This post is a bit longer than most – I suppose that since I am heading off for a month of vacation I felt a bit verbose.

One of the things I have been struck by in the conversations about General Convention and the Episcopal Church is the energy we spend on what we think about being the Body rather than what we do that makes us the Body. I would argue that the works of justice that we advocate for are part of our life as the Body. I would also argue that a firmness in doctrine is also required to bind us together as the Body. Neither justice nor the quest to articulate our relationship to the Triune God are indifferent matters. We seem eager to create ghettos – to carve out homogeneous and pure bodies within the Body who are doing it just right with our own slang and in-talk. Jesus is so lucky to have us.

I have found that this exercise has emphasized that which we have always struggled with as Anglicans – uniformity of belief. Throughout our history we have navigated the Catholic and Reformed strains and struggled with the melding of politics and religion. Through all of this, we have maintained our identity through common worship. We have prayed together, broken bread together, and listened to one another with a common language, with a common prayer.

It may sound nonsensical or naive but I truly think the most crucial task for the Church is not growth, justice, discipleship, survival, nor restructuring. The most crucial task facing the Church is worship. We must strive anew for a way of being the Body together. The world’s, and the Church’s, desperate need now is for that expanded awareness of the presence of God – the enlarging of the Eucharistic action to encompass relationships that desperately need healing, hearts that are broken, hopes that are shattered, memories that are fraught with pain, and even nations that seem lost.

The Incarnation has sanctified the whole of creation. Adoring God made known to us in the flesh of man opens us to sharing in his love for all of humanity. One part of the Eucharistic action is that we are made one with Christ – not so that we are made ever more privately holy – but so that we can approach the world around us as ever more blessed – ever more worthy of love and thanksgiving because it is beloved of God.

“Do this in remembrance” was not a command given so that we would remember any one earthly event. “Do this in remembrance” is commanded that we might know where our true hope and glory lie.

Through the Sacraments, prayer, thanksgiving, and adoration we are drawn ever more to the source of our peace – that place where we can dwell and know that we are the beloved of God. Where we are held by the Good Shepherd – are branches of the vine – may drink of the Living Water – dwell within the refuge – be protected by a mighty warrior whose name is Yahweh. In all of these images, God longs to be with us and protect us, for all eternity, in a way that no one image can capture. It is this God that we come before in praise and thanksgiving.

Ultimately our hope and our salvation and our joy are not found in the worries of the day – nor even in the answers we find to those everyday worries. Our joy comes when we can surrender and know the hope of things eternal – when we see the totality of our life as the Body as bound to the eternity of God.

The liturgy is the expression of the Body’s questing for unity with the Divine in the person of Jesus Christ. In its use of pattern, connection, arrangement, movement, and varying celebrations of more and less significance. Its mirror of life is natural for it reflects the lived and living experience of a Body. Gregory Dix cites S. Augustine in writing, “The spiritual benefit which is there understood is unity, that being joined to His Body and made His members we may be what we receive.” We receive not simply the sacramental grace of the Body and Blood but become that Body. Moreover, we become a constitutive part of the passion narrative as we take on the form and incorporate the meaning of offering and sacrifice. Meaning and order are mediated by the reality we take in at the Eucharist so that we become not so much pattern-seeking but become part of the very pattern of the divine order – we become the Body.

The individual is ill-equipped to search for meaning or form in isolation. I would broaden this to individual parishes, denominations, and Churches. We need one another. The liturgical enactment of the community mediates the ebbs and flows of personal perception of and receptivity to divine love. The action of the Eucharist is not simply a recitation or re-creation of history but a process of creation of new living meaning within the Body of the faithful. The ebbs and flows of individual perception are moderated and mediated in the corporate action of worship. Gregory Dix claims, “As the anamnesis of the passion, the eucharist is perpetually creative of the church, which is the fruit of that passion.” New meaning is found and incorporated as the community enacts the liturgy together so that the individual is not left adrift in wonderment, but is drawn ever deeper into the realization of divine promise – we are woven into the pattern.

Our participation in the life of the Holy brings about a kind of cognitive dissonance in which we recognize that our imperfections and those of the world around us may be brought into greater harmony with the divine. Moreover, we gain a sensitivity to those things which are out of balance in ourselves and the world around us as we are exposed to patterns of holiness and divine love. The individual can fail in apprehension when they discern the essence of Holy Communion either to be too individual an affair or too global. Without understanding the convicting power of the Sacrament, they are not truly coming into the realization of the divine order that is promised nor the sacrifice that is called for.

The call to properly discern is part of the mission of the Church at large and is essential to the edification of its members. Dix states, “the idea of the Holy Communion as a purely personal affair, which concerns only those persons who feel helped by such things…is nothing less than the atomizing of the Body of Christ.” Worship can never be a personal affair, nor can true religion. Worship which loses sight of the totality of creation, of our relationships, of the world around us, ceases to be worship and becomes another form of individual therapy. We are called to worship, to the work of adoration, which is necessarily not an act of self-regard but of oblation and self-giving. The model for this oblation is, of course, Christ and we enter into that oblation as a community which discerns the Body and seeks its restoration.

This oblation of self is taught in the unfolding of the Eucharist. In the actions of offering and breaking, we see the model of self-giving enacted and re-enacted and we are provided the grace of the Sacrament so as to be empowered to do likewise and to be so offered and willing to offer. This experience is brought about by an encounter with the Christ of heaven and earth. The Christian, with this model of self-offering, enters the memorial action that has been repeated across time and space and makes his or herself one with the sacrifice once offered and passes into the loving and guiding hand of God.

It is the perpetual dying of the person and the perpetual new life in Christ that is made possible by the action of the Spirit and in the memory and action of the community. This new experience of life and potential are mediated by Christ for he is the center of the action and memory of the community.

Any human advancement that is made by the Church must be an advance in our understanding of the life and death of Christ. This revelation of our life in and with Christ not only calls us to ever-offer that which we are to that which we may be, but also, paradoxically, affirms the value of humans to God. As objects of divine love, we are called to closer and deeper relationship to God through Christ. The men and women of the Church are an offering that is acceptable in the sight of God. It is in the striving to be worthy of offering and the yearning for holiness that the nexus of the divine-human relationship is found – in that moment when our sacrifice is joined to Christ’s.

If we celebrate the mystery of the Incarnation in the Mass – how do we look upon God’s children with anything less than love and adoration?

If we adore the Body of Christ – how do we then condone torture done in our name?

If we participate in the memorial of Christ’s sacrifice – how do we allow so many around us to be sacrificed to the zeal of nations or plots of terror?

If we glory in the Resurrection – how do we condemn others to the grave in our hearts?

If we ask for forgiveness for thoughts, words, and deeds – how do we then turn our minds to hate?

If we anticipate his coming again with power and glory – how do we allow the use of power to be glorified?

If we present an offering and sacrifice to God for his use – how do we allow our wealth to be used to degrade those around us?

If we anticipate that heavenly country – how do we allow the one around us to be lost to anger and despair?

If we know, are drawn to, are called by Christ made present on the altar – how can we surrender to despair?

In other words, worship feeds justice. Justice flows naturally from true adoration.  The Church, to be the Church, must offer both with passion and joy.

Robert+

This post has a couple of updates on items of note I have written about recently…

An Endorsement

Fr David Simmons has put out a great endorsement of the Revd Frank Logue for President of the House of Deputies whom he has known for 14 years. He writes, “Frank offers a formidable intellect, a pastoral heart, a listening ear and a real can-do spirit to the House. Considering the challenges that are being laid down by the Committee on Structure, I believe Frank is eminently qualified to lead the house during this time of great transition.”

On Progress

Dr Derek Olsen put up a post today about the movement at General Convention.  He especially focuses on Holy Women, Holy Men and Communion Regardless of Baptism.  Of the second he writes, “Nobody wants to see a communion rail lock-down; that’s just silly. What needs to be avoided, though, is any sense that Baptism is somehow optional. If we invite any and all to the Eucharist then we have precisely made Baptism optional. That’s not a pastoral practice, that’s deliberately turning our backs on the theology of the Prayer Book and the consistent witness of the Church up until the late 20th century.”

He adds, “What I would love to see in any discussion of pastoral discretion with regard to CWOB is the word ‘individual.’ The message that the resolution would send, then, is to say that pastoral discretion may be warranted in specific individual and unusual circumstances. A general call to any and all is not pastoral—nor is it evangelism; rather, it salves the consciences of those who want to see themselves as inclusive, but who don’t want to do the work of setting healthy boundaries and inviting all comers within those boundaries through the proper protocols (i.e., Baptism with water in the name of the Triune God).”

Church Structure Updates

Fr David Sibley posted a draft of the omnibus resolution on church structure.  This sounds dull but represents potential for a renewed focus on evangelism, mission, and ministry.  Of particular note is this, that the gathering to consider structure “shall include from each diocese a bishop, a lay deputy, a clergy deputy, and a person under 40.” Thanks to those such as the Revd Canon Amy Real Coultas, the Church will include these younger voices in any deliberations about our future structure.

On a New Oxford Movement

Not long ago, I put together a piece on the need for a New Oxford Movement.  It has gotten some great responses and we have begun generating ideas for how to bring this to life.  Among the responses is one that I thought particularly worth noting as the author raises several great points to consider.  Perhaps my favorite section is this, 

‎”What I’m specifically reacting against here is whatever the hell it is that makes people think that when I say “anglo-catholic” what I really mean is that I like smells and bells. On the one hand it’s a reduction of “catholic” to subjective aesthetic preference — “Oh, you just like high liturgy” — and it’s not even connected to theology or ecclesiology on the other. And anglo-catholics buy right into this with so many petty discussions about the intricacies of liturgy and robes and how many times to shake a thurible. Not that high liturgy is bad, obviously, or that low church is actually praiseworthy, but it’s such an incredibly narrow vision of the catholic. Also think of certain austere monastic orders that live a simple life and perform simple prayers and liturgies. We would never suggest they “aren’t catholic.”

It is well worth the full read and comment!

Robert+

I have been trying to follow without following too closely the discussions at General Convention.  I generally apply the same measured interest in considering these sorts of things that C.S. Lewis offered about demons.  He said there are two strains that are dangerous, “One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them.”

However, I have to say that there have been some healthy and encouraging developments in this convention thusfar.

First, we have an opportunity to elect someone as President of the House of Deputies that, I believe, has some experience that makes him a very attractive candidate.  The Revd Frank Logue announced that he will accept nomination to run for the post.  I love the idea of having someone with church planting experience in our leadership.  At a time when our focus is too often on failure and decay, Frank has planted a successful and thriving congregation, King of Peace.  Not long ago I wrote on how understanding the Episcopal Church as needing replanting could be beneficial to our dialogue and mission.  This is an opportunity to elect a leader that brings that real life experience to bear as we face daunting challenges and questions.  He seems forward looking, grounded, and capable.

The other development I was heartened by was the rejection the call to change our Church’s canons to allow Communion without Baptism.  Now that the wider Church has spoken on this, I am sure we can expect a wave of parishes and priests to change their practice so as to obey the doctrine, discipline, and worship of the Episcopal Church.  Or not.  Regardless, I think it is a vital affirmation of both the Reformed and Catholic strains of our heritage and a demonstration that we remain marked by our baptisms as heirs of the Kingdom.  By this vote we can continue to teach, as a Church, that Baptism is not suggested or encouraged but is vital to our life in Christ – a life nourished ever after by the Eucharist.

Other developments are of interest.  For example, the call to sell 815 Second Avenue as our Church headquarters is one that will stir lots of conversation about how we serve God’s mission in the future at the general Church level.  I continue to wonder if sharing the space in Chicago that the ELCA uses as its headquarters makes sense as we seek new ways to live into our Full Communion relationship.  Holy Women, Holy Men will continue to be revised and used on a trial basis.  The issues with it are manifold and I hope they can be ironed out over time.

Finally, of interest to me, has been the proposal of a resolution to require that any new body created to look at restructuring the Church should have no fewer than 1/3 of its membership comprised of those under 40 years of age.  I think this is a hugely important step for the Church.  As we are talking about creating the Church of the future, those voices are critical to understanding the faith lives of those we seek to draw to Christ.  The overall tenor of the convention seems to be marked by a commitment to change and new life and a recognition that we need to get creative and draw on new voices.

There are other signs that are less encouraging (the shift in our understanding of Confirmation, the generally anti-clerical tone of some of the deliberations, and of course very real budget woes) and yet I remain hopeful that we are reaching a moment in the life of the Church in which we seek not just survival but to thrive by blending that which is richest in our tradition with innovation and flexibility.  A sign of this might be the Acts 8 movement.  As I listened to some of its participants talk about their dreams for the Church, I was encouraged.  Now the task is to not simply dream but to make sure we awake and bring those dreams to life.

Robert+

There has been much coming out of General Convention.  I was, frankly, deeply frustrated by the opening address of the President of the House of Deputies.  As the Church struggles to renew its common life she seems to be too taken with the language and meme of perpetual revolution.  Rather than taking the opportunity to help us find new and shared hope she articulated a divisive view of the Church and a dated understanding of the nature of power and relationship.

One of the deputies to Convention, Steve Pankey, shared the following reflection that I think summarizes much of the difficulty in the current discourse.

The 77th General Convention started to rev up yesterday.  Legislative Committees had several hours worth of meetings, deputies and bishops were oriented, and the Presiding Bishop and the President of the House of Deputies both offered opening remarks.  During the PHoD’s speech, I began to realize the fullness of our problem.  I tweeted “I’m realizing that the PHoD and I live in two different worlds. Her’s informs mine, but the foundations are fundamentally different.”

She, and many like her, had their lives profoundly shaped by the struggle for equality in the 1960s and 70s.  Out of those struggles, many boomers developed two very strong identities (broad brush warning).  Some are fighters: they continue to seek out problems that are in need of solutions, especially in areas of equality.  Others are guilt carriers: they continue to emote the guilt that comes with realizing one’s privilege at the expense of millions who carried the full burden it took to create that privilege.  Some, I’m guessing the PHoD falls into this category, carry both identities with in them.

I grew up in the excesses of the 1980s and 90s.  Bubble economies, the rise of hip-hop, and the beginnings of digital communities have lead many in my generation to feel disconnected from the guilt-ridden fighting that has come to define so much of the rhetoric in our current debate.  Sure, my world was cushy because of the world that two generations before me struggled to create, but my fundamental identity is not based in social change.  And while I very much appreciate the hard work done by the generations that came before, I’m wondering how long guilt, shame, and partisanship has to rule our discourse?  As I looked at the dais yesterday during orientation, as I realized that the leading candidate to replace the current PHoD and the leading VP candidate were two of the four bodies up there throughout.  I’m thinking that we’ve got at least three more years in this transition.

The Old Testament lesson for Sunday tells us that David was 30 years old when the elders anointed him King over Israel.  Youthful leadership is not something that is without precedent.  It has been lamented all over the internet that there aren’t enough younger people present in the councils of the Church, and I agree.  The problem is that we have made leadership roles all but impossible for those who still have to work a day-to-day job to make ends meet.  How can we bring more voices to the table?  How can we make sure that one group’s experience doesn’t define our fundamental identity?  How can we enjoy the fullness of who we are, the truth that exists within every believer?  I don’t have the answers at this point, but I’m certain they are out there.

Perhaps a starting place is forgiveness.

I offer you the Prayer for the Mission of The Church (BCP, 816-7)Everliving God, whose will it is that all should come to you through your Son Jesus Christ: Inspire our witness to him, that all may know the power of his forgiveness and the hope of his resurrection; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Find the original here.

Robert+