These past few weeks, since the feast of Pentecost, the ongoing struggles over inclusion of LGBT persons in the full sacramental and ordained life of Episcopal Church has begun to take a new and more ugly turn. Following the election and consecration of now-bishop Glasspool in the diocese of LA, the Archbishop of Canterbury, ++Rowan Williams, has begun to make good on the prior threats made to us should we do such a thing in spite of his warnings. Letters have been issued to persons in our church asking them to step down from their positions on ecumenical dialogues. Kenneth Kearon, Secretary General of the Anglican Consultative Council (one of the governing bodies of the Anglican Communion) is meeting with the Executive Council of the Episcopal Church (a primary governing body of our Episcopal Church between General Conventions). It is rumored and reported, but not officially confirmed, that our Presiding Bishop, ++Katherine, has been asked to voluntarily resign from the Anglican Consultative Council. In an incident rather more pitiful and petty, the same ++Katherine, on a visit to the UK at the invitation of the dean of Southwark Cathedral, was told by representatives of Lambeth Palace that she could not wear her miter (the pointy hat that many/most Episcopal and Anglican bishops wear as a sign of their office). Some have spun that as "usual protocol" or "necessary" according to Church of England law, (arguing that the C of E has no women bishops, therefore she could not "preside" meaning celebrate the Eucharist as a bishop but only as a "priest" and thus could not wear a miter, but neither was she told that she could not wear violet clerical, pectoral cross, episcopal ring, rochet and chimere or other episcopal regalia, making that argument sound a bit contrived. Those taking refuge in that argument have branded ++Katherine as "colonial," "petty," "bratty" and worse.) but it attracted the glee of conservatives just the same. Even Jeffrey Shy (foolish me), wading unwisely into a discussion on a conservative website about the above (christened "mitergate" on the web), had his posts changed/edited and received a number of personal attacks and insults for his trouble. : )
In short, the "nastiness" on these matters is far from over for us. From the standpoint of some conservatives in this ongoing struggle, we are simply getting the punishments that we so richly deserve, and the main regret seems to be that we are not excommunicated en mass as the heretics that we most certainly are. Although it might be hoped that calmer voices could prevail, it does appear that strife is to be our lot in the International Anglican Communion for some time to come. One conservative commentator whom I encountered (unknown to me as nearly all on the conservative website do not give a real or full name), professed herself quite happy about it all. From her point of view, there are "two Gospels" fighting for place in the Episcopal Church, the true one and the false one, and it is a fight to the death or exclusion of one over the other. She, at least, seemed ready to fight, down and dirty if need be.
Is it time, then, to bring out the big guns and set to for an even larger battle of Apocalyptic proportions, or is there another way? In honesty, I do not have any really novel or revolutionary suggestions, and perhaps none are needed. We have, fortunately, a good example in the person of Jesus of Nazareth whose advice on how to deal with persecution is as good today as it was 20 centuries ago. How about, "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven?" Reading further on, "Blessed are you, when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you." Perhaps most importantly, "Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven..."
In the church year, the green season after Pentecost is sometimes seen as a more calm and relaxed time in which the Church can reflect and grow, bearing fruit from the seeds planted in Advent, Lent and Easter lessons. It may be our lot this year, and for some years to come, that calm is going to be a harder commodity to come by. I hope, however, that like the shrub after a harsh pruning bursts forth with new growth and flower, we can rejoice in the opportunity to share more fully with our Lord in his suffering and bear fuller and more abundant fruit because of it. Let us pray for ourselves, our enemies and the church in sincerity and humility and not lose hope that the Kingdom will one day be made more fully present for us.
In closing, I offer a prayer for your consideration penned a century ago by Baptist Minister and leader of the U.S. Social gospel movement, Walter Rauschenbuch (1861-1918, commemorated in the Episcopal Church calendar on 2 July).
"O God, I pray for Thy church, which is set today amid the perplexities of a changing order and face to face with a great new task. I remember with love the nurture she gave to my spiritual life in its infancy, the tasks she set for my growing strength, the influence of the devoted hearts she gathers, the steadfast power for good she has exerted. When I compare her with all human institutions, there is none like her. But when judged by the mind of her Master, I bow in contrition. O God, baptize her afresh in the life-giving spirit of Jesus! Put upon her lips the ancient gospel of her Lord. Fill her with the prophet's scorn of tyranny, and with a Christ-like tenderness for the heavy-laden and downtrodden. Bid her cease from seeking her own life, lest she lose it. Make her valiant to give up her life to humanity, that like her crucified Lord she may mount by the path of the cross to a higher glory. Amen."
Amen, indeed.
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