Some reasons for moving on:

i) Much like the Pentateuch is recapitulated in the remainder of the Old Testament, once you learn a few things about this decrepit diocese, you find that the same stories repeat themselves again and again. St. Matthew’s continued drain on the coffers of the diocese – something that could have been avoided – is no longer interesting enough to me to expend the effort for writing another article. The bi-annual hiring for yet another guru or so-called church-growth expert – is no longer interesting to me. DSO’s courtship of Walt Brueggemann – is no longer interesting to me.

ii) I truly understand what Dr. Mabuse meant when she mentioned that she was tired of making fun of liberals, because those things were no longer funny. The idea I had for poking fun at Open Communion, for example, is a case in point. It was brilliant. Then I realized that it wasn’t actually funny in a thoughtful way, but tragic in a way that was made out to be funny. I thought about slipping in a disclaimer stating that “this isn’t really funny,” but .. seriously – “don’t laugh at this even though it’s constructed to look funny??” I don’t think so.

iii) When I started the blog, my daughter and I had a standard routine where we would play a game every night. Pretty soon, I’d be enmeshed in writing an article, and she would come upstairs, put her tiny hand on my arm while I was furiously typing, look up with those huge brown eyes, and say, “Daddy? I wanna play games.” So serious. So cute. Sometimes I would go downstairs to play games with her. Eventually I told her to wait a few minutes (good to develop patience in the lass, I told myself at the time) and then I’d be over to play games. Sometimes I’d make good on the promise. Sometimes I’d come downstairs a few hours later, and it was already her bedtime. Eventually, she stopped crying. And worse yet, eventually she stopped asking. We’re on good terms right now, but dang .. I miss playing games with my daughter.

iv) For my own reasons (please, no digs on the traditionalists who feel called to stay, okay folks?), I have already moved on from trying to fit into an ever narrowing niche within the Diocese of Southern Ohio. Having moved on thus, it seems I no longer have a *vested* interest in the goings-on within DSO. In this regard, perhaps I have to admit that the advice of one of my mentors was and is spot-on, regarding the success of inside/outside strategy. Once people no longer have a vested interest in remaining in a decrepit structure, they are no longer VERY interested in the decrepit structure. Period.

v) Even without having moved on from DSO, there was the looming problem of being the lone conservative blogger within the diocese. I had hoped that conservative laypeople with a knack for writing and satire would come knocking on my door, offering their help.. but alas, it didn’t happen. Is it the fault of the laypeople? Maybe. Or maybe not. I’m really not in a position to judge. As another mentor once told me, “I learned a long time ago that I am not Jesus Christ. I cannot change people, no matter how hard I want them to change and no matter how much they need to change.”

Not having a team has consequences, however. I appreciate the Oyster who told me that my blog had the potential to become the StandFirmInFaith of the Diocese of Southern Ohio.. but the fact remains that StandFirm’s success is based on the existence of a team of dedicated bloggers. The key to success in blogging is to have something really good, at a frequency of almost every day. Practically, it is difficult to achieve this unless you are one of those people who have seemingly endless things to say, and are very bright and very talented. I am not one of those people.

Even on StandFirm, you’ll notice that one or two bloggers won’t blog for a loooooooong time. It doesn’t matter there, as there are people to pick up the slack. No slack in my case.

There were some offers for help that I could not accept because I could not bear to see others hurt on my account. There were some offers which helped for a while but ultimately ran out of gas. For all those who helped, and for those who offered, pleace accept once again, my heartfelt thanks.

vi) On top of trying to enjoy what’s left of my daughter’s childhood, there is the new addition, Elder the Younger. ‘Nuff said.

vii) One reason I would have been willing to keep the doors open is as something that conservatives who have elected to stay, could hold onto as they struggle with diocesan life. Again, for that sort of thing, it is critical to maintain a blog audience. And to do that, it is necessary to write one good article several times a week. Instead of trying to achieve this on an empty tank of gas, I have asked Fr. Tim Fountain (http://northernplainsanglicans.blogspot.com/) if I could publish an occasional piece on his blog. He has graciously agreed. Then too, there is that relationship I have with the bloggers of StandFirmInFaith. Point being, if you are a conservative in this diocese and you feel that you need to bring something to the attention of the wider Anglican Communion, drop me a line (through the ‘Contact’ tab on this page) and I will give the matter all of the Anglican attention it so richly deserves (no gaurentees and I reserve the right to not publish, blah blah blah..).

Hey man, I got your six. You know who you are.

viii) What I might have said now on this blog and into the future has actually already been said by my friend ‘Episcopalianated,’ a man who by the grace of God, left his besetting sin to live for Jesus Christ, while not being fully healed in this life of the disorder behind the sin:

I was struck by the quote below from Bishop Breidenthal and wanted to leave a (rather lengthy) comment. “First of all, we strongly affirmed our desire to be part of the Anglican Communion. But we also affirmed that same-sex unions can be holy, especially when they are entered into by faithful followers of Jesus Christ.” I’m afraid the good bishop has it quite wrong. A same-sex union involving homo-genital activity of any kind is precisely the type of relationship that “faithful followers of Jesus Christ” can never enter into, regardless of the circumstances.

As a person who has never experienced anything other than same-sex attraction, I am certainly not indifferent to the plight of those who seek to find fulfillment with a partner or a lover. I understand some of the pain and anguish they’re going through for it has been my own, along with a desire to be loved by someone, somewhere, somehow. I do know where that comes from, and why.

However, if we are Christians we cannot presume to identify as “holy” that which Holy Scripture and the teachings of the Church invariably identify as gravely sinful. We may accept that or we may reject it, but there simply is no way around it.

We are often told that the experience of those in monogamous same-sex relationships (what few there really are) provides evidence that the Holy Spirit is at work in their lives and their relationships. But what about the radically different experience of those of us who have arrived at an opposite conclusion? Does God say different things to different groups of miserable sinners? How many “gospels” can the Church proclaim?

When I first became a Christian, it was powerfully impressed upon my mind and spirit that everything associated with my past lifestyle would have to go. Not because the Christians who evangelized me caused me to internalize their homophobia (there wasn’t any of that anyway), but because God Himself spoke to my heart and placed me under conviction.

Did I hear from the wrong Jesus, the wrong Holy Spirit? I heard from the Jesus who speaks to us in the 19th chapter of St. Matthew’s gospel, and if that was all I ever learned about the proper governance of my sexual appetites, it would be more than enough for all time.

Are we hearing from a different Jesus now, one who thinks that the pursuit of sexual chastity is no longer an absolutely necessary part of the Christian life? If we are, then we are not hearing from the Jesus of the New Testament and our beliefs and practices are not being informed and influenced by the same Holy Spirit who has guided the Church for 2000 years. And I cannot and will not accept the message that this new and very strange “Jesus” has to offer.

The Episcopal Church is making a terrible mistake. It has unwittingly embraced a very subtle form of homophobia itself by essentially denying that persons who experience same-sex attraction can truly respond to the gospel and be transformed by God’s grace. That would be too difficult and too challenging so, like the “children of a lesser god,” they must be left where they’re at and be held accountable to a lower standard. How very sad!

I refuse to accept that. God Himself calls sinners to repentance and He makes no exceptions in our case. He loves us too much for that, and what He calls upon us to do He also equips us to carry out. That is the message which must be restored to our Church if we are to be about His business and truly remain faithful followers of Jesus Christ. 

That’s it. Episcopalianated knocked it out of the park at the very start of this blog, and I’ve been spending all this time trying to say it better than him, and I simply cannot. How fitting that the cornerstone laid at the very beginning of this blog should also be laid down here, at “the end” of The Episcopal Oysters of Southern Ohio .. which is not really an end, but rather as I see it, the beginning of something new. One of life’s new adventures, of many.

Thank you, reader. Thank-you, public commenters. Thank you, private commenters. Thank you, guest writers. Thank you, traditionalist Episcopal clergy. Thank you, traditionalist Episcopal layfolk. Thank you, truly liberal Liberals. Thank you, friends. Thank you, my wife. Thank you, my daughter. Thank you, Jackie and Sarah. Thank you, other mentors. Thank you, StandFirmInFaith. Thank you, God the Father, God the Son, and God the Holy Spirit.

I am a blessed man.

- Elder

Weary with toil, I haste me to my bed,
The dear repose for limbs with travel tired;
But then begins a journey in my head,
To work my mind, when body’s work’s expired:
For then my thoughts, from far where I abide,
Intend a zealous pilgrimage to thee,
And keep my drooping eyelids open wide,
Looking on darkness which the blind do see
Save that my soul’s imaginary sight
Presents thy shadow to my sightless view,
Which, like a jewel hung in ghastly night,
Makes black night beauteous and her old face new.
Lo! thus, by day my limbs, by night my mind,
For thee and for myself no quiet find.

- Shakespeare, [Sonnet 27]

Yup, that’s how I feel right now.  

And for other reasons, this gem resonates with me at this moment:

Thou know’st, the first time that we smell the air,
We wawl and cry.

- Shakespeare  [King Lear (Act 4, Scene VI, 194ff)]

Heh. 

- Elder

PS – It’s very true that I am winding down.  I hope to write a farewell article soon (? – hopefully), and then enter into semi-retirement.

So, how exactly is a gas station like the Third Way Movement? 

Well, first thing we notice from the picture is that we aren’t looking at a gas station, but at a gas pump.  Why is the gas station out of the picture?  Well, let’s consider what’s inside of the gas station.  Inside of the gas station, there are bathrooms and a lot of overpriced junkfood, along with other overpriced necessities that are cheaper at the grocery store.  Looking around at the commodities for sale and their prices, it is clear to anyone that you would never plan a shopping trip to a gas station.  Their business is set up on impulse buying – in other words, you buy the candy bar because it was convenient to do so at the same time you bought gas.  Or, you bought the soda because you used the rest room and felt like you owed something to the owner of the gas station. 

But none of that is necessary.  We don’t need to purchase the candy bar, because we can do all of our business with the gas station right at the pump.  Just swipe the debit or credit card, pump the gas, and then drive down to the grocery store or rest area to take care of our other business.  Not the most convenient policy, to be sure, but certainly more cost-effective. 

And of course, we accept that we must do business with the gas station, if only because we need at least one (and possibly two, if we count the free service) of their commodities.  And there things stand, with our ambivalent attitude towards the gas station, and the gas stations ambivalent attitude towards the consumer.  At least, things will stand that way for a few generations, until a new technology comes along (?) bringing a new technological era along with a new set of ambivalent relationships. 

Relating this back to the hypothetical Third Way Movement .. People in this movement feel called to stay within the Episcopal Church, waiting for the time when the current liberal administration to crumble under the weight of its own ineptitude.  At that point, “reform” is simply a matter of housecleaning. 

In the meantime, they are obligated to “pay dues” to TEC, just as everyone who is a part of an organization is obliged to pay dues.  But being the roistering lot they are, they also need to differentiate themselves from the corruption of TEC. 

Some well-meaning conservatives suggest that not paying the tithe assessed by the liberal diocese and / or the national church, is the means to differentiate.  I think this is a Pyrrhic Victory at best, victimizing the faithful priest tending to his flock, and potentially the parish’s other big asset – the building.  Also, during said differentiation, one is required to “dialogue” (sic) with committees loaded with liberals, who were finished with the conversation long before the time of “dialogue.” 

I am going to go out on a limb here with my conservative brothers and sisters, and suggest that if one wants differentiation, perhaps it is best to stop pretending to “dialogue.”  And to do that, one would need to pay their (monetary) dues to their liberal diocese and the national church.  Do it, so you don’t have to talk to them.  Do it, so you don’t have to waste perfectly good weekends, entertaining their ideas about how to improve your parish.  Just do it. 

Undoubtably, there will be those who cannot conscience paying money to the liberal diocese.  My suggestion to them is that if they do not want to pay what is assessed of them, they should wield their differentiation in a manner that hurts the liberals in their diocese, but not their conservative rector.  Their weapon – their true weapon – is ASA.  They can lower the assessment by lowering that which increases the assessment, removing themselves from Sunday worship at their Episcopal parish, and finding a parish in a safer denomination. 

This will put financial strain on the priest or rector.  My best advice to him or her is to use the tentmaking model, take up that second career in order to make ends meet. 

What about the people who want to differentiate with their money, but don’t want to leave the parish?  Well, let’s think about the gas pump again.  If we saw the merit in driving a car to work, but wanted to pay less for gas, we don’t have to own our own car – we could carpool to our job.  Similarly, if a disgruntled conservative didn’t want to pay to the national church and/or liberals in their diocese, they could avoid Sunday worship, but network with and support the Christians who are called to fully support their conservative parish. 

That’s how the Third Way Movement might be like a gas-pump  (the meaning behind the turtle picture should fall out from this). 

Undoubtably, some of y’all will disagree, and that’s fine.  Again, at this stage, nothing has gotten past the chalkboard anyhow, and the rules of the brainstorming session dictate that there are no bad ideas.  One person I respect a lot pointed out earlier that conservative Episcopalians need to network with one another as opposed to Christians outside of TEC.  I think I agree with this in principal, but disagree in terms of practicality, calling for Christians outside of TEC to take the initiative to ‘adopt’ struggling conservatives called to stay within TEC.  It is very difficult to foster communities of conservative Christians within a liberal hotbed – much easier outside of the hotbeds. 

And oh yeah, it has to be the sole initiative of laypeople.  The deniability provision for conservative clergy must not only be plausible;  it must be actual.

- Elder

Everywhere. 

Ouch: 

The leech has two daughters:
   Give and Give.
 Three things are never satisfied;
   four never say, “Enough”:
   Sheol, the barren womb,
   the land never satisfied with water,
   and the fire that never says, “Enough.”  Prov 30:15-16 (ESV) 

Double-ouch: 

But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’    Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’   Luke 23:28-30 (ESV) 

and then a note of grace… 

Behold, children are a heritage from the LORD,
    the fruit of the womb a reward.
Like arrows in the hand of a warrior
   are the children of one’s youth.   (Ps 127: 3-4, ESV) 

- Elder

Credits:

“The Seven Year Itch”

“Rebel Without A Cause”

http://www.libertyfoundation.org.uk/gallery.html

“rosa_book_cover”

http://www.naturalchild.org/gallery/

My Family
Marker
Justin B.
Age 7
North Carolina, USA

My Brother and Me
Crayon
Chelsea T.
Age 5
California, USA

Yorin Dancing with Mama
Marker
Yorin B.
Age 4
Uitgeest, Netherlands

The first of his sons found life in the house boring.  He excelled in tamberine-playing and longed to one day to play his tamberine for the really famous bands.  Most nights, he stayed up late, carousing with his friends, playing the tamberine into the wee hours of the morning.  His father encouraged him to study hard and go to college, but secretly he was proud of his son’s free spirit.  The son, “Tamberine,” as he was known to his family and friends, must have sensed his father’s disingenuity, and ignored his pleas (sic) to study and enter the workforce. 

The other son was boring.  He went to college and got a boring degree and then a boring office job and had a boring family and they all got fat.  Don’t get me wrong, he was a  nice guy and all, but boring and uncreative and uptight  (Please don’t tell him I said that). 

Tamberine on the other hand, did not have a boring life.  He was able to go to far away places where throngs of tattoo-and-leather-clad people would drive for miles to see him play tamberine in the band.  He also had his share of good looking women, if you know what I mean.  Everyone found him charming. 

It was not however, Tamberine’s band.  The band was the property of the lead singer.  And so, while Tamberine was famous, he was paid less for his Tamberine playing than most workers in the fast-food industry.  But he enjoyed the playing and tamberine playing so much, that he kept going to the far away places with the band.  This went on for more than two decades. 

Meanwhile, the boring son left his boring home, and managed to squeeze in an adventure before settling into his boring life. 

The father fretted over Tamberine.  Tamberine now had grey hair, and a meager house, piles of debts, and nothing else really to show for his life on the stage.  One day, Tamberine looked around and had a mid-life crisis.  Not just a normal average mid-life crisis either, that boring people have.  But a huge mid-life crisis, the kind that Really Great People get when they realize that they’ve accomplished nothing in their Really Great Lives. 

And looking around, he had a flash of insight.  “I lived in a better house when I lived with my boring father and my boring brother.  Maybe if I call them and tell them about my awful mid-life crisis, that they will reach into their back pockets and pull out another house like they live in now.  Surely they will see that it is unjust for boring people to have more than people like myself, and share from their secret largess.” 

So the father, hearing his son call from far off, lept up and down with joy.  He was vindicated – he was not a failure as Tamberine’s parent.  He offered to go into a business deal with Tamberine, that would be cobbled together with Tamberine’s sweat and father’s money.  The father was retired, so he had to dip into his pathetic life savings and mortgage his boring house.  But it was worth it to him for the chance to see Tamberine finally flourish. 

Some time later, the investment that Tamberine and his father were working on, went south.  Boring Father pled with Tamberine to make good on his promises, but Tamberine stopped working and set out to other ventures, leaving his father holding the bag. 

Boring Son, meanwhile, was quietly helping Boring Father with his mounting expenses, some of which were mortgage payments.  Sometimes Boring Son would get inexplicably angry.  People would ask him, “Why so uptight?”

The End

- Elder

The new priest-in-charge of St. Francis Episcopal Church of Springboro Ohio (http://www.saintfran.org/) has written a letter to people who have left the parish recently.  Details are sketchy at this point, but I am informed that the people left about the same time that the previous rector left, that the priest who left did not lead the exodus, and that the remnant that stayed on at St. Francis could not afford a full-time priest. 

There are some phrases that pop out at me when I read this.  Can anyone identify them? 

Here’s the text from most of the letter:

November 16, 2010

Dear                            ,

Please allow me to introduce myself. I am The Reverend __________ who has recently been called by our Lord and the Vestry of St. Francis Episcopal Church to serve as Priest-in-Charge; I so so with great joy.

I would be remiss if I did not inform you that I am fully aware of some of the serious issues that have confronted and consumed our church and have caused you not to return, the most recent issue being the National Church’s stance on same sex unions and church participation. I am happy to inform you that this subject is no longer a point of discussion and focus of St. Francis. By the grace of God, we have managed to refocus our spiritual energy on the Good News of our Lord and Savior, Jesus Christ.

For example, there isn’t any more coffee hour talk about same sex issues; and during the sermons, I preach about Jesus and what he calls us to do in our daily lives. Our Sunday School Program and our regularly scheduled Sunday services of Holy Eucharist-Rite I and II at 8:15 a.m. is being continued as well. Moreover, we are working very diligently in an effort to retain our contemporary worship service, which took place on a one Sunday per month basis.

I certainly realize that some of the events of the past were very traumatic for you and many others, all of which contributed to the recent exodus from St. Francis. In the process, we lost many faithful and gifted people like you, and, as a result, the size and energy of our community of faith diminished drastically.

The bottom line is this: We need you here with us, to help us strengthen our praise of God, and, as a result, possibly grow to what we once were. We need your God given gifts, your talents, your smiles, and your hugs. We want to share the Common Meal at the Lord’s table with you.

In the name of our Lord, please come home! Upon your return, I promise to do all in my power to make sure your personal gifts are affirmed. I shall also do my very best to make sure the primary reasons for which you come to church are honored and emphasized in godly and spiritual ways. Most of all, the good people of St. Francis simply miss your presence among them.

If you wish, please feel free to contact me. God willing, I hope to see you soon!

Faithfully,

Quiz:

1.  What is identified as a comforting characteristic of the parish, without those who went into exodus?

2.  And as a follow-up question, do you think that the absence of the ’comforting characteristic,’ mentioned in (1) is the reason why people left the parish in the first place?

3.  Finally, is the ‘comforting characteristic,’ really all that comforting to the people who went into exodus? 

It doesn’t quite add up, does it?

- Elder

With thanks to the Lord for these blessings. 

- Elder

H/T:  Tradeget, and Despair

The Standing Commission on Liturgy and Music is continuing its work in response to C056, “Liturgies for Blessings.”  The Task Group on Pastoral and Teaching Resources wants to learn what resources are or have already been used in a congregational discernment process to welcome same-gender blessings and to prepare couples for a Christian life together and for a blessing ceremony.  As well, they are also asking what materials might be helpful to congregations and clergy who might start a discernment process and consider welcoming the blessing of same-gender relationships and preparing those couples. 

Ready to take the survey?  Here is what you’ll find one track of it:

WHY WE ARE DOING THIS….…

The General Convention in 2009 asked that work be done regarding blessings for same-gender couples and asked that “the Standing Commission on Liturgy and Music, in consultation with

the House of Bishops, collect and develop theological and liturgical resources, and… devise an open process for the conduct of its work inviting participation from provinces, dioceses,

congregations, and individuals who are engaged in such theological work.” Our Task Group, in responding to this charge, is seeking information from the wider church about what people are

doing for preparing couples (same or different-gender couples) and for helping a congregation discern the place of same-gender blessings in their congregational life.

WHY WE WANT YOUR INPUT…

We do not want to re-invent the wheel! And we want to know what you need in order to do this ministry.

NOTE: The GC resolution asks us to look at material for the blessing of same-gender couples. Thus, that is the language all of our materials will use. We also recognize that there are places where same-gender couples can be married or have a civil-union; and that there are broad concerns throughout the church about blessing same-gender couples.

We THANK YOU for your help, understanding and support as we gather this information.
This section can be answered by any member (lay or ordained) of an Episcopal/Anglican congregation. We are trying to find out what is being done in congregations or needs to be done to

guide congregations who are considering welcoming the blessing of same-gender couples as part of their congregational life. What have you done or what do you need to do to build-up the Body of Christ and help your congregation through a discernment process for blessings in your congregations?

*1. Has your congregation had a same-gender blessing ceremony?
Yes
No

2. Do you or your congregation need educational materials and/or materials to help your whole congregation (adults, youth, and children) consider whether to include same-gender blessings in your congregational life?
Yes
No

This section is for clergy or lay counselors who work with couples to prepare them for a Christian life together and for their blessing ceremony.

We are seeking information about both preparing any couple and preparing same-gender couples specifically.
*3. Does this next section apply to you? Are you a clergy or lay counselor to couples?
Yes
No

4. Have you (lay and clergy counselors) prepared same-gender couples for a blessing ceremony?
Yes
No

*5. Is your preparation for a same-gender couple DIFFERENT than for a different-gender couple?
Yes
No

6. Since your preparation is DIFFERENT for same-gender couples, please briefly describe what was done or email your material/model to ____
7. Do you (lay and clergy counselors) need resources or materials to help prepare same-gender couples for a blessing ceremony?
Yes
No

8. In general, when working with any couple how many sessions do you have with a couple when preparing them for a life together and a ceremony?

9. Do you use an assessment instrument (questionaire, outside company assessment tool, etc.) as part of your preparation?
Yes
No

11. Please tell us something about yourself below. If you have additional comments please email them to ABCD@episcopalchurch.org

THANK YOU!
Please tell us something about yourself below. If you have additional comments please email them to sclm@episcopalchurch.org THANK YOU!   My Church (Optional) 
Diocese (Required) 
City/Town (Optional) 
State/Province (required) 
Country  
Email Address (Optional

12. Please let us know if you are a clergy person or a lay person. This is a “Required” question. Thanks!  
Lay
Clergy 

Oh goodie. 

- Elder

Mid-year, there was the tragedy.  With the pain, came a sense of peace and joy. 

Several months after that, I was bidding farewell to TEC.  That was as stressful as finding another parish to hang our hats (and I think we found it, btw). 

Between the two tragedies of 2010, we received equally stressful news – but this time, it was good news. 

A few months after we got the good news, an ultrasound technician showed my wife that our baby was a boy.  Later, looking at the ultrasound image, my wife showed me why it was a boy.  Still not quite getting it, I actually said (really, I did), “Okay, so that looks like a leg, and that’s his other leg, but what’s this other thing?”

“Oh.”

“Ohhhhhhhhhhhhh.  I see.”

A boy.  Lord willing, he will be entering the world sometime in January. 

- Elder the Elder

There has been much abuzz about the pending relationship between the Diocese of Southern Ohio and the Episcopal Diocese of Liberia. Unfortunately, it appears as though this relationship is being mothballed for the time-being.

What happened? Well, let’s see.

First of all, the diocese of Liberia is in the Province of West Africa.

And the Province of West Africa is part of CAPA.

Neither of those two things are very interesting in and of themselves.

But wait – what’s this? – CAPA recently released this communique, as reported by Babyblue:

And here is an interesting quotation from that CAPA communique:

A. In order to keep the ethos and tradition of the Anglican Communion in a credible way, it is obligatory of all Provinces to observe the agreed decisions and recommendations of the Windsor Report and the various communiqués of the past three Primates Meetings, especially Dar es Salaam in 2007. We as Primates of CAPA and the Global South are committed to honor such recommendations. 

Dar es Salaam – ah yes, that’s the communique that threatened sanctions against the Episcopal Church if it didn’t shape up (Gee, I thought that the Archbishop of Canterbury came back later and claimed that the Dar didn’t have any teeth? I guess he was mistaken that we live in a universe with no consequences).

And it gets even more interesting.  From the DSO website: 

R2010-03: Establishing a companion relationship with the Episcopal Church of Liberia

Bishop Breidenthal alerted delegates that the sponsors of this resolution will introduce an amendment delaying the start of a companion relationship for a year. This is necessary to allow the time to accomplish two things:

• for the bishops of Liberia and Southern Ohio to build the basis of mutual trust to allow the two dioceses to go forward even if their theology of human sexuality differs.

• to give this diocese the time to identify and appoint an appropriate delegation to visit Liberia in response to the visit of the Liberian delegation to Southern Ohio in September.

Delegates asked several questions about previous companion relationships that Southern Ohio has had with other dioceses including Nigeria, Windward Islands and New Zealand. Jon Boss explained that most such companionships are meant to be time-limited even though collaborative projects may continue for many years longer. 

So, let’s recap:

DSO is seeking a closer relationship with the Diocese of Liberia.

The Diocese of Liberia is part of the Anglican Province of West Africa.

The Anglican Province of West Africa recently reiterated its support of the Dar Es Salaam Communique; the most severest denunciation of TEC by an overwhelming portion of Anglican Communion, to date.

B..but the Diocese of Liberia is part of the Anglican Province of West Africa.

Uh.. and DSO (a compromised TEC diocese) is seeking a closer relationship with the Diocese of Liberia.

And uh, now uh, um, the DSO/EDL relationship appears to be on hold, per Bishop Breidenthal.

Unfortunately, all of this appears to be happening, despite Presiding Bishop Katherine’s recent visit to Liberia. 

Ouch. 

- Elder

For the uninitiated, Solid Rock Church’s famous statue (a.k.a., “Touchdown” followed by the name of the Second Member of the Holy Trinity) burned down several months ago.  This statue was visible off of I-75, between Dayton and Cincinnati.  They are replacing the statue. 

MONROE — A new statue in front of Solid Rock Church will portray Jesus Christ inviting followers to “Come Unto Me.”

Two Cincinnati artists have been chosen to design the new 51-foot-high statue that will replace the “King of Kings” monument destroyed when it was struck by lightning June 14.

The collaboration of Steve Brauch of Glasshand LLC and Tom Tsuchiya was chosen from six artists to design and sculpt the full-standing statue of Jesus Christ with an outstretched pose, said Ron Carter, administrator of Solid Rock Church, located at 904 N. Union Road in Monroe.

The church board chose Tsuchiya and Brauch — whose company’s previous work includes the fiberglass Big Pigs in downtown Cincinnati and Frisch’s Big Boy — over artists from Canada, Cincinnati, Colorado and Texas. “We liked the design. Also, the local aspect of it gives us an opportunity to review their work in progress so if there needs to be minor tweaks, we can do that,” Carter said.

The statue will stand on 11 feet of boulders and rocks with water flowing out of the rock into the reflecting pool in front of the statue. The structure will be constructed of a steel substructure with a lightning suppression system installed, he said. 

By the way – I have photos of the steel structure – what was left over of the previous statue – somewhere around here. 

- Elder

- Elder

i)  The Third-Way, if it existed, is by definition a community of like-minded conservative Episcopalians, primarily made up of laity. 

ii)  Each of the images in the collage I presented earlier this week bear a special relationship to a community. 

iii)  As a corollary to (ii), if I look at an image and see, visibly, more than one living thing, then it’s safe to say that I am looking at a community.  Whether that community is good (as in our hypothetical Third Way movement) or bad (as in the institutional evil of TEC) is another question entirely.

iv)  As an additional corollary to (ii), if I look at an image and do not see, visibly, more than one living thing, then it’s safe to say that I am not looking at a community.  If I am not looking at a community, then either I am looking outwards from a community, or the image does not say anything about the Third Way movement. 

v)  Everything inside the images is important to the Third Way movement.

vi)  Everything not in the image but related to it is also important, but for different reasons.

vii)  Other concepts to consider when viewing the images: 

- Perspective.  (s).

- Commodity.

- Commodity acquisition.

Okay, I fess – Mommy and Daddy do the homework. 

Okay, I fess again – the teachers expect the parents to do the homework, so there’s nothing wrong here. 

But, I am in collage mode now, so I thought I’d run with it for this article. 

There are two analogies that have been banted around for some time now.  I thought I’d talk a little about each of them, and then present my own analogies.  The difference with me, is that I am going to present my analogies in the form of a collage, and then let the reader’s imagination fill in the blanks.  Since the movement doesn’t exist now anyway, it’s probably best if our imaginations get a workout. 

The first analogy offered by some Third-Way strategists is that of a safe place within a burning building.  The problem I have with this is that even if a room could be maintained that was fire-proof, and conditioned with fresh air, and not subject to falling debris .. who would want to live in such a room?  I realize that it’s “just an analogy,” but families are being asked to live indefinitely in a situation that finds no basis in Reality. 

The second analogy offered by some strategists is that the Third Way movement should be like the French Resistance during WWII.  I like this analogy in that it presents a large secret organization that exists in spite of a larger more powerful organization.  What I don’t like about it, is that it seems a bit too stressful – who wants to live their life living in a WWII resistance cell, when they don’t have to?  Also, in my opinion, one of the goals of the Third Way should be to minimize contact with revisionist elements within TEC;  whereas I’m not sure that the goal of WWII resistance movement was similar in this regard. 

With that in mind, I would like to present a couple of my own analogies;  again, in collage format.  If my readers find it too confusing, I promise to spend some time one or two weeks from now, talking about what I think these mean.  Until then, I welcome your own comments. 

Again, the purpose of the exercise is to fire the imagination. 

1: 

ii: 

- Elder

H/T:  Boxalley, and a Real Estate Website

_

By this time, the man in the road had died and the birds had eaten his flesh and the wolves had carted off his bones, so that no one had to look upon them or smell them anymore.

Sometime later, another man was beat up, robbed, and left for dead. Now by chance, another Progressive Activist came by and when he saw the half-dead man lying in the road, he passed by him on the other side. When he came to his village, he convened another special meeting of fellow progressive activists. And lo, he stood up high in their midst and cried, ‘Friends, I have seen an awful injustice on the road today. A poor waddler has sought out economic justice and privacy for himself, and now he is being hunted by the authorities.” And lo, his friends agreed that they should exert political pressure on their government body, to get the law to look favorably upon waddlers.

By this time, the second man had also died, and the same stuff had happened to him. At least, I think he was a man. We can’t be sure though – After all, we know that people are people in cities, but we’re not sure what they are on roads between cities. It’s all very complicated. 

But back to our story. Er, parable. 

Sometime later, still ANOTHER man was being beat up, er, ‘waddled,’ by the side of the road. Now, by chance, a soldier came along and beat up the waddler and brought the half-waddled man back to town, took him to one of those extended stay places, and took care of him. The half-waddled man got better and eventually had a family and a brilliant career as a medical researcher. 

By this time, the society had become quite divided on the Waddling Issue. One of its political parties, the Trumpeter Party, courted the Anti-Waddler crowd, while also managing to keep a lot of Pro-Waddlers on their ticket. The other party, the Jennet Party, was adamantly Pro-Waddler. Back and forth they went. 

Sometime later, a Progressive Activist and a Christian were bickering as they traveled down the road. Now by chance, they spotted a man in the process of being waddled by a poor soul who needed the money more than the other man. The Progressive Activist and the Christian bickered harder than ever. And they argued for a long long long time. 

Now by chance, a vender of bumper stickers set up shop next to the spectacle. One said, “Don’t like Waddling? Don’t do it!” And another said, “It’s a person, not a purse.” 

Now by chance, a sojourner passed by the spectacle, and lamented how divisive the issue was in the society. And lo, he decried the immorality of waddling, but encouraged lawmakers to make the practice rare rather than illegal, lest the society fall prey to the greater evil of not being able to have a Coke and a smile and letting the fundamentalists shut the heck up. 

And lo, he set up his own bumper-sticker shop, with his patented slogan, “My higher power (as I understand him) is not a Jennet. Or a Trumpeter.” 

And there was much rejoicing. 

- Elder

You can read more about that idea here, and I’ll excerpt something to jog our minds a bit:

..the fact is that there is a large group of conservatives within TEC who:

– have recognized for some years now that the Instruments of Unity have failed and will not provide relief or establish any sort of common order ever
– wish to “engage in strategic, thoughtful action within TEC,” not to “reform TEC” but to work within various local contexts for numerous possible goals and outcomes
– have no interest in “patient and enduring witness” only without massive differentiation and strategic action
– wish to be differentiated from the national structures of TEC in a more significant and apparent and compelling and communicative way than simply affirming the three Windsor moratoria
– do not believe that an “Anglican Covenant” based on the corrupt Joint Standing Committee and zero spelled-out consequences will be at all effective in reigning in future chaos and division
– do not believe that the Instruments of Communion are “the effective means of ordering the common life of the Communion” — they are not effective and they do not order anything at all, much less “common life of the Communion”
– recognize that the current Archbishop of Canterbury will not do what he needs to do in order to solve the chaos and disorder that is in the Anglican Communion — this necessarily means that action must take place within TEC and among traditional Episcopalians to differentiate and “bring about desired future states” through other arenas and channels

For the most part, I agree. 

Here is what I think this movement would look like, in a diocese that is about to be overrun by liberals:

The goal is:  The goal is for the group to be able to wait for the diocese and/or TEC to collapse in upon itself, before resurfacing. 

The group is:  The group is composed of like-minded laypeople, intent on sticking with a strategy to win back our denomination, what little will remain after the liberals drive it into the ground. 

The goal IS NOT:  The goal is not to have a conversation with revisionists.  For that matter, the goal is not to express dissent to revisionists. 

How the group grows:  The group grows by evangelizing the unchurched through charity and kindness, and by creating venues to incubate baby Christians as well as train those ready for their vocation. 

How the group does not grow:  The group does not grow by pulling in burnt-out Christians from other denominations, who are looking for “safety.” 

How the group becomes more competent:  The group becomes more competent in its ministries by taking advantage of ministries set up by other churches and denominations.  One obvious example would be training for Alpha;  another might be a Dave Ramsey-esque ministry for young professionals.  Why reinvent the wheel, when someone can teach you to build it? 

What the strategies are:  The strategies are either for the laity to remain above-ground (on the rolls, and/or on a vestry), or to be completely off of the grid. 

What the strategies are not:  The strategies have nothing to do with telling revisionists that you won’t be paying their Thirty Pieces.  If a layperson is on the grid, then they pay their Thirty.  If they are off of the grid, then they don’t pay it. 

The priorities of the group:  The priorities, in decreasing order of importance are:  Support for all orthodox rectors remaining in TEC, networks among like-minded TEC laity, underground networks and networks with and within other denominations, like-minded vestries, and parish buildings. 

I intend on fleshing these ideas out in the coming weeks. 

- Elder

PS – These are by no means set in stone.  You may have ideas that are better than my own.  I am already aware of at least one weakness with my speculations. 

At the beginning, there was that awful thing that suspended my family between this and that. 

Later, there was another jarring event that threw another emotional dimension into the mix, making for a very odd emotional state. 

Then again, you know what they say – Cheer up, things could be worse.  So, I cheered up, and sure enough, things got worse.  As a consequence of the latest bottom dropping out, I have removed my family from the Episcopal Church. 

The question I’ve wrestled with for quite some time now, is what to do with this blog.  This statement by Dr. Mabuse summarizes exactly how I feel this moment about using the weapons of humor and blogging in the war against the evils of this decrepit age: 

…The stupidity of the religious Left has stopped being funny to me, and I find that commenting on their continuing decomposition just isn’t worth the energy genuine indignation would require. .. I’m starting to feel like M. Scott Peck dealing with one of his evil-infected patients: that the sickness of so many parts of the world today is so great that it will overwhelm me if I don’t get away from it. 

Incidentally, this is excerpted from Dr. Mabuse’s recent farewell post to her audience – Guess what’s been on my mind lately? 

On the other hand, I have some ideas about how to put this blog to continued good use, without having to deal with DSO’s shenanigans.  And there are stories that need to be told still yet – the stories about those who have moved on from the chaos of this diocese.  And then too, there is the need to keep a vigilant eye on those hardy Christians who have not been called out of DSO. 

Obviously, I have a lot of thinking and praying to do about the direction to take this blog. 

I do know that things are pretty bad, when a guy who was the last man standing in his vestry 10 years ago, when his parish went through a major split, throws in the towel. 

- Elder

For those of you who I have sought offline about this, I thank you for your ear and for your continued patience.

From the latest DSO e-newsletter: 

The Noor Islamic Cultural Center in Dublin has declared September 26 as “Share A Quran Day”.   

In response to the hateful call of Reverend Terry Jones of the Dove World Outreach Center in Florida to burn copies of the Quran, Noor Islamic Cultural Center will distribute 200 copies of the Quran (English Translation), on Sunday, September 26.  We invite all who are interested in receiving a free copy of the Quran to stop by our center that day between 6 and 8 p.m.
 
We condemn the act of burning the Quran or any other holy book. We call on all Islamic centers and mosques in America to exemplify our true Islamic values and to share 200 copies of the Quran on September 26.  The Noor Islamic Cultural Center (NICC) , a not-for profit organization established in 2006, is the largest Islamic center in central Ohio.  It services more than 10,000 Muslims in the community.  There are over 70,000 Muslims in the Columbus metro area and 1.3 billion Muslims world-wide. NICC has been instrumental to the Muslim community, giving it a more positive profile and providing a spiritual home for thousands families who wish to worship God and serve the community. It has been founded on and shall continue to thrive on partnership with all those Muslims and other people of faith who wish to contribute to the benefit of a good and healthy society… 

Gee, it doesn’t mention that the pathetic pastor of 50 souls in Florida didn’t actually go through with the Quran burning, and how it would have endangered American lives overseas (you know, because people in said Religion of Peace would become even more murderous than they already are). 

That’s odd.  Why wouldn’t they mention those things?

Oh well.  I’m sure they had a good honest and peaceful reason for not bringing up facts. 

- Elder

PS – What happens to homosexuals in countries where there are a large percentage of Muslims?

I do have an important series of articles, percolating in my head.  Please stay tuned. 

Thanks,

- Elder

Pop quiz later on kiddies – you’ll need to know how it is that ALL Muslims regard Islam as a religion of peace. 

I’m sure my readers can distinguish between a conclusion and the various ways it can be reached. 

I’m also sure all of us can distinguish on the basis of how ‘peace’ is defined. 

Intro

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Part 8

Part 9

Part 10

Part 11

Yup. 

- Elder

PS – Do y’all suppose the Episcopalians at the event held at the Clintonville Unitarian Universalist “Church” will watch these videos?

1)  It is apparent that our nation has a big gaping wound about a monument from the “Religion of Peace” (sic) being built near Ground Zero in NYC, when members from said “Religion of Peace” (sic) murdered civilians, bereaved their families, and created all kinds of chaos for our country. 

2)  Building of the ’monument’ is defended by government officials on the basis of Freedom of Religion (American ideals) .  So, even though it really upsets a lot of people, it’s going to happen because doggone it, allowing it to happen is an expression of the freedom we prize so highly in our American society. 

3)  Enter Pastor Terry Jones (a Florida pastor of a congregation of 50 souls, with an apparently checkered past) and his intention to celebrate the 9th anniversary of 9/11, by burning copies of a book owned by people who murdered thousands of people on 9/11. 

4)  A military general has criticized Jones’ planned burning because it means that more people who are a member of the Religion of Peace will kill American soldiers.

5)  A pillow-lipped adulteress has also criticized Jones because she thinks it is wrong to offend religious people. 

6)  Our Secretary of State has asked the Press to not cover Jones book burning (hello? what happened to Freedom of the Press?) on the basis that it would upset a group of people. 

So my question is, if the justification for the Ground-Zero mosque is buttressed upon the American ideal of freedom and our love of it, why is that Terry Jones’ burning copies of the Quran on his own property isn’t also an expression of America’s great love of freedom?

- Elder

The best estimate for the eventual membership of the NALC doesn’t top 200 parishes until the end of 2011. Five hundred congregations over the next six years is also tossed around. Compare that to the 10,000 parishes with a combined membership of 4.8 million remaining in the ELCA and in any tilting contest, the windmill wins. Still, 200 parishes—that figure would make the NALC the fourth largest Lutheran synod in United States (depending on whether you are counting “associations” or “synods”—never mind, Lutherans know the difference). Fourth place prompted at least one wag to suggest a synodical motto: “Not Your Smallest Lutheran Church.”

Micro as it is, the NALC, was formed in direct response to ELCA actions a year ago voting to permit the ordination of pastors in homosexual liaisons—albeit liaisons characterized by mutuality, same-sex monogamy, and lifelong commitment. Though the first ordinations included one or two self-identified bisexuals and at least one transgendered individual (all in San Francisco this past July), the ELCA neglected to provide for any rite of union or blessing or marriage suggesting any sort of accountability for the gay clergy admitted to the ELCA roll. As for the transgendered person, best as I can dope that out, this is a guy who wants to be a woman attracted to other women. Or woman; that monogamy thing, remember?

But it isn’t all about sex. That is a hard thing to remember and it doesn’t much help when the media report only that, nor does it help when Herb Chilstrom, the first ELCA presiding bishop, says it must be about sex and traditionalist hang-ups. But as I posted a year ago, approval of homosexuality …

There’s an interesting bit of news about the ACNA and NALC towards the end of the blog article. 

The NALC’s formation brought Tanzanian Bp. Benson Bagonza, Kanagwe Diocese, to Columbus, who participated in Spring’s installation. Several bishops of the new Anglican Church in North America attended as observers, along with Fr. James Massa, executive director of the USCCB secretariat for Ecumenical and Interreligious Affairs. Also present, several pastors of the Ethiopian Lutheran Mekane Yesus Church. African Lutherans might be best described as incensed by ELCA actions. The Lutheran World Federation just completed a recent international assembly where acrimonious debate on human sexuality and the rule of Scripture was barely avoided; Africans see the NALC as someone they can do business with.  

Bp. Benson Bagonza is bishop of the Evangelical Lutheran Church in Tanzania’s Karagwe Diocese. 

More here. 

Veddy interestingh.  Be sure to read it all. 

- Elder

An announcement from the DSO’s e-newsletter: 

The Episcopal Diocese of Oklahoma seeks an Interim Director for St. Crispin’s Camp and Conference Center as we work through a time of transition.  We welcome passionate, energetic and committed applicants, preferably with previous directing experience to partner with the St. Crispin’s Board and the Diocese to make St. Crispin’s the premiere Camp and Conference Center experience in the Great Plains region.  The interim position is expected to last 12 to 18 months, and the interim director could also be considered for the permanent Director position.  St. Crispin’s is located on 450 acres of beautiful wooded grounds with two lakes in Wewoka Oklahoma, approximately 60 miles east of Oklahoma City. 
 
Any questions or interested candidates should contact:
Sabrina Evans
Episcopal Diocese of Oklahoma…  

I don’t understand this.  There is no mention of also being some sort of agricultural liason for high-tech farmers.  Surely the higher-ups in the Diocese of Oklahoma haven’t been told that a conference center director needs more to do more than just pretend to be busy around campers and conference attendees. 

I mean, what is the so-called “director” (sic) of their camp and conference center going to do for the other 49 hours in their work-week, for Heaven’s sake ??!

Sheesh. 

- Elder

STATE COLLEGE — The Rev. Paull Spring’s beliefs have endured more than four decades of cultural influence since his ordination in 1965.

But last August, the 72-yearold’s tolerance for change hit a tipping point when the Evangelical Lutheran Church in America’s highest governing body voted to ordinate homosexual pastors and “recognize, support and hold publicly accountable” same-sex relationships.

Spring said the decision, which never mentions the word “marriage,” culminates a debate over human sexuality that, since the 1990s, has pressured the ELCA to reinterpret 2,000-year-old Christian doctrines.

“What is the final authority of our faith,” asked Spring, of State College. “Is it the mood of the times or is it the Bible?”

A year later, Spring holds the sole nomination for bishop, or head, of the North American Lutheran Church, a new denomination of Christianity forming in resistance to the ELCA’s decision.

For 14 years, Spring served as bishop of the ELCA’s Northwestern Pennsylvania Synod before joining the pastoral staff at Grace Lutheran Church in State College, where he worked from 2001 to 2004.

For the past five years, Spring chaired the steering committee of the Minnesota- based Lutheran CORE, a coalition established in 2005 to propagate traditional values on marriage and sexuality.

The group meets this week in Columbus, Ohio, to elect leaders and draft a constitution for the new church, which, so far, includes about 20 congregations and $1 million in startup funds, Spring said.

By the end of next year, Spring predicts membership will exceed 200 churches…

If I understand this correctly, CORE is a group of conservative Lutherans who yet remain within the mainline Lutheran Church, the ELCA.  It appears as though the NALC is in fellowship with CORE, though one remains outside and the other inside  (Hmm… we Anglicans dropped the ball on that one, imho). 

I do not know what separates the NALC from the AALC.  Perhaps it’s the woman-priest thingee.  

- Elder

Kors: Specialist Lucas Frantz served in Iraq and died on October 18, 2005, his 22nd birthday. His wife, Kelly, has spoken publicly about how awful it was to deal with your protesters on a day that was already traumatic.

Phelps: Oh, I don’t believe much of what these people tell me. These people, they just want press attention on our backs.

Kors: Well, Kelly is probably reading this. Is there anything you want to say to her?

Phelps: No. Except that she should repent.

Kors: But her husband wasn’t a homosexual.

Phelps: So then why are they upset? If he wasn’t a sinner, he doesn’t need to worry. If he was, then it’s too late for him. There’s time for her though.  

I wonder .. Is this an instance of keeping the Ninth Commandment? 

Let’s see now:  

You shall not bear false witness against your neighbor.  (Ex. 20:16) 

Hm, I guess not. 

Be sure to read the entire article.  I kept asking myself while I was reading, what would happen if someone listening to Phelps were to be convicted by the Holy Spirit that they were living in sin (any sin – not just homosexuality) and needed to change.  If I were in their shoes, I suppose I would say, “Okay, so I am a sinner and bound for hell – how do I get out of this mess?  What now?”

Phelps doesn’t seem to have the answer, let alone anticipate the question. 

In stark contrast, an authentic Gospel preacher  (e.g.,) anticipates the question as well as the answer: 

Of course no church should have any problem with a lesbian couple showing up for worship and to hear the gospel.

I would assume that the couple, after praying the common confession, had resolved to end any sexual activity, and give them communion.

However, should said couple desire to become members of the church I would require that they clearly tell me whether they are engaging in sexual relations. If they are I would require that they repent and commit to celibacy or seek healing before they would be permitted to become members.

- Elder

This just in : 

Clergy Day at Procter Center at 10 a.m.

Important discussions about common ministry and the diocesan budget.. 

Ah yes, Common Ministry.  A story that is in print, even as it is still being written. 

Confused?  Join the club. 

But let’s recap a bit.  The previous installment of the Common Ministry story happened when a bunch of Really Important People From The Diocesan Offices converged on a hapless Amish innkeeper, and came up with this Jim Dandy of a mission statement: 

As Episcopalians in the Diocese of Southern Ohio,
we commit ourselves to

· Know the common story
· Proclaim our common faith
· Pray our common prayer
· Drink the common cup
· Serve the common good
in the Name of our Lord and Savior Jesus Christ.
This is our common ministry. 

This was in response to the bishop’s instinct that “everyone gets it,” while not being really sure what IT was.  Eh, I can’t do it justice, so here – I’ll let the bishop speak for himself: 

  “Common ministry has captured the imagination of the diocese, as deaneries, congregations and individuals are bringing new energy to the notion that we are all ministers of the Good News, sharing in common the opportunity and obligation to bear witness to the abundant love of God for all, revealed in Jesus Christ. We are living into a paradigm shift in our understanding of what it means to be a church in which all are empowered for ministry.

Yet the idea of common ministry remains elusive. Everyone gets it, I think, and we are all moving toward it in various ways. But since it is a new paradigm (or an old paradigm we are rediscovering), a road map may help us all to be sure that we are heading in the same direction. When my senior staff met for our annual working retreat last week, we agreed that our task was to distill common ministry into a few, short words – in other words, to provide a road map.” 

- Bp. Breidenthal 

.. which was the rationale for the big-wigs coming together and coming up with the above mission statement.  I of course, pointed out that it sounded an awful like an eh, entreaty, to get everyone behind “The Common” (.. the last part, still not being quite spelled out yet). 

Perhaps this meeting on September 9th will be the official unveiling of what he means by ‘common.’ 

Hm, but that doesn’t seem right – because in the announcement for Clergy Day, it said that there will be discussions about Common Ministry. 

While still not having a clue what will happen on Clergy Day, I offer the following as possible scenarios:

#1:  In this scenario, the bishop has a pretty good idea what he expects to be The Common Faith (as he puts it) for DSO Episcopalians.  He will then “inform” DSO clergy about what it is, and further encourage them to bind the Common Ministry mission statement on their foreheads, etc. 

or,

#2:  In this scenario, the bishop still hasn’t hammered out what Common Ministry means.  Think the Obama Administration, post election, as the economy continued to tank.  Or BP, while oil was still gushing into the Gulf of Mexico.  In this case, he’d be asking everyone for advice. 

or,

#3:  In this scenario, the bishop knows what Common Ministry is, but unlike the first scenario, his enablers will pretend that they’re asking for advice  (Ever hear of the Delphi Technique?).

That’s what I think. 

But if anyone goes and cares to fill me in on the details, I’d appreciate it.  If not, I’m sure the Important People will let the Rest of Us in on the important decisions, eventually. 

See?  The Creator designed the universe such that everything comes out in the wash.  This is comforting to me. 

- Elder 

Note in particular the order of precedence in the list responsibilities: 

Reporting directly to the bishop as a member of senior staff in the diocese and working with Procter’s planning commission; the acting director will develop the long-term plan around the following points of emphasis:

1) Diocesan Interface – Work within the Diocese to understand our wants, desires and dreams for Procter.
2) Conference Center – Proper number and type of rooms and capacity for larger one-day conferences.
3) Retreat Center –Grow as a place for renewal, prayer and quiet.
4) The Land and Farm Program –Work within Madison County and Ohio to seek partnerships in becoming a research and training center for sustainability.
5) Role in the Community – Enhance the role in the life of Madison County and the city of London, considering prisons located in the county and the youth of the county that boasts the largest Future Farmers of America chapter in the state.
6) Camp and Existing Operations – Understand the role of the well-established and growing camp program and the existing operations staff who are improving their activities with the help of an operations consultant.