One of things that I find myself doing a lot here at St. Mark's is explaining to parishioners and our gobs of visitors (St. Mark's is kind of like a tourist destination here in Vero Beach) how we are not in communion with TEC and Canterbury. This usually takes these folk by surprise. They can't seem to imagine (or it never occured to them) how one can be Anglican or Episcopalian without being in TEC, or in communion with the Archbishop of Canterbury. This I find fascinating. It is like saying that a copy machine cannot be a copy machine unless it is made by the Xerox company. And as I have said before, it is like saying that Ford motor company owns the word "sedan". People wrongly think of the corporate structure of the "official" Anglican Communion and the ABC as being of the essence of Anglicanism.
We read these days that the average Anglican is probably is poor black woman in Africa, and how "Anglican" doesn't equal "rich, white, males" (and hasn't for sometime). Anglicanism is global and multi-cultural. This is certainly true. So likewise, being Anglican no longer only means being in communion with TEC and Canterbury (and hasn't for some time), or being part of their revisionist club. As those bodies have, on an official level, long since fallen into heresy in so many ways, we could not be in communion with them even if they paid us (NB: there are many faithful remnant parishes for the time being within these bodies). Our being seperate from these folk is not about being "schismatic", it is about preserving and continuing the orthodox faith. When the leaders of the Church fail to uphold the vows they made at their consecrations - spceifically about "banishing and driving away from the Church all erroneous and strange doctrine contrary to God's Word" (BCP, p. 555), others of us must act. By failing to uphold their vows, the leaders of TEC, the CofE, and many other provinces of the "official" Anglican Communion, have shown themselves to be the ones who are schismatic. If they want to ordain women and practicing gays, teach universalism, and so on, then so be it - they can do what they want to in their club. But as for us we will take the orthodox faith in its Anglican expression and continue fulfilling the Great Commission.
Anglicanism is, more than ever before, about an idea. It is about a common, reformed catholic theology and liturgy that is centered on the authority of the scriptures as interpreted by the tradition of the undivided Church and our formularies. Being Anglican is about being faithful stewards of the faith once delivered to the saints. In the long run this will prove to be one of our strengths. The obsession that some have about being in communion with the See of Canterbury is nothing but a distraction, and it is like making the ABC a "pope", or an intrinsic part of what it means to be Anglican. I reject that. The Roman Church can't exist without the pope, but we can certainly exist without being in communion with TEC, the ABC, and their associates.
Thursday, March 29, 2007
Monday, March 26, 2007
Radio Interview
Back in January I was on the Rhett Palmer Show here in Vero Beach, where I spoke about life as an artist-priest. Here is a link to the interview. Unfortunately the first half, where I talk a lot about art (and expecially Van Gogh, for some reason), is not on there, but the second half, where I talk more about the priesthood, is there.
You will also notice how I defend the Roman Catholic Church during the show... so I don't ever want to hear anything about how I am "anti-catholic", or anything like that!
You will also notice how I defend the Roman Catholic Church during the show... so I don't ever want to hear anything about how I am "anti-catholic", or anything like that!
Approaching One Year
The first anniversary of my ordination to the priesthood is coming up (April 15th), so I thought I would, over the next couple weeks, offer some reflections on my priestly ministry so far.
The one thing that comes to mind immediately, and that I have been thinking about a lot over the past few days, is how God has used just about every single talent and experience I have had in my brief life for His glory in the context of my ministry. I used to be an IT consultant, a middle school teacher, an administrator, a salesman, and a short order cook to name just a few things, and each one of those jobs has in some way prepared me for fulltime parish ministry. I am constantly using the skills and principles learned from those jobs in my day-to-day life as a priest. The same goes for my musical and artistic experience. Who would have known that I would be using many of the songs my old rockabily used to play out at smoky bars in Baltimore City to minister to men and women in nursing homes, homeless ministries, church fellowship events, and more. As for my art degree (trust me, you can do a lot with an art major), I use those skills to create posters and signage for my Sunday School class, I have used it in summer camp settings, selling work to people, as a basis for evangelizism, and more. Every little thing I have done in life has been, in a way, a preparation for priestly ministry. Of course, I did not know that at the time, as many of those jobs were dead end, and because the band wasn't very good, and I didn't sell gobs and gobs of art. At the time, much of that stuff seemed like a waste of time. But hindsight is 20/20. Now I see how God was preparing me for His service. I would never have thought that some of those dead-end jobs and seemingly useless talents would be so useful day in and day out as a priest.
The other side of this is that all Christians - not just priests - should strive to serve God with every inch of his being. If God has given us some talent, or life experience, we should always be asking ourselves, "How can I serve God with this?" We need to be on the lookout for ways we can use that gift or skill to serve God. It may seem like a big waste, but if God has you doing it, then there is a purpose for it. It is to help us grow in holiness and righteousness, and part of that is figuring out how we can use it for God's glory.
For those contemplating going into fulltime Christian ministry - whether lay or ordained - I would encourage you to be patient if you are struggling through some dead-end job, or low time in your life. If you are faithful in these small ways, and patient, you will see how God has been preparing you in little steps here and there for ministry in the name of Jesus Christ.
The one thing that comes to mind immediately, and that I have been thinking about a lot over the past few days, is how God has used just about every single talent and experience I have had in my brief life for His glory in the context of my ministry. I used to be an IT consultant, a middle school teacher, an administrator, a salesman, and a short order cook to name just a few things, and each one of those jobs has in some way prepared me for fulltime parish ministry. I am constantly using the skills and principles learned from those jobs in my day-to-day life as a priest. The same goes for my musical and artistic experience. Who would have known that I would be using many of the songs my old rockabily used to play out at smoky bars in Baltimore City to minister to men and women in nursing homes, homeless ministries, church fellowship events, and more. As for my art degree (trust me, you can do a lot with an art major), I use those skills to create posters and signage for my Sunday School class, I have used it in summer camp settings, selling work to people, as a basis for evangelizism, and more. Every little thing I have done in life has been, in a way, a preparation for priestly ministry. Of course, I did not know that at the time, as many of those jobs were dead end, and because the band wasn't very good, and I didn't sell gobs and gobs of art. At the time, much of that stuff seemed like a waste of time. But hindsight is 20/20. Now I see how God was preparing me for His service. I would never have thought that some of those dead-end jobs and seemingly useless talents would be so useful day in and day out as a priest.
The other side of this is that all Christians - not just priests - should strive to serve God with every inch of his being. If God has given us some talent, or life experience, we should always be asking ourselves, "How can I serve God with this?" We need to be on the lookout for ways we can use that gift or skill to serve God. It may seem like a big waste, but if God has you doing it, then there is a purpose for it. It is to help us grow in holiness and righteousness, and part of that is figuring out how we can use it for God's glory.
For those contemplating going into fulltime Christian ministry - whether lay or ordained - I would encourage you to be patient if you are struggling through some dead-end job, or low time in your life. If you are faithful in these small ways, and patient, you will see how God has been preparing you in little steps here and there for ministry in the name of Jesus Christ.
Monday, March 19, 2007
I Dream of Jeanie
Fr. Jones has an interesting piece on the Federation of Anglican Chruches over on his blog. It seems that Abp. Haverland of the ACC has declared the people and churches associated with FACA to be "neo-Anglicans". His beef is primarily with the REC and the supposed "invalidity" of their orders (an issue that has been discussed many times on many blogs, and that I will not go into now), and the AMiA, which has female clergy "grandmothered" in (his words). I am not going to offer my own reflections on those remarks, as I believe Fr. Jones has done an excellent job addressing them.
What amazes me is that men like Haverland seem to want to snap their fingers and instantly have laity and clergy have uniform beliefs on every single issue, and have a unified province. He says, "We desire the highest possible level of cooperation and communion." But you don't get there overnight. Now, if he had a little bottle with "I Dream of Jeanie" inside of it, he could uncork the bottle, let her out, and have her fold her arms and move her head, and instantly bring a unified province about. But I don't think he has an "I Dream of Jeanie" bottle on his desk. So it's going to take a little longer to bring about unity. It takes little steps like this. It is easy to tear something down and destroy it; it is easy to divide (as the history of the ACC has shown over and over again). But it takes a long time to build something new. The great cathedrals of Europe took years to build - sometimes hundreds, but they could be destroyed in an hour or less. Let me put it another way: there will never be unity if we do not get together in a safe forum of goodwill and charity. The "North Korea"/isolationist approach to ecumenism - which certain jurisdictions have used over the years - really doesn't produce results. This is just plain old common sense. The Federation is a step in the right direction. It is not the "new united province" in its final form. The Federation allows us to work together in ways that we can work together now. Again, this is just common sense.
What amazes me is that men like Haverland seem to want to snap their fingers and instantly have laity and clergy have uniform beliefs on every single issue, and have a unified province. He says, "We desire the highest possible level of cooperation and communion." But you don't get there overnight. Now, if he had a little bottle with "I Dream of Jeanie" inside of it, he could uncork the bottle, let her out, and have her fold her arms and move her head, and instantly bring a unified province about. But I don't think he has an "I Dream of Jeanie" bottle on his desk. So it's going to take a little longer to bring about unity. It takes little steps like this. It is easy to tear something down and destroy it; it is easy to divide (as the history of the ACC has shown over and over again). But it takes a long time to build something new. The great cathedrals of Europe took years to build - sometimes hundreds, but they could be destroyed in an hour or less. Let me put it another way: there will never be unity if we do not get together in a safe forum of goodwill and charity. The "North Korea"/isolationist approach to ecumenism - which certain jurisdictions have used over the years - really doesn't produce results. This is just plain old common sense. The Federation is a step in the right direction. It is not the "new united province" in its final form. The Federation allows us to work together in ways that we can work together now. Again, this is just common sense.
Saturday, March 17, 2007
Alfred Hope Patten and the Shrine of Our Lady of Walsingham
At the recommendation of Fr. Chandler Holder Jones, I read the biography of Alfred Hope Patten, recently published by SCM Press. It is a great book full of interesting information about Hope Patten and his associates, and all of the triumphs and failures associated with reestablishing the medieval shrine. Although he was marginalized during his lifetime for his beliefs, history has judged him to be one of the most important figures in the CofE of the 20th century, as Walsingham is now hugely succesful, and appeals to people of every type of churchmanship.
I think that the book is especially interesting from a planning and development perspective. How one man could bring about the restoration of the shrine, and raise the moral and financial support from various people to make it happen, is truly amazing. He established the shrine so it would be free from the control of hostile "protestant-minded" bishops, but also made it such that it could never be taken out of the CofE. He carefully and skillfully navigated the sometimes stormy waters of the CofE in the early part of the 20th century, when people strongly disagreed about matters of ceremonial and liturgy.
Regardless of whether or not you support the shrine and what it stands for, or if you support spikey anglo-catholicism, this is an inspiring book to read if you want to do something big, and make a dream a reality.
Thursday, March 15, 2007
Recent Art
Anyone who is interested can check out some of my recent art here. Again, I am sorry about the glare on some of the pictures. I need to set up a photo space in my studio to get really good pictures of this stuff.
Tuesday, March 13, 2007
Diocese of the Holy Cross Joins FACA
This is hot off the press: (from the DHC website)
" On February 26, the DHC Standing Committee met and voted unanimously to apply for membership in the Federation of Anglican Churches in the Americas. The Federation is now comprised of the Anglican Province of America (APA), the Reformed Episcopal Church (REC), the Anglican Mission in America (AMiA), the Anglican Church in America (ACA), and the Episcopal Missionary Church (EMC), totaling some 450 parishes. The Episcopal Visitor is Archbishop Gregory Venables of the Anglican Church of the Southern Cone of the Americas. Two Federation members, the APA and the REC, have a 'Covenant Union of Anglican Churches in Concordat' with the Church of the Province of Nigeria and the Most Rev. Peter J. Akinola.
The purpose of the Federation is the common cause of the Gospel and the furtherance of cooperation, communication, support, discipline and accountability among the various jurisdictions, each of which retains its sovereignty. The Federation is linked with Forward in Faith through mutual membership in Common Cause."
It is a great joy to have DHC as members of FACA. May God bless us as we seek to work together for the Kingdom of God, and bring the Gospel of Our Lord Jesus Christ to a lost and dying world.
" On February 26, the DHC Standing Committee met and voted unanimously to apply for membership in the Federation of Anglican Churches in the Americas. The Federation is now comprised of the Anglican Province of America (APA), the Reformed Episcopal Church (REC), the Anglican Mission in America (AMiA), the Anglican Church in America (ACA), and the Episcopal Missionary Church (EMC), totaling some 450 parishes. The Episcopal Visitor is Archbishop Gregory Venables of the Anglican Church of the Southern Cone of the Americas. Two Federation members, the APA and the REC, have a 'Covenant Union of Anglican Churches in Concordat' with the Church of the Province of Nigeria and the Most Rev. Peter J. Akinola.
The purpose of the Federation is the common cause of the Gospel and the furtherance of cooperation, communication, support, discipline and accountability among the various jurisdictions, each of which retains its sovereignty. The Federation is linked with Forward in Faith through mutual membership in Common Cause."
It is a great joy to have DHC as members of FACA. May God bless us as we seek to work together for the Kingdom of God, and bring the Gospel of Our Lord Jesus Christ to a lost and dying world.
Sunday, March 11, 2007
Baptismal Regeneration
One the questions I am most often asked by evangelicals is whether or not a child who is baptized is "saved". I always answer in the affirmative, of course, but then go on to mention how the scriptures speak of us as saved, being saved, and that we will be (or hope to be) saved. Then we usually get into a discussion of salvation is more of a process, with baptism as the beginning of it, rather than a one-time event that is followed by sanctification. And then, of course, a million other related issues come up. These are always very interesting discussions, and we always go away from them with much to think about.
I have never been able to figure out why some Christians object to baptismal regeneration. Usually they have two objections. First, they seem to think it is "too much grace"; God is nice, and good... but not that nice and good. God is powerful, and can perform great and marvelous acts, but He would never use water and some words to effect a change in a person's heart! It is amazing how we limit God. Why would God not use physical things to save us? Oh, wait a minute, He did - His only begotton Son dying on a cross... that was physical. So, this objection is usually pretty easily dealt with based on simple reasoning alone, and when it is coupled with scriptural and patristic evidence people usually become more open to it.
Second, many people get completely distracted by this business of "making a personal decision for Jesus." How can an infant chose to "accept" Jesus? Faith and repentence are necessary for baptism, but in infant baptism in the catholic tradition godparents (or parents) make those vows on behalf of the child. Later in confirmation, faith is confirmed, as the child ratifies the promises made in his name and vows to follow Christ as his Lord and Savior. I like to think of it in terms of money, or a trust fund. Imagine that you have a little baby, and Bill Gates comes to you and says he wants to give the baby a million dollars, but the child has to accept the gift - meaning, understand the need of money, the value of the gift, and so on. What parent would not want his child to have that gift? None. Rather, he would say to Bill Gates, "I am speaking on behalf of my child... YES, he wants and needs that gift. Give it to him, and I will oversee it on his behalf. When he comes of age he can do with it as he pleases, but if I train him right I am sure he will be a good steward of that gift." So Gates gives him the gift, and it is a real gift that is truly the baby's. I am sure that this happens in real life all the time (maybe not with Bill Gates and a complete stranger, but certainly with trust funds, and so on). So why is it so impossible for some to imagine in the spiritual realm?
I have never been able to figure out why some Christians object to baptismal regeneration. Usually they have two objections. First, they seem to think it is "too much grace"; God is nice, and good... but not that nice and good. God is powerful, and can perform great and marvelous acts, but He would never use water and some words to effect a change in a person's heart! It is amazing how we limit God. Why would God not use physical things to save us? Oh, wait a minute, He did - His only begotton Son dying on a cross... that was physical. So, this objection is usually pretty easily dealt with based on simple reasoning alone, and when it is coupled with scriptural and patristic evidence people usually become more open to it.
Second, many people get completely distracted by this business of "making a personal decision for Jesus." How can an infant chose to "accept" Jesus? Faith and repentence are necessary for baptism, but in infant baptism in the catholic tradition godparents (or parents) make those vows on behalf of the child. Later in confirmation, faith is confirmed, as the child ratifies the promises made in his name and vows to follow Christ as his Lord and Savior. I like to think of it in terms of money, or a trust fund. Imagine that you have a little baby, and Bill Gates comes to you and says he wants to give the baby a million dollars, but the child has to accept the gift - meaning, understand the need of money, the value of the gift, and so on. What parent would not want his child to have that gift? None. Rather, he would say to Bill Gates, "I am speaking on behalf of my child... YES, he wants and needs that gift. Give it to him, and I will oversee it on his behalf. When he comes of age he can do with it as he pleases, but if I train him right I am sure he will be a good steward of that gift." So Gates gives him the gift, and it is a real gift that is truly the baby's. I am sure that this happens in real life all the time (maybe not with Bill Gates and a complete stranger, but certainly with trust funds, and so on). So why is it so impossible for some to imagine in the spiritual realm?
Wednesday, March 07, 2007
The Drama of Benediction
For the first time in about seven years I will miss Benediction of the Blessed Sacrament during Lent. I suppose I'll survive... maybe I can go to a local Roman parish to one of their services (they still do Benediction pretty nicely in most cases). We don't have Benediction at St. Mark's. We also do not have Stations of the Cross yet, as we are waiting to find the perfect set to match the new church (I am told they used to have them in the old church).
I love the drama and beauty of this service, especially when coupled with choral evensong. The priest, decked out in a gorgeous cope, places the luna in the monstrance, and turns it so it is facing the people. He and the other sacred ministers kneel in prayer before the sacrament. It is censed, and hymns are sung. Then prayers are chanted, and finally the benediction - the blessing of the people with the Body of Christ - is done. That is the most dramatic part. The priest ascends the altar, takes the monstrance and makes the sign of the cross with it over the people, blessing them with the Body of Christ. The bells are rung thrice, and it is censed with incense while the blessing is going on. The monstrance is then put back on the altar, and the preist returns to kneel at the step. Then are said the Divine Praises, a Psalm, and sometimes a Marian antiphon is sung.... it is a beautiful, holy, and reverent service of devotion to Our Lord. I strongly encourage anyone who not gone to Benediction before to find a parish in your area that has this service and go to it. It is especially nice on a Sunday evening, because, assuming you have already made your communion that day and follow the traditional rule of communion once a day, you are given another opportunity to get close to the Lord again, and adore Him and receive His blessing in the Blessed Sacrament.
To me, Benediction of the Blessed Sacrament is an indispensible part of being an Anglican. Some would think that you have to believe in the doctrine of Transubstantiation to practice this, but I disagree. All that is required is a belief in the Real Presence. Anglican theologian E.L Mascall agrees (Corpus Christi, p.172), as does E.J. Bicknell (39 Articles, p.405). But I suppose the question with many people is the value of this devotion. While it may be permissable, and theologically justifiable, it does not serve any real purpose. I would certainly grant that it might appeal more to people of a one particular mindset than to people of another. Count me as the type to whom it really appeals. Maybe its the artist in me.
I love the drama and beauty of this service, especially when coupled with choral evensong. The priest, decked out in a gorgeous cope, places the luna in the monstrance, and turns it so it is facing the people. He and the other sacred ministers kneel in prayer before the sacrament. It is censed, and hymns are sung. Then prayers are chanted, and finally the benediction - the blessing of the people with the Body of Christ - is done. That is the most dramatic part. The priest ascends the altar, takes the monstrance and makes the sign of the cross with it over the people, blessing them with the Body of Christ. The bells are rung thrice, and it is censed with incense while the blessing is going on. The monstrance is then put back on the altar, and the preist returns to kneel at the step. Then are said the Divine Praises, a Psalm, and sometimes a Marian antiphon is sung.... it is a beautiful, holy, and reverent service of devotion to Our Lord. I strongly encourage anyone who not gone to Benediction before to find a parish in your area that has this service and go to it. It is especially nice on a Sunday evening, because, assuming you have already made your communion that day and follow the traditional rule of communion once a day, you are given another opportunity to get close to the Lord again, and adore Him and receive His blessing in the Blessed Sacrament.
To me, Benediction of the Blessed Sacrament is an indispensible part of being an Anglican. Some would think that you have to believe in the doctrine of Transubstantiation to practice this, but I disagree. All that is required is a belief in the Real Presence. Anglican theologian E.L Mascall agrees (Corpus Christi, p.172), as does E.J. Bicknell (39 Articles, p.405). But I suppose the question with many people is the value of this devotion. While it may be permissable, and theologically justifiable, it does not serve any real purpose. I would certainly grant that it might appeal more to people of a one particular mindset than to people of another. Count me as the type to whom it really appeals. Maybe its the artist in me.
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