Episcopal Office of Public Affairs, December 6, 2016 at 4:51 pm Why is there no single member of the SCLM who represents the Association of Anglican Musicians? This body, which is made up of both lay and clergy members of the ECUSA, offers an important point of view and reference point, both musically and theologically, to any discussion of liturgy and music in the church. If there is no canonical way to include such representatives, then the canons need to be revised so that an important voice is not marginalized or ignored. December 21, 2016 at 4:53 pm You are very much on point with your comments. Arthur Lee says: Tags December 6, 2016 at 5:49 pm Sometimes an expression of anger, or rather frustration, is appropriate. One can remember the Lord’s response to the money changers in the temple. (Or should we remove that inconvenient image from Scripture and Liturgy also?) Peaceful compliance, for the sake of peaceful compliance, to travesty, is not reasoned behavior. December 6, 2016 at 5:12 pm Thanks for all of your good work. Most people are very pleased with the changes and additions. Course Director Jerusalem, Israel Family Ministry Coordinator Baton Rouge, LA E. Jerry Walker says: Richard McClellan says: James Calabro says: Comments (78) December 8, 2016 at 5:08 pm Thank you! My sentiments exactly. A new prayer book is just another way to divide the church. December 7, 2016 at 9:23 am You have inadvertently coined our rallying cry, “less is more, chose option 4.” The Church Investment Group Commends the Taskforce on the Theology of Money on its report, The Theology of Money and Investing as Doing Theology Church Investment Group Karen Morgan says: Creation of a book or books of alternative services beginning after the 2018 General Convention, with no accompanying revision of the prayer book; Comments are closed. Stephen W. Houghton says: Rector Albany, NY Assistant/Associate Rector Morristown, NJ December 7, 2016 at 10:26 pm and Jesus was in the Temple ‘singing’ daily? A postponement of the decision on the prayer book and supplemental resources until the completion of a church-wide conversation on liturgical theology and practice during the 2018-2021 triennium December 7, 2016 at 10:04 am I supposed I sdhould also link to my article, “Why I Oppose Prayer Book Revision, Even Though I Have a Proposed Revised BCP”http://proposedrevisedbookofcommonprayer.blogspot.com/2016/01/why-i-oppose-prayer-book-revision-even.htmland a Link to my “A Proposed Revised Book of Common Prayer and Administration of the Sacraments. 2015/2024”http://proposedrevisedbookofcommonprayer.blogspot.com/2016/01/how-this-book-is-organized.html The Rev. Dr. C. Eric Funston says: Cynthia Katsarelis says: December 6, 2016 at 5:33 pm The fourth option seems the most intelligent and responsible approach to me. I was a deputy from the Diocese of Los Angeles when the 1979 BCP was adopted at the Denver General Convention. There have been many groundbreaking biblical and theological studies in the 37 years since then. A thoughtful approach to the much-needed revision of the BCP would be to “step back from liturgical revision and a commitment to exploring the theology of the current prayer book in greater depth.”My question would be whether we can find theologians and liturgists up to the challenge and if it would be politically possible in a divided nation and church to get a new book through General Convention. Do you remember when Episcopalians loved their Prayer Books and carried leather-bound copies with their names stamped in gold on the cover? A compact book with poetic language and an absence of burdensome images from the past could once again become a uniting rather than a dividing force in TEC. December 6, 2016 at 8:51 pm In fine Episcopalian tradition the Committee has decided to kick the can down the road and do nothing. I tire of attempting to get everything politically correct so no one is offended. Why not authorize some rubrics to clean up gender issues and keep it the same? Then, spend our efforts teaching church goers why we worship from the Book and how to use it. I think its pretty good even if quaint by 21st century standards. Rector Tampa, FL AddThis Sharing ButtonsShare to PrintFriendlyPrintFriendlyShare to FacebookFacebookShare to TwitterTwitterShare to EmailEmailShare to MoreAddThis December 7, 2016 at 11:37 am Some people are still calling 1979 “the new prayer book,” so maybe we should hold off a bit longer. The Reverend Dr. Jim Shumard says: Director of Administration & Finance Atlanta, GA Jessica Nelson says: Andrew Katsanis says: Missioner for Disaster Resilience Sacramento, CA Remember Holy Land Christians on Jerusalem Sunday, June 20 American Friends of the Episcopal Diocese of Jerusalem December 6, 2016 at 9:22 pm Our not out December 6, 2016 at 4:55 pm First option; complete and total revision. It’s time – 50 years was long enough for the 1928 book, which we started to revise in the 1960s; it’s long enough for the 1979 book, so it’s time to start revising. Also, this way someone can form a new “Prayer Book Society” to preserve the 1979 book and we can relive that part of the past, too! Oh … and we can end up with a book with THREE variations, so-called “traditional” Rite 1, the 70s lingo of Rite 2, and now a contemporary 21st Century English in Rite 3 (and the mislabeled so-called Rite 3 of the current book can be called “Rite 4” just to add to the confusion). [NB: I do hope people will recognize facetiousness when they read it. I’m actually in favor of the fourth option.] Join the Episcopal Diocese of Texas in Celebrating the Pauli Murray Feast Online Worship Service June 27 Posted Dec 6, 2016 Youth Minister Lorton, VA Rev. Canon John Wesley says: Associate Rector for Family Ministries Anchorage, AK Curate (Associate & Priest-in-Charge) Traverse City, MI December 7, 2016 at 8:04 am Not only is “it been to long” not a good reason, it is not true. The typical period between prayer books is more than a hundred years. Director of Music Morristown, NJ Fr. Lenny Anderson says: December 7, 2016 at 9:08 am Douglas, some of us lived through the last prayer book revision fight and were wounded by it. I was nine when the new book was adopted and I am still bitter about it, especially that it was done in the name of “keeping the youth” when the youth were not consulted. December 6, 2016 at 10:04 pm If a choice is inevitable, mine would be option 4, 2, 3, 1 in that order, My reason is very simple. Our denomination is in decline in terms of members, attendance, finances and influence. Since this is NOT something that is absolutely essential right now, I think postponing it indefinitely and doing a lot of foundational work (including lots of listening) in our congregations is essential to stem the out-flow of members. I’ve been a Priest of the Church for 45 years. As I’ve said in an article on Linkedin, I like the Farmers Insurance Ad Line. “I think aI know a thing or two because I have seen a thing or two.” December 7, 2016 at 8:57 am I was not being “devisive” (what ever that means) I was being serious. First many of our parishes still use the 1928 prayer, including New York’s arguably most prominent parish, St. Thomas Fifth Avenue. To pretend it is freakish to use the 28 BCP in the Episcopal Church is just not well informed.Second, those who want to guide the future of our worship should show they really understand the past. A group of parishes interested in change could live into our history by undertaking the course of worship I outlined: spending a year with each of the historic prayer books, a year with each of the six Eucharistic Prayers in the current prayer book, a year with each of the medieval English uses (translated into English) and a few years experimenting with traditional ways of using the prayer book liturgy such as: combined matins, litany, and mass; matins as the principal service of Sunday, etc. This would culminate with a year of the complete 1979 liturgy. After each year the interested parishes could come together to issue a report, sort of like the “prayer book studies” that proceeded the current prayer book. December 7, 2016 at 1:08 am Don’t change it. I like it the way it is. I do not like the New Zealand service or any of the alternatives I have seen. They tend toward psychobabble and self centered prayer. December 7, 2016 at 10:56 pm Stephen, I am being misunderstood. I think it is important for me to know and understand why you were “wounded” by the ’79 book. I think it is wrong for me to enjoy it without understanding, really understanding, how it has hurt you. December 6, 2016 at 7:51 pm I would favor another option, somewhere between options 1 and 2. First, a modest revision incorporating the changes clergy already are making in their use of the BCP (e.g. gender-neutral language for God, while keepong male language for Jesus; elimination of some awkward phrasings; some additional forms of blessing; etc.). Second, an evolving companion volume, with both alternative and supplemental materials. This supplement could be similar to the Book of Occasional Offices, but larger and with more options. This would recognize that we have both people who love the regularity of fixed forms of service, and also people who love and need the stimulus of more variation than the BCP in its present form encourages. Episcopal Migration Ministries’ Virtual Prayer Vigil for World Refugee Day Facebook Live Prayer Vigil June 20 @ 7 p.m. ET Stephen W. Houghton says: Bishop Diocesan Springfield, IL December 8, 2016 at 9:31 am I would agree with Fr. Fred. But I would caution that we are never going” to get it right” to suit all needs and purposes. I believe it is urgent for the church to do basic theological work first. For example, our Baptismal Liturgy presents a very robust theology of Holy Baptism that, nonetheless, may need to be changed. Yet we have clergy teaching that baptism is not an absolute requirement for reception of the Holy Eucharist. It seems we have missed what it means to be a member of Christ’s Body, the Church. First things first. I fear that the meaning of Christian hospitality has been sorely confused and abused. December 6, 2016 at 11:33 pm Nice. Stephen W. Houghton says: December 6, 2016 at 5:28 pm The fourth option seems the most intelligent and responsible approach to me. I was a deputy from the Diocese of Los Angeles when the 1979 BCP was adopted at the Denver General Convention. There have been many groundbreaking biblical and theological studies in the 37 years since then. A thoughtful approach to the much-needed revision of the BCP would be to “step back from liturgical revision and a commitment to exploring the theology of the current prayer book in greater depth.”My question would be whether we can find theologians and liturgists up to the challenge and if it would be politically possible in a divided nation and church to get a new book through General Convention. Do you remember when Episcopalians loved their Prayer Books and carried leather-bound copies with their names stamped in gold on the cover? A compact book with poetic language and an absence of burdensome images from the past could once again become a uniting rather than a dividing force in TEC. Jerry Hannon says: Priest-in-Charge Lebanon, OH F William Thewalt says: December 20, 2016 at 12:57 am I wholeheartedly agree Rev. D F Lindstrom. I became an Episcopalian after decades of being a fundamentalist christian. I see trouble on the horizon if there is any changes to the BCP. It’s unnecessary. All of this seems interesting to me since it’s coinciding with Bishop Curry’s “Revivalist” meetings for 2017-18. Any leanings to the right by TEC will mean this member will leave. I became a Episcopal Christian for the liturgy, BCP and the theology. I must admit I have reservations about our new bishop. That he will take all of these things and push the to center right or further. Episcopal Charities of the Diocese of New York Hires Reverend Kevin W. VanHook, II as Executive Director Episcopal Charities of the Diocese of New York This Summer’s Anti-Racism Training Online Course (Diocese of New Jersey) June 18-July 16 Assistant/Associate Priest Scottsdale, AZ Carolyn Swallow says: susan zimmerman says: Douglas Carpenter says: Rector (FT or PT) Indian River, MI Rector Hopkinsville, KY Stephen W. Houghton says: New Berrigan Book With Episcopal Roots Cascade Books Alan Christensen says: Rector Collierville, TN Bob Chapman says: December 7, 2016 at 9:19 am Bruce I will engage with the rest of your argument when you apologize for engaging in name calling. The “frozen chosen” indeed, you sure know how to be open and welcoming. James Graham says: Ya no son extranjeros: Un diálogo acerca de inmigración Una conversación de Zoom June 22 @ 7 p.m. ET December 6, 2016 at 8:33 pm Technically, we aren’t using the 1979 BCP anymore, anyway. There was a revision made to the text in the 1979 BCP because of changes caused by the adoption of the RCL. There are a few more things like that which can and should be done. That said, as a survivor of the last Great Prayer Book Wars, there was something positive to be said for it. The discussion around the adoption of the 1979 BCP shaped the Episcopal Church up to this day. However, the times are changing. Rite I was seen as an accomodation at the time, but is favored by many today. Maybe the current generation would like to think about a BCP to reflect the different mood? I doubt it would be a great revision. (And then they can stop blaming the Baby Boomers for what they don’t like.) Beyond that, though, we really need to think about how to deliver the services in the Book of Common Prayer going forward. The Rule of Prayer is the Rule of Faith. Previous to the current times, the BCP was in every pew rack, so the rule of faith was there. With printed services and PowerPoint, I’ve seen changes that are theologically quesitonable made to the texts. How do we stop that? December 7, 2016 at 7:36 am This makes the most sense. You should never feel marginalized though. Find a ministry that fits you and take it to the community the best that you can. Remember that God sees and appreciates the good deeds done in His name even if nobody from your parish does. Blessings. Douglas Carpenter says: Corban Qualls says: December 7, 2016 at 3:34 pm Hi Robert,There are a handful of AAM members on the SCLM: The Rt. Rev. Shannon Johnston, Jessica Nelson (me), Stephen Plank, Ellen Johnston, and Martha Burford are the names that come to mind immediately. December 7, 2016 at 10:56 pm Stephen, I am being misunderstood. I think it is important for me to know and understand why you were “wounded” by the ’79 book. I think it is wrong for me to enjoy it without understanding, really understanding, how it has hurt you. December 7, 2016 at 10:30 pm …we used to call it the via media…remember? December 7, 2016 at 10:59 pm Editor, please allow this to stand. Stephen spoke directly to me and I am answering. Stephen, I am saying that is is important for those of us who appreciate the ’79 Prayer Book to know and understand why you were “wounded” by the ’79 book. I think it is wrong for me to enjoy it without understanding, really understanding, how it has hurt you. Douglas Carpenter says: December 7, 2016 at 10:55 pm Again, I am being misunderstood. I think it is important for me to know and understand why you were “wounded” by the ’79 book. I think it is wrong for me to enjoy it without understanding, really understanding, how it has hurt you. Father Fred Fenton says: susan zimmerman says: Chaz Brooks says: December 6, 2016 at 8:54 pm We did a big survey on hymnal revision in 2012 and found overwhelming opposition to a new hymnal, with opposition particularly high among the young. The 2015 Convention tersely received the results and decided to push revision anyway. Why should the Prayerbook be any different? Submit a Job Listing Associate Priest for Pastoral Care New York, NY Standing Commission on Liturgy and Music will present options to General Convention on possible prayer book revision Catherine Morgan says: Rector Washington, DC Priest Associate or Director of Adult Ministries Greenville, SC December 6, 2016 at 9:21 pm I think less is more. Option 4 with out current supplements and generous episcopates to consider parochial needs is more than ample to accommodate the spectrum of liturgical needs. The Rev. D F Lindstrom says: Andrew G. Kadel says: TryTank Experimental Lab and York St. John University of England Launch Survey to Study the Impact of Covid-19 on the Episcopal Church TryTank Experimental Lab Associate Rector Columbus, GA Bruce Garner says: The Rev. Dr. Jim Shumard says: December 6, 2016 at 9:55 pm I love the theology of the 1979 BCP. But I yearn for gender inclusive language. I’m tired of being left out, and I’m tired of being treated (by the world) like I’m not as valuable as a man. I want the liturgy for my SSM included as well. I’m fine with option 2. Should we commit “to exploring the theology of the current prayer book in greater depth”? Many of us have been there and done that. Not that more reflection would hurt, but with option 2, people who haven’t inwardly digested the 1979 BCP can still do that while the rest of us move into liturgy that is more life giving. December 6, 2016 at 5:34 pm Why the angry responses? I think we need to pay attention to people like J. D. Vance to better understand the anger in our society, politics and church. It is widespread. Is a pastoral response appropriate? Cathedral Dean Boise, ID December 6, 2016 at 5:24 pm Option four step back from prayer book revision. Those who want to experiment with the liturgy can have their parishes spend a year using each of the following books 1549, 1552, 1662, 1789, 1892, and 1928. Then they can spend a year using each of the Eucharistic prayers in Rite 1 and Rite II. Then they can experiment with Matins as the principal service on Sunday. Then they can spend a year with the uses of Salisbery and York. Then they can actually follow the whole 79 Prayer Book Liturgy: Matins, Litany, Mass, Sext, Evensong, and Compline EVERY Sunday. When they are done with this in two decades or so, they can report back. Douglas Carpenter says: Martin Spielman says: Susan Salisbury says: Press Release Service December 7, 2016 at 1:17 am Other than a few divisive comments (I mean, really, the 1928 BCP, still?), there seems an array of understandable concerns about whether to tinker, or not, with the 1979 BCP. Unlike the 1928 version, the 1979 BCP is not bound up with 1928’s archaic language (to be clear, people didn’t ever speak like that in most of the 19th Century let alone in the 20th Century) yet allows the spirit of 1928 to continue with Rite 1 alongside the relatively contemporary language (still) of Rite 2. For that reason I would prefer, as some others have opined, that the fourth option be pursued. But I wonder if we could also pursue teaching a better appreciation for our Prayer Book, as too few seem to even know what is in it, much less understand its beauty and power. Frankly, I am concerned by the examples which I have witnessed in which some Priests have tried to convert their parish into what I would loosely call the Baptist-Episcopal Church including taking it upon themselves to create services of the Eucharist based upon whichever branch of the Anglican Communion (or even non-Anglican) they choose. So, seeking refinements of our BCP, from time to time, seems appropriate if sensitively done and fully communicated, but let’s not lose our BCP identity in some imitation of the latest trend in mega churches or other hyper-evangelical pursuits. December 6, 2016 at 4:48 pm I would be interested in hearing the motivations behind revising the book of common prayer. Are we talking about addressing some language and gender issues or more dramatic revision? December 6, 2016 at 4:45 pm I find the “Options” concept very strange since in reality there is no actual recommendation but rather a broad spectrum of choices from doing virtually nothing to providing much greater variety. susan zimmerman says: Rector Shreveport, LA Richard McClellan says: Rector Martinsville, VA Rector Pittsburgh, PA Prayer Book Revision Dick Mitchell says: [Episcopal Church Office of Public Affairs press release] The Standing Commission on Liturgy and Music (SCLM) plans to present the 2018 General Convention with four options regarding the possible revision of the 1979 Book of Common Prayer, said the Rev. Devon Anderson, commission chair.The options, discussed in detail on the SCLM’s blog, are:Revision of the prayer book beginning after the 2018 General Convention; An Evening with Presiding Bishop Curry and Iconographer Kelly Latimore Episcopal Migration Ministries via Zoom June 23 @ 6 p.m. ET Rector Knoxville, TN Inaugural Diocesan Feast Day Celebrating Juneteenth San Francisco, CA (and livestream) June 19 @ 2 p.m. PT Douglas Carpenter says: Stephen W. Houghton says: Virtual Celebration of the Jerusalem Princess Basma Center Zoom Conversation June 19 @ 12 p.m. ET December 6, 2016 at 11:24 pm I agree with the thinking of The Rev. D. F. Lindstrom – the corny adage “if it isn’t broke, don’t fix it”, in my opinion makes sense. I suffered through the 1979 revision which caused a great deal of contention in parishes, especially, and I am one who believes this way, that the “little people” had no say in anything – it was just done and handed to us with the instructions to use it. I do thoroughly understand the purpose of the revisions – the three-year cycle which shares a greater amount of the Bible with the congregations – the 1928 BCP was definitely limiting in the exposure of Biblical sense, however, the modernization of the liturgical word was okay, and I’ve gotten used to it, but Celebrating Rite I is a Blessing – that beautiful prose is very comforting. I could go on – i.e. eliminating some hymns or putting them into a musical setting no one can sing or play on a pipe organ – we use some versions from the 1940 hymnal still – I am a church organist, so am able to “control” some of the music – my plea is to not do anything in haste – consider all changes carefully and not single out specific groups – we are all part of the Episcopal Church and need to feel what we have prayed and sung for our entire lives isn’t thrown out for reasons that aren’t totally valid or just because… December 6, 2016 at 8:38 pm We often forget that the 1928 Book of Common Prayer was not considered a “final” product but a work in progress. The 1979 Book of Common Prayer was also an ongoing work in progress. That is how the worship of the people is done.I have to laugh when I hear comments that change is what drives people away and that we need to keep what we have. I laugh because when I think about how Jesus went about His ministry He was very clear to send people out to spread the Gospel. He sent the 70 out. He sent the disciples and apostles out. No where is there an indication that those who followed Jesus were to sit and wait for others to come join them. “Build it and they will come” was not the model.Yet, what are we doing now? We have “built” it and we think sitting back and waiting for people to come to us is the answer. In case no one is paying attention, entire generations are NOT coming to us. It’s time we learned about evangelism and really became a Jesus movement. I was baptized and confirmed an Episcopalian in 1965 at the age of 16. I had escaped the theological tyranny of Southern Baptist churches. Some of my best experiences were the multitude of studies we undertook as we worked toward the 1979 BCP. It wasn’t just the Green Book or the Zebra Book or whatever color the variations were. It was the Prayer Book Studies series that helped us understand what was to be changed and why. In the Diocese of Atlanta we had a bishop who led the way and pretty much insisted that we engage the process. And over the years it was easy to tell which dioceses and parishes had actually undertaken a period of study and discernment with the proposed liturgies and changes….there was far less friction.Sadly, our failures with prayer book revisions as well as the ordination of women and the multitude of issues surrounding human sexuality were usually traceable to bishops and priests who either failed to lead, refused to lead or simply did not know how to lead. The prophetic nature of ministry has deteriorated over the decades as we became more concerned with not preaching and living the “red letter words” of Jesus (if you remember such Bibles). Where there was leadership and teaching, the issues were far less dramatic and destructive. That’s not to say that everyone has always agreed with everything but at least they knew the history behind it.So rather than whining and wringing our hands, let’s get to work on the mission God has given us to do on this earth…..and that does NOT mean remaining the “frozen chosen” sitting in pews waiting for people to come worship with us. We have builded it folks, but they ain’t coming!Bruce Garner, L5 (2018) L3 (2015)Atlanta Les Smith says: Submit a Press Release Fr. Lenny Anderson says: December 7, 2016 at 9:34 am Speak for yourself. Look at the Anglicanism Reddit, the comments are running strongly against revision. Stephen Houghton says: December 7, 2016 at 10:29 pm can evangelicals handle ‘high church’? December 6, 2016 at 5:00 pm Oh please, haven’t you thoughtless people done enough to dumb-down and gut our Church, it’s Liturgy and Theology? Do you have any idea of how many of the good people left in TEC are hanging by a thread, and who will finally bail and transfer to Roman Catholic, Orthodox, and breakaway Anglican congregations if you take this madness any further? Jesus Movement indeed! You are fooling no one. You think you will make up for the membership you have lost through ill-conceived, reckless changes, by recruiting evangelical types and implementing their style of worship. It’s all about money. Soon you’ll be lookin for a Jim Bakker type to get the low-brow dollars pouring in. How do you get to sleep at night? Do none of you have so much as a twinge of conscience for the ruin you have perpetrated? James Graham says: Stephen W. Houghton says: Featured Jobs & Calls In-person Retreat: Thanksgiving Trinity Retreat Center (West Cornwall, CT) Nov. 24-28 December 7, 2016 at 10:49 pm James Graham, you misunderstand me. I didn’t say we should not express anger. I said that we should try to understand the source of it. One of the shortcomings of the DemocraticPresidential candidate was that she didn’t probe more into the source of the widespread anger and respond appropriately to it. Again, I think J. C. Vance is worth reading. Stephen W. Houghton says: Featured Events General Convention, Robert Benson says: A step back from liturgical revision and a commitment to exploring the theology of the current prayer book in greater depth.“We want to give General Convention everything it needs to give the SCLM very detailed direction and sufficient funding to follow that direction,” Anderson said. “We want to call the church to a collective discernment that leads to a decision.”Resolution A169 of the 2015 General Convention directed the SCLM “to prepare a plan for the comprehensive revision of the current Book of Common Prayer and present that plan to the 79th General Convention.”The commission is taking a data-driven approach to its work, and hopes to use several methods of gathering the information and opinions that will shape its conversations, Anderson said.These methods include collecting and analyzing bulletins to gauge current practice in the church; interviewing Anglican partners who have recently revised their prayer books; holding small group discussions about the prayer book across the church, beginning at the 2018 General Convention; and sponsoring conferences on the prayer book at Virginia Theological Seminary and the School of Theology at Sewanee, the University of the South.These methods can be tested in the next two years and deployed church-wide between the conventions in 2018 and 2021, Anderson said.The commission is also hoping to commission a church-wide research project in cooperation with the Church Pension Group to determine Episcopalians’ current attitudes towards the prayer book. The study would follow “grounded theory” methodology, which seeks data not to confirm a previously conceived theory, but to find testable theories within the information gathered.Anderson said data gathering is an essential step if either prayer book revision or the creation of supplemental liturgical resources is to proceed. “The Book of Common Prayer is the fullest statement of our faith, and the deepest expression of our theology,” she said. “If we are going to revise it, it is essential that people from across the church can share their thoughts, their anxieties and their hopes with us. That is why we are focusing, at this point, on hearing the voices of our people.”The SCLM blog also includes updates from subcommittees working on the Book of Occasional Services, the Calendar of Commemorations, congregational song, and liturgical resources that speak to issues of racial injustice and reconciliation. Curate Diocese of Nebraska December 6, 2016 at 4:25 pm Step back from any further revision of the Prayer Book. Sometimes doing nothing is the right thing to do. You rightly said “The Book of Common Prayer is the fullest statement of our faith, and the deepest expression of our theology.” Making changes should only be done after the most careful consideration. Seminary of the Southwest announces appointment of two new full time faculty members Seminary of the Southwest December 6, 2016 at 5:13 pm There is much to learn from the 1979 BCP! Please don’t revise it until we are really ready. I’ve been brought to TEC under the Rites Ii and Rite I liturgy and prayers. Let us continue to be a Communion focused on bridging the divisions within before making such a massive change. Please don’t sow further divisions in the Church! I want there to be a church around when I grow old. Please don’t forget the lessons after the 1979 revision! If there are people who want options within the Church (liberal or conservative), please find room for them without forgetting us who just want there to be peace within God’s Church. Please! December 6, 2016 at 6:07 pm I’ve had many discussions with fellow Episcopalians, and no one I’ve talked with has ever been able to give me valid reasons for Prayer Book revision. “It’s been too long” isn’t a good reason to do anything–let alone revise the Book of Common Prayer. The Prayer Book has been a radical source of orthodoxy since its inception, and I fear any changes would threaten its distinctly Anglican theological heritage.I would be okay with replacing references to mankind with references to humankind, ridding a few collects of their periods, and fixing the few spelling mistakes in the Prayer Book. But I can’t think of anything else that could be changed. Submit an Event Listing Douglas Carpenter says: Father Fred Fenton says: December 7, 2016 at 7:10 am Leave the book alone and concentrate on getting people to come to church and participate. God forbid people get offended by the word mankind. Get real. After the last revision our church has shrunk by over a million. Do we learn nothing? Do we think changing service language will bring in the masses? No. Just focus on the gospels and try to bring people into the church, or push out members like me who want to stay but feel marginalized. Rector/Priest in Charge (PT) Lisbon, ME December 6, 2016 at 9:43 pm Please leave the 79 BCP alone. PLEASE! Assistant/Associate Rector Washington, DC December 6, 2016 at 9:09 pm From time to time I encounter experimental liturgies, that decline to call God “Father,” that refuse to call Jesus “Lord,” and otherwise abandon Biblical standards of faith and practice, and my reaction is to refuse to participate in Communion, and frankly to encourage others to do the same. If these experimental liturgies become the practice, it will be an abandonment of the Creeds and a source of schism. Rector Belleville, IL The Church Pension Fund Invests $20 Million in Impact Investment Fund Designed to Preserve Workforce Housing Communities Nationwide Church Pension Group Fr. Carlton Kelley says: Comments navigation Newer comments Comments navigation Newer comments Rector Smithfield, NC Douglas Carpenter says: December 7, 2016 at 10:57 pm Stephen, I am saying that is is important for those of us who appreciate the ’79 Prayer Book to know and understand why you were “wounded” by the ’79 book. I think it is wrong for me to enjoy it without understanding, really understanding, how it has hurt you. Canon for Family Ministry Jackson, MS December 7, 2016 at 8:02 pm As I understand it, “God’s frozen people” and “the frozen chosen” are light jokes that do have some truth to them. I wouldn’t take it as personal name-calling. Rector and Chaplain Eugene, OR Caswell Cooke says: Liturgy & Music, December 6, 2016 at 9:38 pm There is quite a bit of anxiety in the church over this. Some of it is related to other anxiety about things that have happened in the world and other anxiety is due to concerns that deeply held values will be violated by thoughtlessly sweeping away important things in liturgical practice that makes a huge difference in the lives of many. Anxiety could be lessened if it were made clear what categories of changes would be considered and the limits of them. Any change is significant, and it is particularly tone deaf of the committee as putting forth a change from “rulers of creation” to “stewards of creation” as merely technical. That change is clearly based on theological/ethical concerns, and while I would support it, it is not a “technicality” it is a theological issue. I would encourage option 4, unless there is substantially more transparency from the committee and more trust developed within the church. Rector Bath, NC
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Navajo Power CEO sees potential for 10GW renewable buildout on tribal lands as coal plants close FacebookTwitterLinkedInEmailPrint分享PV Magazine:“We believe you can go to 10 gigawatts of renewable resources” across the Navajo Nation, as coal plant retirements in the area open up transmission capacity, said Navajo Power CEO Brett Isaac, in a pv magazine interview. The Navajo Nation extends across parts of Arizona, Utah and New Mexico.Navajo Power is preparing a bid to build 200 MW of solar power, after the Arizona utility Salt River Project issued a bid request specifying solar on Navajo Nation lands. The solar project selected by the utility will help make up for generation capacity lost last November when the coal-fired Navajo Generating Station closed; the utility will pay the Navajo Nation for the use of its transmission lines.The 10 GW renewables potential, Isaac said, will emerge as three other coal plants in the area retire, largely due to the “price competitiveness” of solar, wind and storage projects. The three plants are the San Juan Generating Station, which is scheduled to close in 2022, the Cholla Power Plant, “just off the Navajo Nation along I-40,” where one of the three units will retire this year, and the Four Corners power plant on Navajo Nation lands. The Four Corners plant is scheduled to close in 2031, but Isaac said “the economics will probably force” an earlier closure.Navajo Power’s proposed 200 MW project would be sited on lands currently used for grazing in the Coalmine Canyon Chapter—chapters are the community level of government within the Navajo Nation—and would need transmission access across the Cameron Chapter to interconnect to the grid, according to reporting by Rima Krisst for the Navajo Times. The company’s project has obtained “overwhelming” approval from both chapters to proceed to the next stage of development, Isaac said. The company is also pursuing the protocols to obtain Navajo Nation approval, he said.Looking to the future, the Navajo Nation “can play a very strong part in the Southwest” if it becomes “a friendly environment for the development of these resources, because we have the land base and the transmission,” said Isaac, a member of the Navajo Nation. “But all those elements need to be carefully thought about and prioritized by the government’s own regulatory side, in order to see this through.” Projects must be efficient in order to sell power to markets such as Los Angeles, Phoenix, and Las Vegas, he said, as those markets are “heavily competitive.”[William Driscoll]More: Navajo Power CEO sees 10 GW renewable potential across the Navajo Nation
Embed from Getty Images Sign up for our COVID-19 newsletter to stay up-to-date on the latest coronavirus news throughout New York Billy Joel will open the renovated Nassau Veterans Memorial Coliseum next spring, giving the “Piano Man” yet another high-profile gig at the arena where he holds the record for the most consecutive sold-out shows.Nassau County Executive Ed Mangano made Joel’s opener official in a statement Tuesday, declaring, “There’s no better performer suited to reopen the transformed” Coliseum.It was Joel, of course, who closed the original Coliseum in August 2015 before it was shuttered ahead of an ongoing $261-million renovation.The lifelong Long Island entertainer performed 32 shows at the 43-year-old Uniondale arena, and, in 1998, set the record for most consecutive sold-out shows in one year with nine.His much-anticipated performance inside the new building is slated for April 5, 2017, officials said.Tickets will go on sale at 10 a.m. this Friday, officials said. American Express members get an exclusive opportunity to claim seats for the gig on Thursday, between 10 a.m. through 10 p.m.When Joel bid farewell to the Coliseum more than a year ago, he played before several dignitaries, including Gov. Andrew Cuomo. Brett Yormark, CEO of Brooklyn Sports & Entertainment, which will operate the refurbished Nassau Coliseum, said the building is in the final phase of construction and “will soon be ready to rock again.”“April 5 is a celebration for Long Island, and it’s spectacular venue, which will revive the area as a vibrant entertainment market,” Yormark said in a statement.Unlike the original Coliseum, which opened in 1972, the renovated version will not have a professional sports team as an anchor. The New York Islanders have since moved to Brooklyn’s Barclays Center after several failed attempts by the organization to build a new arena and transform the surrounding area.Once re-opened, the revived Coliseum will boast 13,000 seats for preseason Islanders games, 13,500 for an NBA development league associated with the Brooklyn Nets, and 14,500 for concerts.
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Twice a year, cleaning teams using long sticks gouge out tens of thousands of written prayers that visitors traditionally cram into the crevices of Judaism’s Western Wall in Jerusalem.It was spring cleaning again at the wall on Tuesday. But this time, the rite was held with precautions against coronavirus infection in place.Workers in hazmat suits and gas masks sprayed sanitizer on the wall’s ancient stones while others held onto their sticks with gloves as they extracted the paper notes left in “God’s mailbox”. Religious authorities also operate a service in which people can email their prayers for placement between the stones.One would-be worshipper, who stepped up to the wall and kissed it, was removed by police, a day after Israel tightened public prayer restrictions.The Rabbi of the Western Wall, Shmuel Rabinowitz, who oversees the collection of the notes to ensure there’s always room for more, offered a prayer for salvation “from this difficult virus that has attacked the world”.The papers were placed into bags for ritual burial on Jerusalem’s Mount of Olives. A short distance away from the Western Wall, al-Aqsa mosque was also being sanitized.The Western Wall is a remnant of the compound of the Second Temple that was destroyed in 70 AD. It stands today beneath a religious plaza revered by Muslims as the Noble Sanctuary and by Jews as the Temple Mount. Topics :
Temple of Justice Associate Judge Chan-Chan Paegar of the Commercial Court at the Temple of Justice has been taken before the Supreme Court to review his judgment in a disputed Pop Drink trademark infringement between BAF Corporation and the Liberia Industrial Property Office (LIPO), Ministry of Commerce and the H.K. Enterprise, a Lebanese business owned by Housseni Kessell.The justices are yet to decide whether or not they would hear BAF Corporation’s appeal against Peagar’s ruling of 2016, in which he claimed that the Supreme Court’s opinion (Judgment) restricted him from presiding over that matter.The industrial Property Act of 2002, section 2(2), provides among others that, “There is hereby established a head of the LIPO, a Director for industrial property who shall be appointed by the president to effectively manage the affairs of the agency and enforce all the provisions of this Act. For the purpose, he is granted the police power to discharge such duties in collaboration with the Ministry of Justice, Commence, Finance and relevant agencies of government.”Section 2 (4) also states that the head as in section 2(2) shall be entrusted with all functions relating to the procedure for the granting of patents and the registration of industrial design, marks, and collective marks and for the administration of granted patents and registered industrial designs, marks and collective marks as specified in this act and the regulations.”Though Paegar had entertained arguments among the parties involved with the infringement accusation, he maintained that he was not clothed with the original jurisdiction to handle the matter.Paegar quoted one of the Supreme Court’s opinions, which says: “In matters over which a government agency has been expressly given original jurisdiction, a court is prohibited from exercising original jurisdiction.“Pursuant to the Supreme Court’s opinion, this court cannot assume and exercise original jurisdiction as has been urged by BAF Corporation,” Paegar then emphasized.He explained that his judgment was in BAF’s recognition of LIPO’s original jurisdiction that caused the agency to justifiably revoke its certificate issued to BAF.Therefore, the commercial court judge said, “This court will not act to disturb the conclusion of the agency of first instance by a declaration of right.”It was that judgment BAF challenged and appealed to the Supreme Court which is yet pending.Before Paegar’s decision, BAF Corporation in 2015 filed before the Commercial Court a petition to declare their rights in the trademark Pop drink infringement against the Liberia Industrial Property Office (LIPO), as first defendant, the Ministry of Commerce, second defendant and the H.K. Enterprise owned by a Lebanese businessman Housseni Kessell.BAF’s complaint argued that on March 21, 2010, they applied for the registration of the trademark and having met the requirements of the LIPO Act of 2002, obtained a registration for that trademark.They further argued that section 43 (4) (a ) of the LIPO Act provides that the validity of a registered trademark is ten years. Also, there can only be one owner of a registered trademark in Liberia.In other words, two persons or entities cannot simultaneously be holders of trademark certificates for the same product under the laws of Liberia.Contrary to the LIPO Act, HK Enterprise obtained a trademark certificate for Pop drink in 2014, although their trademark certificate for Pop drink was still valid.Later in their complaint they maintained that the issuance of trademark certificate by LIPO to H.K. Enterprise for the same product for which they have had trademark certificate, had violated the industrial property act of 2003.It was based on this that they filed a complaint with the ministry as the agency of government in charge of commerce and industry to intervene and recognize the validity of their trademark certificate over LIPO’s trademark certificate and not to allow H.K. Enterprise to sell Pop drink on the Liberian market.While the matter was pending at the ministry, the acting director of LIPO wrote them informing them that its exclusive right to the Pop drink trademark had been resolved for the remainder of the ten years.Subsequently, LIPO wrote BAF Corporation stating that it had revoked its trademark certificate because the manufacturer had appointed H.K. Enterprise as its distributor in Liberia.However, the ministry in making its decision on the complaint sent a letter to BIVAC, upholding the validity of BAF’s right to the Pop drink trademark in Liberia.Upon hearing the information, the then Minister Axel M. Addy on October 31, 2014, wrote BIVAC requesting it to temporarily ban the importation of the Pop drink.Besides, Addy instructed LIPO to restore the rights of BAF Corporation effective as of January 1, 2015.Despite Addy’s letter, some senior staffers at the ministry continued to approve Input Declaration Permit (IDPs) for H.K. Enterprise and LIPO recognized that H.K. Enterprise was by contract the assignee and holder of the exclusive right to use the Pop drink trademark in the country.“They were lawfully appointed by the owner of the pop drink. HK is the only person who has the exclusive right to import and distribute the product in the country and on the market,” LIPO argued.Share this:Click to share on Twitter (Opens in new window)Click to share on Facebook (Opens in new window)
1 Hull captain Michael Dawson celebrates his winning goal against Liverpool Liverpool saw their slim Champions League hopes reduced to a flicker as Michael Dawson’s first half header handed relegation threatened Hull City a crucial 1-0 victory at the KC Stadium.With top four rivals Manchester United beaten by Everton on Sunday, a win would have seen the Reds move to within four points of their rivals.But they failed to take advantage of United’s slip, as the more determined Tigers managed to hold on to a slim win to take a big step closer to top flight survival.Brendan Rodgers’ side had a host of chances to score in the first half but none really troubled Steve Harper in the Hull net, with Philippe Coutinho, Jordan Henderson and Mario Balotelli all firing straight at the veteran goalkeeper.The hosts proved a threat on the break and they took full advantage of Liverpool’s apparent lack of fire and concentration when a rapid surge up field resulted in a well taken goal from former Tottenham captain Dawson, the former Tottenham captain sending a thumping header past Simon Mignolet to leaves the Tigers four points clear of the drop zone.Liverpool, meanwhile, remain in fifth and look set for Europa League football next season.Build up to the game was dominated by reports of a mass boycott from Liverpool fans over inflated ticket prices, and the supporters who stayed at home will be glad they did, with their side looking directionless at times.The visitors were on the back foot from the start, with Hull unlucky not to take an early lead when in-form striker Dame N’Doye sent a free header straight at Mignolet after clever wing play from the lively Sone Aluko.Coutinho was again the Merseysiders’ most lively attacking outlet and the Brazilian was first to test Harper, smashing a volley straight at the shot-stopper after Jordon Ibe cleverly dummied Henderson’s corner.Having little luck through a packed midfield, most of the Reds’ best chances came from out wide where they put the pace of Raheem Sterling and Ibe to good use.Balotelli, who started for the second successive game, was quiet on the whole but did go close with an audacious backheel shot which took Harper by surprise but failed to beat the former Newcastle man.But the three-man defence of Liverpool were vulnerable on the counter and Hull went close with two chances in quick succession which forced Mignolet into a fine double save, first parrying Jake Livermore’s header before he and Glen Johnson combined to clear Sone Aluko’s follow up off the line.It was brilliant play from the Belgian, but he was soon picking the ball out of his net when Dawson took a step off his marker, the daydreaming Martin Skrtel, before heading Ahmed Elmohamady’s cross into the top corner to send the KC Stadium into raptures.Goalscoring opportunities dried up after the break until Liverpool suddenly sparked to life with 30 minutes to play.Coutinho was again the instigator as he threaded a lovely pass through to Henderson, who chested the ball down but saw his volleyed effort saved, with skipper going close moments later but again his thumping shot was well gathered by Harper.Liverpool once again suffered without the injured Daniel Sturridge and the ineffective Balotelli made way for Rickie Lambert on 65 minutes, though the former Southampton man didn’t fare much better.Hull mustered a handful of half chances in the closing stages, with Robbie Brady going close from a corner and Tom Huddlestone firing just wide, but the hosts remained fairly untroubled until the referee finally blew the final whistle.
ARCATA >> For at least one game, the Humboldt Crabs’ red-hot offense found its match.There would be no 14-run blowout going down Saturday night, and a lot of that had to do with the way Top Speed Baseball left-hander Casey Brown was pitching. In Top Speed’s 2-0 win over the Crabs, Brown pitched into the eighth inning and cooled off Humboldt’s offense in a major kind of way.“He was the best guy we’ve faced all summer,” Crabs manager Tyson Fisher said. “He knew how to pitch, he knew how to …