By the Rev. Mary Catherine Young for January 24, 2012

One of the great gifts of Anglican Theology that I have always been thankful for is the idea that no matter where you fall on the spectrum of belief, you could come to the table, stand shoulder to shoulder with brother and sister, and take your place as an equal child of God.  What you believe, how you get to that place of belief and the fact that you hold that belief with integrity has value.  And even if your understanding differed from those on one side or the other, the greatest value was that you come to the table together. 

When most people think of conversation about blessing same-gender relationships, the image that comes to mind is likely that of a tug of war. 

On one side: “We don’t need to talk more about this, we’re already doing blessings in our parish.” 

On the other side: “We don’t need to talk more about this, we won’t be doing these blessings in our parish.”

In a tug of war, one side may pull until it defeats the other, leaving a group of losers with mud on their face.  Another way to end the game is for both sides to let go at the same time and drop the rope altogether, departing from one another.  What if, instead of taking the rope with the intention of winning, we took to the rope, the same way we are invited to stand together at the table, with the intention of keeping the rope engaged, allowing each person who wishes to take hold the opportunity to do so at the point where they can stand with integrity?  When the rope is held at different points all along the line, all along the spectrum, no one is dropped, no one is pulled into the mud, everyone has the opportunity to be a part of the conversation.

The invitation to a parish discussion about blessing same-gender relationships is not an invitation to a tug of war.  Rather, it is an invitation to stand shoulder to shoulder, as equal members of the body of Christ, who bring wisdom, and experience and hope to conversations that we engage in with one another.  Come together.  Listen, learn, reflect and take part in the conversation. 

Los Dones de las Discusiones Parroquiales

Por la Rev. Mary Catherine Young para el 24 de enero del 2012

Uno de los grandes dones de la Teología Anglicana por los cuales que yo siempre he estado agradecida es la idea de que no importa donde estés en el espectro de creencias, puedes venir a la mesa, pararte hombro a hombro como hermano y hermana, y tomar tu espacio como un hijo de Dios, igual que los demás.  Lo que crees, como llegaste a creer y el hecho que  mantienes esa creencia con integridad tiene valor.  Aun si tu entendimiento difiere de aquellos de un lado o del otro, el mayor valor fue que vinimos a la mesa juntos.

Cuando la mayoría de las personas piensan en la bendición de relaciones del mismo género, la imagen que viene a mi mente es la el juego de halar la soga.

Por un lado: ” No necesitamos hablar más de esto, ya estamos haciendo bendiciones en nuestra parroquia”

Por el otro lado: ” No necesitamos hablar acerca de esto, nosotros no haremos esas bendiciones en nuestra parroquia”

En el juego de halar la soga, un lado hala para vencer al otro, dejando a un grupo de perdedores con lodo en sus caras.  Otra manera de terminar el juego, es que ambos lados suelten la soga al mismo tiempo, alejándose unos de otros.   ¿Qué pasa si en lugar de tomar la soga con la intención de ganar, tomamos la soga, de la misma manera que somos invitados a la pararnos juntos a la mesa, con la intención de mantener nuestra soga sostenida, permitiendo a cada persona que desee tomar la oportunidad lo haga en el punto donde ellos se pueden parar con integridad? cuando la soga es sostenida en diferentes posiciones por todo el espectro, nadie se deja caer, nadie es arrastrado al lodo, todos tienen la oportunidad de formar parte de la conversación.

La invitación a la discusión parroquial acerca de la bendición de las relaciones del mismo género no es una invitación a jugar la soga.  Lo contrario, es una invitación para pararnos hombro a hombro, como miembros iguales del cuerpo de Cristo, quienes traen sabiduría, y experiencia y esperanza a conversaciones que nos van a integrar unos con otros. Vengan juntos.  Escuchen, aprendan, reflexionen y formen parte en la conversación.

Posted January 10^th, 2012 by the Rev. Thad Bennett

 Where have you found relationships to reflect a sacramental character or an eschatological vision in your life? 

The SCLM’s report asks us to consider these aspects of relationship!  Imagine!!!  Personally, I find that when I am most balanced and open to thinking about my relationship with my spouse, I catch a glimpse of how our relationship evokes that deep sense in me for union.  These is something deep and basic in me that wants to be connected. My spiritual journey was also powered by such a desire and I have found that in Christ God wants to be connected to me/us as well.  In my relationship with my spouse there was a first hint of the complexity and the intensity of what “being one in Christ” might actually be like.  It is both humbling and scary.  How about you?

 The SCLM’s report to General Convention includes a significant section on theology:  Faith, Hope, and Love: Theological Resources for the Blessing of Same-Gender Relationships.  Look at this text of a section from the Report regarding Covenantal Relationship:

 Reflecting theologically on same-gender relationships can become an occasion for the Church to reflect more broadly on the significance of covenantal commitment in the life of faith. Both Scripture and our theological traditions invite us to consider, first, the sacramental character of covenantal relationships; by this we mean the potential of such relationships to become outward and visible signs of God‘s grace. And second, covenantal relationships can both reflect and inspire the eschatological vision of Christian life. The covenantal commitments we make with each other, in other words, can evoke our desire for union with God, which is our final hope in Christ.

 Do these words resonate with you?  Let us know.

 And if you would like to see more on this topic, the task group that worked on this part of the report has a public document from 2011 outlining some of their thoughts about what the church has learned over the centuries as well as over the last 35 years of discussing same-gender relationships.  That one page document (Theological Reflection on Covenantal Relationship: Spiritual Practice for Same-Gender Couples) can be found at http://liturgyandmusic.wordpress.com/2011/11/09/theological-reflection-and-liturgical-principles/

 Una Luz a todas las naciones

Publicado el 10 de enero del 2012 por el Rev. Thad Bennett

 Donde has encontrado relaciones que reflejan un carácter sacramental o una visión escatológica en tu vida?  El informe de la SCLM nos pide que consideremos estos aspectos de una relación!  Imagínense!!! Personalmente, yo encuentro que cuando estoy más balanceado y abierto a pensar en la relación con mi pareja, logro tener una vistazo de como nuestra relación evoca en mi este sentido profundo de unión.   Esto es algo profundo y básico en mi que quiere estar conectado.  Mi peregrinar espiritual está también empoderado por ese deseo y he encontrado que en Cristo, Dios quiere estar conectado conmigo/ con nosotros también.  En mi relación con mi pareja hubo una primera indicación de la complejidad y la intensidad de que puede ser de hecho ” ser uno en Cristo”.  Esto hace que el corazón se haga humilde y a la vez atemoriza. Que tal es para usted?

 El informe de la SCLM a la Convención General incluye un sección significativa de teología: Fe, Esperanza y Amor: Recursos Teológicos para la Bendición de Relaciones del Mismo Género.  Mire este texto de una sección del informe en referencia a la Relación de Convenio:

 Reflexionando teológicamente sobre las relaciones del mismo género, puede convertirse    en una ocasión para que la Iglesia reflexione más ampliamente sobre el significado del        compromiso de convenio en la vida de fe.  Tanto la Escritura como nuestras tradiciones teológicas nos invitan a considera, primero, el carácter sacramental de las relaciones de          convenio; con esto, queremos decir el potencial de que tales relaciones se conviertan a             signos visibles y externos de la gracia de Dios.  y segundo, las relaciones de convenio        pueden tanto reflejar e inspirar la visión escatológica de la vida cristiana.  Los       compromisos de convenio que hacemos unos con nosotros, en otras palabras, pueden    evocar nuestro deseo por la unión con Dios, lo cual es nuestra esperanza final en Cristo.

 Tienen estas palabras resonancia con usted? Déjenos saber.

 Y si usted quiere ver mas información sobre este tema, el grupo de trabajo que laboró en esta parte del informe tiene un documento público desde el 2011 que señala algunos de sus pensamientos acerca de lo que la iglesia ha aprendido a través de los siglos, así como también, de los últimos 35 años de discutir sobre las relaciones del mismo género.  Este documento de una página ( Reflexión Teológica de las Relaciones de Convenio: Practica Espiritual para Parejas del Mismo Género) pueden ser encontrados en http://liturgyandmusic.wordpress.com/2011/11/09/theological-reflection-and-liturgical-principles/

The Rev. Keri Aubert
Blessings Project Manager

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We invite your participation in this dialogue. To post a comment, your first and last name and email address are required. Your name will be published; your email address will not. The first time you post, a moderator will need to approve your submission; after that, your comments will appear instantly. Our rules for posting are fairly simple: express yourself with courtesy, civility, and respect for others, whether or not you agree with them.

En el transcurso del trabajo de la SCLM para responder a la Resolución C-056 de la Convención General 2009 y la bendición de las relaciones del mismo género, hemos decidido que la iglesia se podría beneficiar de algunos recursos para preparar a las parejas del mismo género. El informe ofrece algunas reflexiones sobre las diferencias en la preparación de parejas del mismo género en comparación con la preparación de parejas de géneros opuestos. De todas maneras, el informe declara:

Los recursos pastorales en este ensayo son provistos para asistir al clero y a los laicos profesionales que preparan a las parejas del mismo género para la bendición de su relación, utilizando la liturgia. La expectativa de dicha preparación es equivalente al requerimiento canónico que parejas que se preparan para casarse reciben instrucción ” sobre la naturaleza, significado y propósito del Santo Matrimonio” ( Canon I.18.2 [e]).

La preparación es similar para todas las parejas, ya sean del mismo género o de géneros opuestos. La mayoría de los clérigos y laicos profesionales que actualmente ofrecen preparación prematrimonial a parejas de géneros opuestos están mas que capacitados para trabajar con parejas del mismo género.

En esta estación de Adviento cuando nos preparamos para recibir la llegada de Cristo, les invitamos a reflexionar sobre su propia experiencia de ” estar preparados”. ¿ Como fue usted preparado para el matrimonio o para la bendición del mismo? ¿Qué preparación o consejería usted recibió? ¿ Que usted recuerda, ya sea hace un mes o 25 años atrás- que se quedo impregnado en usted? O si usted es una persona que prepara a las parejas, ¿Que es lo más importante para usted? ¿Que funciona y que no?

Luego en la primavera un informe completo de la SCLM será publicado más adelante para la Convención General y los recursos recomendados serán parte de este informe. De todas maneras, les invitamos a involucrarse ahora con sus propias experiencias en la preparación de relaciones para toda la vida, ya sean del mismo género- o de géneros opuestos-

In the course of the SCLM’s work to respond to the 2009 General Convention Resolution C-056 and the blessings of same-gender relationships we decided that the church might benefit from some resources for preparing same-gender couples. The report goes on to offer some insights into some of the differences of preparing same-gender couples from preparing different-gender couples. However, the reports also states:

The pastoral resources in this essay are provided to assist clergy and lay professionals who are preparing same-gender couples for a blessing of their relationship, using the liturgy. The expectation of such preparation is equivalent to the canonical requirement that couples preparing for marriage receive instruction “as to the nature, meaning, and purpose of Holy Matrimony” (Canon I.18.2[e]).

Preparation is similar for all couples, whether same-gender or different-gender. Most clergy and lay professionals who currently offer premarital preparation to different-gender couples are more than capable of working with same-gender couples.

In this season of Advent when we are to be preparing for Christ’s coming, we invite you to reflect upon your own experience of “being prepared.” How were you prepared for a marriage or for a blessing? What preparation or counseling did you receive? What do you remember, whether it was 1 month ago or 25 years ago – what sticks with you? Or if you are someone who prepares couples, what is most important to you? What works or does not work, so to speak?

Later this spring the full SCLM report will be published for General Convention and the recommended resources will be part of that report. However, we invite you to engage now with your own experiences preparing for either same- or different-gender life-long relationships.

• Theological Reflection
• Liturgical Principles

En español:

• Reflexion teologica
• Principios liturgicos

Please offer your thoughts and observations.

Keri Aubert
Blessings Project Manager

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We invite your participation in this dialogue. To post a comment, your first and last name and email address are required. Your name will be published; your email address will not. The first time you post, a moderator will need to approve your submission; after that, your comments will appear instantly. Our rules for posting are fairly simple: express yourself with courtesy, civility, and respect for others, whether or not you agree with them.

Keri Aubert
Blessings Project Manager

 # # #

We invite your participation in this dialogue. To post a comment, your first and last name and email address are required. Your name will be published; your email address will not. The first time you post, a moderator will need to approve your submission; after that, your comments will appear instantly. Our rules for posting are fairly simple: Express yourself with courtesy, civility, and respect for others, whether or not you agree with them.

While the official period of trial use has concluded, you may continue to use the resource. Having gone through a full year, we have received comments on all of the commemorations and so have feedback that will inform the Calendar Committee and the Commission in our report to the July 2012 General Convention.

The online survey will be available until the end of August to receive additional comments on any commemoration. The survey is available in English and in Spanish.

Update, 9/15/11: The online survey is now closed.

You can purchase the book from Church Publishing. You can download the text in Spanish (Santas, Santos) and  in English from the Standing Commission on Liturgy and Music page on the General Convention website.

Update: 9/15/11: Santas, Santoscontinues to be available on the General Convention website. You can access the English version through the Archives on this blog  – the commemorations were posted from July 2010 through June 2011.

Ruth Meyers

Chair, Standing Commission on Liturgy and Music

This summer the Calendar Committee of the Standing Commission on Liturgy and Music is continuing its review of your comments and responses to the online survey. The committee is preparing recommendations for the commission to review at our October meeting, and a public report of those recommendations would come after that meeting.

Ruth Meyers

Chair, Standing Commission on Liturgy and Music

About this commemoration

If theology is “thinking about faith” and arranging those thoughts in some systematic order, then Irenaeus has been rightly recognized by Catholics and Protestants alike as the first great systematic theologian.

There is considerable doubt about the year of Irenaeus’ birth; estimates vary from 97 to 160. It is certain that he learned the Christian faith in Ephesus at the feet of the venerable Polycarp, who in turn had known John the Evangelist. Some years before 177, probably while Irenaeus was still in his teens, he carried the tradition of Christianity to Lyons in southern France.

His name means “the peaceable one”—and suitably so. The year 177 brought hardship to the mission in Gaul. Persecution broke out, and a mounting tide of heresy threatened to engulf the Church. Irenaeus, by now a presbyter, was sent to Rome to mediate the dispute regarding Montanism, which the Bishop of Rome, Eleutherus, seemed to embrace. While Irenaeus was on this mission, the aged Bishop of Lyons, Pothinus, died in prison during a local persecution. When Irenaeus returned to Lyons, he was elected bishop to succeed Pothinus.

Irenaeus’ enduring fame rests mainly on a large treatise, entitled The Refutation and Overthrow of Gnosis, Falsely So-Called, usually shortened to Against Heresies. In it, Irenaeus describes the major Gnostic systems, thoroughly, clearly, and often with biting humor. It is one of our chief sources of knowledge about Gnosticism. He also makes a case for Christianity which has become a classic, resting heavily on Scripture, and on the continuity between the teaching of the Apostles and the teaching of bishops, generation after generation, especially in the great see cities. Against the Gnostics, who despised the flesh and exalted the spirit, he stressed two doctrines: that of the creation as good, and that of the resurrection of the body.

A late and uncertain tradition claims that he suffered martyrdom, about 202.

Collects

I  Almighty God, who didst uphold thy servant Irenaeus with strength to maintain the truth against every blast of vain doctrine: Keep us, we beseech thee, steadfast in thy true religion, that in constancy and peace we may walk in the way that leadeth to eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.  Amen.

II  Almighty God, you upheld your servant Irenaeus with strength to maintain the truth against every blast of vain doctrine: Keep us, we pray, steadfast in your true religion, that in constancy and peace we may walk in the way that leads to eternal life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Psalm 145:8–13

Lessons

Proverbs 8:6–11

2 Timothy 2:22b–26

Luke 11:33–36

Preface of the Epiphany

From Holy, Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.