“I have seen it before, the loving presence that is watching over you, and so I have no fear, for I know from the experience of so many others that you will be safe from harm. In this world of fragile bodies and anxious minds we may feel vulnerable or weak, but the strength that surrounds us knows no limits. What is made of clay will come and go, what we think is forever will soon be forgotten, all drifting away on the winds of change, but one constant thing will remain: the core of a human life, the soul and all it has seen and done, held like a precious jewel, held in the hand of God, brought to the place of quiet seas and still mountains, the place where peace finds its name.”–Steven Charleston
When theologian William Stringfellow and Anthony Townes wrote about The Bishop Pike Affair in the 1967, they dug deep into the decision by the Episcopal Church’s House of Bishops to resurrect heresy laws to address behavior by Pike that was either outlandish and heretical or prophetic and revelatory, depending on your point of view. In the person of Pike, an early proponent of ordination of women, racial desegregation, and the acceptance of LBGT people within mainline churches, his actions were a messy human mix of both and all.
Though Pike lost the trial, the Pike Affair raised in stark relief the fact that, on occasion, mature religious conscience could come into conflict with religious orthodoxy. It was a highly significant revelation in American religious thought.
This week American Christians lay to rest another brother who lived and died in that same stream: Walter Righter, the Episcopal bishop who ordained the first woman in the Iowa diocese in 1976 and ordained an openly gay partnered man to the diaconate in 1990, after “changing his mind” on ordaining “homosexuals,” died at home in Pittsburgh and was interred in Calvary Church’s columbarium.
Bishop Righter was also brought up on charges that by ordaining a gay man he violated the doctrine of the church and Righter’s own ordination vows. But this time the battle was won. In May 1996, the Bishops Court stated in a 7-1 decision that the Episcopal Church “has no doctrine prohibiting the ordination of homosexuals,” and that Bishop Righter did not contradict the “core doctrine” of the church. Righter reflected on the trial and his life in his book A Pilgrim’s Way. Well done, good and faithful servant.
The Rt. Rev. Walter C. Righter, an Episcopal bishop whose victory at a 1996 heresy trial played a key role in the push for gay rights in the church, died on Sunday (Sept. 11) at the age of 87.
“I look around the Episcopal Church today where there are no impediments to the ordination of gay or lesbian members … none of that would have happened without Bishop Righter’s leadership,” said the Rev. Susan Russell of All Saints Church in Pasadena, Calif., former president of the pro-gay group Integrity USA. Righter was bishop of Iowa from 1972 to 1988, during which time he ordained the first female deacon in Iowa. From 1989 to 1991, he served as assistant bishop in the Diocese of Newark.
Righter ordained Barry Lee Stopfel, a noncelibate gay man, as a deacon in 1990. Ten bishops brought charges against Righter, alleging that he violated both the doctrine of the church and his ordination vows by ordaining Stopfel. In a verdict issued on May 15, 1996, a church court stated that the Episcopal Church “has no doctrine prohibiting the ordination of homosexuals,” and that Bishop Righter did not contradict any “core doctrine” of the church.
A member of the court, Bishop Cabell Tennis, told The New York Times that the verdict offered neither an opinion “on the morality of same-gender relationships” nor guidance on whether a bishop “should or should not” ordain sexually active gays and lesbians. When asked after the trial to speculate on the future of homosexuality in the church, Righter told The Times, “I think we’re making too much out of the bedroom.”
The Episcopal Church now has two openly gay bishops and allows for the ordination of gays and lesbians in most dioceses, and will likely debate formalized rites for same-sex unions at its General Convention next year. “When the history of the movement for the full inclusion of the LGBT community in our church is written, there is no doubt that Walter Righter will be one of its great heroes,” said Russell.
In a statement Monday on Righter’s death, Presiding Bishop Katharine Jefferts Schori said: “The Episcopal Church can give thanks for the life of a faithful and prophetic servant…. His ministry will be remembered for his pastoral heart and his steadfast willingness to help the church move beyond old prejudices into new possibilities.”
Episcopal priest Martin L. Smith wrote a lovely piece on poetry and spirituality in the May-June issue of Washington Window (the Episcopal Diocese paper in D.C.) titled Refreshing the Parts Prose Cannot Reach.
Smith is a wonderful spirituality writer, having published such books as A Season for the Spirit, Love Set Free, and The Word is Very Near You. Martin is pastor at St. Columba’s Episcopal Church in northwest D.C.
Below is an excerpt from his article:
Many of us have had the experience of responding to poems so viscerally that we are physically and emotionally shaken as they speak to us. We have a heightened sense that somehow the opposites of life – birth and death, connectedness and brokenness, love and fear – are being held together. We hold our breath on the brink of being suffused with meaning. Words glow on the page and like magnets seem to pull us out of our usual harried state into a place where we recognize our own right to be passionate, to be human beings on a divine quest.
Researchers have made some intriguing discoveries. The typical length of the line in poetry in cultures the world over is virtually identical, taking between 2.5 and 3.5 seconds to pronounce. There is a convincing theory that when words convey meaning to us in this short package, followed by a tiny pause before the next line, it allows the input to pass from one hemisphere of the brain to the other, and so our receptivity is fully opened and our consciousness unified. No wonder human culture and religion has placed such value on metred poetry and song in the sharing of meaning, and in ritual. No wonder that pages and pages of text or hours of speech seldom have a fraction of the effect that a short poem committed to memory can have as it lodges in our consciousness and continues to illuminate and challenge us from within.
I am sure I could write an entire spiritual biography by stringing together the poems that came to me unsought as visiting angels at the right time year after year. About 15 poems of Rilke that I learned 40 years ago shaped my whole way of feeling about God: “we feel round rage and desolation the finally enfolding tenderness.” I look through the pages, worn round the edges from use, where I have copied out the poems. Here’s the Tao Te Ching and Li Po. Here are the poems of David Whyte: “always this fire smolders inside. When it remains unlit, the body fills with dense smoke.” e.e. cummings: “all which isn’t singing is mere talking.” Rumi. Mirabai. Machado. W.H. Auden. Gerard Manley Hopkins. Peguy. None of them deliberately researched. We just come upon the poems when we are ready.
In a beautiful poem, Seamus Heaney remembers the counsel given in confession by a Spanish priest: simply, “Read poems as prayers.” Wise man.
Read Smith’s whole piece here.
Ched Myers is one of my gospeler mentors. A gospeler is someone who sings the gospel – and Ched and Elaine do that with the way they live their lives. In their recent Bartimaeus Cooperative Ministries‘ newsletter that Ched and Elaine are working with a local faith-based organic farm in the Oxnard Plain in Ventura County, California. It’s called the Abundant Table Farm Project. (I’m posting a couple of the Abundant Table’s inspiring videos below.
I thought the book introduction that Ched wrote for The Biblical Jubilee and the Struggle for Life by Ross and Gloria Kinsler was a nice set up for the Abundant Table story. He wrote:
“We read the gospel as if we had no money,” laments American Jesuit theologian John Haughey, “and we spend our money as if we know nothing of the Gospel.” Indeed, the topic of economics is exceedingly difficult to talk about in most First World churches, more taboo than politics or even sex. Yet no aspect of our individual and corporate lives is more determinative of our welfare. And few subjects are more frequently addressed in our scriptures.
The standard of economic and social justice is woven into the warp and weft of the Bible. Pull this strand and the whole fabric unravels. At the heart of this witness is the call to Sabbath and Jubilee, a tradition we might summarize in three axioms: The world as created by God is abundant, with enough for everyone— provided that human communities restrain their appetites and live within limits …
Here’s a 2-minute video about the Abundant Table Farm Project:
“We are a young intentional community of five interns (sisterfriends) living and working on a 10-acre family farm on the Oxnard Plain. Though we come from far and near, our internship grew out of the campus ministry founded by the Episcopal Church at California State University Channel Islands. To learn more about our organic farm and Community Supported Agriculture program, please visit www.jointhefarm.com.”
Senior producer Jim Melchiorre at Anglican Stories visited The Abundant Table Farmhouse Project, a young adult internship program of the Episcopal Service Corps. Below is his excellent 10-minute video.
I was very pleased to note that the Anglican Church/Episcopal Church USA has elected two women–Mary Douglas Glasspool and Diane Jardine Bruce–to serve as assistant bishops in the Los Angeles diocese. Of note is the fact that Canon Glasspool is openly lesbian and has been in a committed relationship since 1988. With her election she becomes the second openly gay bishop in the worldwide Anglican Church. Bishop Gene Robinson was the first. Also last fall, the Church of Sweden (which is Lutheran, but in communion with the Anglican Church of England) consecrated Eva Brunne, also a partnered lesbian, as Bishop of Stockholm.
As a Roman Catholic, I’m interested in how other denominations are working through the complex issues of sexuality and the call to serve the church in ordained ministry. Over at Ekklesia, Savi Hensman wrote a nice piece (Liberating the Anglican Understanding of Sexuality) that tracks some of the journey of the Episcopal Church on the issue of sexuality:
Indeed the Episcopal Church’s openness to lesbian bishops is the result of a long process of reflection and study in keeping with the advice of numerous Anglican gatherings and the principles of international canon law. The “duty of thinking and learning” is a theme that has come up repeatedly at international gatherings. The church should learn from the work of scientists, calling upon “Christian people both to learn reverently from every new disclosure of truth, and at the same time to bear witness to the biblical message of a God and Saviour apart from whom no gift can be rightly used”, and should welcome “the increasing extent of human knowledge” and the “searching enquiries of the theologians”. In 1978 the Lambeth Conference called for “deep and dispassionate study of the question of homosexuality, which would take seriously both the teaching of Scripture and the results of scientific and medical research”, “pastoral concern for those who are homosexual” and “dialogue with them”. As understanding of human sexuality grew, and more theologians made the case for full inclusion, many in the Episcopal Church came to believe that being a woman or gay should not result in being treated as a “second-class citizen”, let alone an outsider.
Concern for justice and commitment to human rights was another theme, including, from the 1980s, those of “homosexual orientation”. In the USA and other countries covered by the Episcopal Church, LGBT people at times face persecution and violence. While opposition to such mistreatment does not automatically lead to acceptance of same-sex partnerships as a proper lifestyle for Christian leaders, it does make it harder to depersonalise a particular minority and ignore the realities of their lives. This concern for justice has also led to greater self-examination. For instance, the Anglican Consultative Council in 1990 called on “every Diocese in our Communion to consider how through its structures it may encourage its members to see that a true Christian spirituality involves a concern for God’s justice in the world, particularly in its own community.”
Various denominations have excellent new theological papers reflecting their developing understanding of human sexuality within Christian thought. Here are links to a few of them:
Human Sexuality: Gift and Trust (Evangelical Lutheran Church in America)
Some Issues in Human Sexuality: A Working Paper of the House of Bishops (Church of England)
Kwok Pui-lan is Professor of Christian Theology and Spirituality at the Episcopal Divinity School in Cambridge, MA.
She is an Asian feminist theologian that I’ve always been very impressed with. Her writing on the role of the Bible in a non-Bible culture was eye-opening–as well as all of her scripture interpretation from the perspective of the colonialized.
In a recent blog post at Religion Dispatches, she examines the 20th anniversary of the Tiananmen Square revolt with the current uprising in Iran:
On the twentieth anniversary of June 4, Tiananmen Square was relatively quiet and heavily guarded by the police. Hong Kong, as a Special Administrative Region, was the only place in China where a public candlelight vigil could be held. Several Christian groups in Hong Kong have helped organizing these annual vigils and pushed for the vindication of the June 4 demonstrators. The Hong Kong Christian Patriotic Democratic Movement issued a twentieth anniversary prayer, which says:
Righteous and peaceful God,
We pray to you.
The tears of Tiananmen mothers have not dried.
The curse of the wrongful deaths has not been lifted.
We pray that we will have a gentle and humble heart
To hold steadfast to our belief
And not allow distorted history have the last word . . .
Even though the dark night may be long
The light of our hope will be as long. . .
Last week as the world watched the demonstration of the Iranian people, images of the Tiananmen crackdown flashed back on many people’s minds. President Barack Obama invoked the words of Dr. Martin Luther King, Jr., “the arc of the moral universe is long, but it bends toward justice.” He continued, “We are bearing witness to the Iranian peoples’ belief in that truth, and we will continue to bear witness.”
Read her whole post here.
I was delighted that Rev. Joseph Lowery, Methodist pastor and co-founder with Rev. Martin Luther King of the Southern Christian Leadership Conference, was asked by Prez Obama to lead the benediction at the Inauguration. I was SO delighted in fact that I wrote to Rev. Lowery and asked him to tell Sojourners how he felt about the honor. He responded:
Like most Americans of a particular age, I never thought I’d live to see the day…. At an entirely different level, I’m engaged in a spiritual experience like nothing I have ever been exposed to—at any point in my life. And this comes from one who shared in the Dream my friend and colleague Martin Luther King Jr. taught the nation about one hot August afternoon 45 years ago. It comes from one who fought for the Voting Rights Act, for a Civil Rights Bill, and to free South Africa and liberate Nelson Mandela from 27 years of confinement as a political prisoner. But, there’s something much greater at work here. I first sensed it in the snows of Iowa and New Hampshire where I saw the ruddy, frozen cheeks of white college students standing in snowdrifts up to their knees in support of the candidacy of Barack Obama. I saw it as I watched a new generation text-messaging and using their iPods to spread the word about this extraordinary man. … Read the full response here.
I was less than delighted with Obama tapping Rev. Rick Warren to offer the opening prayer at the Inauguration. Warren is trying to represents the Hawaiian-shirt-wearing new face of conservative American evangelical Christianity. I’m disturbed (to say the least) by his public support of Prop. 8 in California. (Bad move, bro.) But I can verify that he has a very kick-butt wife and that always gives me a glimmer of hope.
Despite the Warren controversy, I’m glad to see that Prez Obama has liturgically fenced-out Warren by surrounding him with worship leaders with a more biblically-grounded understanding of God’s love, generosity, and liberation. Rev. Lowery for one.
Additionally, Rev. Sharon Watkins, head of the Disciples of Christ, is the first woman to take the prominent position of preacher at the National Prayer Breakfast.
Also, Episcopal bishop Gene V. Robinson will lead the prayer at the “National Inaugural Concert” on Sunday. When Robinson was confirmed as a bishop he had to wear body-armor under his pastoral robes at the liturgy because there’d been so many death threats against him, his children, and his partner Mark Andrew.
I was also very glad to see that Dr. Ingrid Mattson, president of the Islamic Society of North America, is taking a prominent role at the National Prayer Breakfast. She’s director of the Macdonald Center for the Study of Islam and Christian-Muslim Relations and a professor of Islamic Studies and Christian-Muslim Relations at Hartford Seminary.
Despite our differences, I’ll fall back on the old adage–when it looks as diverse as this crowd, I think it’s true: A nation that prays together, stays together.