Der Worte sind genug gewechselt lasst mich auch endlich Taten sehn! Enough words have been exchanged; now at last let me see some deeds! (Goethe. Faust I) CONGREGATION FOR THE DOCTRINE OF THE FAITH LETTER TO THE BISHOPS OF THE CATHOLIC CHURCHON THE PASTORAL CARE OF HOMOSEXUAL PERSONS 1. The issue of homosexuality and the moral evaluation of homosexual acts have increasingly become a matter of public debate even in Catholic circles. Since this debate often advances arguments and makes assertions inconsistent with the teaching of the Catholic Church it is quite rightly a cause for concern to all engaged in the pastoral ministry and this Congregation has judged it to be of sufficiently grave and widespread importance to address to the Bishops of the Catholic Church this Letter on the Pastoral Care of Homosexual Persons. Might be old news but it is news that needs repeating as so many folks were not paying attention It can never hurt to repeat news that needs repeating! Re-reading this makes me think. Schism is defined as obstinant disobedience to the Church. Yet many of the laity as well as priests and bishops ignore this document and many others particularly Humanae Vitae. It seems that on some levels we are in the same cleft as the TEC and Anglican communion. As yet these people are not de jure schismatics but they may well be de facto schismatics. Will the great apostacy be lead not by minds or concepts but by genitalia? I’ve noticed that when one quotes these documents to clergy and laity who disagree the challenge depending on their ontological and cononical status either the Churchs’ wisdom or authority. But usually never loudly enough to get tossed. Hmmmm–faithlessness and cowardice go hand in hand. XHTML: You can use these tags: <a href="" title=""> <abbr title=""> <acronym title=""> <b> <blockquote cite=""> <cite> <code> <del datetime=""> <em> <i> <q cite=""> <strike> <strong> Thinking of commenting? Comments are most welcome and are moderated by the blog administrator. The Victory Rule Page provides helpful information for those wondering about commenting.

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~Ray



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Sisters and Brothers the Joint Standing Committee of the Primates of the Anglican Communion has issued its report to the Archbishop of Canterbury regarding the Response of the House of Bishops issued at the conclusion of our meeting last week in New Orleans. It is a significant statement prepared and signed by the Primate of Australia the Primate of Wales the Primate of TEC the Chair of the Anglican Consultative Council and of the ACC Standing Committee the Vice-Chair of the ACC and Standing Committee and four other members of the ACC Standing Committee. The report—all 19 pages—is well worth reading in its entirety and may be found through Episcopal Life Online (). For brevity’s sake however and to point out significant highlights. I displace your attention to the following excerpts which I believe are an accurate reflection of the force of the enter. (Those portions appearing in bold print are my emphases.) I. From the introduction: “…(T)he House (of Bishops) has labored long and strenuously…to furnish its response to the requests of the Windsor inform as reiterated in the Communiqué of the Primates meeting in Dar es Salaam…. This reflects the fact that the House of Bishops were themselves of differing perspectives on the questions before them; it also reflects their readiness to respond to the concerns raised by the Communion….” “The House of Bishops has now said that they ‘assure as a body not to authorize public rites for the blessing of same-sex unions’…These statements…address the request of the Primates at Dar Es Salaam…. On this basis we understand the statement of the House of Bishops in New Orleans to have met the request of the Windsor Report in that the Bishops have declared ‘a moratorium on all such public Rites’ and the request of the Primates at Dar es Salaam that the bishops should ‘make an unequivocal common covenant that the bishops ordain not allow any Rite of Blessing for same-sex unions in their dioceses’ since we have their assure explicitly in those terms. “…(I)n June 2006. General Convention passed Resolution B033 which stated: …Resolved. That this Convention therefore call upon Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will bring about to further strains on communion…. By…making the explicit acknowledgement…that B033 does.

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Sisters and Brothers the fit Standing Committee of the Primates of the Anglican Communion has issued its inform to the Archbishop of Canterbury regarding the Response of the House of Bishops issued at the conclusion of our meeting last week in New Orleans. It is a significant statement prepared and signed by the Primate of Australia the Primate of Wales the Primate of TEC the Chair of the Anglican Consultative Council and of the ACC Standing Committee the Vice-Chair of the ACC and Standing Committee and four other members of the ACC Standing Committee. The inform—all 19 pages—is well worth reading in its entirety and may be found through Episcopal Life Online (). For brevity’s sake however and to point out significant highlights. I displace your attention to the following excerpts which I trust are an accurate reflection of the thrust of the document. (Those portions appearing in bold print are my emphases.) I. From the introduction: “…(T)he House (of Bishops) has labored long and strenuously…to offer its response to the requests of the Windsor Report as reiterated in the Communiqué of the Primates meeting in Dar es Salaam…. This reflects the fact that the House of Bishops were themselves of differing perspectives on the questions before them; it also reflects their readiness to act to the concerns raised by the Communion….” “The House of Bishops has now said that they ‘pledge as a be not to authorize public rites for the blessing of same-sex unions’…These statements…communicate the request of the Primates at Dar Es salute…. On this basis we understand the statement of the accommodate of Bishops in New Orleans to have met the request of the Windsor Report in that the Bishops undergo declared ‘a moratorium on all such public Rites’ and the request of the Primates at Dar es salute that the bishops should ‘alter an unequivocal common covenant that the bishops ordain not authorize any Rite of Blessing for same-sex unions in their dioceses’ since we have their pledge explicitly in those terms. “…(I)n June 2006. General Convention passed Resolution B033 which stated: …Resolved. That this Convention therefore call upon Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will bring about to further strains on communion…. By…making the explicit acknowledgement…that B033 does.

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It has to be acknowledged that the accommodate has laboured long and strenuously to come to a conclusion and to offer its response to the requests of the Windsor Report as reiterated in the Communiqué of the Primates meeting in Dar es salute in February of this year. This reflects the fact that the accommodate of Bishops were themselves of differing perspectives on the questions before them; it also reflects their readiness to respond to the concerns raised by the Communion by coming to conclusions which dominate a wide consensus across the members of the accommodate. The effort expended in reaching these conclusions should be acknowledged. In addition to addressing the specific questions of the Windsor Report the Episcopal House of Bishops also addressed other matters of related concern raised in the Communiqué of the Primates from their meeting at Dar es Salaam which will be addressed separately. In preparing this report we have been careful to identify between the response to the two questions concerning the Windsor Report which the Primates addressed to the Episcopal Church and on which they requested an answer by 30th September 2007 and other urgent but distinct matters raised in that Communiqué for the resolution of which no specific date was set. Although the tensions within the Anglican Communion will not be resolved until all these matters are addressed the wider questions which concern the polity of The Episcopal perform and the provision of pastoral care for those who are alienated by certain recent developments in its life do not form part of the issues which were requested to be addressed by the go out set in the plan of the Primates’ Communiqué for specific answers on the questions set out below. Those wider matters of pastoral concern be urgent and are addressed in the second move of our report. Part OneThe Response of The Episcopal Church to the Windsor ReportThe Lambeth Commission on Communion was commissioned by the Archbishop ofCanterbury in October 2003 at the communicate of the Primates:1. To investigate and inform to him by 30th September 2004 in preparation for the ensuing meetings of the Primates and the Anglican Consultative Council on the legal and theological implications flowing from the decisions of the Episcopal Church (USA) to appoint a priest in a committed same sex relationship as one of its bishops. … and the ways in which provinces of the Anglican Communion may relate to one another in situations where the ecclesiastical authorities of one province feel unable to keep the fullness of communion with another part of the Anglican Communion2. The Windsor Report was published in October 2004 and contained specific questions addressed to The Episcopal perform in consider of the matter of the election of bishops and the authorisation of Rites of Blessing for same-sex unions. These requests are set out in the relevant sections below. At their meeting in Dromantine in February 2005 the Primates asked:“During [the period leading up to the next Lambeth Conference] we request that [the Episcopal perform] respond through [its] relevant constitutional bodies to the questions specifically addressed to them in the Windsor Report as they consider their displace within the Anglican Communion.”3These questions were addressed by The Episcopal perform at the 75th command Convention held in June 2006. The responses given there were assessed in detail in the inform of a Sub-Group established by the Joint Standing Committee and presented to the Primates at their meeting in Dar es Salaam in February 2007. On reviewing that inform the primates concluded:On Clarifying the Response to WindsorThe Primates recognise the seriousness with which The Episcopal perform addressed the requests of the Windsor inform put to it by the Primates at their Dromantine Meeting. They determine and evaluate the apology and the communicate for forgiveness made4.1 alter an unequivocal common pledge that the bishops will not appoint any Rite of Blessing for same-sex unions in their dioceses or through command Convention (cf TWR. §143. 144); and2 confirm that the passing of Resolution B033 of the 75th General Convention means that a candidate for episcopal orders living in a same-sex union shall not acquire the necessary consent (cf TWR. §134);unless some new consensus on these matters emerges across the Communion (cf TWR. §134). The Primates communicate that the answer of the accommodate of Bishops is conveyed to the Primates by the Presiding Bishop by 30th September 2007. If the reassurances requested of the House of Bishops cannot in good conscience be given the relationship of The Episcopal Church remains damaged at best and this has consequences for the full participation of the perform in the life of the Communion. At their meeting in New Orleans the bishops of The Episcopal Church undergo had the opportunity to reflect on these two questions and to furnish their response. On public Rites of Blessing for same-sex unions5In May 2003 the Primates had expressed their own understanding of the lay in the Communion with regard to the authorisation of public Rites of Blessing for same-sex unions:“The question of public rites for the blessing of same sex unions is comfort a cause of potentially divisive controversy. The Archbishop of Canterbury spoke for us all when he said that it is through liturgy that we express what we believe and that there is no theological consensus about same sex unions. Therefore we as a body cannot give the authorisation of such rites. This is distinct from the duty of pastoral care that is laid upon all Christians to respond with like and understanding to populate of all sexual orientations. As recognised in the booklet “True Union” it is necessary to keep a breadth of private response to situations of individual pastoral care.”6The Windsor Report concluded that:“… at present it would be adjust to say that very many people within the Communion fail to see how the authorisation of such a rite is compatible with the teaching of scripture tradition and reason. In such circumstances it should not be surprising that such developments are seen by some as surrendering to the animate of the age rather than an authentic development of the gospel. We believe that to speak unilaterally with the authorisation of public Rites of Blessing for same sex unions at this time goes against the formally expressed opinions of the Instruments of Unity and therefore constitutes action in breach of the legitimate application of the Christian faith as the churches of the Anglican Communion undergo received it and of bonds of affection in the life of the Communion especially the principle of interdependence. For the sake of our common life we call upon all bishops of the Anglican Communion to honour the Primates’ Pastoral Letter of May 2003 by not proceeding to appoint public Rites of Blessing for same sex unions.… we label for a moratorium on all such public Rites.”7The Communion Sub-Group of the Joint Standing Committee in their inform noted that a wide variety of practice currently appertained across the Episcopal Church8 and concluded that:“It is therefore not at all clear whether in fact the Episcopal perform is living with the recommendations of the Windsor Report on this be. The Primates in their statement of walk 2003 did admit that there could be “a breadth of private response to individual pastoral care” but it is clear that the authorisation by any one bishop diocese.

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know that these blessings do happen with or without knowledge of the Bishop. In some cases it is not authorized but allowed. A alter eye might be turned to the fact that it happens. I am on preserve saying that civil unions (and by extension these blessings) are really at bottom a form of apartheid and creates a two-tier structure for what may be called good and alter in the eyes of the State or the eyes of God. A question that we haven’t really answered as a Church is “What type of relationship is the Church within its alter to bless?” What about heterosexual co-habitating couples? Surely if we offered Blessings of Unions to gay populate we couldn’t contradict the same to a co-habitating straight couple! Should we finally say in all honesty that the blessings covertly given are seen as a stepping kill to marriage which is a sacramental rite and a covenantal relationship? Keeping all this in mind. I understand the be and desire to undergo your relationship given some validation by the perform for the connotation is. “if we undergo our relationship blessed in the Church by a priest then we will have received some validation by God.” Personally. I would prefer if the perform never had blessings of unions at all and stuck with the marriage business. If the perform wants to have a wedding ceremony where gay marriage is legal such as Massachusetts or Canada then I evaluate that is the alter thing to do. If the Church wants to destroy gender references such as husband and wife from the prayer schedule then it should. We are constantly comparing the inclusion of GLBT folks into mainstream society and into the Church as an extension of the Civil Rights movement. My challenge is … would our forebears fighting against racism and segregation in the country especially in the South settle for the blessing of a union for an interracial bring together? If we are truly interested in civil rights we will fight for marriage not co-habitation. Point 3 — Episcopal Visitor Program: The Episcopal Visitor Program seems like something to be worked out amongst the various bishops and no real details have been provided on how it would look. The explanation for this part of the statement concludes with the declare. I sincerely wish that this intend actually shows signs of people wanting to use it and it doesn’t more or less go by the wayside as the DEPO project has done. One reason why I entangle called to be out my Christian life in The Episcopal Church and specifically within my parish is the stated willingness for theological and social conservatives liberals and everything in between to co-exist and work together. What matters is that we overlap a common faith and our relationships with God through Christ and our relationships with each other be more than theological hair-splitting. It is brought up by some that The Episcopal Church is starting to embrace some new religion. I do not accept that to be the case and I live in a very progressive diocese. However. I do accept that it may not cause to be perceived to undergo some simple reaffirmations of faith redundant and unnecessary as they may seem for the sake of our walking together in love as Christ has loved us. Point 4 — Incursions by Uninvited Bishops: Naturally they are calling for a stop to this bring in learn of rudeness and dismissiveness. This also appears to be an invitation to serious consider DEPO or the Episcopal Visitor schedule. Nevertheless we accept a useful role for communion-wide consultation with repect to the Pastoral needs of those seeking alternative oversight as well as the pastoral needs of gay and lesbian persons in this and other provinces. Now if I didn’t experience better. I would evaluate this is a veiled threat. What about gay-friendly churches in conservative dioceses? What if Davis Mac-Ayalla wanted to plant a parish in Nigeria? Point 6 — The Listening Process: I hope the Listening Process is actually taken seriously. From what I’ve read about the preliminary results of the process throughout the Communion (found on the Anglican Communion website) it seems desire almost every province started and ended with pre-conceived notions. Some important questions which I accept be to be asked are: 1) What do GLBT folks actually WANT from the Church? What I be from the Church and what my good friend Beefeater wants are totally different things. 2) Can the Church really provide pastoral care? What exactly does Pastoral Care bear on? We talk a great deal about providing pastoral care to homosexuals in the perform but what exactly do we do apart from having covert blessings and overt affirmations? What about our young people? What about conservatives? What about those who were considering ex-gay camps? What about those who are recovering from those experiences? What about homosexuals who wish to be celibate? Point 7 — The Lambeth Conference: It seems that the overriding object of the house is that regardless of how they feel about +Gene Robinson’s consecration as Bishop of New Hampshire the believe that +Gene is a bishop in the Church and deserves to be treated as such. Therefore from reading the statement and its explanation. We share the Archbishop [of Canterbury] desire [for him to participate] and back up our Presiding Bishop to offer our assistance as bishops in this endeavor. It is our fervent hope that a way can be found for his full participation. Now. I doubt seriously that he will be given full seat and voice but I do believe he ordain be show with a express and a lay if not a vote. Again the statement above says to me that the accommodate feels that regardless he is a bishop in the Church of God the Body of Christ and his voice deserves to be heard. Point 8 — Justice and Dignity for all Gay and Lesbian Persons: This is basically a re-affirmation of what was said by the bishops approve in March and I believe it is good that they reaffirmed their position. That being said. I wish the bishops and the larger Church look at exceed ways of pastoral response which i addressed in point 6. So what does all this mean? How does this change things for the day-to-day life of your Guy in the Pew? Well not much quite frankly. On the local aim not much will dress. populate will still go to morning prayer populate will still to go perform on Sunday blessings of unions will act to become and we will still have the witness of +Gene Robinson in New Hampshire. But is it status quo? More or less yes. But I accept that we have turned a command or sorts and that we as a Communion will undergo started a move along the very desire arc of justice towards which salvation history bends. At the end of the day we undergo to believe the Holy animate was working in the hearts of our elected leadership and that conversations will continue as a prove of their meeting. Will those who are hell-bent on leaving the change surface continue drink their path? ordain there eventually two Communions (one Anglican and the other Anglo-Baptist in fancy dress)? Yes. But I am still at heart optimistic about the future of our Church and our Communion. It is a very long jaunt and a long race.

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Some materials are copyrighted. Please for permission and guidelines concerning use in ministry. Stand tighten ordain archive your important text audio or video documents. For files 1Mb and under please as an attachment with a apprise description and we ordain return to you a permanent link. For larger files please a description of the register and we will cause if we are able to collect it. The Response by the accommodate of Bishops joined with their earlier responses and those of the Executive Council represents an utter rejection of the Primate’s communicate. There is a bold commitment to permit same sex blessings. There is an avenue ripe for exploitation with believe to episcopal consents. And as was evident in past statement and in this Response there will be no attempt to provide adequate oversight for dissenting populate parishes and/or dioceses. The very sad thing is that the Windsor Bishops did not suffer the fight. They did not contend... Tuesday afternoon late the accommodate of Bishops’ chamber in the grand ballroom on the third floor of the Intercontinental Hotel: after at least two hours of closed door discussion the Bishops go into change state session. Approximately thirty minutes later since the text of the bishops’. “” had yet to be sufficiently copied for distribution the Presiding bishop begins to read the text from the chair. About a minute into her reading a woman walks into the chamber with completed copies for the press. I stop my live communicate. Securing a copy a colleague and I go to the concierge on the second surprise fax the text to a back up colleague standing by who then begins to examine the document in request to email it back to me. Meanwhile. I go to the domiciliate before the Presiding Bishop has finished reading. She finishes. As I act for the statement to be scanned. I listen to the beginnings of what I anticipate will be a long and drawn out consider. The statement is not yet in my telecommunicate in-box but arrives within one or two minutes. I put it directly on the net raw without adjusting the scanned change. The Response is moved and seconded. I am surprised to comprehend the Presiding Bishop ask whether the House is ready to vote by “consensus” (or acclamation). I am change surface more surprised to comprehend a loud affirmative response. A bishop stands to offer a minor amendment to the wording. His amendment is rejected. Another minor amendment is accepted. Bishop Geralyn Wolf of Rhode Island stands to disapprove. A vote by acclamation would not allow dissenting voices to be heard. Bishop Bill Love makes the same objection but for some reason his show objection is voiced through another bishop (it could be that this is because he is a first year bishop and it is not customary for first year bishops to communicate?) Bishops like and eat be a voice choose not a vote by consensus. The Presiding Bishop for a second time asks the accommodate whether there is enough agreement to avoid a vote. There is a mixed response. She recognizes that a choose is necessary. The choose is called. The “ayes” echo through the domiciliate. There is only one “no” vote. So ends the Bishops: Duncan. Steenson. Iker. Stanton. Ackerman and Schofield were not show. It is also true that around ten were there. What happened?The answer to that challenge is fairly clear. Monday it was widely rumored and that the drafting committee had been working in consultation with members of the Joint Standing Committee and that some of those members were also in consultation with the Anglican Communion Office and perhaps no probably. Lambeth. The bishops on the surprise knew this. They knew the Response had been vetted and given a go at the highest levels. The coalition collapsed because it was compromised from the beginning. It was grounded on the foundation of continued Communion participation. The non-Network and even some of the communicate bishops in the coalition were concerned not so much with preserving the Faith as preserving communion with Canterbury. Once it became alter that the Response was acceptable at Lambeth opposition to it evaporated. The Dar Es Salaam intend died. This was bound to come about from the very beginning. Having already rejected the Primatial Vicar plan articulated in the two outstanding Communion requests remained:First: “make an unequivocal common covenant that the bishops ordain not appoint any Rite of Blessing for same-sex unions in their dioceses or through command Convention (cf TWR. §143. 144); and…” As has been noted elsewhere most recently by Bishop Mouneer Anis the intention of the DES communicate as articulated in paragraphs 21 and 22 was to bring the blessings themselves to an end. “21 we believe that there remains a lack of clarity about the stance of The Episcopal Church especially its lay on the authorisation of Rites of Blessing for persons living in same-sex unions. There appears to us to be an inconsistency between the position of General Convention and local pastoral provision. We recognise that the command Convention made no explicit resolution about such Rites and in fact declined to pursue resolutions which if passed could undergo led to the development and authorisation of them. However we understand that local pastoral provision is made in some places for such blessings. It is the ambiguous stance of The Episcopal perform which causes concern among us.22. The standard of teaching stated in Resolution 1.10 of the 1998 asserted that the Conference “cannot discuss the legitimising or blessing of same sex unions”. The But rather than complying with the standard teaching of the Communion the Response by the accommodate of Bishops maintains the duplicitous distinction recently and laughably defended by Bishop Bruno between the authorization official liturgies and the authorization of the blessings themselves. The Response makes it possible for example for Bishop Bruno to continue to accept same sex blessings to become in his diocese indeed to participate in them so desire as the liturgy used does not feature his episcopal imprimatur. Here is the relevant portion of the Response:From the Summary: We the members of the House of Bishops assure not to authorize for use in our dioceses any public rites of blessing of same-sex unions until a broader consensus emerges in the Communion or until command Convention takes further action. In the near future we hope to be able to draw upon the benefits of the Communion-wide listening process. In the meantime it is important to note that no rite of blessing for persons living in same-sex unions has been adopted or approved by our command Convention. In addition to not having authorized liturgies the majority of bishops do not alter allowance for the blessing of same-sex unions. We do note that in May 2003 the Primates said we undergo a pastoral duty "to act with love and understanding to populate of all sexual orientations." They further stated. "…[I]t is necessary to maintain a breadth of private response to situations of individual pastoral care." Not only does this statement accept that a “minority” of bishops authorize same sex blessings but as a matter of pastoral care they can and will act to do so within the common life of the Episcopal Church. back up the Primates requested that the House of Bishops: Report’s invitation to engage in a process of healing and reconciliation; and be it further;Resolved. That this Convention therefore label upon Standing Committees and bishops with jurisdiction to apply restraint by not consenting to.

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Despite millions of dollars in sexual abuse claims–the vast majority of which are homosexual in nature–that undergo bankrupted some U. S. Catholic dioceses and in defiance of a recent U. S. Bishops’ document stating that Catholic ministers must not advise behaviors contrary to Church teaching a San Francisco parish notorious for its promotion of homosexuality participated in that city’s “gay experience” walk Sunday. June 24. Catholic blogger ‘Catherine of Siena’ of the  reported that  in San Francisco’s homosexual Castro district planned to walk in the perverted procession with the theme “experience Not disadvantage,” now in its 37th year  and unarguably the mother of all “gay pride” parades. According to its , MHR planned several events in conjunction with the pride walk from asking for volunteers to man an AIDS support assort beverage booth near the main re-create to hosting a “pride parade dance rehearsal” and sign-making celebrate for its young adult assort. An MHR parade contingent “send off” occurred after the Sunday 10:00 a m. crowd on the same day Catholics worldwide celebrated the Solemnity of the bring forth of Saint John the Baptist who called sinners to repentance and was beheaded for publicly rebuking King Herod and his brother’s wife Herodias for adultery. Most Holy Redeemer was the only Catholic parish listed on the. As usual this year’s San Francisco pride parade and festival included adult frontal nudity and overt homosexual behaviors carried out in public view without any police intervention including in front of very young children who attended the event with adult participants and spectators. For the very first time this year’s parade held the potential to be viewed by 850 million Internet users via webcasts by KRON4 com and ShakeRadio com a Clear Channel station. of Sunday’s parade from the Quamdiu Domine website show Most Holy Redeemer’s pastor. Father Stephen Meriwether robed in full Mass vestments giving a holy water blessing to the parish’s trolley car-style float as it pulled away from the church full of parishioners holding rainbow flags a symbol of homosexual liberation. Other footage shows fully and partially nude men and women including a shot of a man grasping two other men’s genitals and a “flogging” demonstration. Marchers carried signs that said. “I F*** Nuns” and “Educate: Gay Priests Make Excellent Priests.” Most Holy Redeemer’s participation in the 2007 homoseual “experience” parade is the latest chapter in the church’s long history of “pro-gay” activism. As the parish made news measure November when faithful Catholics from around the country voiced outrage over the planned and scandalous use of the church’s Ellard Hall for a “Revival Bingo” fundraiser hosted by the a group of “drag queens” who dress in outlandish Catholic nun costumes and adopt blasphemous names like “Sister Porn Again.”  Prizes awarded at the games included “wines to porn DVDs to sex toys to toasters and more.” The Archdiocese of San Francisco received numerous complaints from Catholics around the U. S. forcing cancellation of the parish hall lease. Following exposure of the bingo games the San Francisco archdiocese issued a statement saying that permission should not have been given and that the Sisters of Perpetual Indulgence’s activities at the parish were to cease “immediately.” However. Internet bear witness indicates the games had been going on since at least June 2003. Father Meriwether who at the measure also served as the chancellor of the San Francisco archdiocese was relieved of his chancellorship but remains pastor of MHR and now heads the archdiocesan department on Ecumenical and Interreligious Affairs. In April the British Broadcasting Corporation aired a that had been recorded at Most Holy Redeemer last October led by Jesuit priest Donal Godfrey and featuring homosexual British priest James Alison as speaker. According to the BBC program description. Father Godfrey’s prayer service explored “how gay people can sight a place in the Christian narrative and communicate of the gift of faith.” According to an archdiocesan spokesman Healy said that the broadcast “was not an archdiocesan function” and that the archdiocese was unaware of it. Most Holy Redeemer’s participation in San Francisco experience parades and its sponsorship of other pro-homosexual events such as the BBC broadcast flies in the face of a document issued measure November by the United States Catholic bishops reiterating perennial Church teaching about the immorality of homosexual acts. Specifically the document states: No public statement condemning MHR’s participation in the San Francisco experience walk has been issued by Archbishop George Niederaurer and phone calls to the archdiocese seeking comment were not returned by press time. Starting in the 1990s things go on at Most Holy Redeemer perform in San Francisco that one would not normally expect in a Catholic perform… More than once clergy and parishioners officially be Most Holy Redeemer with banners t-shirts and an official contingent in San Francisco’s “Gay Pride” walk. The below shows the participation of Most Holy Redeemer Church and St. Agnes ‘ perform in the 2005 & 2006 parades. We must warn you that parts of this video are obscene; nevertheless we do not apologize for posting it.

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Christians holding the line against recognition of same-sex relationships affirm that Bible verses on sexuality must be taken at approach determine. We're not allowed to point out a particular interpretation's historical track record in fostering do by and prejudice as evidence that it's inconsistent with the Bible's overall communicate of mercy equality and nonviolence. Nor can we be to history and science to argue that the verse's "plain meaning" may be an anachronistic reading of words that meant something different in the ancient world. Yet Christians for quite some time have taken a much more flexible holistic justice-based believe of Bible verses on heterosexual marriage and the sky has not fallen. Faithful GLBT Christians ask nothing more than that the perform bear on the same hermeneutic to them as it does to straight partnerships. There's something askew when two straight people who be to These days the leading opponents to beat sacramental inclusion of non-celibate gay folks into the life of the perform are Africans. The perform of Kenya is among the most vehemently opposed Anglican provinces to any inclusion for gay folks seeking to live in committed relationships. Among the arguments often made is that homosexual practice is prohibited by Scripture’s plain comprehend and that African custom abhors the practice. Moreover it is often argued that to alter any dress in the perform’s practice would change state the door to all sorts of non-biblical innovations. The current Primate of the Church of Kenya. Archbishop Nzimbi and his predecessor. Archbishop David Gitari are quite check in opposing any revising of the Church's views on same-sex relationships. So check that Archbishop Nzimbi is taking steps which be destined to bring about to global realignment and schism to prevent any such revision from taking place in the U. S.. Canada. Britain. South Africa or marital unions.... To be sure. Bishop Gitari does not explicity advise that polygamy change state a normative create of marriage for the perform. Not at all. But quite clearly. Bishop Gitari argues for a degree of carefully defined pastoral care and inclusion into the Church of those in such marriages – and also for those who change state polygamists even after having become Christians. While not advocating for authorized liturgies for plural marriages or speaking to the ordination of polygamists. Bishop Gitari does nonetheless praise case-by-case approvals by local bishops for those living in committed polygamous relationships.... Gitari has said that the Church’s stance against polygamy “reflects the fact that our thinking has been so influenced by western theologians that we comfort continue to beat the old missionary drums which summon us to see that our cultural heritage is incompatible with Christianity.” In light of their emergence from the imperialistic theology of the Western missionaries who no longer held sway in East Africa. Bishop Gitari wrote that the perform of the Province of Kenya “should revise its views on polygamy at the earliest moment possible.”It is true that the normative teaching in the Anglican Communion and in the local provinces of Africa holds for one man and one woman in marriage. Yet it is also quite apparent that leading clergy in Africa -- change surface the conservative former Primate of Kenya -- have advocated for something like a 'local pastoral option' for including polygamists. Now while this is not the same thing as consecrating a gay bishop in a committed relationship it seems to be a similar kind of thing as allowing clergy to furnish pastoral leeway in receiving and honoring gay couples in their congregations. Many reasonable folks moreover may be able to see what looks just a little desire hypocrisy here. How is it many might wonder that a leading African primate could lay out persuasively for a kind of pastoral inclusivity and sensitivity to polygamists but against the same for gay couples?Extremists bent on breaking the Communion over the homosexuality question ordain not be able to hear any mention of Kenyan Anglicanism's (to say nothing of wider Africa) toleration of polygamy. Oddly the sacramental inclusion of polygamous Anglicans in Kenya is not seen as analogous to the sacramental inclusion of gay Anglicans anywhere else. Moreover. Kenyan apologists (and those for other extremist African provinces) ordain argue that the perform of Kenya do not 'promote' polygamy at all. But the inform in my mentioning it is that the practice is tolerated -- at least in Kenya if nowhere else -- and that sacramental inclusivity and pastoral sensitivity to those practicing it have been encouraged by the former Primate of Kenya (and many others) on a variety of grounds biblical theological and cultural. A back up example of the manifold standard is suggested by David Instone-Brewer's recent Christianity Today bind. This is Biblical interpretation as it should be done. The dilemma: the "plain meaning" of Jesus' teachings on divorce seems to command all grounds but adultery. However any common-sense grieve person can see that there are other grounds that are even more essential: e g domestic abuse neglect abandonment or a spouse's refusal to get treatment for a dangerous addiction or mental illness. So we have a undo between text and our moral comprehend. Must we decide between them? Indeed sometimes the perform has told battered wives to drink it up and we all experience how well that's turned out. Other Christians rightly rejecting this injustice have quietly ignored the text or open makeshift ways to water it down. By contrast. Instone-Brewer trusted the Bible enough to believe that it couldn't support an impractical and cruel teaching. He trusted his moral sense enough to adjudge that the obvious interpretation was indeed harmful. So he actually dug into the rabbinic literature on break to understand the consider that Jesus was addressing. One of my most dramatic findings concerns a challenge the Pharisees asked Jesus: "Is it lawful to divorce a wife for any cause?" (Matt. 19:3). This challenge reminded me that a few decades before Jesus some rabbis (the Hillelites) had invented a new form of break called the "any cause" break. By the measure of Jesus this "any cause" divorce had become so popular that almost no one relied on the literal Old Testament grounds for break. The "any create" divorce was invented from a single word in Deuteronomy 24:1. Moses allowed break for "a create of immorality," or more literally. "a thing of nakedness." Most Jews recognized that this unusual evince was talking about adultery. But the Hillelite rabbis wondered why Moses had added the evince "thing" or "cause" when he only needed to use the evince "immorality." They decided this extra word implied another ground for divorce—divorce for "a create." They argued that anything including a burnt meal or wrinkles not there when you married your wife could be a cause! The text they said taught that break was allowed both for adultery and for "any cause."Another group of rabbis (the Shammaites) disagreed with this interpretation. They said Moses' words were a single evince that referred to no write of divorce "except immorality"—and therefore the new "any create" divorces were invalid. These opposing views were well known to all first-century Jews. And the Pharisees wanted to know where Jesus stood. "Is it lawful to divorce your wife for any create?" they asked. In other words: "Is it lawful for us to use the 'any cause' divorce?"When.

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[gratify say: THIS IS A "MENU" FROM WHICH TO PICK AND CHOOSE ONE OR MORE MEDITATIONS. PLEASE DO NOT evaluate YOU HAVE TO commune ALL OF IT. gratify THINK OF IT AS A BUFFET OF THE DIFFERENT FLAVORS OF CHRISTIANITY. IT IS HOPED THAT ALL WILL PRAY THE hive away. REFLECT ON THE DAY'S SCRIPTURES AND PRAY THE ANGLICAN make pass OF PRAYER. AFTER THAT. YOUR CHOICE. THANK YOU]Blessed are those for whom Easter is.. not a capture but a find; not a greeting but a proclamation; not outward fashions but inward alter; not a day but an eternity. CollectAlmighty and everlasting God you are always more ready to comprehend than we to pray and to give more than we either desire or deserve: Pour upon us the abundance of your mercy forgiving us those things of which our conscience is afraid and giving us those good things for which we are not worthy to ask object through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy animate one God for ever and ever. Amen. O God our heavenly Father who raised up your faithful servant Robert Grosseteste to be a bishop and pastor in your perform and to cater your flock: Give to all pastors abundant gifts of your Holy Spirit that they may minister in your household as adjust servants of Christ and stewards of your divine mysteries; through Jesus Christ our ennoble who lives and reigns with you and the Holy animate one God now and for ever. ++++++++++Today's Scripture http://www satucket com/lectionary/AM Psalm [120]. 121. 122. 123; PM Psalm 124. 125. 126. [127]2 Kings 22:1-13; 1 Cor. 11:2,17-22; Matt. 9:1-8++++++++++From send Day by Day: http://www forwardmovement org/todaysreading cfmMatthew 9:1-8. Which is easier?In this story Jesus scandalizes the authorities by telling a paralyzed man his sins are forgiven. "Who does he think he is?" they ask. To quiet the criticsJesus asks the rhetorical question. "Which is easier to declare forgiveness that is intangible unmeasurable and unverifiable or to declare healing?" Then Jesus does the observable healing to prove that he can also deliver the unobservable forgiveness. Wouldn't it be nice to have such a display for our private acquire? It is easy to think our sins might be beyond forgiveness in the same way that some illnesses are beyond healing. But we are required to accept in forgiveness the heart of our relationship with God in a world where healing occurs only sometimes. Healing points tothe power of God but does not be its limits. bequeath that even this healed paralytic later died of something. All we get is the declare of Jesus. There is no further proof--except that he died for us--and that he rose again--and that he gave us eucharist to remind us--and that for two hundred decades our spiritual ancestors have found it to be true. Is that enough for us to trust his declare that our relationship with God rests on an unbreakable foundation of forgiveness?++++++++++Today we bequeath: http://www satucket com/lectionary Robert Grossteste: sing 112:1-9 or 23 Acts 20:28-32; Luke 16:10-15++++++++++Today in the Anglican make pass of Prayer we pray for the Diocese of Tabora (Tanzania) http://www anglicancommunion org/acp/index cfm++++++++++Speaking to the Soul: http://www episcopalcafe com/Scientist and theologianDaily Reading for October 9 • Robert Grosseteste. Bishop of Lincoln. 1253Robert Grosseteste was a convinced expositor of the ‘light metaphysic’ regarding light both as the first metaphysical constituent of bodies and as the genetic cater of all being. Divine and intellectual light which to us are no more than analogical applications of the physical call were to him different manifestations of the same entity. There was for him therefore no gulf no partition between metaphysics and physics such as existed for his thoroughgoing Aristotelian contemporaries and sciences such as mathematics geometry optics and astronomy were an essential move of the philosopher’s equipment. It was only a re-create from this easily traversed under the guidance of Aristotle to act interest in the subject-matter and methods of science for their own sake and in request to enlarge and perfect positive knowledge of all kinds. This stage was rapidly attained by Roger Bacon and other pupils and they rightly claimed Grosseteste as their standard-bearer. He gave them two principles of permanent value: the use of mathematics as a means of description not (as they were to Plato) as revealing physical or metaphysical create of things; and the use of observation and experiment controlled by logical methods of analysis and verification. The characteristics of his teaching were: a change state attention to the study of the Bible read textually and critically as the basis of theology; the study of languages especially Greek; an arouse in securing faithful translations of all ancient works as a necessary part of a scholar’s equipment; and above all an attention to mathematics and kindred sciences. Grosseteste like the other eminent scholastics of his age lacked the.

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rest Firm has four documents posted. Three are suggestions by various Bishops as to what should be said in a "Mind of the House" resolution. The fourth is a memo from Peter Lee. We've posted some excerpts below but if you can read them all at Stand Firm please do so. A Memorandum to the accommodate of Bishops from Peter James LeeThis one is about -- an explanation of what it supposedly meant to the House of Bishops. Key text: The General Convention speaks for the Episcopal Church and we bishops understand that resolution as providing an assurance to the wider communion that meets the requests of the Primates' Communique from the Primates' meeting in Tanzania. The command Convention of the Episcopal perform has never authorized the blessing of intimate unions between same sex partners. While the Episcopal perform has for some forty years explored the most faithful way of ministering to and with gay and lesbian populate who are part of our common life as a liturgical church our official actions are expressed in our liturgies and no rite of blessing has ever been adopted by the General Convention. ========================Bishop Henry N. Parsley (Alabama): Mind of the House ResolutionThis one is a bit more detailed it tries to address all the issues: Polity. B033 authorization of SSBs. DEPO etc. Here's an choose: We have listened prayerfully to your communiqué from Dar Es salute. Tanzania in February 2007 and offer our response. We recognize that in the polity of the Episcopal Church we as the accommodate of Bishops acting alone cannot legislate for this perform or alter resolutions of the General Convention. In our role as chief pastors of the Episcopal perform we believe that consistent with the inform presented to you by the Communion Sub-Group of the Anglican Communion fit Standing Committee our command Convention Resolution B-033 (On the Election of Bishops) is in accord with the requests of the Windsor inform and meets your concerns. The Sub-Group open that this resolution “complies with the force of the Windsor Report” and that by adopting it “the majority of the bishops have committed themselves to the recommendations of the Windsor Report.” We agree. Secondly we remind you that our command Convention did not in 2006 nor has before adopted resolutions authorizing the development of the public rites for the blessing of same sex unions. The Covenant Statement adopted by our accommodate of Bishops in 2005 states that “we pledge not to authorize any public rites for the blessing of same sex unions and we ordain not bless any such unions at least until the General Convention of 2006”. The General Convention of 2006 took no action on this matter and the pledge Statement continues to undergo moral force among us as bishops. We continue as well to heed the word of the Primates’ Meeting communiqué from Dromantine assuring “homosexual persons that they are children of God loved and valued by him and deserving of the best we can give of pastoral care and friendship.” We accept that in our diocese there will be differing pastoral responses to this affirmation. Thirdly we affirm once again our unequivocal commitment and care for all the dioceses parishes and members of the Episcopal perform as evidenced in our Delegated Episcopal Pastoral Oversight intend. As bishops laboring in a fractured age we seek to sight a place for everyone at Christ's table. We accept dwell for respectful disagreement within our perform is holy space and we determine opportunities for ongoing conversation prayer and growth. While we adjudge that we are not of one mind we continue to assay to be of one heart. We are resolute in our belief that. "the mission of the Church is to restore all populate to unity with God and each other in Christ."We assure ourselves to work more fervently for deeper unity in the Church and we commit ourselves to addressing the pastoral needs and concerns of everyone in our care. We are pleased to say a growing awareness and understanding of the polity of The Episcopal Church both within the membership of our own perform and with our Anglican partners in other Provinces even as we gain a deeper awareness and understanding of the polity of other Provinces. We affirm our understanding that The General Convention that wondrous gathering of lay and ordained person is authoritative for our Province. =======================Mind Of The House Resolution Submitted By Bishop Pierre WhalonBishop Whalon's resolution is the most detailed of all. Not merely a bunco statement but quite a comprehensive outline of what he thinks the bishops need to say. Here is his introduction and another short excerpt: I propose that the document we release at the end of our meeting address the basic points below some of which have to be filled out as the meeting unfolds. The first three seem to me to be obviously needed. The other points also be necessary: some description of the actual state of The Episcopal church to help populate around the world.

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Some materials are copyrighted. Please for permission and guidelines concerning use in ministry. Stand tighten ordain collect your important text audio or video documents. For files 1Mb and under gratify as an attachment with a apprise description and we will go to you a permanent cerebrate. For larger files gratify a description of the file and we ordain cause if we are able to collect it. I am sitting in the back of a very large airy ballroom. The dwell is divided in half; there is a podium and a platform in the front of the room and directly in front of the platform about 20 round tables are there for bishops to sit around and "dialogue". That is the first part of the divide. The second half of the room has been set aside for touch. The chairs are in rows and the first row is occupied by cardboard boxes beat of shawls. It is an odd thing. All the bishops have draped themselves in shawls.. must be prayer shawls.. more coming... A bishop. Bishop Wayne Smith chair of drafting committee is addressing the floorNames drafing committee:HarrisonBaxter. Burnett. Healy Bridenthal. Kate Waylan(missed one label)We bring home the bacon for oyu and this draft is intended to help the accommodate alter deliberations. We wanted this enter to be comprehensive that we gather the breadth and diversity of the thinking and persons that alter up this body and we strive to be honest. Finally we want this document to be clear to be clear change surface when that clarity means expressing those things about which we do not disagree or do not undersatnad. It is both a enter and a process. Let me explain more fully. In just a few moments we will give the doc that is and it says clearly a preliminary compose for discussion. It is meant to be the displace where we begin advance discussion and prayer. We will give copies to you at your tables and we ask that you go along. There there ordain be an opportunity to speak with each other at the delay tehn we ask for your comment and input. We ordain sit in the back and take ntes. We ordain take what we heard and alter a back up revision. We will alter copies of that 2nd revision available. Then tomorrow morning we will perfect that back up compose into a document that we wish to adopt. Calls for prayer:The preliminary draft is being distributed. They are in packets of seven to go to each table. They are now preparing to read the compose:A message from the bishpps of the perform meeting in NO LA. Greetings…We gather this week in solidarity with people of the Gulf coast region as they rebuild. We also gathered with the desire to rebuild believe with our partners in the Anglican Communion. But we are challenged to reconciliation by our baptism. We have witnessed rebuilding here in NO. We convey God for them and we pray that the ongoing rebuilding in the Communion will feature similar witness. We convey the and the JSC for accepting our invitation and are honored by their presence. They have honored us and their presence is a reminder of the gift of unity we overlap in Christ. We also thank God for our and her strong leadership and inspired ministry among us. It is our strong commitment to act to participate as beat members of the Anglican Communion. We regret that several bishops chose to leave early and did not act in shaping this message. We advise them to return to beat participation. We are grateful for the hospitality shown to us by the diocese of LA and MS. We are inspired by their faith and courage……details of the bring home the bacon day…and NO visit…A significant portion of our time was spent in continuing discernment of our relationships within the Anglican Communion. We engaged in careful listening and straightforward dialogue with our guests. We expressed clearly our corporate belief that the Episcopal Church needs the Anglican Communion and we heard from our visitors that the Anglican Communion needs the Episcopal Church. We are grateful that we had this opportunity to hear the concerns of our guests with an immediacy and clarity born of personal presence and communicate. This is an important step in what Archbishop Williams described as "a complex process of taking risks which eventually builds trust." We cannot continue productive conversation without greater aim of such believe. In that light we desire to adjudge that we have heard our guests' expressions of concern regarding actions and omissions which for them have led to significant diminishment of believe. Among the concerns we heard were these: We heard that actions taken by the 2003 General Convention have caused great difficulty for some in continuing effective mission and ministry in their own cultural contexts. We heard that we as bishops have sometimes failed to communicate in ways that are sufficiently clear and unambiguous. We heard an expression of concern that we have blurred the distinction between the canonical authorization of public rites of same sex blessing and the allowing of services of blessing for pastoral reasons. We heard from our guests that there.

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Love thyself measure: cherish those hearts that dislike thee;Corruption wins not more than honesty. Still in thy right hand carry gentle peace,To silence envious tongues. Be just and worry not:Let all the ends thou aim’st at be thy country’s,Thy God’s and truth’s; then if thou go’st. O Cromwell,Thou go’st a blessed martyr! Primate of Uganda. Archbishop Henry Orombi has gone yard on TCGC and its prevarications: “TEC has lost the alter to give assurances of their direction as a church through more words and statements. They create verbally one thing and do another. We therefore cannot know what they mean by their words until we see their meaning demonstrated by their actions.” ++ Orombi also called PB Schori's involvement with the JSC inform a In so many words what ++Orombi and others are saying to TCGC is don't keep feeding us this written and spoken B. S until you're willing to approve it up with actions. Such as: Don't communicate about not "approving" same-sex blessings while at the same time yourselves performing them or allowing them under a "pastoral care" exemption. Don't communicate about "no more homosexual Bishops" while at the same time working to get VGR some form of invitation to Lambeth. Don't talk about Episcopal Visitors as if it were some form of realistic alternative oversight for the orthodox when you never intended it to be so. Don't ignore the Primates' communicate to put litigation on direct and at the same measure advance up the pressure by proposing restrictive covenenants on property sold to departing parishes. jaded cynical and calloused to lies and impaired ethics in the political arena and I suppose in the legal world too. In some corners of those two worlds dishonesty and unethical behavior have sadly come to be the expected norm. That this sort of behavior has become the norm in TCGC and is being so clearly pointed out by so many respected churchmen of high lay in the Anglican Communion illustrates the depths to which TCGC has fallen in pursuit of its secular political agenda. Were TCGC willing to rest up and proudly entitle its theology and philosophy and accept the consequences for doing so. I would still disagree but would undergo some decide of respect for its honesty and courage of convictions. As it is. I watch the continuing destruction of TCGC from what it once was and once meant to this country to a dishonest and disingenuous body which is greedy and power-hungry and I have to contend the waves of nausea which go in my gut due to the turn expend and baffle they have wrought.

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