Posts filed under ‘Anglican’
A sermon on Mark 4:35-41 preached at the Cathedral Church of Saint Mark, Salt Lake City, Utah, on the Third Sunday after Pentecost, June 21st 2009
It is Jesus’ idea, Mark tells us, to cross the lake to the other side as night is falling. After a long day of teaching on the lake shore, a small flotilla is crossing the Sea of Galilee when there is a sudden, violent, unexpected storm. If you were going to be in a storm on that particular lake, you’d want to have the likes of Peter, Andrew, James and John on board. They had grown up around water; they made their living on this lake. (more…)
Evan Daniel, in his classic 1892 historical commentary on the Book of Common Prayer, argues that a Prayer Book is not only a liturgical manual, but the “. . . fullest statement of the teaching of the Church . . . [bringing] before us the . . . great articles of the Christian faith.” In this post I explore the liturgical Rite that best exemplifies one of the major theological emphases of the 1979 Book of Common Prayer (BCP): Holy Baptism as “. . . full initiation by water and the Holy Spirit into Christ’s Body the Church” comparing the 1979 BCP with its 1928 predecessor, and identifying continuities and discontinuities between these two Prayer Books. In doing so I demonstrate how the theologies of the 1928 and 1979 Prayer Books concerning Baptism stand in stark contrast to each other, and how the tensions created by liturgical and theological innovations in the 1979 BCP continue to inform the debate around what happens at Baptism, and whether or not Baptism is a preparatory Rite for Confirmation and reception at the Eucharist, or the sole Rite for full membership in the Church. (more…)
For a discussion of Rublev’s icon, click here. The Nicene Creed, our catholic confession of faith, appears as a unified document that carefully outlines our faith in a Triune God: One God in three persons – Father, Son and Holy Spirit. Like most doctrinal statements, however, the Nicene Creed was not written in one sitting, nor was it written in a vacuum. This essay will describe the doctrine of God as three persons in Trinity using the framework of the historical contexts of the Ecumenical Councils of Nicea (325), Constantinople (381), Ephesus (431) and Chalcedon (451), explaining the reasons for convoking each Council and the basic theological decisions of these Councils. In short, we will explore how the Nicene Creed got to be the way it is today in the 1979 Prayer Book. (more…)
The parishioners were lined up for Holy Communion on Sunday when the riot police stormed the stately St. Francis Anglican Church in Harare, Zimbabwe’s capital, reports the New York Times. Helmeted, black-booted officers banged on the pews with their batons as terrified members of the congregation stampeded for the doors, witnesses said.A policeman swung his stick in vicious arcs, striking matrons, a girl and a grandmother who had bent over to pick up a Bible dropped in the melee. A lone housewife began singing from a hymn in Shona, “We will keep worshiping no matter the trials!” Hundreds of women, many dressed in the Anglican Mothers’ Union uniform of black skirt, white shirt and blue headdress, lifted their voices to join hers. (more…)
The Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primate of The Episcopal Church, issued a statement May 6 on the political and humanitarian crisis in Zimbabwe. The full text of the Presiding Bishop’s original statement follows:
Together with millions of people around the world, my heart has been drawn in recent months to the political and humanitarian crisis unfolding in Zimbabwe. The tragedy of that nation’s descent into internal chaos is magnified by the high sense of purpose and prosperity that a newly independent Zimbabwe brought to Africa and the world nearly three decades ago. Sadly, Robert Mugabe’s government has undermined that promise beyond recognition with its systematic repression of human rights, democracy, and economic opportunity for the people of Zimbabwe. The turmoil in the wake of Zimbabwe’s recent elections signals an urgent need for governments and other leaders in the international community to stand in solidarity with the people of Zimbabwe, and call for an end to this long hour of human suffering and the beginning of a new era of promise and opportunity. (more…)
For our waste and pollution of your creation, and our lack of concern for those who come after us,
Accept our repentance, Lord.
Two senior Church of England bishops called on Tuesday for Britons to cut back on carbon, rather than the more traditional chocolate and alcohol, for the Christian period of Lent this year.
During Lent, which starts on Wednesday and lasts until Easter, Christians are supposed to fast and pray. In the bishops’ green drive, those taking part can choose how they reduce their carbon footprint on a daily basis. (more…)
“It has really become an embarrassment to be an Anglican, coming to service with police and security details watching over you as you pray simply because someone is powerful enough to deploy these people at the expense of the ordinary person. People are losing their lives because of crime, property etc but they see it fit to deploy at different Anglican churches. I’m embarrassed.”
Harare Parishioner: Cathedral of St Mary and All Saints
Last December Kunonga announced from the pulpit he splitting from the Anglican synod, claiming that senior bishops supported homosexuality. In his announcement he echoed longstanding Mugabe quotes that gays are “worse than dogs and pigs.” (more…)
Amazing Grace, a landmark 2003 production with Bill Moyers, presents a series of adaptations of this well-loved hymn from, amongst others, the Boy’s choir of Harlem, dramatic soprano Jessye Norman, the country / rock and roll singer Johnny Cash (who would die later that same year), standards singer Judy Collins and American folk singer Jean Ritchie. The words to Amazing Grace come from the pen and mind of John Newton, sea captain and slave-trader who, on a homeward voyage from Sierre Leone, experienced a storm event that marked his conversion to Christianity.So momentous was his experience, that he marked the day as a memorial – May 10th 1748 – the “hour of his great deliverance.” He did not immediately distance himself from the slave trade, however. Some ten or twenty years later he penned the words to a hymn that would come to be known for its opening line “Amazing Grace (how sweet the sound).” (more…)
At the heart of Paul Westermeyer’s Te Deum: The Church and Music is his central conviction that music is revelatory and that music in worship constitutes an interpersonal encounter between God and the community that has gathered to worship him. But, as Westermeyer argues in his postscript, “. . . everything has not been sweetness and light.” In this quest to encounter the divine through the liturgical use of music, and as suggested by the subtitle title of his book, The Church and Music (not The Church and Her Music), the institutional church and composers, musicians, choirs and congregants have coexisted in uneasy tension over the centuries. This tension persists, Westermeyer contends, because of ethical and hermeneutical questions such as “. . . the role of the Church in social justice versus personal morality or differences about racism, abortion, homosexuality, the role of women, and biblical interpretation.”
Kenneth Leech’s The Eye of the Storm presents its readers with a rich jumping-off-place for doing the theology of justice – a central theme in Leech’s writings. It also presents readers an opportunity to engage in the ambiguities inherent in any discussion about spirituality in action and the tensions between personal piety and social action. The Eye of the Storm is short on platitudes and heavy on criticism of a comfortable, privileged institutional church that, in Leech’s estimation, is not living into its call to Eucharistic action beyond the liturgy. At his own confession, Leech writes out of a visceral disdain for what he sees as damaging polarities in Christian consciousness over issues of justice and equality, and presents The Eye of the Storm as one argument for the recovery of “theological wholeness,” Leech’s call for the reunification of the sacred with the secular.