Posts Tagged ‘Anglican Communion’


I was wracking my mind and heart about what to share on this day of new life. Then I do what many do on Christmas day, a family tradition. We would gather throughout my life to watch the Queen address the Commonwealth. So the wife and I once again did today, and her message, the 60th on television, she was the first monarch to use the medium (and has been the only one since)…celebrating her platinum wedding anniversary to Prince Phillip. Speaking of the light in the darkness, the love of neighbour and self through first responders, charity, church and reclaiming/claiming home.

“The simplicity of the call of home this time of year”

-Queen Elizabeth II, head of the Commonwealth, Religious head of the Church of England (Anglican Communion)

From our family to yours this season, please join our tradition, read the article and listen to the Queen’s Christmas Message 2017.

MERRY CHRISTMAS AND A BLESSED NEW YEAR.

 

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I have provided many snapshots to my growing understanding, theology of the Holy Mystery if you will here in these pages. You have had the opportunity to read reflections on belief statements from the ancient Creeds, the United Church and the Anglican Church.  Currently my family finds ourselves in attendance with the Associated Gospel Churches (Canada) and it has led me to reflect on their doctrinal statement.  The doctrinal statement is bolded and italicized, my thoughts follow each section in normal type. I do appreciate this denomination’s attempt to proof text each statement with multiple scripture excerpts, but really, do not find much holds water in this type of systematics. Without further ado here begins my reflection…

Read the Associate Gospel Churches Articles of Faith and Doctrine with my reflections here.

A more truncated version of the AGC Statement of Faith is here. I did not reflect on this one for the simple fact that there was more meat to the 2004 version for reflection.

Sacred Heart of Jesus

Sacred Heart of Jesus (Photo credit: Lawrence OP)

Now, after viewing the reflection one may ask how I landed at what may appear as such as divergent theological spot. The answer is simple, Crossroads Community Church through their Mum & Baby group, parenting support groups, community dinners, great spiritual formation (sunday school for all ages), preaching & worship, work with the local public schools, community outreach, community associations, other churches, and of course the planting of the Cornerstone Youth Centre have proven themselves to me without a doubt (and possibly to some of their chagrin, 🙂 ) to be a community within the Franciscan Charism of living the Gospel Life.

 


Unicorn Golf & Games

A.C.A. Electric Ltd.

Chuck E. Cheese, Calgary Co-op, August Electronics Inc.

Smithbooks/Coles

United Church of Canada‘s congregations of Foothills, Symons Valley, Campbell-Stone

St. George’s Anglican Church (also where I was the first wee babe baptized on the parish role in 1978)

The Mustard Seed Society (formerly Street Ministry)

Hull Child & Family Services, Calgary Sun, Presbyterian Record,

Spiritual Directions, University of Calgary Continuing Education

Eisner Institute for Professional Studies


Down through history of the Celtic Church there have been issues that have arisen that would destroy the church- shatter the Anglican Communion. Each time a heresy has arisen there has been a movement of spirituality to counter.[1] Today another such issue faces not only the Province of Canada, and the Episcopal Church of the United States of America, but the world wide Anglican Communion. The question that has emerged is whether or not the blessing of committed, monogamous same-sex unions is a matter of doctrine or not? (St. Michael’s Report, p.3). The Most Rev. Andrew Hutchinson (Primate of Canada) commissioned the St. Michael’s Report in 2004 to explore this issue. Now the question arises for reflection is simple: is this the issue that will tear the church apart or is it just another form of renewal where we need to ask ourselves what is God doing here?

Paul Avis’ worked from the thesis in his book: Anglicanism and the Christian Church that one cannot use the term church to describe Anglicanism. For the term church as it is used today describes a church with a confession (ala Lutherans) or a Pope/Patriarch (ala Orthodox or Romans), whereas the Anglican Church International is not bonded by these matters, but rather by the coming to the Altar each Sunday for the Celebration of the Lord’s Supper (The Eucharist).

For the Communion to have survived for so many centuries it comes from walking the Via Media unlike most forms of ecumenicism, this middle path does not translate into he lowest common denominator. In fact it involves embracing both the Romanist and Protestant traditions, while at the same time using the Liturgy to create theology and doctrine.

Within the issue of Same-Sex Blessing arises another important part of Anglican History, the Anglican Communion started out as the Church of England (which dates back to shortly after the time of Christ as the Celtic Church that joined Rome, then left Rome). The Communion started as a state church, which meant that the church and state crafted what marriage meant. In the modern era there is a separation of church and state, yet there is still a mentality of the people in the pew that there should not be or that the separation is actually oppression from the government.

Since the Government of Canada has endorsed civil same-sex marriage is this a catalyst to the Anglican Church of Canada blessing them? An intriguing note is that in Europe quite a few churches are out of the marriage business altogether, and the Anglican Church there has a blessing service for civil marriages between a man and a woman (the most famous being Prince Charles and Camilla Parker-Bowles). This removes from the Priest the investment from the country, state, or province to marry.

As well saying because a civil marriage is possible, means that it is a catalyst for a church blessing in Canada ignores two key points. The first is that the priest and/or bishop have the right of veto for any marriage of a heterosexual couple within the church. Especially if it is a second marriage where permission of the Bishop needs to be sought. The blessing motif as opposed to marriage would remove much pressure from the clergy. If everyone had to be married by the Justice of the Peace, then it would only be the committed that would seek out the church’s blessing and remove the challenge from the priest. Within the Anglican Communion to have the sacrament of Marriage only one of the couple need to be baptized within the Anglican Church.

One side note is important here: The Sacrament of Marriage is not a Sacrament of the Priest, but rather of the Laity. The couple being married are the presiders of the sacrament, and it is to one another, not the priest to who the vows are said. The blessings work the same way. Using the benchmark of lawful marriage by the Government of the land for those unions that will be blessed also raises a whole other question the Communion is side stepping. Under Alberta Law, you are lawfully married to your significant other after six months of cohabitation (common law); if the law is the benchmark then a common law couple should be able to seek a blessing as well.

This brings us back to same-sex blessings, some say it is a matter of Biblical Interpretation or Hermeneutic, if this is the case then is it worth tearing apart an almost 2000 year old communion over hermeneutic? Within Canada, the Primate’s Theological Commission reported in the St. Michael’s Report did find that this issue was one of doctrine, but not one that was worth breaking communion over.

A doctrine is when the church speaks out on an issue, and by speaking out on that issue are revealing something about the nature of God (St. Michael’s Report, p.11). An interesting question that the report raised for the church (and I believe the church universal) needs to explore is that of what sexuality is? (St. Michael’s Report, p.8). A further statement from the report is what Same-sex Unions meant, that being a relationship that was committed, adult, monogamous, intended life-long same-sex relationships that include sexual intimacy (St. Michael’s Report, p.6).

Bishop Ingham in the Diocese of New Westminster gave his ascent to the blessings of Same-Sex Union, unlike what has been reported the true story is that it was n the third time the question had been raised and voted on at the Diocesan Synod. The first two times Ingham refused ascent because below 70%  and that was not a clear enough majority for approval. On the third time it was above 70% but also the Bishop’s hands were tied as any question that passes three Synods according to the Canons of this particular Diocese had to receive ascent.

Since this passed Synod approval with a majority of Synod delegate support the assumption would be that these are parish representative and the majority of the parishes supported as well. That would also be a false assumption, for it breaks down each Parish sends x number of delegates to the Diocesan Synod. These are Synod Delegates for the Diocese not the Parish they come from; they are Laity and clergy. For anything to pass requires a majority from the House of Clergy and the House of Laity. When the Synod opens the delegates prayerfully need to follow the prompting of the Holy Spirit.

This is the “Hot Button” issue for the Diocese of Calgary election of a new Bishop on June 24, 2006. So much so that it was one of the eight questions posed to the eight candidates at a discussion forum put on DVD for the Parishes to view. What would they do if Same-Sex blessings passed at a Synod or the General Synod of Canada passed it. Everything from resignation to approval was voiced.

Here is the unique way of design of the Anglican Church; the Province of Canada (the national church) can pass it; even the Province we are apart of[2] can pass ascent. But the kicker is the Primate (head of the national church) and the Metropolitan (head of the regional province), have n say over whether or not each Bishop will grant ascent. For example in the Roman Church, the Pope can walk into any parish in the world and preach; for the Primate or Metropolitan to come in and preach in a church, they need to be invited by the Diocesan Bishop and the Priest of the Parish. For a church planting metaphor, think of the mother-daughter church method. The Diocese is the Church; each parish is a daughter of the mother (ala what Rockpointe Alliance is doing for church planting). Each Priest does not work for the parish, but rather for the Bishop.

All this to say is that it is not as easy as the Pope saying Same-Sex blessings are wrong, and that is the end of the discussion, each Diocese needs to make the decision themselves, so as people looked down on Bishop Ingham for saying that it comes down to whether or not the priest of the parish wanted to bless them or not, was empowering the priest with the power they already held over blessings of relationships.

As the national church, the provincial church and the diocese continues discernment on this issue, one need to understand the full complexity of how the Anglican Communion functions. Internationally big news was made in the media of the North American churches being removed from certain commissions, the unique part is that no where was it reported that these were commissions the North American churches had never served on in the first place. The communion is diverse, some Diocese ordain women, others do not, some Dioceses are more liberal that Bishop Spong, others are more conservative than Franklin Graham. But it is not our polity or hermeneutic that unifies us as a Communion, it is the simple act of the Liturgy that leads us to kneel at the Altar beneath the cross of Christ in spite of our differences, as family. Just as Christ showed the bond of family at the base of the cross on Good Friday by giving the Beloved Disciple to his Mother Mary; just as the Holy Family showed the church; just as the Disciples and Christ so does the church need to remember that we are diverse, we all have different interpretations of the scripture; but what are make and break issues for each member of the church?

Each generation has had to face a crisis within the church and we have endured. Each generation has had to rediscover Christ for their world, and the church ha grown because of God’s blessing and love. The question is not whether or not to bless same-sex unions; but for me the question arises is what is God doing with his people in the midst of this crisis?

For if we can discover the heart of God, the revival of faith in the world will be amazing.


[1] Archbishop’s Rowan Williams book The Wound of Knowledge takes the reader on a spiritual journey through the church from the New Testament times up to St. John of the Cross.

[2] Here is how it goes: Internationally there are provinces, the Anglican Church of Canada is known as the Province of Canada; that then breaks down to four provinces nationally, that also includes a Province of Canada. Alberta and the Diocese of Calgary falls in the Province of Rupert’s Land, where currently the Metropolitan of Rupert’s Land is serving as Interim-Bishop of the Diocese of Calgary.

 


How we know we are following God’s will? For some it is with the aid of a spiritual director, in some faith traditions it is upholding scripture as the final judge of what is right and wrong. Does that mean that scripture speaks to every decision that needs to be made in life? Every moral choice along the journey? Does it clearly spell out solutions to divorce, abortion, marriage, leadership in the church? The litany of issues for discussion currenlty in all faith traditions can go on and on and on where each party can bring their own interpretation of the text to the table.

It is this crossroads the Anglican Communion has come to on the debate of Same-Sex Marriage or blessings. Each side of the argument has held up scripture to defend its stance. Some will ignore passages that disagree with their theology; while others will remove a vers or two from the context (historical, social, biblical) to make their point more valid. This may be a new issue, but the idea of a church in flux and debate is not new.

A reading of John Newman’s The Via Media illustrates the challenge the Anglican Church as a whole faces in walking the middle ground between Protestantism and Roman Catholicism. In his dialogue between Clericus (Clergy) and Laicus (laity) he illustrates the core of what the Reformation had been about had been lost, and that there needs to be another renewal of the Reformation to get the church back on track. A renewal of beliefs rooted firmly in the church that Christ commissioned.

For the Church of England International, otherwise known as the Anglican Church (or in countries where being seen in co-operation with Britain is not a good thing, “the Episcopal Church”) it has a strong history of holding both Reformists and Catholics together under one cross (hence the two versions of the Lord’s Prayer in the prayer books). This is done by our decision-making process, known colloquially as the “Three Legged Stool”: Scripture, Reason and Tradition.

Scripture of course being the Word of God, the Canonical books, but also in the more Catholic school of thought (which I am a part of) within the Communion, the Deutero-Canonical works as well. Reason being our ability to think things out logically, it is one of the greatest gifts God gave humanity that the animals do not have. Finally, Tradition or Traditio. This is the tradition in hte church that dates back to Apostolic times, and led to such writings as the Apostle’s Creed. It is not like the tradition most default to, for example a church has always used overheads for worship music, then they move to hymnals for a period. The small “t” tradition is the one we create and after a while it becomes a localized tradition and is not what is meant when Anglicans speak of Tradition in their decision-making process, and faith.

This brings us to the view of Anglicanism and the Scriptures, because as in any church dispute one side will hold up the Bible as the inerrant Word of God and this style of fundamentalism has led to many nasty instances historically. On the other side is fundamentalism as seen in those that badly interpret or ignore pieces of scripture that disagree with their concept of God. Either of these two stances does a disservice to God’s words, but also tends to place God in a box by trapping God in the way that only our human vocabulary can describe the way that God is.

As Reginald Fuller phrased it in his article in The Study of Anglicanism- God’s word is the incarnate word as seen in the life of Jesus Christ (p.88). Fuller goes on to write about the inspiration of Scripture as covering both Old and New Testaments as an outline to the faith (p.88-89) for a believer to be able to see the journey with God and pointing to the saving grace we find in the Life of Jesus, the word of God incarnate (as bluntly phrased in the first chapter of the Gospel of John).

Scripture is held in Primacy, which means that it is the norm by which faith, and traditions are judged as to whether or not they are from God and part of God’s teaching (Fuller, p.91). Fuyller also adds besides being a norm for faith, the Bible is the starting point of understanding God’s characted, so it becomes a norm for our ethical/moral behaviour as well (p.92). To add to this understanding, Article VI in the Thirty-Nine Articles (An Anglican Catechism) states that scripture contains all things necessary for salvation (Fuller, p. 90 and the Bo0k of Common Prayer).

What does this mean for a believer who is part of an Anglican Faith tradition? I cannot speak for the masses, but I can reflect on my understanding and what it means for my reading of the Biblical Text. I am on the published record (The March 2005 issue of the Presbyterian Record for my article Love God, Love His Story) that I do not necessarily read the Bible as edicts or Law, but rather the Story of God with his people.  It is a continuing story that has new chapters written each and every day, yet here is the beginning and end of the story presented to us in a library of stories, poetry, dramas, histories, biographies, pretty much every kind of genre writing available.

It leads to a broad perspective of the whole text God has given us, that points us specifically namely to the Word incarnate Jesus Christ and what that means for us as his people. To live our lives in the heart of God, with the Word of God both written and incarnate as our norm to figure things out.

This leads into a beginning to unpack the liturgical worship and the mysteries of our faith. The New Church Teaching Series is designed to help equip laity to lead in the church. Two volumes that help to explore the liturgy, is A Theology of Worship by Louis Wiel and Mysteries of Faith by Mark McIntosh. It may seem unique to explore liturgy with inerrancy of scripture, yet it fits together. As discussed earlier the incarnate word of God is Jesus. The liturgy is the Traditio that aids in the community expereince of the word of God.

Scripture is used to develop the framework for an Anglican’s faith, from the prayers of confession, praise, thanksgiving, and intercession to music to the sacraments, they all come from the story of God’s people living in the heart of God. Celebrated together with one another to draw us closer together God as a community. The liturgy service on Sunday is designed within a three-year cycle the entire Bible will be read to the People and taught. But we are not a service of the written word of God with that being the focal point, rather we are centred on the Eucharist and this is what bonds the Anglican Communion together as one, coming humbly to the altar to renew oursleves with the Body and Blood of Jesus Christ.

Not just a rememberance as within the Protestant church, yet not transubstantiated as within the Roman Catholic Church. One of the mysteries is the Eucharist and what exactly happens during it, but it is one cup, one bread of promise and hope for a people to experience the Incarnate Word so that we are equipped and readied for Monday to Saturday as Christ’s ministers in the world.

To say Anglicans are people of the Word is accurate in my opinion, because our ability to figure out norms living in the Heart of God comes from the written word and the Incarnate word. It is experienced in life. It is experienced in the water of Baptism that God uses to wash us clean; it is within the laying on on hands for Confirmation and Ordination or the anointing with oil and praying over the sick and/or dying. It is found in the blessing of a marriage of two people made one, or in the Eucharist.

One people under Christ bonded by the Eucharist. We are a people of God that discover God’s will for our lives by using Reason, Scripture, and Tradition. This “Three Legged Stool” helps equip us for action in the world. It is in the action of the six days we are called to minister to the world and be renewed on the seventh in community of God’s people. It is this we as a people need to remember wehn we hit crossroads and disagreements on points of doctrine, we have been at crossroads before and instead of asking what is right and wrong, what about asking “what is God doing within his people with this?”

Bibliogrpahy

Chadwick, Henry. “Tradition, Fathers, and Councils” in The Study of Anglicanism by Stephen Sykes, John Booty and Jonathan Knight, eds. Revised Ed. London:SPCK, 1998.

Fuller, Reginald H. “Scripture” in The Study of Anglicanism by Stephen Sykes, John Booty and Jonathan Knight, eds. Revised Ed. London:SPCK, 1998.

McGrade, A.S. “Reason” in The Study of Anglicanism by Stephen Sykes, John Booty and Jonathan Knight, eds. Revised Ed. London:SPCK, 1998.

McIntosh, Mark. Mysteries of Faith. Vol. 8 in The New Church Teaching Series. Cambridge: Cowley, 2000.

Newman, John. “Via Media” at http://www.newmanreader.org/works/viamedia/volume2/index.html 5May 2006.

Wiel, Louis. A Theology of Worship. Vol. 7 in The New Church Teaching Series. Cambridge: Cowley, 2003.

*John Newman would convert later in life to Roman Catholicism and become Cardinal Newman.


 

I sit and write this with the approach of the Feast Day of my religious order, an order built on living out our faith and helping to equip others to do so. A new year will soon begin for the citywide ministries for our children and youth.

 

As you know, our city is booming, driving prices up, and creating long shifts and incredible hours for individuals and families needing to work to make ends meet. In the chaos of the weekly storm, we gather as a faith family on Sunday mornings to be serviced as Godʼs saints. Part of our Sundays is the spiritual formation of the younger generation of the church.

 

We are blessed that you have chosen our church, and thank you for allowing us to be apart of the Faith Formation of your children and youth. We acknowledge the busyness of life simply to make ends meet and the need for a Sabbath to commune with God.

 

Yet we also acknowledge the importance in these days of high rates of violence, suicide and pregnancy in our young, of the need for them to have connections with good adult role models who they can come to and trust. This is part of Sunday mornings and youth nights as we grow our faith family in inter-generational ways.

 

To continue our blessed year round children and youth ministry we need your help. We have year round ministries of Sunday mornings, youth nights, day camps, summer camps and groups like Teens Encounter Christ that need you to simply walk with the younger members of the faith family in Christ.

 

I am writing to request that you help to continue Godʼs blessings here in our city. We are seeking simple commitments to equipping the next generation of leaders in the Gospel Life.

 

Thank you again for your help.

Shalom;

 

Tyler Ragan n/TSSF

 

A humble Franciscan with a Dream.

Tyler Ragan is in

youth and childrenʼs ministry at

St. Georgeʼs Anglican Church,

Calgary.
(http://www.calgary.anglican.ca/Sower/sower-dec06.pdf p.8)


 

Every year the same thing happens. June comes around and the church empties. It is Canada, and summer. What do you expect? Then September comes, and the frantic prayers: will the youth, the children, the families return? It takes until November for some ministries to be back in full swing.

 

Last winter I proposed that St. Georgeʼs, Calgary embark on a summer youth group and childrenʼs ministry. The children would live out the Exodus Story as actual Hebrews (yes my tour guides-Sunday school teachers-were in full costumes).

 

The youth group went on a series of day and evening Retreats from the Calgary Police Interpretative Centre (every youthʼs dream to process their youth leader?) to the Sam Livingston Ducks Unlimited Reserve. We also had campfire nights and awake-a-thons to answer the call to stay awake with Christ.

 

The youth summer kicked off with the “end of class bash: whole armour of God” where as the youth coined it in this water gun capture the flag match “We got to soak the priest and monk!”.

 

The cap off was a full day week-long vacation Bible school August 7 – 11 from 8:30 am – 4:00 pm for three to 11 year olds from the community to become part of Godʼs justice league (for fifteen children, half not from the church this was the best $15.95 I have ever spent).

 

Did it work? Our lowest ebb on a Sunday was two children, but we got as high as 20 with a normal Sunday seeing eight to 10 children in church. Our lowest youth retreat was five youth, the highest was 22.

 

Yes, there are many wonderful youth and childrenʼs camps available in Alberta and within the diocese. Yes, the city provides many great things for teens and children in the city, but what this summer proved was something even simpler.

 

You build a community where a child or teenager can be accepted for who they are, and meet Jesus…quite simply they will keep coming regardless of the time of year.

 

I would encourage each parish in the Diocese to begin year round ministry, it is not an experiment, but an integral part of the life of the Christian community.

Tyler Ragan is in ministry with children and youth at

St. Georgeʼs Anglican Church,

the parish where he was baptized as an infant.

(http://www.calgary.anglican.ca/Sower/SowerOct06.pdf p.12)


 

By Tyler Ragan

(http://www.calgary.anglican.ca/Sower/SowerMay06.pdf on pg.3)

This revolution was not televised,

 

it was live! It started as an

 

idea to teach fasting for 30 hours.

 

Members of Soul Revolution

 

pledged to go without food to

 

deepen their relationship with

 

God (self -transformation) and to

 

raise awareness that clean-freefresh

 

water is a human right.

 

Envelopes for the Primate’s

 

World Relief and Development

 

Fund were distributed to the 11

 

participants and two leaders.

 

Donations were gathered. The

 

retreat was on God’s time as

 

watches and cell phones were

 

checked in as participants arrived.

 

Bonding had already started

 

when Soul Revolution came the

 

Thursday night before to

 

help the Altar Guild and junior

 

choir make 450 palm crosses for

 

Palm Sunday.

 

On the Friday night shortly

 

after arrival, the crew “went” to

 

the third world in two teams.

 

Their mission to build, with the

 

materials you can scrounge, a

 

well for your village. What was

 

discovered as water was hoisted

 

successfully was that the water

 

was dirty.

 

It was unsafe to drink. The

 

group delved into the story of the

 

Woman at the Well, and what it

 

meant to come to Jesus and the

 

unquenchable thirst we have,

 

and the healing found with the

 

Cross.

 

The tempo for the weekend

 

was set with time taken to explore

 

the scripture, pray, write letters to

 

Prime Minister Stephen Harper.

 

A prayer walk was taken across

 

the street to the mailbox outside

 

a Seven Eleven where the group

 

stopped. In front of community

 

members, they prayed before

 

each youth walked to the box,

 

saying a silent prayer. They

 

mailed their letter calling for our

 

country to take a stand to ensure

 

everyone had access to drinkable

 

water, and to stop the commodification

 

of that which God

 

created to bring life.

 

Raising awareness did not stop

 

with letters to Prime Minister

 

Harper.

 

On Saturday afternoon, the

 

group of youth, amidst clouds of

 

chalk dust, decorated the ramps,

 

stairs and amphitheatre areas of

 

the church raising awareness of all

 

in God’s creation needs water,

 

with simple messages like “H2O

 

should be Free” and “Jesus Rules”

 

or “Jesus Rocks”.

 

The night ended prayer times

 

when the youth could wrestle

 

through their own faith, and go

 

deeper into the Gospel. Lights

 

out ended our first day of fasting.

 

As the sun rose on Saturday

 

morning with an hour to go

 

before wake-up, the leaders gathered

 

to say the morning office,

 

and pray for the coming

 

impact. After a flurry of wake-ups

 

with singing, Soul Revolution

 

donned work gloves and grabbed

 

garbage bags. Entering their 21st

 

hour of fasting, they hiked from

 

the church to Prairie Winds Park

 

to clean up the community by

 

clearing the garbage out of the

 

gutters in our streets, and to

 

show that clean water starts with

 

a clean and litter free environment

 

so our own water cannot be

 

poisoned.

 

Five huge bags of garbage left

 

our area. Stopping in the midst

 

of the park to pray, and move to

 

the foot washing at the last

 

supper.

 

Exploration was tied to personal

 

prayer time, corporate

 

prayer time, exploring the stories

 

in the Bible of Jesus and the

 

Woman at the Well, writings in

 

Isaiah, Nicodemus dialogue with

 

Jesus, writings in Revelation

 

where God says eternal life will

 

come from clean water (the

 

water Jesus promised).

 

Also in Revelation, there is the

 

promise that it is possible to bring

 

God’s kingdom to earth as we

 

pray each Sunday in Church. It

 

is not just a dream, or a prayer for

 

tomorrow but a reality for now

 

that Soul Revolution came to

 

believe could happen if we just

 

cared enough to try.

 

Our weekend closed exploring

 

1 Corinthians 13 the love chapter,

 

and personal reflections and

 

prayer, before our final step of

 

gathering for an Agape Meal

 

(Love Feast), where our priest,

 

Dean dashed in to discover our

 

group serving one another.

 

The hard questions were still

 

bubbling up about the Cross,

 

Jesus, Mary, how much does

 

God truly love us that no matter

 

what we can be with him.

 

Our time ended with a reverse

 

progressive supper in the houses

 

of church members. And some

 

brought food to the church:

 

award-winning death by chocolate

 

desert to lasagna; homemade

 

chicken noodle soup and

 

Caesar salad to appetizers of

 

jumbo shrimps; little knishes, pigs

 

in the blanket, tiny pizzas and

 

other fun hors d’oeuvres.

 

The final act as a community

 

that night before pick-up was

 

group prayer.

 

The group gathered the next

 

morning while the money raised

 

$360 was presented to the church

 

to be sent to the PWRDF, and to

 

help with the dramatic Passion

 

reading.

 

Revolutions are possible, and

 

it just takes a thought…to change

 

the world.

 

Soul revolution is a group of

 

12-18 year olds at St. George’s

 

Anglican Church.

 

Ty Ragan n/TSSF, is Director

 

of Youth and Children

 

Ministries at St. George’s

 

Anglican Church, Calgary


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Sure, pop music seems to have little in the way of … umm … depth. The question is whether God is present even in what can seem to be vacuously superficial. Can what initially appears to be a cheesy song be a way to imagine God singing sweet nothings to you?
Rabbi Jason Miller: Patrilineal Dissent: Solving the Jewish Status Problem
The leaders of the American Jewish community should begin collaborating on such a partnership agreement. Only if we are on the same page on the matter of Jewish status will we be able to seek harmony among the disparate denominations of liberal Judaism.
Mark Sandlin: I’m Not Saying You’re Homophobic; I’m Just Saying You’re Homophobic
It is impossible for me to believe that most people who hide behind the Bible or denominational polity haven’t had more than ample time to recognize that those two things simply don’t support their belief that homosexuality is a sin.

Here are the online pdf copies of Calgary‘s Anglican Sower that saw my viewpoint on the social gospel:

http://www.calgary.anglican.ca/Sower/SowerMay06.pdf

http://www.calgary.anglican.ca/Sower/2007/SowerFeb07.pdf

http://www.calgary.anglican.ca/Sower/SowerMar06.pdf

http://www.calgary.anglican.ca/Sower/SowerJan06.pdf

http://www.calgary.anglican.ca/Sower/SowerOct06.pdf

http://www.calgary.anglican.ca/Sower/sower-dec06.pdf

http://www.docstoc.com/docs/49766683/Calgary-Youth-Mix-Paint-and-Fellowship-on-Grenada-Mission

 

 

Franciscan THAW:

http://www.msgr.ca/msgr-3/st-francis%20magazine.htm

Franciscan Times:

http://www.tssf.org/2006FTSummer.pdf 

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http://www.tssf.org/archives.shtml Winter 2005 p. 14