Morning Prayer: Pretty straight BCP Rite 2, but with Pascha nostrum as the single canticle set to a chant tune with some fairly funky harmonies ... only there was no accompaniment, and the pure melody imparted a distinctly uncelebratory tone to a quite festive text.
The morning session was entitled "Moving Diagonally," to which I must hereby offer a weak protest, since that's the name of my diary blog. I see now I should probably get the term trademarked. There was a panel, coordinated by Jeff Lee of Chicago and including Dan Edwards (Nevada), Diane Bruce (Suffragan, Los Angeles) and Todd Ousley (Eastern Michigan). Bishops Edwards and Bruce presented first, followed by table discussions; then Bishops Ousley and Lee, followed by more table discussions. (There was a break thrown somewhere in there as well.) I won't attempt to summarize what each one said, but the (assigned) theme concerned making lemonade--transforming loss into new opportunities. Each presenter told us a story of an experience of loss in his or her diocesan ministry, and then about an experience of unexpected blessing in the midst of that loss, growing out of that loss.
I find these presentations challenging on more than one level, not the least of which is their actual content. I'm constantly laying our nascent missionary efforts in the Diocese of Springfield alongside the stories my colleagues tell, looking for connection, validation, new insights, and hope. But I'm also continually aware of my outlier status whenever I engage the larger church. I hear talk of mission, but I realize that while, for me, mission cannot mean very much other than evangelization, it means something very different to many if not most of my colleagues in the House. I hear talk of interfaith cooperation, and then I'm aware that many around me might be aghast at a notion that I--along with the 1979 Book of Common Prayer, I might mention--take seriously: the universality of the gospel, that all people, everywhere and at all times, ought to come to repentance and faith in Jesus Christ in the company of the Catholic Church, and be baptized; put baldly, that it is God's will that everyone become a Christian. I hear talk of righteousness and justice, but then realize that, for me, that includes the sanctity of unborn human life and marriage as a lifelong covenant between one man and one woman, while many around me find those values abhorrent. I should hasten to add that the overwhelming majority of other bishops treat me with utmost kindness and courtesy, and, at times, genuine affection; I have no complaints in that department. And I recognize in them authentic Christian faith and discipleship, despite our profound differences. I honor those who sometimes accuse me and others of "sleeping with the enemy," for not simply writing off most of the HOB as hopeless heretics. But that's not where I am. I couldn't begin to do that. And this is precisely why experiences like the past week are full of what my college psychology professors taught me to name as "cognitive dissonance."
After lunch, we got down to business. Literally. First there was what we call a Town Hall, where various bishops with various pet projects or causes have a chance to address the House and make their pitch. Among these today was a group calling themselves Bishops Against Gun Violence, trying to drum up enthusiasm for a conference in Oklahoma City next year. Then, for the first time since arriving here last week, we formally convened the House of Bishops for a business session, with the Presiding Bishop in the chair and Roberts' Rules in effect. The most substantive item to be considered in this session was a proposal from the Office for Pastoral Development (Bishop Clay Matthews) that the House call for the drafting of a canonical change to be presented to the 2015 General Convention that would bar diocesan staff members from being elected to the Standing Committees of the various dioceses (and some would extend that ban to General Convention deputations and Diocesan Councils). I spoke against the proposal. While it might be laudable in principle, it can easily invoke the Law of Unintended Consequences in smaller dioceses where the "gene pool" is already pretty shallow. It seems to be in response to a particularly nasty situation that we were not told the details of. Is it not usually bad practice to let exceptions drive policy? And can't the dioceses be trusted to handle this sort of thing at a local level? Nonetheless, the motion carried by voice vote, though not by any means unanimously. We'll discuss it again, no doubt, in Salt Lake City in 2015.
I've been watching in horror as the number of emails demanding some action on my part has risen to about fifty. So I once again skipped the Eucharist so I could begin to make a dent, and I managed to get the total down to forty. We then got together as Class of 2011 bishops and spouses in the room of the Bishop of Wyoming and his wife for a little pre-happy hour happy hour. Again, I am remarkably grateful for the companionship and camaraderie we share as a class. It is something quite precious. That led to the actual happy hour (well, maybe not quite so happy, with $6 domestic beers and $9 glasses of wine), followed by the closing banquet (bison New York steak, no less), at which the members of our class were honored for having completed the three-year College for Bishops training and mentorship program. Yes, the strains of Pomp & Circumstance could be heard humming in the background.
Tuesday, September 24, 2013
House of Bishops Day 5 (Fall 2013)
After Morning Prayer at our tables (an amalgam of BCP and Enriching Our Worship--sung guitar-accompanied Venite, said Psalm, Office Hymn sung unaccompanied), our morning panelists were introduced: Mary Frances, church planting director for the ELCA; Becca Stevens, a priest of the Diocese of Tennessee who runs a nationally-acclaimed ministry with women recovering from violence; and Tom Brackett, church planting staff member with 815. Their presentations were each quite compelling. From my standpoint as a small-diocese bishop always on the prowl for usable ideas, I thought Pastor Frances had the most red meat to offer. The ELCA process is quite methodical and structured, and I mean "structured" as in "helpful." As I shared with my table group, from-scratch church planting doesn't figure prominently for us in the Diocese of Springfield at present. We are straining toward a more organic approach in which existing Eucharistic Communities take responsibility for mission in their own geographic parishes, and plant satellite communities that are eventually hived off. But we don't have much to show for it yet, because we're in the process of marshaling our resources and laying foundations. By the time any of our work is visible above ground, we'll already have a strong root system.
Topic One in the afternoon was the ecumenical dialogue between the Episcopal Church and the United Methodist Church. The members of the bilateral group have put in years of work, and are now wanting to move forward toward a full communion agreement such as we have with the ELCA. They're trying to test the waters as to whether their work is ready for prime time at the 2015 General Convention, or whether in needs to ripen some more yet. I have a passionate commitment to ecumenism. There may be be no more important work that Christians do than to heal the visible wounds on the Body of Christ that undermine our witness to the world. And I also want us to do our work well, and not have a proliferation of "Oops" moments as we live into covenants that we agree to. What I will be looking for from our Methodist partners is some evidence that there is a critical mass of buy-in on this at the grassroots level. It matters little to sharpen our pencils and swallow horse pills in areas like ecclesiology and sacramental practice for the sake of ecumenism when clergy and laity "on the ground" in many Methodist congregations (depending on the area of the country) think and act much more like Baptists than like their Anglican forebears.
Topic Two in the afternoon was the sore subject of diocesan giving to the national church. There is no canonical mandate in this area, and a great many dioceses pay less--far less--than the 19% of diocesan income that is asked for. Opinions--and feelings--are all over the map on this. For a number of complex and long-standing reasons, Springfield is one of the very low givers to the DFMS. What might help move us along is if somebody could calculate our proportional share of the actual cost of running General Convention. As long as we continue to send Deputies and a Bishop, I think I could make a case that we need to at least meet that figure--it's only fair. Beyond that, getting into DFMS program, it becomes a much, much tougher sell.
I played hookey from the Eucharist in order to drive Brenda on a semi-urgent shopping expedition to Whole Foods, of which we are lamentably bereft in Springfield. Later in the evening, we met some old and dear college friends--Brenda's roommate and her husband, now living in Franklin--for dinner on the west end of of Nashville. It's rather amazing for four people who first bonded as college students to sit across a table from one another after four decades of life have intervened, and now be talking about our grown children and growing grandchildren. Rather sweet, actually.
Topic One in the afternoon was the ecumenical dialogue between the Episcopal Church and the United Methodist Church. The members of the bilateral group have put in years of work, and are now wanting to move forward toward a full communion agreement such as we have with the ELCA. They're trying to test the waters as to whether their work is ready for prime time at the 2015 General Convention, or whether in needs to ripen some more yet. I have a passionate commitment to ecumenism. There may be be no more important work that Christians do than to heal the visible wounds on the Body of Christ that undermine our witness to the world. And I also want us to do our work well, and not have a proliferation of "Oops" moments as we live into covenants that we agree to. What I will be looking for from our Methodist partners is some evidence that there is a critical mass of buy-in on this at the grassroots level. It matters little to sharpen our pencils and swallow horse pills in areas like ecclesiology and sacramental practice for the sake of ecumenism when clergy and laity "on the ground" in many Methodist congregations (depending on the area of the country) think and act much more like Baptists than like their Anglican forebears.
Topic Two in the afternoon was the sore subject of diocesan giving to the national church. There is no canonical mandate in this area, and a great many dioceses pay less--far less--than the 19% of diocesan income that is asked for. Opinions--and feelings--are all over the map on this. For a number of complex and long-standing reasons, Springfield is one of the very low givers to the DFMS. What might help move us along is if somebody could calculate our proportional share of the actual cost of running General Convention. As long as we continue to send Deputies and a Bishop, I think I could make a case that we need to at least meet that figure--it's only fair. Beyond that, getting into DFMS program, it becomes a much, much tougher sell.
I played hookey from the Eucharist in order to drive Brenda on a semi-urgent shopping expedition to Whole Foods, of which we are lamentably bereft in Springfield. Later in the evening, we met some old and dear college friends--Brenda's roommate and her husband, now living in Franklin--for dinner on the west end of of Nashville. It's rather amazing for four people who first bonded as college students to sit across a table from one another after four decades of life have intervened, and now be talking about our grown children and growing grandchildren. Rather sweet, actually.
Monday, September 23, 2013
House of Bishops Day 4 (Fall 2013)
Many of my "progressive" colleagues in the House of Bishops seem to be all gaga over Pope Francis. Yes, he has a different personal style than his predecessors. I find him a remarkable man, and am both humbled and inspired by his ministry. He is frighteningly Christ-like. But I also happen to agree with most of his positions on controverted issues. And here's the deal: He isn't proposing any changes in either the theological or moral teaching of the Roman Catholic Church. None. If I were a supporter of same-sex marriage, or abortion rights, I could find nothing in the Pope's statements that would lead me to hope that a change in church teaching in these areas is imminent. So why the sudden triumph of style over substance? I not only agree with his views, I also agree with the need he has expressed to change rhetoric and reassess priorities. But many of the same voices that are raised in adulation of the Bishop of Rome still see Episcopalians who share his views as outliers, and benignly and charitably (more or less) consign us to the margins of TEC. Just sayin'. Bit of a mystery here.
The only formal item on the agenda of the House of Bishops today was an evening "Fireside Chat" (the only fire in this case being the computer-generated image of a fireplace projected onto a screen). This is a free-form exchange. The Presiding Bishop usually makes a few opening remarks and then just opens the floor to comments and questions on ... whatever. It's a closed meeting, and is understood to be confidential. So I can't give any sort of narrative account of what was talked about there. I can, however, share my views on various current topics. Let the reader understand.
Earlier in the day, I preached at the two morning liturgies in Hendersonville, at the invitation of their rector, Fr Jody Howard, who contacted me way back in January to nail down this visit. It was a joy to worship with them. Afterward, Fr Jody and his wife Anna took us out to a place called Sopapilla's, which features New Mexico-style cuisine. We acquired a taste for fare of this sort on our vacation in Santa Fe last year. It was scrumptious.
The balance of the afternoon was consumed by lobby conversations with sundry colleagues and spouses, and then a nap.
Sunday, September 22, 2013
House of Bishops Day 3 (Fall 2013)
We began with the Eucharist for St Matthew's Day at 9am. The Bishop of Atlanta presided and Fr Simon Bautistia, one of the HOB chaplains, preached. I really do hate it that I find worshiping at meetings of the House of Bishops more alienating than uplifting. As a good Catholic, of course, I realize that it's not about how I feel. Indeed, if it were about how I feel, I would probably just silently absent myself. But it's not, so I go. Part of the alienation, no doubt, is my responsibility, and I need to own that. But I also need to name my irritation: It's just too laborious. Today the celebrant switched from English to Spanish and back several time--just during the Eucharistic Prayer! Prayer Book rubrics and texts are widely ignored or altered. Our musician, Dent Davidson, has talent oozing out of his pores; he is really good at what he does. But the music is a steady diet of the exotic with occasional smatterings of the familiar as a condiment. I would dearly love to see the proportions reversed: liturgies anchored in the center of the tradition, following Prayer Book texts and rubrics, seasoned judiciously with the exotic. I suppose others would then feel malnourished. What to do?
When we took leave of our spouses and reassembled in our meeting room, we heard first from the Bishop of Southern Ohio, Tom Breidenthal. He delivered a substantive address on the topic, Formation for Mission. It was a sheer delight: solid, rich food for the mind and the soul. It was profound, orthodox, christocentric, grounded in our liturgical praxis, and just plain meaty. He received enthusiastic applause, not just for his prepared talk, but for his extemporaneous responses to questions from the floor for about the next 30 minutes. If I could presume to identify his main point, it would be that mission is not so much something we can prepare for as something we are swept up into--almost involuntarily--in response to an authentic encounter with the grace of God in Jesus. And as a people "on a mission," we are always a people in transit, expelled into the desert in baptism, living on daily manna as we trek through the wilderness, always mindful that we have not yet reached the Promised Land. This meeting is not over yet, but Bishop Breidenthal's talk alone was worth the price of coming.
After a break, and on a rather more prosaic note, we heard a presentation from two representatives of the Church Pension Fund. Mostly, their subject was that beast known as the Denominational Health Plan (DHP). I will be the first to admit that my eyes glaze over pretty quickly when they're presented with spreadsheets and fields of numbers. It's not that I'm incapable of understanding them; I've been known to create a spreadsheet or two myself from time to time. But it takes extraordinary effort not to be terminally bored. Let me just say that I am extremely grateful to the CPG/DHP for what they have accomplished in bringing down the premiums for the Diocese of Springfield by significant amounts two consecutive years now (despite my personal best efforts to drive them higher by having open heart surgery).
Next we heard from Bishop Stacy Sauls, Chief Operating Officer of the Domestic and Foreign Missionary Society (DFMS), which is the Episcopal Church's public incarnation under New York corporation law. This is the infamous '815', the "national church." Bishop Sauls spoke of his desire to reorient the staff culture of the DFMS from a hierarchical model of a "home office" receiving financial resources up the stream and delivering program down the stream, to one of facilitation, connection, and coordination in support of ministry and program that take place at a local level. To push this cultural shift along, he has instructed DFMS staff to shed that moniker in favor of simply The Missionary Society.
My two cents: Even insiders, who know about the origin of the DFMS in 1835 and its evolution since then, have an awkward time articulating the precise relationship between the DFMS per se, and the prior and more fundamental (but unincorporated) entity known the Episcopal Church. The vast majority of Episcopalians are gratefully unaware that there is such a thing as the DFMS, and most clergy can't think of a compelling reason to make that the topic of the next Rector's Forum. I don't see how this branding change makes anything clearer. It may indeed have the opposite effect by adding another layer of nomenclature complication.
When we adjourned at 12:30, that was it for the day. We entered "Sabbath" time until tomorrow evening. After a lively lunch with my old friend, the Bishop of Northern Indiana, Ed Little, I returned to my room to process emails, grab a good nap, and take several vigorous laps around the perimeter of the hotel property en route to the 8500 step mark on my pedometer.
The evening was set aside for Class dinners. (I am a member of the Class of 2011, which includes all bishops who were elected in 2010.) Our class is currently the largest, with 12 bishops and 10 spouses. We're missing one bishop and spouse at this meeting, but there were still 20 of us to fill a long table at a nearby restaurant. If the metric is how much we all enjoy one another's company, and how supportive we are of one another, then the Class of 2011 is arguably the best class!
When we took leave of our spouses and reassembled in our meeting room, we heard first from the Bishop of Southern Ohio, Tom Breidenthal. He delivered a substantive address on the topic, Formation for Mission. It was a sheer delight: solid, rich food for the mind and the soul. It was profound, orthodox, christocentric, grounded in our liturgical praxis, and just plain meaty. He received enthusiastic applause, not just for his prepared talk, but for his extemporaneous responses to questions from the floor for about the next 30 minutes. If I could presume to identify his main point, it would be that mission is not so much something we can prepare for as something we are swept up into--almost involuntarily--in response to an authentic encounter with the grace of God in Jesus. And as a people "on a mission," we are always a people in transit, expelled into the desert in baptism, living on daily manna as we trek through the wilderness, always mindful that we have not yet reached the Promised Land. This meeting is not over yet, but Bishop Breidenthal's talk alone was worth the price of coming.
After a break, and on a rather more prosaic note, we heard a presentation from two representatives of the Church Pension Fund. Mostly, their subject was that beast known as the Denominational Health Plan (DHP). I will be the first to admit that my eyes glaze over pretty quickly when they're presented with spreadsheets and fields of numbers. It's not that I'm incapable of understanding them; I've been known to create a spreadsheet or two myself from time to time. But it takes extraordinary effort not to be terminally bored. Let me just say that I am extremely grateful to the CPG/DHP for what they have accomplished in bringing down the premiums for the Diocese of Springfield by significant amounts two consecutive years now (despite my personal best efforts to drive them higher by having open heart surgery).
Next we heard from Bishop Stacy Sauls, Chief Operating Officer of the Domestic and Foreign Missionary Society (DFMS), which is the Episcopal Church's public incarnation under New York corporation law. This is the infamous '815', the "national church." Bishop Sauls spoke of his desire to reorient the staff culture of the DFMS from a hierarchical model of a "home office" receiving financial resources up the stream and delivering program down the stream, to one of facilitation, connection, and coordination in support of ministry and program that take place at a local level. To push this cultural shift along, he has instructed DFMS staff to shed that moniker in favor of simply The Missionary Society.
My two cents: Even insiders, who know about the origin of the DFMS in 1835 and its evolution since then, have an awkward time articulating the precise relationship between the DFMS per se, and the prior and more fundamental (but unincorporated) entity known the Episcopal Church. The vast majority of Episcopalians are gratefully unaware that there is such a thing as the DFMS, and most clergy can't think of a compelling reason to make that the topic of the next Rector's Forum. I don't see how this branding change makes anything clearer. It may indeed have the opposite effect by adding another layer of nomenclature complication.
When we adjourned at 12:30, that was it for the day. We entered "Sabbath" time until tomorrow evening. After a lively lunch with my old friend, the Bishop of Northern Indiana, Ed Little, I returned to my room to process emails, grab a good nap, and take several vigorous laps around the perimeter of the hotel property en route to the 8500 step mark on my pedometer.
The evening was set aside for Class dinners. (I am a member of the Class of 2011, which includes all bishops who were elected in 2010.) Our class is currently the largest, with 12 bishops and 10 spouses. We're missing one bishop and spouse at this meeting, but there were still 20 of us to fill a long table at a nearby restaurant. If the metric is how much we all enjoy one another's company, and how supportive we are of one another, then the Class of 2011 is arguably the best class!
Saturday, September 21, 2013
House of Bishops Day 2 (Fall 2013)
After breakfast in the hotel restaurant with our friends Bishop Marty and Donna Field of West Missouri, the work day for bishops began at 9am with Morning Prayer at our meeting room tables, while the spouses headed out for a field trip to Thistle Farms.
We then got into our morning session, which featured four presentations followed by a panel discussion around the themes of justice and reconciliation. The presenters and panelists were Bishop Suheil Dawani of the Diocese of Jerusalem and the Middle East, Hisham Nassar, MD, also of that diocese; Rabbi Steven Gutow, Executive Director of the Jewish Council for Public Affairs; and Canon David Porter, the Archbishop of Canterbury's Director of Reconciliation. The Diocese of Jerusalem is in fund-raising mode, mostly to help fund their expansive educational and medical social ministry in four countries, mostly among non-Christians, and the presentations were aimed at supporting that project. I was particularly struck by one of Bishop Dawani's slides that quantified the decline of Christian numbers in the Holy Land over the past century. As recently as the end of World War II, Syria was one-third Christian and the city of Bethlehem has a solid Christian majority. Now, for a combination of reasons, there is a danger that Christianity will disappear from the land where Christianity was born. Rabbi Gutow was a compelling advocate for a fearless tenacity in the struggle for reconciliation between Israel and the Palestinians, and a two-state solution. Canon Porter, who is Scots-Irish from Belfast, brings impressive credentials to his new position on the Archbishop's staff. He ended with the sobering reminder that peace and reconciliation are usual quite costly. Usually, somebody who deserves justice doesn't get it. But embracing that difficult truth is preferable to perpetuating the cycle of violence, and lies at the very heart of gospel ministry.
As I shared with my Table 7 colleagues during our discussion time, I often feel more than a little bit hypocritical as I speak about the reconciling power of the gospel when I operate in an ecclesial environment that is still wounded and bleeding. The smoke may be cleared, but corpses and casualties still litter the field of battle. Whatever side of the Anglican Wars one sits on, there is still tremendous anger, grief, and pain all around. Sadly, there's also a lot of denial and demonization--in all directions. There are essential conversations to be had that aren't even on anybody's calendar yet. There are truths that need to be told, but there's no safe place in which they can be told and heard. The House of Bishops has the capacity to become such a place. But I don't see it on the agenda.
Taking advantage of the fact that I drove here, I got in my car and found some nice fast/comfort food for lunch.
The first part of the afternoon was given over to a report from the bishop members of the Task Force for Reimagining the Episcopal Church, aka TREC. This group has an expansive mandate from General Convention 2012--probably an impossible mandate. We were briefed on their progress to date, and their expectations about how the process will continue to roll out over the next couple of years. We were then given the follow questions for table discussions:
We then got into our morning session, which featured four presentations followed by a panel discussion around the themes of justice and reconciliation. The presenters and panelists were Bishop Suheil Dawani of the Diocese of Jerusalem and the Middle East, Hisham Nassar, MD, also of that diocese; Rabbi Steven Gutow, Executive Director of the Jewish Council for Public Affairs; and Canon David Porter, the Archbishop of Canterbury's Director of Reconciliation. The Diocese of Jerusalem is in fund-raising mode, mostly to help fund their expansive educational and medical social ministry in four countries, mostly among non-Christians, and the presentations were aimed at supporting that project. I was particularly struck by one of Bishop Dawani's slides that quantified the decline of Christian numbers in the Holy Land over the past century. As recently as the end of World War II, Syria was one-third Christian and the city of Bethlehem has a solid Christian majority. Now, for a combination of reasons, there is a danger that Christianity will disappear from the land where Christianity was born. Rabbi Gutow was a compelling advocate for a fearless tenacity in the struggle for reconciliation between Israel and the Palestinians, and a two-state solution. Canon Porter, who is Scots-Irish from Belfast, brings impressive credentials to his new position on the Archbishop's staff. He ended with the sobering reminder that peace and reconciliation are usual quite costly. Usually, somebody who deserves justice doesn't get it. But embracing that difficult truth is preferable to perpetuating the cycle of violence, and lies at the very heart of gospel ministry.
As I shared with my Table 7 colleagues during our discussion time, I often feel more than a little bit hypocritical as I speak about the reconciling power of the gospel when I operate in an ecclesial environment that is still wounded and bleeding. The smoke may be cleared, but corpses and casualties still litter the field of battle. Whatever side of the Anglican Wars one sits on, there is still tremendous anger, grief, and pain all around. Sadly, there's also a lot of denial and demonization--in all directions. There are essential conversations to be had that aren't even on anybody's calendar yet. There are truths that need to be told, but there's no safe place in which they can be told and heard. The House of Bishops has the capacity to become such a place. But I don't see it on the agenda.
Taking advantage of the fact that I drove here, I got in my car and found some nice fast/comfort food for lunch.
The first part of the afternoon was given over to a report from the bishop members of the Task Force for Reimagining the Episcopal Church, aka TREC. This group has an expansive mandate from General Convention 2012--probably an impossible mandate. We were briefed on their progress to date, and their expectations about how the process will continue to roll out over the next couple of years. We were then given the follow questions for table discussions:- What do you want to hang onto? Let go of?
- What is the best possible TEC future? How does TEC look in 10-20 years? What is it known for?
- What initiatives are needed for TEC to reach this future state? Where does TEC need to innovate? Where does TEC need to reimagine how it works? What is your role: As a bishop? As the House of Bishops?
Our responses were tabulated. We will soon be asked to engage questions like these at the diocesan and parish level.
The second half of the afternoon was owned by the House of Bishops Ecclesiology Committee. Most of the bishops were not aware there was even such a thing as an HOB Ecclesiology Committee, and my impression was that most had not read the "primer" on ecclesiology that the committee had prepared and which was shared with bishops barely a week ago. This document sets forth an understanding of Episcopal Church polity that runs counter to that articulated by the Bishops' Statement on Polity, a 2009 document to which I and my Communion Partner colleagues are committed. After some opening remarks by committee chair Pierre Whalon, TEC in Europe, we were turned loose for table discussions. When we reconvened and feedback was solicited, there was a consistent theme of discomfort with the notion--whether set forth historically or theologically--that General Convention has metropolitical authority, that we have eschewed having an archbishop, but that General Convention is, in fact, our archbishop. There were several other technical and historical errors that were pointed out as well. So my sense is that this document has effectively been re-referred to the committee that produced it, and that we will probably hear from them again down the road sometime.
We adjourned in time to freshen up before coming back together for Eucharist at 4pm, observing the lesser feast of James Coleridge Patteson and His Companions. The Bishop of New Jersey presided, and Stephanie Spellers, one of our HOB chaplains, preached a rather fine homily. We were then all bused to the 28th floor offices of a downtown Nashville law firm for an elegant--and scenic--reception with drinks and hors d'oeuvres. When the reception wound down, Brenda and I ran off with our old friends Bishop Jay and May Ruth Lambert for dinner at the Nashville iteration of the Key West icon Margaritaville. Jay was my parish fieldwork supervising rector while I was in seminary, so we had a lot to catch up on. In the late 1980s, neither one of us would have imagined meeting under the circumstances that brought us together tonight.
Thursday, September 19, 2013
House of Bishops Day 1 (Fall 2013)
We gathered at 9am, with words of welcome from the Presiding Bishop. Then it was time for our customary "check-in" time with our table-mates. Table assignments are shuffled and re-dealth for the first meeting after every General Convention, then remain in effect through the next General Convention. So this is our second meeting with the current table assignments. I am with the Bishops of Missouri, Western North Carolina, El Camino Real, and Northwestern Pennsylvania.
After some further brief words from John Bauerschmidt, Bishop of the host diocese of Tennessee, and Gay Jennings, President of the House of Deputies, who is here as an invited guest, we adjourned to a nearby room for the Eucharist, commemorating the lesser feast of St Theodore of Tarsus, at which the Presiding Bishop was celebrant and preacher. All the liturgies at meetings of the House have, in my experience, tended to be wildly multi-lingual in text and song. Today we jumped between Spanish, French, Creole, Swahili, and, occasionally, English. I understand and endorse the motivation to be hospitable toward those in our midst who are not fluent in English, but I wish we would do so differently. Making every occasion of worship completely polyglot is distracting to the point of annoyance.
We reconvened afterward with our principal guest presenter of the day, the Revd Dr Elaine Heath, a United Methodist cleric and a professor of evangelism at Perkins School of Theology in Dallas. She is also the founder of the Missional Wisdom Foundation, an umbrella organization operating several different projects, all of which attempt to respond creatively to the challenge of a secularized post-Christian cultural context.
In many ways, the vision cast by Dr Heath hits my personal sweet spot. Anyone in my diocese with open eyes and ears has heard me talk about the imperative of making a mental shift from what the theoreticians call "attractional church"--expecting "them" to come to "us"--to "missional church"--where we expect "us" to go to "them." She uses the J-word easily and naturally, and that's something I really like to hear. There is a great deal in the way she articulates her theology that I completely resonate with. I particularly appreciate her use of the translation of John 1:14 that talks about the Word becoming flesh and "mov[ing] into the neighborhood." Reclaiming the incarnational dimension of mission is spot on. So I am more than a little intrigued by what the Missional Wisdom Foundation is up to, and I encourage you to explore their website. To those in the Diocese of Springfield: There are some potential ideas for us here.
Still, I left the afternoon session with some uneasiness. Dr Heath gave us the following definition of evangelism:
The holistic process of initiation of persons into the reign of God, revealed in Jesus Christ, empowered by the Holy Spirit, anchored in the Church, for the transformation of the world.What do you think? To one who thinks in Catholic terms, as I endeavor to do, "initiate" strongly connotes baptism, and baptism connotes repentance, faith, and conversion. Yet, I heard our presenter offer so many caveats and qualifications, so many assertions of what evangelism is not (coercive, exploitative, etc. etc.), that I was left wondering how she recommends that we actually ... you know ... close the deal. I'm all for doing deep listening and building authentic relationships, but at some point somebody needs to pop the question, "Would you like to become a disciple of Jesus?" ... and then proceed to catechesis and the font. Maybe she gets to that stuff and just didn't have time to today. That could well be.
But my bigger problem is with the last line: "... for the transformation of the world." I get really quesy when I hear the suggestion that "making the world a better place," or "realizing God's dream" is the end product that validates everything we invest into the engine that supposedly produces it -- like evangelism, prayer, worship, spiritual formation, and even social ministries. "Transforming the world" is not the mission of the Church and it is not the point of the Gospel. The biblical vision is not of a transformed world, but of a cataclysmically destroyed world that is re-created, made new. There are foreshadowings of divine redemption in the world we live in; in fact, what the Church is supposed to be up to is modeling in her own life that new world, offering a sneak preview of coming attractions. But it is God who makes it happen, and pretty much without even our cooperation, let alone our help, and after a fearsome crisis of some sort. Read II Peter. Read the gospel parables about how the Kingdom of God comes.
Evensong (of a sort) followed. Then, after some down time, social hour and banquet-style dinner, all very nice. The after-dinner entertainment was singer-songwriter Kate Campbell, a country musician who is actually from Nashville. She was very engaging, and I found a couple of her songs actually quite moving.
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