Month: September 2019

The Ministry of a Bishop: Part III – General Guidelines for Bishop Wright’s Visitation

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The below guidelines are specific to the people and parish of St. Julian’s. For more of a general overview of a bishop’s visitation in The Episcopal Church, please consider reading my earlier blog posts here and here.

  • We will have only one service on September 22nd. It starts at 10:30 AM. All persons who are involved in the liturgy need to arrive by 10:00 AM and check in with your verger, Earnell Morris.
  • All persons involved in the baptisms need to arrive at 9:15 AM to rehearse your part of the liturgy. This gives us a chance to rehearse, and to meet with the bishop before other parishioners arrive. You will have a chance to take pictures with the bishop after the service.
  • All undesignated offering will go to the bishop’s discretionary fund for support of emergencies and non-budgeted ministries that arise in the course of the year. Please give generously.
  • Please do not say to the bishop, “Welcome to our church.” Why? Because, theologically, it is his church too. A bishop has an interesting role in being both host and guest with his visitations. Bishop Wright will be gracious if this is uttered, but please know that Saint Julian’s is part of the greater Episcopal Diocese of Atlanta where the bishop serves as chief pastor.
  • At the reception in the parish hall, the bishop will do a Q & A with the parish. This is your time to tell him about your own ministries here at Saint Julian’s as well as for him to clue us in on what is happening in the diocese.
  • What is the bishop going to wear?

According to Paul V. Marshall in his book, “The Bishop is Coming,” “The insignia of a bishop are the mitre, staff, cross, and ring.” The mitre is the bishop’s hat, his staff “is not a shepherd’s crook or even a walking stick. It signifies the office of the bishop. In the liturgy “the cross is normally worn over the alb and under the chasuble. When worn with street clothing, it is tucked into the left breast pocket of [his] shirt.” The bishop’s ring is worn at all times (Marshall, 14-15).

  • Finally, be joyful. Remember, each Sunday is a Feast Day of the Lord, and it is not everyday that the chief pastor of the diocese gets to lead us in worship. I am excited because of good preparation, and I am personally going to enjoy the moment as we all celebrate Holy Eucharist together.

See you Sunday,

~Fr. Brandon

The Ministry of a Bishop: Part II of III

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On Sunday, September 22nd, Saint Julian’s Parish will have a visitation from Bishop Robert C. Wright. I wanted to take a moment and prepare the congregation for what a bishop’s ministry entails. Below is Part II of III. Part I can be found here.

In Paul V. Marshall’s book, “The Bishop is Coming!” he lays out theologically rich language describing the role of the bishop. A bishop, Marshall writes, is “a wandering minstrel, host, and guest” (3). He goes on,

“[T]he bishop comes as the one who has ultimate pastoral responsibility for the parish, so the weight of the [Eucharistic] event is different: the family table is fuller. Furthermore, because the bishop is by ordination and canon the chief evangelist and pastor of the diocese, the assembly rightly expects an extraordinary word of gospel proclamation and a genuine interest in its own mission” (Ibid).

 What this statement means within the liturgical life of Saint Julian’s Parish is when the bishop arrives on September 22nd, he will be the chief celebrant over the liturgy, and will also preach. His preaching will not only be contextual to the life of the parish, but also of the diocese, and even the current experience of the catholic (i.e. universal) church. Does this mean that I can sit this liturgy out why the bishop does his thing? Not at all. Marshall goes on,

[Within the liturgy] the bishop is joined at the table by the local presbyters who are the bishop’s first-line colleagues. The visitation is a good time to enact ritually the truth that presbyters are not ordained because the bishop cannot be everywhere: presbyters are ordained so that the bishop’s ministry can indeed be everywhere.

This statement has great significance to all ministers of the Church because ultimately all our ministries taken as a whole point to Christ. It’s been said that Christ has no body but ours. In other words, the Body of Christ is the Church, so wherever the Church is, and whenever the Church is being the Church (both formally and informally, individually and corporately) Christ is made known.

Here’s Marshall again,

“… the presence of the bishop means that seldom-seen liturgical rites are celebrated” (Ibid, 4).

What this will mean for us on that day is that there will be baptisms although a bishop may also celebrate confirmations, receptions, and reaffirmation of the faith.

“… the presence of the bishop is meant to connect the parish with the larger community of which it is a part, so the liturgy ought to feel a little different” (Ibid).

This is a good point. Remember the Q&A section (from Part I) that described a bishops’ role: The ministry of a bishop is to represent Christ and his Church, particularly as apostle, chief priest, and pastor of a diocese; to guard the faith, unity, and discipline of the whole Church (BCP, 855). At Saint Julian’s we know our own context, but don’t always get to hear the broader context of what is going on in other parishes within our diocese, and even outside our diocese. The bishop, either in the sermon, or at lunch, might clue us into the going-on’s of the greater church if you ask him. One other thing: Many parishes complain about paying financial “dues” to “the diocese.” You might hear someone say, “that money could be best spent here, in this place.” A statement like this is unaware of our larger ecclesiology (i.e. church life). We are not “St. Julian’s” while Atlanta is “the diocese”. Instead, Saint Julian’s is “the diocese.” Bishop Claude Payne brilliantly said that each parish is “a missionary outpost of the diocesan effort to follow Jesus and make him known” (Marshall, 5). Our own presiding bishop, Bishop Michael Curry calls us, “The Episcopal Branch of the Jesus Movement.” This is thrilling to live into the call to be a mission of Christ out here in Douglasville while at the same time knowing that we are connected to something greater than ourselves.

Tomorrow’s post will be some of the practical ways and last minute housekeeping items to prepare for worship with “a full table” with the bishop on Sunday.

The Ministry of a Bishop: Part I of III

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On Sunday, September 22nd, Saint Julian’s Parish will have a visitation from Bishop Robert C. Wright. I wanted to take a moment and prepare the congregation for what a bishop’s ministry entails. Below is Part I of III.

Getting started, perhaps, we can start with a brief reminder on who the ministers of the Church might be (Hint: It is all of us). According to the Church’s catechism, and under the heading, “The Ministry,” found on page 855 in the Book of Common Prayer (BCP), here are a few questions and answers to get you started on the specific responsibilities all ministers have within the life of the Church.

Q.  Who are the ministers of the Church?
A.  The ministers of the Church are lay persons, bishops, priests, and deacons.

Q.  What is the ministry of the laity?
A.  The ministry of lay persons is to represent Christ and his Church; to bear witness to him wherever they may be; and, according to the gifts given them, to carry on Christ’s work of reconciliation in the world; and to take their place in the life, worship, and governance of the Church.

Q.  What is the ministry of a bishop?
A.  The ministry of a bishop is to represent Christ and his Church, particularly as apostle, chief priest, and pastor of a diocese; to guard the faith, unity, and discipline of the whole Church; to proclaim the Word of God; to act in Christ’s name for the reconciliation of the world and the building up of the Church; and to ordain others to continue Christ’s ministry.

Q.  What is the ministry of a priest or presbyter?
A.  The ministry of a priest is to represent Christ and his Church, particularly as pastor to the people; to share with the bishop in the overseeing of the Church; to proclaim the Gospel; to administer the sacraments; and to bless and declare pardon in the name of God.

Q.  What is the ministry of a deacon?
A.  The ministry of a deacon is to represent Christ and his Church, particularly as a servant of those in need; and to assist bishops and priests in the proclamation of the Gospel and the administration of the sacraments.

Q.  What is the duty of all Christians?
A.  The duty of all Christians is to follow Christ; to come together week by week for corporate worship; and to work, pray, and give for the spread of the kingdom of God.

Did you notice something similar in all the statements? Each sentence, no matter what ministry being described all started with the statement, “The ministry of lay persons/bishop/priest/deacon is to represent Christ and his Church.” It is only after this sentence that the description gets specific to each ministry. Something else pops out: There is no hierarchy other than Christ. In other words, each minister in the Church has very specific functions, and when each minister lives into their ministry, then Christ is revealed. This is very refreshing to me. I once thought that there was some type of ranking system within the Church (i.e. bishop, priest, deacon, lay person), but this is simply not the case, nor is it biblically sound. Instead, each minister serves Christ and his Church in specific ways; thereby, cancelling out any function of the ego in order to point to Christ – instead of self. Think of lay person, bishop, priest, and deacon walking arm and arm, side by side towards Christ – not single file line in some pecking order.

I’ve always said that if someone wants to know the job description of a Christian, they are to read, “The Baptismal Covenant,” (BCP, 304). If they want the job description of other Christians who have taken holy orders, they are to read the ordination vows of a bishop, priest, and deacon found in the prayer book on page 511 through 547.

Now that we have a general idea as to the theology and functions of the various ministries of the Church, my next post (part II of III) will turn to the specific ministry of a bishop.

Praying through Parenting

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Our youngest son turned 6 months today. In honor of my time with him on summer paternity leave from work, I’ve written down a few questions and lessons he has taught and continues to teach me.

What if God enjoys rocking us in rocking chairs? This was a reoccurring thought over this past summer’s paternity leave. What if God enjoys rocking us in rocking chairs?” God knows when we’re tired, anxious, fussy, hungry, and upset. Like a compassionate and aware Father, God receives our cries, our wailing, and our screaming as potential prayer. Our Father names and validates these cries for us when we do not have the language nor the where-with-all to pray them properly. Perhaps our Heavenly Father simply rocks us with love showing us we are more than our fear. We are more than our anxiety. God knows this truth; and God knows we are wonderfully made inviting us into the rhythm of the rocking chair. “Let go,” he says. “Sleep soundly.”

What if God holds the baby bottle until we can hold it for ourselves? While thinking out loud, Jesus revealed to his friends that there were many things in which he wanted to teach them, but could not reveal all he knew because (in his words) they couldn’t handle it (Jn. 16:12). The timing was off. They weren’t mature enough. Jesus wasn’t anxious about it. He simply named the truth in love trusting that all shall be well in time. He invited his friends to cast their cares on him, for soon and very soon he would have to convert these cares into responsibilities. Until then, he would be the one holding the baby bottle.

What if the prayer of the parent asks God to sanctify our weaknesses? With the addition of a child or children to a family, worlds are turned upside down. Rules and rituals get a readjustment. Parents quickly find themselves un-knowing the feelings, emotions, and culture they believed they knew. They must relearn what they think they thought. There were so many times when I had to eat a hardy piece of humble pie. I always thought I was a patient person, slow to anger, and empathetic to those in my care. God, with the help of my son, showed me the real mirror of my soul thus shattering the outdated one I always thought so highly of.

When Daddy’s driving the car, why does the baby always have to be screaming in the back seat? How very uncomfortable and overwhelming it must be for a child to not know what is going on, where Mommy and Daddy are, or in what direction they are taking. A child is constantly seeking safety. Safety in that rocking chair. Safety and comfort in the baby bottle. When these things are taken from him – objects that remind him of his parents – feelings of helplessness well up. Perhaps it’s the first lesson on God’s Providence? That is, with time and deeper experiences of trust, what will be revealed is that Jesus has the wheel and knows the destination. Soon and very soon all will arrive together safely. Until this understanding is lived into, however, the screaming and holding on continue.

Why do babies cry when their diapers are being changed? So many times I had to stop and remind myself that an infants are not rational beings – at least not yet. When a parent changes a child’s diaper it is for the child’s own good. For a few moments of discomfort a wealth of well-being lies just beyond the horizon. Why can’t they see this, I would wonder? It reminded me of going to my priest for the sacrament of reconciliation. I’ve confessed to him before. I’ve received forgiveness and a clean slate, so why do I pitch a fit beforehand? Why can’t I envision what lies just beyond forgiveness?

Babies cannot communicate with language, but communicate they do. Parents also find new ways of communication with their children finding out fairly quickly that children have a sixth sense about such matters. For example, if I was stressed, the baby could absorb this negative energy. There were many times when I had to pray The Lord’s Prayer with the intention that God would take away any negativity from our relationship. This was another lesson in prayer for me because I realized that like a good parent God meets me where I am in my own thoughts, words, and deeds. His presence reveals to me who I am now (in my fussiness), but also who I have the potential to be in the future. God, like a parent, sees the potential in his children, and steers them in the best direction in which to live. Theologically speaking, our capacity lives within God’s will: Thy kingdom come. Thy will be done is the most powerful of prayers. In The Lord’s Prayer we’re desiring an alignment (and a readjustment) to what God desires for us in life. It’s frustrating and disappointing when our children (of all ages) do not remember the way in which we raised them, or forget a lesson taught. But we should never give up on praying for them in the midst of our pain as well as theirs, having faith that God is somewhere in the mix of it all. Which brings me to the importance of community.

Sister Joan Chittister, a Christian monastic and expert on St. Benedict of Nursia has written, “Benedictine spirituality is about caring for the people you live with and loving the people you don’t and loving God more than yourself. Benedictine spirituality depends on listening for the voice of God everywhere in life, especially in one another and here.”[1] The core of Christianity is relationship – relationship with God, self, and neighbor. Within Christianity what you will not find is a mythos of rugged individualism, the proverbial ‘pulling yourself up by your own boot straps.’ What is discovered is that I need you and you need me, and together we all need God. My time with my son was a time by myself; yes, but also with family. Being around my parents, spending more quality time with my wife, as well as letting our two boy’s experience more of their aunts, uncles, and cousins helped me to remember my own roots. I was honestly able to be thankful for the sacrifices my own family has made for me through the years. I couldn’t see this without being a parent myself. What I also discovered was for all the love I have for my parents there comes a time in a person’s life when we all must travel east of Eden leaving the creature comforts of the nest. What we carry with us are the teachings, morals, and ethics our families pass down, as well as the traumas that need to be dropped in order to make the load a bit lighter. We soon find ourselves challenged and bumping up against other ideas of morality and ethics, and if we’re open enough find ourselves listening with holy curiosity to the stranger, neighbor, and others in our midst. We find friends, lovers, and communities of faith that hold us up and hold us accountable. They become proxy families, wanting what’s best for us. I think it is this that I want for both my sons:  I want them to learn from my wife and I. I want to pass down those virtues that were passed down to me understanding that some of my own vices must be separated and discarded along the way. I think what I’m trying to say is that I have discovered (or maybe rediscovered) that life is a gift, and I am blessed. I have also discovered that blessings are not meant to be kept close, but to be given away – always. Some days I’m better at living into this truth than others, and there are certainly days I forget to share who I am as well as whose I am. For these moments I ask forgiveness knowing that God (like a good Father) will give me another chance.

It’s my hope to continue my prayer of rediscovery. A prayer that asks where God shows up in my own life, as well as how life truly is a practice – a practice in caring for the people you live with, loving the people you don’t, and loving God more than yourself.[2]

[1]               Joan Chittister, The Rule of Benedict: A Spirituality for the 21stCentury, (New York: Crossroad, 2016), 298.

[2]               Ibid.