From Merton

I recently came across this excerpt from Thomas Merton and I wanted to share it.  As someone who continues to grow in my own monastic calling and in contemplative prayer, I deeply appreciate silence. Peace to you this day.

O my brother[s and sisters], the contemplative is [not] the [person] who has fiery visions of the cherubim carrying God on their imagined chariot, but simply [those] who have risked their mind in the desert beyond language and beyond ideas where God is encountered in the nakedness of pure trust, that is to say, in the surrender of our poverty and incompleteness in order no longer to clench our minds in a cramp upon themselves, as if thinking made us exist.

The message of hope the contemplative offers you, then, is not that you need to find your way through the jungle of language and problems that today surround God: but that whether you understand or not, God loves you, is present in you, lives in you, [abides with] you, calls you, saves you, and offers you an understanding and light which are like nothing ever found in books or heard in sermons.

The contemplative has nothing to tell you except to reassure you and say that, if you dare to penetrate your own silence and risk the sharing of that solitude with the lonely other who seeks God through you, then you will truly recover the light and the capacity to understand what is beyond words and beyond explanations because it is too close to be explained: it is the intimate union, in the depths of your own heart, of God’s spirit and your own secret inmost self, so that you and [God] are in all truth One Spirit. I love you, in Christ.

 Merton, The Hidden Ground of Love, 157-158

Retreat to the Smokies

This past weekend, several seminarian families (with kids in tow) journeyed to the Great Smoky Mountains in Western North Carolina during our Fall Reading Break.  The autumn colors were brilliant and the views simply holy.  Above is the view from our deck at the mountain house.  We were spoiled.  All six children--all under the ages of 3--managed to be good and allow their parents some down time, not too much mind you.

There was every color imaginable on display in the mountains.  Sewanee is only now beginning to change in color.  Fall is certainly my favorite time to be here!

Around One Table: The Episcopal Identity Project

     

In the wake of the recent news from the Vatican, I thought it may be appropriate to open up a discussion on Episcopal identity.  From the National Office:

Around One Table is an invitation into a conversation. It's a conversation about who we are as Episcopalians — our identity, our wellness, our mission — and how our sense of identity is expressed through our lives and the call we explore in ministry.

Around One Table is a conversation that has already begun but is far from over. The 23 themes of Episcopal identity emerged through a four-year study called the Episcopal Identity Project. Do you find yourself and your core values among these themes of Episcopal identity? We'd like to know.

Around One Table is a conversation. We hope you will return here frequently.

Here being this link.  There being also the place where one can download the "Abbreviated" and Full-length reports of EIP.  I just learned of this project and found it interesting to note that there does not seem to be a lot of hype about this in the Church.  Perhaps the moans from the clergy at this past week's clergy gathering was indicative that are saturated with it?

So, what are the 23 themes of Episcopal identity?  Gosh, that sounds so market-speak and official. Let's see:

Core Episcopal identity (most tightly related and central themes): Christ as Central, Sacramental, Book of Common Prayer, Incarnational, Scriptural, and Pastoral. 

Secondary Episcopal identity (somewhat related and central themes): Reason, Inclusive, Tradition, Common Liturgy, Ceremonial, Experience, and Responsiveness to Societal Change. 

Tertiary Episcopal identity (less related and less central themes): Middle Way, Diverse Theological Positions, Ecumenical, Diverse Spiritual Practices, Prophetic, Source of Societal Change, and Dispersed Authority. 

Stand-Alone Episcopal identity (themes not related or central): Elite, Source of Salvation, and A-confessional. 

I don't want to sound skeptical, as a former amateur marketer in my former life, I appreciate data and know that data can drive some good, sound decisions.  But, only 92% of bishops in TEC responded to the survey!  I am guessing that this number included retired bishops which may mess up the numbers.

I do wonder how many Episcopalians in the pews would claim "Incarnational" as their identity?  I certainly would, but my mother who is a life-long Episcopalian probably could not tell you what that word means!

More to come...after an Ethics mid-term...

Bound for Rome: Swimming the Tiber?

In an unprecedented move, the Vatican has announced today the formation of "Anglican Ordinariates" within the operational structure of the Roman Catholic Church.  Established under a soon-to-be released "apostolic constitution," the new home for disenfranchised Anglicans and Episcopalians will supposedly be allowed to retain Anglican style worship albeit with rigors of Roman theology.  Apparently this is a major move for the Vatican to accept in whole or in part Anglican dioceses, parishes, and clergy into the fold.

Married Anglican bishops who abandoned the Communion will not be allowed to be Roman ordinaries, but somewhere I did read that celibate Anglican bishops and priests would be considered.  I'm guessing, here, that Rome will re-ordain all priests and bishops received in this new manner, since it's been made quite clear that Anglican Orders are not substantiated in Roman eyes.

I must admit that I'm surprised by this.  I learned about this today while attending a Clericus (local clergy gathering) over lunch.  I suppose I stand firmly in the camp that it is quite acceptable to be and remain Anglican which is part and parcel of the worldwide apostolic, catholic church.

Is this really an open arm gesture from Rome inviting full communion?  Does it impair future Anglican-Roman Catholic dialogue?  Should we be excited about this?