical differences. We are at our best when we listen together for God’s Word, when we kneel together to be nourished at God’s Table, and when we roll up our sleeves to make God’s grace manifest in the mission field at our doorstep. There are people in that mission field who are waiting for us to be sent out to do the work God has given us to do.

Let’s be inclusive. – My own views on the topic of human sexuality, especially about the full inclusion of gays, lesbians, and transgender brothers and sisters in the life of the Church, were formed and shaped over time. I have searched the scriptures, sought the wisdom contained in the Church’s teachings through the ages, considered what we’ve learned through reason over time, spent time with those whose lifestyle and orientation are different from mine, listened to those whose viewpoints differ from mine, and prayed. In forty-one years of ministry, I’ve been asked to bless same sex unions only three times. Because of my respect for the canons of the Church and my ordination vows, I have never complied with those requests. I have obeyed my Bishops and I will continue to do so wherever I may be.

That said, I believe the decision of the General Convention was the right decision. If given the opportunity when serving under a Bishop that authorizes me to exercise my ministry in this way, I will do so with a glad heart. I will welcome the opportunity and it will be a privilege to provide a ministry I have long thought we should offer to those who wish to live in life-long covenant relationships.

Let’s move forward. – I have heard people say that this decision marks the end of The Episcopal Church. I prefer to believe it is the beginning of a new era of missionary opportunity for The Episcopal Church. We now have added a new way of opening those red doors to people whom we have marginalized. Add this decision to how this Church in years past expressed itself in the face of slavery, child labor, women’s right to vote, racism, ordination of women, and a host of other issues for which there were people whose opposing views were bolstered by scriptural and theological arguments for maintaining the status quo. Add this decision also to the changes we have already made to the orthodox teachings of the Church on human sexuality – specifically, allowing birth control and authorizing the remarriage of divorced persons.

Let’s join hands. – Some of you who read this will not agree with me. I understand that there are others in the worldwide Anglican Communion who will have trouble with these views. Diversity of opinions is normal and natural in life in general and in the Church in particular. There is nothing we can do to change that. I cannot compel anyone to believe or act as I do. But we can strive in good conscience to live a life that embodies God’s love so that God’s love will make it possible for us to pursue reconciliation at every level. Our unity in this Church is not now nor has it ever been based on everybody agreeing on everything. Our unity comes from our common prayer and common pursuit of a world where there is more justice, peace, and love.

In his sermon “A Catholic Spirit,” a wise Anglican, John Wesley, cited a story from the Hebrew Scriptures (2 Kings 10) that involved two men, Jehu and Jehonadab, who were so zealous that they slaughtered those who differed with them. Yet they overcame their individual prejudices and found common ground. When Jehu met Jehonadab coming toward him, he said, “Is your heart as true to mine as mine is to yours?” Jehonadab answered, “It is.” Jehu said, “I
f it is, give me your hand.” So he gave him his hand. Jehu took him up with him into the chariot. He said, “Come with me, and see my zeal for the Lord” (2 Kings 10:15b-16 NRSV). In so many ways, it is a strange text for Fr. Wesley to use as a basis for a sermon about the necessity of universal love. Nevertheless, he sees in the words of Jehu the essence of how that love works among us when we have our inevitable disagreements. So, I say to my brothers and sisters who agree with me and those who do not, “If your heart is like mine, give me your hand.” Christians can accomplish a great deal more for the reign of God on earth with our hands joined than with our hands raised against each other. As catholic Christians, we don’t have to agree on everything in order to “walk in love as Christ loved us.”

Let’s be who we say we are. – We really have nothing to fear about this decision. We have every reason to rejoice as we learn to live into the new opportunities it presents. We can hold up our heads and with humility, generosity, and without apology, we can do even more than ever to manifest God’s love. We are stewards of important, life-transforming work that God wants accomplished specifically through our Church. We are Episcopalians! And, as someone has pointed out, there is no asterisk on those signs that say, “The Episcopal Church Welcomes You!”

Faithfully yours,

P.S. HERE is the song in my heart today and HERE is a poem by my friend Ron Starbuck for further reflection on how God's love can help us be Unapologetically Episcopalian as we live into the opportunities that will result from this monumental decision.

July 11, 2012