To all the baptized of the EpiscopalChurch, grace to you and peace in the name of our Lord Jesus Christ. For decades this church has issued statements, passed resolutions and taken actions which have addressed many aspects of racism and racial justice. While positive changes have occurred at certain times in various situations, racism not only persists in our world, but in many places is powerfully resurgent. The most recent comprehensive attempt to deal with endemic racism in our church and society was initiated by the 70th General Convention in Phoenix three years ago. Among a series of resolutions directed specifically to the church, one required the House of Bishops, in its teaching role, to issue a Pastoral Letter prior to the next General Convention on the sin of racism. In preparation for this responsibility, we have devoted part of the agenda at each of our interim meetings since Phoenix to this pressing concern. As we have sought to sharpen our personal and corporate consciousness, we have discovered that we ourselves have much to learn, relearn and do. Therefore, what we write here speaks not only to the church at large but to us, your bishops, as well. This Pastoral Letter is the first in a series of teachings addressed primarily to Episcopalians in the United States. It does not attempt to touch on every aspect of racism, but rather to initiate a continuing discussion on a spiritual malady which infects us all.
The ordination of married former protestant clergy began under Pope Pius XII. The Pastoral Provision gave a structure for the integration, formation and eventual ordination as Catholic priests who are married former Anglican Clergy. Under the Pastoral Provision, the ordination of married former Episcopal clergymen was made possible. In response to the request of former faithful of the EpiscopalChurch, it also authorized the establishment of personal parishes in dioceses of the United States in which they may retain certain liturgical elements proper to the Anglican tradition. A specific liturgical provision was subsequently approved by the Congregation for Divine Worship and the Committee for the liturgy of the National
13. Are non-stipendiary clergy eligible to participate in the Medical Trust? Currently, non-stipendiary clergy are not eligible to participate in the Medical Trust Plans, with a few exceptions as noted in the administrative guidelines. The Medical Trust is evaluating the eligibility of non-stipendiary employees as part of a strategic project initiated in 2010. Because the EpiscopalChurch Clergy and Employees’ Benefit Trust (“ECCEBT”), the trust through which the Medical Trust Plans are funded (see Section 10), is a Voluntary Employee’s Beneficiary Association (VEBA), the evaluation of eligibility of non-employees must be carefully assessed. The Diocese of Newark is actively exploring the option of access to medical insurance through the Medical Trust for our vocational deacons.
There are other ways to re-vitalize the Church beyond simply revising the Prayer Book with gender-neutral, inclusive language or applying the catalysts for spiritual renewal recommended by the RenewalWorks study. One is the Centering Prayer (CP) movement sponsored through Contemplative Outreach and now being adopted by many Episcopal congregations advocating experiential faith formation. Centering prayer takes place most often as scheduled silent prayer time daily, either as individuals or together in small groups. The recommended time is twenty minutes twice a day. Training in how one settles into this form of imageless prayer, how one uses a prayer word to re-center one’s consent to God, and what inner work one might experience over time is usually led by experienced, certified CP leaders.
any facile plan of salvation divorced from the realities of daily life* Article 13 is concerned with the need to employ the most modern and efficient means of communication to transmit the Church’s message and teaching about the application of the gospel to modern life* Doc trine should be presented in "a manner adapted to the needs of the times, that is to say, in a manner corresponding to the difficulties and problems by which people are most vexatiously burdened and troubled.” Special attention is to be paid to the needs of “the poor and the lower classes to whom the Lord sent them to preach the gospel.” Article 14 then follows naturally by emphasizing the bishop’s duty to provide for proper catechetical instruction* This involves using methods “appropri ate to the matter that is being treated and to the natural disposition, ability, age, and circumstances in life of the listener.” Such instruc tion is to be “based on sacred Scripture, tradition, the liturgy, the teaching authority, and life of the Church.” Consequently, bishops are to “take care that catechists be properly trained for their task, so that they will be thoroughly acquainted with the doctrine of the Church and will have both a theoretical and a practical knowledge of the laws of psychology and of pedagogical methods.”
• If your organization is not a church or an elementary or secondary school that is controlled, operated, or principally supported by a church, you will generally be considered a “non-QCCO” (non-qualified church controlled organization). As a non-QCCO, you will need to provide an annual notice of the right to participate in the applicable Plan to all eligible employees and perform your own nondiscrimination testing, if applicable. (See Frequently Asked Question #19 on page 10 for additional information. Note also that The Church Pension Fund will send your organization a separate notice each year explaining your obligations if you are a non-QCCO.)
John Howard Melish was born in Milford, Ohio in 1874; attended the University of Cincinnati, Harvard Divinity School, and the Episcopal Theological School in Cambridge, Mass.; became associate rector of Christ Church in Cincinnati in 1900; and came to Brooklyn to serve as the rector for the Church of the Holy Trinity in 1904. In 1915-16, he gained some fame within the church for his efforts to give women the right to vote in the annual parish meetings of the EpiscopalChurch. He was also a fraternal delegate to the Central Trades Labor Council of Greater New York and Chairman of the Brooklyn Committee for Better Housing. His son, William Howard Melish, was born in Brooklyn in 1910; attended Harvard, Union Theological Seminary, Jesus College at Cambridge University, and the Episcopal Theological School in Cambridge, Mass.; began his ministry at Christ Church in Cincinnati in 1935, and joined his father as assistant rector at the Church of the Holy Trinity in 1938. At various times he served as the Chairman of the Cincinnati Forum Committee, Vice-President of the Kings County American Labor Party, and Chairman of the National Council for Soviet-American Friendship. It was this last position in particular that led to the famed "Melish Controversy."
In the wake of the American Revolution, Anglicans in the former 13 colonies faced a similar issue. Whilst the Scottish Non-Juring Bishops had been created before the disestablishment, and could thus maintain an Episcopal line without further reference to the Church of England and its Bishops, Anglicans in the new United States were under the Episcopal oversight of the Bishop of London, who at that time had responsibility for all the members of the Church of England dispersing across the growing Empire. Since Church of England Bishops were obliged to administer the Oath of Allegiance to the Crown, which the United States had just overthrown, upon anyone they consecrated, some of the American Anglicans turned to the independent Scottish EpiscopalChurch to create an Episcopal line for the EpiscopalChurch in America; Samuel Seabury was consecrated as the first American Bishop, of the see of Connecticut, by John Skinner, Bishop of Aberdeen, in 1784 2 . In England, meanwhile, the problem of Bishops in the new United States being required to swear the Oath of Allegiance to the English Crown was resolved by the passage through Parliament of the 1786 Consecration of Bishops Abroad Act, allowing Anglican bishops in the United States to be consecrated by the Church of England without their having to take the oath 3 . Non-Juring may have died out in England, but in those states not subject to the British Empire (the Scots were partners in it, rather than subjects of it) it became the norm, and thus established the principle of national independence within the sphere of Anglicanism which the much later Anglican Communion Covenant would seek (unsuccessfully at the time of writing, and in all likelihood in perpetuity) to reign in. With the permanent establishment of Non-Juring churches, the only body with the ability to definitively establish doctrine and practice for all Anglicans – the English Crown in Parliament – was reduced to one body amongst many.
In the alternative, due to the precedent set in Hull, the best option for courts to pursue is deference to the decisions of religious polities. The Virginia Supreme Court recognized that without the departure-from- doctrine element, the application of an implied trust would tie the purpose of the property to use for the benefit of the general church. Congregations are by their nature temporary. The congregation that existed in the Falls Church of 1828 is not the same congregation that exists there today. The congregation has considered itself, throughout its history, to be a constituent part of the EpiscopalChurch. The EpiscopalChurch continues to exist as a corporate body and therefore, the implied trust must be understood in deference to the highest authority within the religious polity.
Since its founding in 1966, Episcopal has displayed unique qualities that set it apart from other schools in Florida. In an environment that honors both Christian values and academic rigor, ESJ encourages students to strive for excellence while seeking personal growth across many dimensions. Members of all constituencies describe a school community that motivates students by setting high standards and offering support as they challenge themselves intellectually, artistically, athletically, and spiritually. Though still a relatively young school by independent school standards, ESJ has amassed a loyal following of veteran teachers, involved parents, accomplished alumni, and dedicated trustees. It is indeed this very strong sense of community that ultimately distinguishes ESJ from other superb educational
ECW (EpiscopalChurch Women met on Saturday, September 22, at 11:00 AM. We opened the meeting with the Prayer of St. Francis since it was the International Day of Peace. Those present were told whom their Secret Sister has been for the last year. Trish Grace and Suzanne Forrest reported on the preparations for the celebration of Canon Lucinda Ashby as we send her off to serve as Bishop of the Diocese of El Camino Real in California. The treasurer’s report reminded us that we still have funds that need to be sent to the Diocese of Idaho for Tomorrow’s Paradise Point Fund. Rev. Diane will research to whom we should send the funds. We also discussed possible projects for this year.
i. There will be historical tours given by former rector Gordon Chastain in celebration of the 150 th anniversary of the parish. They will include a tour of the church building on Pentecost, a tour of Crown Hill cemetery in late June, and a tour of the Old Northside neighborhood around the church (date to be
Episcopal enrolls a talented and diverse student body, beginning with a class of 40 students in grade 6. Admissions interest is strong, and the school has met its enrollment targets in each of the past two years. ESJ welcomes students from all religious backgrounds; approximately 30 percent of the families are Episcopalian. This year, more than $3 million in aid was provided to 30 percent of the student body, including children of faculty and staff.
observation experiences. This study examines the tensions that exist at the intersections of a foreign EpiscopalChurch mission project, Rockefeller Foundation philanthropy, and the development of nursing in Japan. This study uses historical methodology and is a transnational study. A theory of Critical Transnational Feminism (CTF) is used to consider issues of race, class, and gender at St. Luke’s International Hospital and School of Nursing in Tokyo, Japan in the early twentieth century. The collaboration between Japanese nurses, physicians, and board members with American missionary nurses and doctors to lead and develop a world class medical center and school of nursing provides an opportunity to probe issues of power based on gender, race, and class. The CTF lens calls attention to the tendency of transnational history to often be Western- centric and has provided a framework to go deeper into an equitable representation of transnational studies. This study has found that lay medical missionaries prioritized their professional goals over the Christianizing goals of the church. The study reveals that power in the transnational space was a shifting and contested quality. Although Japanese and American actors at St. Luke’s talked about cultural diplomacy the relationships that they had were still hierarchical across race, gender and professional boundaries. Nursing at St. Luke’s represented progressive professionalization movements for women for both Japanese and American nurses. Nurses who traveled had elite social opportunities because of the associations that they had in their
Where should we keep our inventory? There should be at least two copies of your inventory and they should be stored at separate locations. The master copy should be kept in a safety deposit box. The working copy may be kept at the church with deletions and additions made to it as they are needed.
When three of the five drivers are questions regarding the Pastor or Rector and their intensity rating is high or very high, it suggests that the church is clergy-centric. This means that how respondents feel about the church overall is largely dependent upon how they feel about the work of the ordained leadership. Churches where the drivers are not focused on the clergy tend to be ministry-centric. How satisfied they are with the church tends to be determined by how they are feeling about aspects of the church's life and ministry rather than only the clergy.