Read This Next’A Quiet Place Part II’ Sets Pandemic Record in Debut WeekendFamily ProofHiking Gadgets: Amazon Deals Perfect For Your Next AdventureFamily ProofIndian Spiced Vegetable Nuggets: Recipes Worth CookingFamily ProofAmazon roars for MGM’s lion, paying $8.45 billion for studio behind JamesFamily ProofTortilla Mango Cups: Recipes Worth CookingFamily ProofNew England Patriots’ Cam Newton says no extra motivation from Mac Jones’SportsnautBack on the Rails for Summer New York to New Orleans, Savannah and MiamiFamily ProofYoga for Beginners: 3 Different Types of Yoga You Should TryFamily ProofWhat to Know About ‘Loki’ Ahead of Disney+ Premier on June 9Family Proof LEHMAN Brothers Holdings, the bankrupt US investment bank, needs at least $550m (£357.4m) to keep its two bank units going as it prepares to sell them or shut them down in 18 months, court documents show.Lehman asked a Federal bankruptcy court judge in Manhattan yesterday to approve the capital commitments and sale plans, which are part of Lehman’s blueprint for unwinding its operations after filing for bankruptcy protection nearly two years ago.The sale of the bank units could bring in $1bn to $2bn, Lehman has said, and are among the largest single assets Lehman has left to sell.In the filing with a US bankruptcy court, Lehman said it was faced with a choice of either allowing the units to fail or injecting capital into their balance sheets to recover significant value for its creditors.It asked the court to approve settlements with the banks and wants to be allowed to sell Aurora Bank FSB, formerly known as Lehman Brothers Bank, within 18 months or shut it down if unable to find a buyer.Aurora has struggled to meet capital requirements as regulators have limited its ability to offer new certificates of deposit.It also asked the court to approve a settlement agreement that would allow it to sell or dissolve its other banking unit, Woodlands Commercial Bank. It faces similar restrictions from regulators due to capital requirements.Failure to resolve the capital issues at the banks would result in estimated losses of between $1.2bn and $3.6bn, Lehman said.Lehman said that based on 30 June 2010, regulatory reports, the values of its equity interest in Aurora and Woodlands were at $677.6m and $741.6m, respectively, for a combined value of $1.42bn.Lehman said it would transfer $477m in cash to Aurora and would need to put $75m into Woodlands.It noted that since February 2009, Lehman has taken steps to support the banks’ capital levels, including making a $200m cash contribution to Woodlands. It said there was an additional $72m capital commitment that has not yet been drawn upon. Thursday 2 September 2010 7:54 pm KCS-content Lehman bank units set for sale or closure Share whatsapp Show Comments ▼ whatsapp Tags: NULL
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I would like to receive emails from you about product information and offers from The Fool and its business partners. Each of these emails will provide a link to unsubscribe from future emails. More information about how The Fool collects, stores, and handles personal data is available in its Privacy Statement. Cliff D’Arcy | Tuesday, 8th June, 2021 | More on: IUKD How share dividends build a huge passive income In stock markets, investors’ returns come in two forms. The first is capital gains: profits made by selling shares at higher prices than buying prices. But as share values move up and down, capital gains are by no means guaranteed. Indeed, the FTSE 100 index is lower today than in January 2018, so the index has actually declined over the past 3½ years. The second return comes from dividends: regular cash returns paid by companies to shareholders. Again, dividends are not guaranteed and can be cancelled, suspended, or cut whenever. 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In-person Retreat: Thanksgiving Trinity Retreat Center (West Cornwall, CT) Nov. 24-28 Press Release Service AddThis Sharing ButtonsShare to PrintFriendlyPrintFriendlyShare to FacebookFacebookShare to TwitterTwitterShare to EmailEmailShare to MoreAddThis Steph Houghton says: Joseph S. Ferrell says: Joseph F Foster says: Priest Associate or Director of Adult Ministries Greenville, SC Rector Martinsville, VA Assistant/Associate Rector Morristown, NJ Martin Stern says: Family Ministry Coordinator Baton Rouge, LA An Evening with Presiding Bishop Curry and Iconographer Kelly Latimore Episcopal Migration Ministries via Zoom June 23 @ 6 p.m. ET An Evening with Aliya Cycon Playing the Oud Lancaster, PA (and streaming online) July 3 @ 7 p.m. ET May 15, 2012 at 7:27 pm God calls and welcomes each person. Joining in the Body of Christ through worship and communion will pull people of any background to know and learn more, and if not, they will go onward on their spiritual journey refreshed to the place they will meet God. Asking people who are beginning to recognize their relationship to God to stop and take classes doesn’t seem to be Jesus’s way. He often interacted with foreigners, Gentiles, and those cast out by religious authorities. May 16, 2012 at 2:25 pm Of course, the Council at Jerusalem did agree that circumcision was not required, but they did not abandon all requirements, did they? Peter argued on the basis of evidence that their hearts had been purified. Although not mentioned in Acts 15, we see baptism today as one of the signs of that purification of hearts. It requires an examination and committment to be baptised. That goes a long way toward looking at Eucharist as a holy sacrament, and not a token of simple welcome, like a peace pipe or handshake.I would agree with the sentiment that we should not have baptism police at the rail. But if somebody who we know to be unbaptised presents herself for communion – and let’s agree that she’s looking for deep healing love and welcome – perhaps there’s a more fruitful way to meet that need? Perhaps she REALLY needs prayer and discipleship, and perhaps eating a wafer without any understanding is actually NOT going to be very helpful. Rector Shreveport, LA P. LePine says: Ya no son extranjeros: Un diálogo acerca de inmigración Una conversación de Zoom June 22 @ 7 p.m. ET Seminary of the Southwest announces appointment of two new full time faculty members Seminary of the Southwest Andy Hook says: Featured Events Assistant/Associate Rector Washington, DC May 16, 2012 at 8:48 am AMEN! Bishop Diocesan Springfield, IL May 16, 2012 at 9:41 am The earliest church had a similar problem – what to do about outsiders, Gentiles who had not been properly circumcized – But “God who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us…for he purified their hearts by faith.” (Acts 15.)Of course there is a relationship between baptism and Eucharist – just as there is a relationship between confirming our faith and being initiated into it in baptism. Still we expect that these relationships will become clearer as we mature, especially when we baptize infants. But John Wesley was right that communion may itself be a “converting sacrament.” The order of receiving God’s good gifts – including the gift of faith itself – cannot be guaranteed or assumed. And it does not need to be. IF we believe that Christ Jesus is really present in the communion we share, then the experience of his presence can serve as the God-welcome people without any previous experience of Jesus sometimes desperately need before they formally enter a community of faith.I would not think of urging unbelieving or even unbaptized people to come to communion – but I want to be very sure that any who DO come, believers or not, baptized or not, receive that deep healing love and welcome of God present to them – which is what we ourselves seek – and always need. May 16, 2012 at 11:31 pm Amen.Every stewardship season the Church asks people to make a commitment to God and God’s Church through pledging their time, talent, and treasure. Yet somehow asking someone to pray to God (the Daily Office does not require baptism… and why shouldn’t laypeople and catechumens be taught how to pray the Daily Office?) and make a commitment to Christ in Holy Baptism before coming to the table is too much. Asking someone to give themselves to God before they eat the Body and Blood of Christ is “too exclusive.” Why would you partake of something unless you believe the truth of the message, and if you believe in the truth of the message then why would you not follow through with baptism? David Griswold says: P. LePine says: Cody Blair says: May 31, 2012 at 10:13 am Your example demonstrates that an “open table” policy can lead newcomers to full inclusion in the church community, and yes, this should be our goal. But the choice now before the church–either to assert or to delete the canonical rule against communing the unbaptized– leaves us with no model for open communion in the context of baptismal formation. The Eastern Oregon proposal would declare that God’s hospitality is the entire focus of the eucharist, as if the fuller implications of discipleship imparted through baptismal formation plays no part in the sacrament’s meaning. The church needs to reflect on how to revise the canon in a way that opens the table without marginalizing baptism. The articles by Ruth Meyers and Bishop Breidenthal in the current issue of Anglican Theological Review are thoughtful starting points. Michael Smith says: Submit a Job Listing May 17, 2012 at 1:47 am But then, weren’t all of the original Apostles Jewish? From what I understand, baptism is closely linked, arguably derived directly, from the mikvah practice in Judaism, which is used to remove ritual impurities and initiate converts. So it might actually be safe to assume that they *had* been baptized.Even without that, though, Jesus took part in John’s baptism. John is even reluctant to do so! Plus, John (the gospel) names several Apostles as having previously been followers of John (the Baptist). And, of course, there’s the Great Commission: the risen Christ told the Apostles to baptize, and according to Acts and Paul, they did so eagerly. Bob Griffith says: The Rev. Cathy Cox says: Andy Hook says: May 16, 2012 at 1:25 am When I walked into my church a little over two years ago I was a 36 year old woman who had never been baptized. I made a point of letting the congregational development director know I hadn’t been baptized, which is when I learned there are exceptions to this “law” made openly and knowingly. Soon after, as part of greeting us before the service, the priest gestured to the altar and said, “This is Christ’s table, and we don’t believe he would turn anyone who seeks a relationship with him away. All are welcome at his table.” I went to the rail that day, and nearly every Sunday since. I was baptized along side my three children a few months later, and confirmed along side my eldest a few months after that.Now I serve as Clerk on the Bishop’s Committee, will cast the lay vote for my church for the Bishop Suffragan in a couple of weeks, and have started a discernment process. My children serve as acolytes and my husband works as both a greeter/usher and as the Treasurer. All of which helps our beloved little church and none of which would have been possible if it weren’t for the exception that allowed the priest to love me as Christ’s own even before I bore the mark that will last forever.It was Love that brought me to the rail, that drew me to baptism, that stirred my enthusiasm for learning about the Episcopal Church through confirmation, and it continues to be that genuinely unconditional love that fills my heart as I serve my life as a proud Episcopalian.I see the Open Table as simply the next step to living a more Christ like life as a church, which I sincerely hope continues to be our goal as we move into the future. Submit an Event Listing May 16, 2012 at 2:10 pm Why do you imagine a fence, and not a gate? Who is not tall enough to see? If there is such a person, the clergy can give them a boost rather than tear down the fence. May 15, 2012 at 10:40 pm I think Fr. Martin has hit the nail on the head (as has Mr. Green [below]). If opportunities for teaching are not taken, how then are we preaching the Gospel? Discipleship is not some warm comfort zone in which one is not challenged. If the Eucharist (and other Sacraments) is bereft of the inward and spiritual grace we carry forth from Baptism, which most of us learn initially through instruction, perhaps it is not even important that one self-identify as Christian, or that the Church be that of the Body of Christ.I also do not believe in “governing the altar rail,” nor would I refuse an individual request to receive Communion if I did not know one’s baptismal status. May 15, 2012 at 8:31 pm I think we should respect the Canons, though there is no reason why, if we disagree with them, we should not work toward reforming them. In the old days (according to the 1662 BCP and its offshoots) those who received communion were to “be confirmed or desirous of confirmation.” Perhaps the Canon for those who are permitted to receive communion should be amended to “those who are baptized or desirous of baptism.” The Episcopal Church’s General Convention faces questions about who may receive communion. Photo/Mary Frances Schjonberg[Episcopal News Service] The young woman who called St. Mark’s Episcopal Church in Hood River, Oregon, was upset and asked if the church offered communion.“I really need some support right now and I feel like it starts there,” she told the Rev. Anna Carmichael, the parish’s rector.The wrinkle was that while the woman had attended various churches she had “never formally been baptized and yet somehow this needing to be in community and needing to be supported, in her mind, had something to do with communion as well,” Carmichael recalled.“I just couldn’t tell her no, I’m sorry we can’t offer that to you,” the Diocese of Eastern Oregon rector recalled during a recent interview.There is a tension, Carmichael said, between “the theology behind the importance of baptism,” something she said is “incredibly significant to me,” and “the very lived reality that people need to be supported in their community.”Therein lies an example of the thinking behind Eastern Oregon’s proposal that General Convention allow the church’s congregations to “invite all, regardless of age, denomination, or baptism to the altar for Holy Communion.” Eastern Oregon’s Resolution C040 would pave the way for this invitation by eliminating Canon 1.17.7, which says “no unbaptized person shall be eligible to receive Holy Communion in this Church.”It is one of two resolutions on this topic the convention will consider when it meets July 4-12 in Indianapolis. The Diocese of North Carolina has proposed a longer-term look at the issue. Resolution C029 calls for a special commission to conduct “a study of the theology underlying access to Holy Baptism and Holy Communion” and recommend to the 78th General Convention any amendment to Canon 1.17.7 it believes is needed.The texts of both resolutions are available here. Eastern Oregon’s is accompanied by a diocesan statement explaining its stance.This will be the second time in recent years that what is variously called open communion, open table and communion of the non- or unbaptized has come to convention. In 2006, the General Convention affirmed Canon 1.17.7 (via Resolution D084) and asked for the House of Bishops Committee on Theology and the Standing Commission on Liturgy and Music to provide to the 2009 meeting of convention “a pastoral and theological understanding of the relationship between Holy Baptism and eucharistic practice.”In its report to the 2009 convention, the SCLM said it had been in contact with the bishops’ committee and “stand[s] ready to cooperate with them on this important issue in the future.”The bishops reported that a study was “on-going.” In June 2009, the committee circulated “Reflections on Holy Baptism and the Holy Eucharist: A Response to Resolution D084 of the 75th General Convention,” which was later published in the Anglican Theological Review. The committee called it a “promissory note” because “we do not assume this is our last word on these matters.”“It is essential to understand the doctrinal and liturgical connections between baptism and eucharist, especially in a church that has been rediscovering the centrality of baptism,” the members wrote in their conclusion. “We invite the church into this work.”This year, the bishops’ theology committee reported in the Blue Book (beginning on page 51 here) that it is “undertaking a renewed engagement with the theology of the Eucharist.” They noted what they call “the continuing (and controversial) practice of inviting the un-baptized to receive communion” and suggested what is needed is “a renewed and fundamental understanding of the eucharistic assembly and of eucharistic celebration as the quintessential gathering of the people of God.”Carmichael said Eastern Oregon began discussing what she called this “issue of practice versus theology” during its 2010 convention and agreed to submit a resolution to General Convention.“For many of the folks out here in the diocese we have already started living into the practice, which I know gets us in a sticky situation but it’s reality,” she said, adding, “we don’t check ID at the door” and strangers who come up to receive communion are not asked if they have been baptized.“We feel like it’s been a lived reality for us and we imagine that that may be true in other dioceses as well,” Carmichael said.The Rev. Canon Beth Wickenberg Ely, canon for regional ministry in North Carolina and chair of that diocese’s convention deputation, echoed that sentiment. “Our gut reaction is that we’re not the only ones facing this,” she said in a recent interview. “We think that this is probably true for every single diocese.”“Every Sunday we face this,” she said. “It’s not just a Christmas and Easter thing. If something is that much part of our lives together, we really need to bring this out in the open and talk about it.”Hence, the diocese’s proposal that the church study the issue.Deputy Joe Ferrell, a professor of public law at University of North Carolina-Chapel Hill, championed his diocese’s resolution not because he opposes an open table, but because “we have a canon that specifically prohibits it and my view has always been we don’t get to pick and choose the laws that we will obey unless we’re impelled by a higher moral authority, and I don’t think this issue is compelled by higher moral authority, so we need to do something about the canon.”Ferrell said that if he “could wave my magic wand” the canon would be repealed.“We’d be left with rubrics of the Prayer Book, which I think are perfectly adequate,” he said in an interview. Reminded that the Book of Common Prayer is silent on the issue, he chuckled and replied, “that’s right, that’s right.”Having been raised in the Episcopal Church, Ferrell, 73, remembers prior to the 1979 Book of Common Prayer when Eucharist was not the principal service each Sunday and when communion was rarely a part of weddings and funerals.“Now it’s commonplace and, particularly at weddings and funerals, you’ve got severe pastoral problems if you attempt to restrict who is going to be welcome at the altar,” he said. “And you have it to some extent on Sunday mornings.”His “bottom line” is this: “clergy who feel that this is important from a pastoral point of view should not be put in a position of knowingly violating a canon that could not be more explicit.”The Episcopal Church’s canons have contained a version of Canon 1.17.7 only since 1982, even though baptism as a pre-requisite for Holy Communion is rooted in the earliest part of the early Christian church. It appears that explicitly stating the tradition in the Episcopal Church canons happened due a legislative compromise between two competing resolutions. At the 1982 meeting of convention in New Orleans, deputies and bishops faced two resolutions dealing with the canon titled “Of Regulations Respecting the Laity” (then numbered Canon 16 of Title I).Resolution A48 (submitted by the Standing Commission on Ecumenical Relations and available beginning on page 60 here) was prompted by a mandate from the 1979 convention that it show how the church could implement the then-six-year-old ecumenical statement, “Toward a Mutual Recognition of Members,” which called for an understanding that baptism initiates people into the entire Christian church, according to the 1989 supplement to Edwin White and Jackson Dykman’s classic Annotated Constitution and Canons (available via a link here).Resolution A78 (submitted by the Standing Liturgical Commission and available beginning on page 154 here) was based more specifically on the understanding that the Episcopal Church now considered baptism to be one’s entrance into the full life of the church. (In many, if not most, parts of the Anglican Communion, confirmation is still required before receiving communion.)“The two resolutions reflected specific persuasions and purposes that differed sharply,” the supplement’s authors wrote. “Deputy Charles Crump of Tennessee, sensing the problems inherent in these proposals and the vast legislative time and debate which would be consumed on the floors of each House, crafted Resolution A048 as a compromise.”The changes reflected in all three resolutions felt revolutionary to many. Allowing unconfirmed people to receive communion was a major change, as was the accompanying implication that children did not have to reach an undefined “age of reason” before coming to the altar rail.The age tradition lingers in some families and in some parts of the Episcopal Church. The Episcopal Church is still working to rewrite its canons to conform to the 1979 Book of Common Prayer’s baptismal theology. A summary of some of that work done by the Standing Commission on Lifelong Christian Formation and Education begins on page 153 of this year’s Blue Book.Still, the requirement of baptism before Eucharist remains and hearkens to the early church. For example, the Didache, a catechism dating from the late 1st or early 2nd century, tells Christians, “… but let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord …” And scholars suggest there is evidence from early church liturgical sources, including The Apostolic Tradition of Hippolytus of Rome that non-baptized members of the Christian community had to leave the eucharistic liturgy altogether after the proclamation of the word.Carmichael would hearken to an even earlier source.“This is our construction around this issue because Jesus never said you have to have baptism before you have dinner with me,” she said. “So, this is our mess that we’ve created and sometimes I wonder in the grand scheme of all things how much this really matters. When we get to heaven is Jesus going to be more excited that we invited people or is he going to be more excited that we said you can come, but you can’t?”Wickenberg Ely in North Carolina places at least part of the issue against the question of diversity. “I think we’ve had the diversity conversation ad nauseum but, I don’t think we’ve had it in the context in the open table,” she said in an interview. “To me that’s about diversity, so who are were going to leave out? The answer, the biblical answer to that is: [leave out] nobody who wants to come.”The open-table issue is also part of the Episcopal Church’s struggle “about who are we as a church in the 21st century,” she said.Wickenberg Ely noted that many people who come to church are often “looking to be welcomed wherever they go and whatever they believe.” Yet, there are some churches that say “if you are to be a member of our community in Christ this entails discipline and commitment, so that belonging is not just by virtue of being a child of God, but it is by virtue of being willing to pledge yourself to this way of being of a child of God,” she said, adding that this is the stance of the Roman Catholic church.The Episcopal Church could be “known as a church that is welcoming of anyone at the Lord’s Table, willing to entertain questions, willing to dialogue with people of all beliefs and no beliefs — a generous stance as a church,” she suggested.“Do we want to be known as a church like that going into the future? Or do we want to be known as a church that has some boundaries, [legal and canonical] expectations, also with [practice] and educational expectations, or do we want to be in the middle?” she asked. “I mean, who are we going to wind up being? This is just one of the things about that big discussion in my mind.”Those questions frame up an even larger context for the communion issue. Removing the baptismal requirement for participation in communion would undoubtedly have major ecumenical implications. In 2008 the Inter-Anglican Standing Commission on Ecumenical Relations rooted its opposition to an open table in the once-revolutionary recognition of a common baptism, noting that that acceptance “has made ecumenical ventures possible.”In The Vision Before Us the commission warned that “a move toward the official communion of the non-baptized undercuts, threatens, and in the end denies basic ecumenical tenets.” The members also noted that Anglican credibility in ecumenical conversations is threatened when Anglican texts say one thing, but practice suggests another.“The practice of admitting non-baptized people to the Eucharist overthrows a century of ecumenical insight and growth,” they conclude.The women who called St. Mark’s looking for support has been coming to the parish regularly, and Carmichael said the two of them have “regular conversations about how she can become more involved in the community and that that includes, when she’s ready, the decision to be baptized.”“It’s not a prerequisite to being able to participate in community life, but that it is an adult decision about her faith and that I am happy to walk in the journey with her when she’s ready,” Carmichael said.Read more about itHere is a selected list of additional resources (beyond those linked to above) about the issue of unbaptized people receiving communion:“Baptism, Eucharist and Ministry” (Faith and Order Paper No. 111, the ‘Lima Text’), World Council of Churches Faith and Order commission (1982)Open, the journal of the Associated Parishes for Liturgy and Music, essays“Baptism and eucharist: challenges,” now-Diocese of Upper South Carolina Bishop Andrew Waldo (2000)“Baptism and communion,” the Rev. Dr. Stephen Reynolds (2001).Anglican Theological Review essays“Baptism, Eucharist, and the Hospitality of Jesus: On the Practice of ‘Open Communion,’” the Rev. James Farwell (2004)“In Praise of Open Communion: A Rejoinder to James Farwell,” Dr. Kathryn Tanner (2004)“A Brief Reflection on Kathryn Tanner’s Response to ‘Baptism, Eucharist, and the Hospitality of Jesus,‘” the Rev. James Farwell (2005)“Opening the Table: The Body of Christ and God’s Prodigal Grace,” the Rev. Stephen Edmondson (2009).“Who May Be Invited to the Table?,” the Rev. Dr. Ruth Meyers (2012)“Discerning Open Table in Community and Mission,” the Rev. Donald Schell (2012)“Following Jesus Outside: Reflections on the Open Table,” Diocese of Ohio Bishop Thomas E. Breidenthal (2012)— The Rev. Mary Frances Schjonberg is an editor/reporter for the Episcopal News Service.In Spanish: http://bit.ly/JpdrhD May 17, 2012 at 10:28 am But WHY do you believe that Jesus would offer communion? (It’s a fairly amusing proposition to begin with, since the whole idea is predicated on us doing it in his memory, not in his presence!) And by what authority do you assert that refusal is not loving your neighbor? Missioner for Disaster Resilience Sacramento, CA May 15, 2012 at 8:31 pm Since the Episcopal Church loves compromises, or says it does and with some historical justification, let me suggest this one. (Re)adopt the Eastern Orthodox (and some Byzantine Roman Catholic) churches’ practic of the antidoron bread. Specific ministratation details vary, but it is bread left from the prosphora
Should confirmation be required? Rector Collierville, TN Judith Wood says: Newark Bishop Mark M. Beckwith laying on hands during a confirmation service at Trinity & St. Philip’s Cathedral in Newark. Photo/Nina Nicholson[Episcopal News Service] When the Rev. Canon Lee Alison Crawford told vestry members church canons required they be confirmed, an anguished junior warden resigned.“As the (former) rector of a congregation whose average Sunday attendance was under 50, which gave me a core group of maybe 30 people, I usually found out by accident that somebody hadn’t been confirmed,” recalled Crawford, during a recent telephone interview.She refused his resignation. “I said to him, you are one of the most faithful people I know. You already have a leadership position. You understand the church. In a small congregation I would say confirmation for leadership is an ideal but in theory and practice it doesn’t always happen,” said Crawford, a General Convention deputy from Vermont.“With the change in theology in the 1979 prayer book, with baptism the root of everything we do, confirmation is a rite looking for a theology,” she added.The confirmation requirement for leadership was the subject of intense conversation but not much consensus at the 77th General Convention in Indianapolis, said Deborah Stokes, a lay deputy from the Diocese of Southern Ohio.Ultimately, General Convention rejected or referred for further conversation several resolutions proposing removal (A042, A043) or review (A044) of confirmation as a requirement for church leadership.“We felt very strongly this was just the beginning of the conversation,” said Stokes, co-chair of the legislative committee on education, which considered the resolutions. “I didn’t want to lose confirmation, and I think all of us feared losing it if it’s not a requirement for something.”Rather than eliminate it the proposed changes intended “to free confirmation to be a response to baptism, a pastoral response that might occur in various ways in people’s lives,” said the Rev. Ruth Meyers. The Hodges-Haynes Professor of Liturgics at the Church Divinity School of the Pacific, she consulted with the Standing Commission on Lifelong Christian Formation, (SCLCF) which authored the resolutions.She was surprised by the reaction to the proposed changes. “People had the sense that, by taking it out of the canons, we were wanting to do away with confirmation. That’s absolutely not the case.”Rather, the canonical changes were intended to offer options. “We could just say that baptism, with some instruction in the history and governance of the church, is really what you need for leadership” allowing confirmation to follow “as a response to baptism at a time that makes sense to you.”Bishop Porter Taylor of Western North Carolina, SCLCF vice chair, said the changes would make the rite more a response to the movement of the Holy Spirit and less “a hoop that we have to jump through. We don’t see confirmation as part of our governance.”“And this is not about saying I want to be a member of the Episcopal Church,” he said during a recent telephone interview. “This is about saying that God has been doing something in my life and I want to mark that by standing up in the midst of the congregation and having the bishop lay hands on me in order to mark the movement of the Holy Spirit.”For Lillian Sauceda-Whitney, who was confirmed May 6 at St. Margaret of Scotland Church in San Juan Capistrano, California, confirmation felt like “I had finally found my home. It was like being baptized.”Bishop Stacy Sauls, chief operating officer of the Episcopal Church confirmed the 59-year-old preschool teacher and more than a dozen others on behalf of Bishop Jon Bruno of Los Angeles.“I had tears of joy,” Sauceda-Whitney recalled during an Aug. 23 telephone interview. “I really wanted to belong. I thought, it’s time for me to stand up and say I am an Episcopalian. I thought the only way to do that would be to join the church.”Whether confirmation is required of church members in general and leaders in particular since it is no longer needed to receive communion, is a conversation that needs to happen organically, at all levels of the church, especially in the parish, said the Rev. Elizabeth Kaeton, a retired priest in the Diocese of Newark.“It’s about belonging,” Kaeton said during a recent telephone interview. “I think we’re still not clear in our society and that’s reflected in our church, about what it means to belong. In the church we’re trying to figure out what it means to be an Episcopalian. We’re also struggling with what does it mean to have a public profession of faith.”Rather than being tied to a rite of passage or an age, confirmation should be linked to a process of Christian formation,” she said. “It’s an exciting conversation. We’ve stopped talking about sex and now we’re talking about money and baptism and confirmation and marriage and these are important things.”Another education committee member, the Rev. Charles Holt, rector of St. Peter’s Church in Lake Mary, in central Florida, said he was relieved and grateful that “none of the resolutions passed General Convention.Had they passed, theoretically, “all one had to do to be an elected leader at the highest levels was to have taken communion three times over the course of last year” or be a communicant in good standing, he said. “Conceivably, they could not believe in Jesus Christ as their Lord and personal savior and be a leader in the Episcopal Church.”The conversation about confirmation is essential and a healthy one because “it makes us recommit ourselves and come to clarity about our core beliefs and wrestle with our faith,” said Holt.Holt also believes confirmation “is actually the one thing a bishop can do to help grow the Episcopal Church. In the Episcopal Church, it’s the bishop’s job to make sure that every single person who’s a member of our church has made a mature profession of faith in Jesus Christ” – a moment he believes every Christian should experience.“If we do away with confirmation then we don’t have that moment for people,” he said.Making confirmation a powerful and personal moment is of utmost importance for Bishop Dorsey Henderson, who retired from the Diocese of Upper South Carolina in 2009. He now assists on behalf of Bishop Gregory Brewer of Central Florida at confirmations.Henderson confirmed about 18 people at St. Peter’s Church on May 17, including eighth grader Grant Williams, 13, who believes “confirmation is very necessary.“It felt like I was coming closer to God, like I was getting to know him better and confirming my faith in him by showing that I truly believed in him and wanted to follow him,” he said.Henderson said he adds the names of each confirmand to a personal notebook he has kept over 15 years of the episcopacy. “I assure them that I will pray for them regularly by name and I ask them for their prayers.”While confirmation “is not essential to receive the sacrament of Holy Communion … it provides a kind of spiritual boost” especially to those baptized as infants and those converting from other traditions, he said during a recent telephone interview.Bishop Dan Martins of the Diocese of Springfield, said confirmation evolved the way it did because of practical necessity—because dioceses grew and “bishops could not multi-locate.”What began as one service including baptism followed with laying on of hands by the bishop and a prayer for the gifts of the Holy Spirit over time “was separated and priests were authorized to celebrate at the water portion, with the understanding that at some point they would bring the newly baptized to the bishop for the laying on of hands. “Eventually it took on a life of its own as a separate event and acquired the name confirmation,” he said during a recent telephone interview.The rite may evolve, but bishops remain a symbol “of the wider church, our organic connection to church through time and space,” he added. “The prayer may change, the name we use is in flux, but … as the sacramental sign of ministry, then it’s important that everybody come under the hands of the bishop at some point in their public profession of Christian faith and discipleship.”The Rev. Tom Woodward, a retired priest residing in New Mexico and a long-time General Convention deputy, believes baptism and confirmation should both be delayed, to about 16 and 26 respectively, to allow for more mature professions of faith.“A child in middle school or high school who’s being baptized—his or her friends would come to that service and it’s a powerful witness of the decision to be baptized,” he said during a recent telephone interview. “Confirmation class would include a discernment of ministry and gifts, Then, when the bishop comes to invoke the Holy Spirit it would be very similar to the ordination process, adding to the dignity and power of commission of lay ministry in the world.”Timing had everything to do with confirmation for Karen Lander, 45, and Henry Lutz, 14, also confirmed May 6 at St. Margaret’s in San Juan Capistrano by Sauls.“I decided since I was sending my eight-year-old to her first communion classes, it was time for me to do my confirmation as well,” Lander said during a recent telephone interview. “I have to be an example to her. I needed to learn more about the church instead of just going to church.”For Lutz, who is entering the ninth grade this year it was a communal experience. “The bishop put his hands on me, and the priests and my family did the same.“I gained a wisdom through the whole experience. I understand what I’m doing with the Bible, what I can interpret from God and so many parts of the Episcopal Church. I interpreted it as a sign of how I’m taking my faith to a different path now, knowing that I’m getting a stronger faith and ready to do more.”— The Rev. Pat McCaughan is a correspondent for the Episcopal News Service. August 28, 2012 at 4:57 pm Attempted takeovers of TEC congregations by dissidents make me believe that we need some kind of significant and explicit commitment to TEC’s polity from lay persons who aspire to serve on vestries. It may even be prudent to require such commitments from those who vote in vestry elections. My concern is not theological but practical. Confirmation has served as such a commitment, but it’s an imperfect one. As long as we devise and require a suitable commitment to TEC’s polity, we can drop Confrmation from the various diocesan canons.As for Confirmation itself, I believe the future is to understand and observe it as Reaffirmation, per the 1979 BCP. It won’t survive otherwise. There is a lesson to be learnt here: eliminating Confirmation as a requirement to receive Holy Communion effectively killed Confirmation. If we eliminate Baptism as a requirement to receive Holy Communion, we will effectively kill Baptism. Don’t kid yourself into believing otherwise. Associate Rector for Family Ministries Anchorage, AK Virtual Celebration of the Jerusalem Princess Basma Center Zoom Conversation June 19 @ 12 p.m. ET Frank and Dog Jeffrey. says: The Rev. Canon Nancy Platt says: Andy Hook says: Rector Bath, NC Alma T. Bell says: An Evening with Aliya Cycon Playing the Oud Lancaster, PA (and streaming online) July 3 @ 7 p.m. ET Rector Martinsville, VA Associate Rector Columbus, GA Rector Washington, DC 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 Judy Elliott says: New Berrigan Book With Episcopal Roots Cascade Books August 28, 2012 at 4:40 pm Bishop Dan Martins is correct about the evolution and separation IN THE WESTERN CHURCH of the Sacrament of Holy Baptism and Holy Confirmation. IN THE EASTERN CHURCH this never happened, and the Sacrament of Holy Baptism and Chrismation (Confirmation) are still celebrated within the same liturgical action. The Chrism used for Confirmation in the Eastern Churches is blessed by the Bishop with his deligated authority for the Priest to Baptize and Chrismate …..’Sealed by the Holy Spirit’ (Confirm) the individual within one Liturgical act. I think that our present Baptismal Liturgy hints at this with the use of Chrism and the words “Sealed by the Holy Spirit (in Baptism ) and marked as Christ’s own for ever” Seminary of the Southwest announces appointment of two new full time faculty members Seminary of the Southwest Bob Mason says: August 28, 2012 at 4:16 pm Andy., why don’t you just leave the Episcopal Church. We are losing loyal members and the last thing that I need is to read is your personal wise cracks. therefore, this is not the site for this kind of Attitude debate. Rector/Priest in Charge (PT) Lisbon, ME August 28, 2012 at 4:12 pm Confirmation is such a grand mass. I’d say, let the worshipers make the choice.However, it is in the 1979 BCP. and it’s a wonderful service. and a chance to meet the Bishop.Also, the Blessings of our Pets. they are also put on the Earth to give us Love and Affection. Comments (61) Course Director Jerusalem, Israel David Yarbrough says: Episcopal Migration Ministries’ Virtual Prayer Vigil for World Refugee Day Facebook Live Prayer Vigil June 20 @ 7 p.m. ET Bishop Diocesan Springfield, IL Harry W Shipps says: Nancy Sjoholm says: August 28, 2012 at 4:12 pm I have heard from my friends outside the Episcopal Church that their impression of the ECUSA is that it is a club buffet – select what beliefs you want, nobody cares. Very sad. Father John H. Shumaker says: August 29, 2012 at 12:48 pm Amen! August 28, 2012 at 5:41 pm People of course may discover they can do without Communion. Quite a number of Protestant denominations have it only occasionally and make no big deal about it. And there are groups of Russian descended Starovery ‘Old Believers’ who are bespopovtsy ‘without priests’ who with a lay leadership only have kept the Orthodox Faith since the 1600s. Submit a Press Release August 28, 2012 at 10:31 pm Confirmation of one’s baptismal grace is a problem why? Isn’t it also the step that one takes to pledge loyalty – to be counted on as a responsible churchman/churchwoman: “Will you continue in the apostles’ teaching and fellowship…”? We should all have to answer that question for ourselves and be trained to take on a responsible role in the passing on/support of the faith. David Yarbrough says: Richard Vanderlippe says: August 28, 2012 at 4:27 pm Return Baptism to an adult rite and you won’t need confirmation. Confirmation is a reaffirmation of one’s baptismal vows and what two month old is going to remember what his parents, godparents and the church got him into. Confirmation, by the way, should probably also be an adult rite offered when a person is ready to make a commitment to Jesus and live and exercise the Christian life as best as he or she can. The problem with teenage confirmation is that he or she may have absolutely no understanding of it’s purpose as the whole experience goes in one ear and out the other. Assistant/Associate Rector Morristown, NJ Curate Diocese of Nebraska the Rev’d Dr. Elizabeth Kaeton says: Joseph F Foster says: In-person Retreat: Thanksgiving Trinity Retreat Center (West Cornwall, CT) Nov. 24-28 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 Doug Desper says: August 28, 2012 at 5:14 pm Ultra-inclusion is exactly what Jesus wanted! Jessica Dye says: Nancy Trimble says: Frank and Dog Jeffrey. says: August 29, 2012 at 10:18 am Amen, James. General Convention 2012 August 28, 2012 at 5:26 pm I would add my voice to those who consider “Life Long Learning” as the true measure of one’s commitment to a life in Christ. Confirmation as an individual practice in each parish or, more reasonably, in each diocese is a variable that is only one part of what should a a continuing process.Unfortunately my experience is more like “been there, done that, now there is no need to do anything further as a disciple. EfM taught me so much more than my “reaffirmation of faith” and was truly the most significant part of what has become, for me, a life long journey of faith and service. Jeff Sharp says: August 28, 2012 at 4:33 pm Realistically there is a difference between the baptism of a young person/adult and an infant. In the case of the baptism of an infant the promises and commitments in the Baptismal covenant are spoken on behalf of the child by the parents and grandparents. It only makes sense that if one really understands the nature of discipleship as outlined in the New Testament that there must come a time in a baptized infants life when he/she affirms those promises for him/herself. That happens to some extent when the Baptismal covenant is recited, but it also happens in a very powerful way at Confirmation. For me, the question one should ask is, Why does a person reject confirmation if they really have decided to follow Christ? We don’t make confirmation an expression of “holier than thou”, but a conscious, mature affirmation that one does indeed want to follow Christ as Savior and Lord. As for church leadership, one would expect someone who is mature in faith and conduct, knows or is willing to learn the position for which he/she is being chosen to lead, has demonstrated the gifts that are necessary for that position. Episcopal Church releases new prayer book translations into Spanish and French, solicits feedback Episcopal Church Office of Public Affairs August 28, 2012 at 5:33 pm Confirmation is already required, in that, by historic accident, it was and presumably still is originally part of the Sacrament of Holy Baptism – at least that is what was taught in Seminary. Therefore the question should really be, should we return Confirmation to the Sacrament of Holy Baptism? Unfortunately, early on in the Church, the Bishops delegated the water portion of Baptism to the priests while they themselves retained the Chrismation (Anointing with Holy Oil) for the time when the Bishop would come and “complete” the Sacrament. In Church History, one could find a variety of numbers of “sacraments” that were observed in the ancient Church; for example 33 sacraments commemorating the age of Christ and I read once up to 44 sacraments were observed. It was finally settled upon 7 and even after the Reformation, the 2 Dominical Sacraments (Baptism & Eucharist) were always “required” of a Christian, while the “others” were seen throughout Anglican history with a rather jaundiced eye. So if Confirmation is the completion of the Sacrament of Baptism, perhaps it should be required. Why? For the those who observe infant Baptism, it would and could be the adult self-affirmation of the Baptismal questions, renunciations & vows which a person can make, with confidence and on their own before their family, Church, priest & chief pastor, the Bishop. On the other hand, if being Baptized with water and anointed with holy oil by the priest is sufficient for membership in Holy Mother Church and to also receive the Sacrament of Holy Communion, does it not also make sense that this is only what is needed for leadership in the Church? Yet, for example in our Diocese, one could be a member of the Vestry and not be confirmed. However, to be a Warden, one must be Confirmed in the Church. Then too those who are seeking Ordination must also be Confirmed…so we’re stuck with the “haves” and the “have nots.” Now consider this…why is it necessary for a Bishop to Confirm? If license was given to a priest to Baptize and to Preside at Holy Communion, why couldn’t a priest also Confirm members of his/her Parish? The Orthodox Church both Baptizes and at the same time Confirms infants and adults. That means that Confirmation is done by an Orthodox priest – also meaning that Baptism & Confirmation are ONE Sacrament. One little known fact is the in some instances, Roman Catholic priests can Confirm members of their congregations and they’re not Bishops! So what shall we do as Anglicans, about this Confirmation “thing?” Sometimes it seems that the Church is more interested in the “speck” in the eyes of our traditions and teachings than in the “Log” which is causing blindness in the Episcopal Church. Instead of nurturing the teachings, faith and traditions of the Church, our Churches are becoming more and more empty, yet we’re still “trendier than thou,” ultra inclusive and always neither too hot or too cold in offending anyone’s sensibilities. It’s like we’re going out of our way in the Episcopal Church to make elbow room in a place without elbows. Does that make sense? If we teach that Holy Baptism & Confirmation are one Sacrament in 2 parts, linked by faith and tradition to each other, then I can’t see that we’re far from the kingdom. Baptism and Confirmation is and always had a “special relationship;” one that welcomes, one that grants membership into the Christian family, one that plants the seed of faith into our lives and one that, upon becoming an adult, can enable us to re-affirm all this means and therefore “Seal” it all with the love, gift and blessing of God’s Holy Spirit. Believing that then, the question of “leadership in the Church” becomes a rather mute point. Assistant/Associate Rector Washington, DC August 28, 2012 at 8:11 pm My understanding in ECUSA is that Confirmation is the formal acceptance and reception into the Church BY A BISHOP of a baptized person who is making a formal commitment (Baptism in other traditions being recognized as equivalnt to baptism in the Episcopal Church). It is generally observed in common with Reception of persons who have been confirmed BY A BISHOP IN APOSTOLIC SUCCESSION (i.e., Roman Catholic, Orthodox, or even dissenting Anglicans), recognizing their prior confirmation but receiving them into this communion. It would be up to General Convention to allow Bishops to delegate this authority, and up to Bishops to choose to delegate or not.The central point is not so much the symbolic application of Holy Chrism as the public expression of a believer’s mature commitment to Christ and His Church – appropriately the basic requirement for leadership. Vestrypersons, let alone wardens, who have not been confirmed really should not hold the office.Also, while I can’t speak for the entiriety of the Roman Catholic Church, I note that in the RC diocese of Charlotte confirmation is frequently performed by the Vicar General, a priest whose primary function is similar to our Canon to the Ordinary position. While he doesn’t hold the order of Bishop he is specifically delegated to perform this function – essentially functioning as an assisting Bishop – and the function is not delegated to parish priests as such. Tags 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 Dick Fish says: August 28, 2012 at 5:45 pm As a longtime member and leader in the Presbyterian Church, I was received into the Episcopal Church in 1993. When Bishop Talton held my head in his strong hands and spoke to me, I felt the presence of the Holy Spirit in that sanctuary. The rite was meaningful and sacred and beautiful. I would hope that all lay leaders, especially Vestry members have the opportunity to experience that power. I can’t imagine why anyone would not want to be confirmed or received.Thank you, Pat, for a very clear article, and for all the interesting comments which it generated. Marylin Day says: This Summer’s Anti-Racism Training Online Course (Diocese of New Jersey) June 18-July 16 August 28, 2012 at 5:53 pm OH My Let’s look at this more closely. The “new” 79 Prayer book allows 3 options: confirmation reception and reaffrimation of baptismal vows. Each is appropriate in a unique pastoral setting. however I do not believe that setting is membership on a vestry when baptism ( and of course commitment to a particular congregation in terms of presence and stewardship) should be sufficent. Having encounter resistence on the part of a prospective vestry member who had been baptized in the Episcopal church, I suggested he simply reaffirm his baptismal vows which made sense and was acceptable to him, to me and to the church, when his son was confirmed. let’s keep it simple. August 28, 2012 at 5:47 pm Why would someone who is active in the Church want to avoid confirmation? September 5, 2012 at 2:02 am The Roman Catholic Church added 5 sacraments as a response to the Reformation.I think we should return to our roots with Chrismation just a part of Baptism. I think it would be very meaningful for us to renew our Baptismal vows as adults if we are in line to accept leadership responsibilities.Let us not let ourselves be confused or diluted by what the Roman Catholic Church did merely to solidify it’s political control over it’s “members”, or rather “serfs” as they were in reality when all this as going on. August 28, 2012 at 4:16 pm There is no national canonical requirement that vestry members be confirmed. That is left up to diocesan canons. Rector (FT or PT) Indian River, MI August 28, 2012 at 8:21 pm Why would an Episcopalian look for a workaround to Confirmation – especially when the workaround was being done during a Confirmation service?I would think that it would be a unique blessing for father and son to be confirmed together. Christian Paolino says: Cathedral Dean Boise, ID Rev James Hodson says: Rich Friel says: Priest Associate or Director of Adult Ministries Greenville, SC Curate (Associate & Priest-in-Charge) Traverse City, MI David Yarbrough says: Joseph F Foster says: Bruce Thomas says: August 28, 2012 at 8:07 pm It has always been my understanding that Vestry members should always be Baptized, at the least, but Wardens had to be Confirmed also, I continue to support that. Why change thatqualification for the leadership in our parishes? Confirmation demonstartes a mature profession of one’s faith in front of the congregation, and we experience a powerful feeling of the Holy Spirit when the Bishop’s hands are placed upon our heads. I will never forget that awesome feeling nearly 50 years ago. Richard Vanderlippe says: Featured Jobs & Calls Christopher L. Webber says: Rector and Chaplain Eugene, OR Rector Smithfield, NC The Rev. James C. Pappas III says: Mark Fraizer says: Submit an Event Listing Inaugural Diocesan Feast Day Celebrating Juneteenth San Francisco, CA (and livestream) June 19 @ 2 p.m. PT Ya no son extranjeros: Un diálogo acerca de inmigración Una conversación de Zoom June 22 @ 7 p.m. ET Virtual Episcopal Latino Ministry Competency Course Online Course Aug. 9-13 August 28, 2012 at 7:36 pm I should have been a little more careful with my words. I should have said that it the preparation for confirmation that is a big variable. Rector Hopkinsville, KY Rector Knoxville, TN Canon for Family Ministry Jackson, MS August 28, 2012 at 6:35 pm I’m glad you pointed this out, Bp. Epting, it is just what I was thinking as I read the article! August 28, 2012 at 7:36 pm For churches like ECUSA which practice infant baptism, Confirmation is the only vehicle by which one makes a formal, mature profession of faith before the congregation (discounting those of us who are recovering Southern Baptists, and others who made a mature profession of faith at baptism). The extent to which it is “a rite looking for a theology” is a function of the extension of Holy Baptism to those who are not able to profess faith for themselves – which has been debated for centuries.This mature public profession of faith is the issue, not the theology of Confirmation or the “spiritual boost”. Church leaders should without exception have made such a public profession. Julia Langdon says: August 28, 2012 at 5:18 pm Interesting coincidence that this should appear today. Here are my reflections: http://telling-secrets.blogspot.com/2012/08/confirmation-birth-of-activist.html An Evening with Presiding Bishop Curry and Iconographer Kelly Latimore Episcopal Migration Ministries via Zoom June 23 @ 6 p.m. ET Fr. Steven A. Scarcia says: AddThis Sharing ButtonsShare to PrintFriendlyPrintFriendlyShare to FacebookFacebookShare to TwitterTwitterShare to EmailEmailShare to MoreAddThis August 28, 2012 at 7:05 pm I came from another denomination. Probably 2/3 on average of people in my congregation and most meetings I attend came from another denomination. Many people do not understand the polity or history of the church that they attend; they are only concerned with the doings of their parish, maybe dimly aware of the diocese and almost no interest beyond that except among sacristy rats like me. I believe Confirmation could serve — as it did for me — as a strong personal milestone when you commit to the church you’re in, and — if it has a reasonable educational program (maybe an online one that can be done at one’s own pace?) that covers the basics — is not too much to ask those in leadership roles. However, rather than a “hoop to jump through” it should be seen as a goal and — if done right — be a wonderful spiritual moment as Nancy described above. I know it was for me. For those whose previous church experience was negative, a rite of initiation feels like coming home.I understand that many parishes and even dioceses are struggling. But the answer is not to keep dropping our standards. Submit a Job Listing Featured Events August 29, 2012 at 11:04 pm And why do you suppose you / we’re “losing loyal members”? Missioner for Disaster Resilience Sacramento, CA The Church Pension Fund Invests $20 Million in Impact Investment Fund Designed to Preserve Workforce Housing Communities Nationwide Church Pension Group Rector Albany, NY Director of Music Morristown, NJ Christopher Epting says: Russ Post says: Chuck Till says: Rector Tampa, FL Comments navigation Newer comments Join the Episcopal Diocese of Texas in Celebrating the Pauli Murray Feast Online Worship Service June 27 Rector Belleville, IL By Pat McCaughanPosted Aug 28, 2012 Press Release Service August 28, 2012 at 12:47 pm Let’s get rid of the requirement of confirmation for leadership!Let’s get rid of the requirement of baptism for communion!Let’s get rid of the requirement of Jesus to be a priest!Let’s get rid of the name church since we want to do whatever feels good all in the name of ultra-inclusion! General Convention, Family Ministry Coordinator Baton Rouge, LA August 29, 2012 at 6:52 pm I hear you Frank and Jeffrey, but I am very cautious about inviting people to leave. I think we may need to hear more of Andy’s reasons for his feeling so strongly. Adelaide Kent says: Rector Pittsburgh, PA Youth Minister Lorton, VA August 28, 2012 at 5:38 pm I cannot think of many groups or organizations which do not require that their leaders have an understanding of their purpose, rules of order, beliefs, history, etc. Why is what we believe, as Episcopalians, not important for those who wish to serve on vestries, be wardens, handle funds,etc? No one is required to take such roles but anyone who does should know how we express of beliefs and what it means to be Episcoplanian. Doing away with the requirement for confirmation means that we can choose leaders who do not really know what they are leading. Comments navigation Newer comments Comments are closed. Remember Holy Land Christians on Jerusalem Sunday, June 20 American Friends of the Episcopal Diocese of Jerusalem Priest-in-Charge Lebanon, OH Associate Priest for Pastoral Care New York, NY Rector Shreveport, LA Assistant/Associate Priest Scottsdale, AZ August 28, 2012 at 7:06 pm I would agree with the description of Confirmation being a rite looking for a theology. Confirmation is so often presented as rite of commitment, where the baptized come and make an affirmation of the baptismal promises made on their behalf ment years before. The problem in my experience is that in most cases following confirmation we never see these people again. I believe the true sacrament of commitment is participation in the Eucharist. Some which can be done week after week as we recommit ourselves again and again to the life of the Church. August 28, 2012 at 10:22 pm I had thought the main purpose of confirmation as opposed to baptism, which makes one a Christian, was to accept the baptized person as a member of the Episcopal Church.As a practical matter, it also gives the person who was baptized in infancy the opportunity to speak for him-or herself. I was confirmed at age 33, and it mattered a lot to me.As far as the matter of Vestry members being confirmed it would seem logical that they belong to the church they are going to help run. Besides it is no big deal to be confirmed if you have not already been confirmed at 13 or 14. September 27, 2012 at 5:21 pm I was Baptised on the 9th TH September and felt so happy. I left the Catholic Church after 70 years and I love my NEW church and the wonderful Pastor Sally.I asked to be Confirmed as well and know that I have already been Baptised and Confirmed in the Catholic Church.But I am an Episcopal now and want to be part of that church all the way.I feel so peaceful in church. August 28, 2012 at 6:06 pm Growing up in the church, every Sunday offered Morning Prayer at the main service, with Communion one time each month, unless, of course one went to the 7am service. Happily that is no longer the case, and Communion is now the central focus of every service. Although it MAY be time to re-think Confirmation, let it take several years to resolve, just like the blessing of same-sex unions is taking years of listening! Michael McCoy, M.Div. says: Director of Administration & Finance Atlanta, GA August 29, 2012 at 2:57 pm I was about to ask where the notion came from that Vestry member must be confirmed! I grew up in a parish that had a Warden who wasn’t even a member of the Episcopal Church. I think that was quite common at one time and derived from the notion that community leaders should take responsibility for the church in their community and that the church benefited from the insights and leadership of community leaders whether they were members or not. Doesn’t that fit better with the notion of a catholic church rather than the narrowness of a sect? August 28, 2012 at 5:11 pm Resolution A042 at General Convention this year went too far when it proposed removing confirmation as a requirement for the various types of lay ministries in Canon III.4.1 “Of Licensed Ministries.” Those are not positions of “governance” — most, if not all, of them should in my opinion require a “mature public affirmation of faith and commitment to the responsibilities of … baptism.” Those who drafted that resolution did what Field Marshall Bernard Montgomery did: they went “a bridge too far” when they included that portion of the canons to apply this blanket removal of confirmation as a requirement for various positions in the Church. August 29, 2012 at 3:30 pm Chuck Till,Please tell me that I’m misreading — you want to replace the sacramental rite of Confirmation with some political affirmation of fealty to TEC? Would it become a requirement then and berets distributed?I’m beginning to wonder if I belong to a church or a quasi-communist group with liturgy and processions. August 28, 2012 at 4:31 pm The positive observations above concerning Confirmation ring true. If Confirmation is no longer required for leadership but left only to those who want to make a ‘response’ to Baptism, it will quickly disappear.
Circle of Giving: Donors’ Stories of Wisdom 19 total views, 1 views today AddThis Sharing ButtonsShare to TwitterTwitterShare to FacebookFacebookShare to LinkedInLinkedInShare to EmailEmailShare to WhatsAppWhatsAppShare to MessengerMessengerShare to MoreAddThis Howard Lake | 9 September 2008 | News AddThis Sharing ButtonsShare to TwitterTwitterShare to FacebookFacebookShare to LinkedInLinkedInShare to EmailEmailShare to WhatsAppWhatsAppShare to MessengerMessengerShare to MoreAddThis Tagged with: Giving/Philanthropy About Howard Lake Howard Lake is a digital fundraising entrepreneur. Publisher of UK Fundraising, the world’s first web resource for professional fundraisers, since 1994. Trainer and consultant in digital fundraising. Founder of Fundraising Camp and co-founder of GoodJobs.org.uk. Researching massive growth in giving.
Tagged with: data donor management insight 91 total views, 2 views today AddThis Sharing ButtonsShare to TwitterTwitterShare to FacebookFacebookShare to LinkedInLinkedInShare to EmailEmailShare to WhatsAppWhatsAppShare to MessengerMessengerShare to MoreAddThis9 A service that helps charities to identify their most engaged or loyal donors and vice versa, and make insight-driven decisions about their donor relationships is launching in the UK.Launched in the UK by EDM Media, DonorTrends uses predictive science combined with a charity’s actual donor data to forecast future activity and identify the donors at every giving level, from regular donors giving £2 per month to high-value, major donors, who are the most likely to want to respond to certain fundraising campaigns at a given time.It works to improve key fundraising activity including retention, upgrades and reactivation campaigns, analysing donors based on their preferences and giving behaviour, and how this has changed over time. No third-party data is added during the analysis and profiling process, ensuring that all insights are based purely on the user organisation’s own consented data. All analysis is handled by EDM Media, which has partnered with DonorTrends to provide the service in the UK.According to EDM Media, the service has already helped over 1,000 charities in the US to improve their donor relationships and retention through better understanding of donor engagement, and can analyse warm data within two days, and develop an action plan based on the results within six.Suzanne Lewis, managing director of EDM Media, said:“We are addressing the issues of blanket and far too frequent communication models that have been highlighted in recent best practice reforms. By introducing DonorTrends, charities will be able to engage less with those donors who are less connected to them, by contacting them less frequently and only at the times when they are more likely to respond. Equally those most loyal can be given greater focus. The result is far greater engagement, loyalty and revenue for the charity, and a much more accurate and meaningful relationship for the donor.”EDM Media will be introducing DonorTrends at next week’s IoF Fundraising Convention, which runs from 4th to 6th July at London’s Barbican. Advertisement EDM Media launches DonorTrends donor insight service in UK 90 total views, 1 views today AddThis Sharing ButtonsShare to TwitterTwitterShare to FacebookFacebookShare to LinkedInLinkedInShare to EmailEmailShare to WhatsAppWhatsAppShare to MessengerMessengerShare to MoreAddThis9 Melanie May | 30 June 2016 | News About Melanie May Melanie May is a journalist and copywriter specialising in writing both for and about the charity and marketing services sectors since 2001. She can be reached via www.thepurplepim.com.
Oscar López RiveraPhiladelphia — “Colonialism is a crime against humanity.” These words, from Puerto Rican freedom fighter Oscar López Rivera, ring even truer in the aftermath of Irma and Maria. These hurricanes tore through and left behind vast destruction on Caribbean islands that continue to be ravaged by colonialism and imperialism.López Rivera was speaking on Sept. 18 to a diverse crowd of over 200 people at Taller Puertorriqueño, a community and cultural center in North Philadelphia. He was the honored guest of the National Boricua Human Rights Network. When the former political prisoner entered the room, the crowd stood, erupting into cheers and began chanting, “Se siente, se siente, Oscar esta presente!”A message was delivered from prisoners at Graterford Prison in Pennsylvania who wished to show appreciation to López Rivera. They told him that his example as a freedom fighter for the independence of Puerto Rico encourages their own struggles for liberation from the oppressive prison system.López Rivera called for all political prisoners to be free. He also focused on the youth in the movement, calling them the future who will carry on the work we do now. He urged the young people in the crowd, “Dare to struggle, dare to win.”Finally, López Rivera spoke about the effects of colonialism on Puerto Rico. As one of many colonies still existing in the 21st century, the island is being economically strangled by the United States. He noted that the debt crisis on the island is the direct result of colonialist exploitation by the U.S. government and the collaboration of the Puerto Rican government.Repayment of the debt is being imposed on the Puerto Rican people, who have already seen 179 schools closed, pensions taken away and health care benefits cut.Now, as the island is struggling with a total power outage and massive problems brought on by the hurricanes, the U.S. offers no support. This neglect is consistent with the long history of U.S. firms stealing resources from Puerto Rico and leaving the Puerto Rican working people to suffer.This is why López Rivera called for decolonization, sovereignty and independence of Puerto Rico as the only way to end the abusive colonial relationship.Following the hurricane disasters, across the island and throughout the diaspora, Puerto Ricans are working together to check on family members in unreachable parts of the island. On the island they are working together to clear roads, move debris and trees.Puerto Rico’s colonial government is doing little, so the people are doing it themselves. They are showing the realistic possibility of life without this imperialist, colonialist government that has bankrupted the island and loaded enormous debts onto the people.In cheering for López Rivera, the audience was supporting self-determination and liberation for the Puerto Rican people!FacebookTwitterWhatsAppEmailPrintMoreShare thisFacebookTwitterWhatsAppEmailPrintMoreShare this
Investigative journalist Iosif Costinas of the Timisoara daily newspaper, has not been seen since 8 June 2002. He had investigated sensitive issues and was writing a book on the Timisoara mafia. Reporters sans frontières fears his disappearance could be linked to his professional activity. RomaniaEurope – Central Asia Help by sharing this information Receive email alerts to go further News Follow the news on Romania RomaniaEurope – Central Asia News May 26, 2021 Find out more December 2, 2020 Find out more RSF_en Ten RSF recommendations for the European Union Organisation RSF and 60 other organisations call for an EU anti-SLAPP directive March 27, 2003 – Updated on January 20, 2016 Vanished journalist found dead Police said they had found the body of investigative journalist IosifCostinas, of the daily paper Timisoara, who disappeared on 8 June lastyear. His skeleton was found on 21 March in a forest 25 kms from the town of Timisoara and identified from dental records and his mother’s identification of hisclothes and belongings. The cause of his death was not known.______18.04.2002 – Where is Iosif Costinas ? Reporters Without Borders today voiced its concern about the disappearance of investigative journalist Iosif Costinas of the Timisoara daily newspaper, who has not been seen since 8 June 2002.”Costinas disappeared more than two months ago while working on a book on a very sensitive subject and, without jumping to conclusions about the reasons for his disappearance, we fear it could be linked to his professional activity”, Reporters Without Borders secretary-general Robert Ménard said in a letter to Interior Minister Ioan Rus. The letter asked him to do everything possible to find Costinas and to consider the hypothesis that his disappearance was linked to his work.Aged 62 and working for Timisoara in the city of the same name, Costinas was last seen on 8 June in Timisoara, where he failed to call or visit his mother as expected, although very attached to her. While two persons have claimed to have seen him on the city’s streets since that date, their claims do not seem credible as he has not contacted anyone close to him.The police has carried out an extensive but unsuccessful investigation inthe Timisoara area. According to Flavius Donca, head of the newspaper’s political section, Costinas was very critical of the current government and was writing a book on the Timisoara mafia. He had investigated such sensitive issues as unsolved murders during the 1989 anti-communist revolt and the presence of former members of the Securitate (the communist-era secret police) in positions of responsibility. Romania: In an open letter, RSF and ActiveWatch denounce judicial pressures on investigative journalists following a complaint from a Bucharest district mayor News News November 23, 2020 Find out more
Iran: Press freedom violations recounted in real time January 2020 RSF_en Call for Iranian New Year pardons for Iran’s 21 imprisoned journalists IranMiddle East – North Africa to go further IranMiddle East – North Africa Follow the news on Iran June 9, 2021 Find out more News News May 16, 2011 – Updated on January 20, 2016 Reporter with US, Canadian and Iranian nationality deported to Iran by Syria Reporters Without Borders is very concerned about the fate of Homa Dorothy Parvaz, a journalist with US, Canadian and Iranian nationality working for Al-Jazeera English, who disappeared after arriving at Damascus airport on 29 April. According to a statement issued by the Syrian embassy in Washington, the Syrian authorities deported her to Iran on 1 May. But Iranian foreigh minister Ali Akbar Salehi told the government news agency IRNA on 14 May that Iran had “no information” about Parvaz. This was the first comment by an Iranian official about the case.“No one has heard from Parvaz for the past two and a half weeks,” Reporters Without Borders said. “The Syrian authorities finally said they handed her over to the Iranian authorities 15 days ago. But until then they said nothing about her whereabouts, with complete disregard for her family and for the media that employ her. This total lack of transparancy does not bode well.”The press freedom organization added: “The Iranian information ministry says it has no information about Parvaz. If that is Iran’s official position, it means she has disappeared. If not, we urge the Iranian authorities to say where she is being held, to allow her to leave the country or to account for the charges against her if they decide to continue detaining her.”Parvaz’s brother told Reporters Without Borders that the family had received no notification from the authorities in Tehran. “They should at least tell us why they are holding her. She did not even enter Iran voluntarily.”According to the statement issued by the Syrian embassy in Washington, Parvaz tried to enter Syria with an expired Iranian passport and a tourist visa. After finding transmitting equipment in her bags, the Syrian authorities assumed she had come to cover the anti-government demonstrations. She was alllegedly deported to Iran on 1 May, less than 48 hours after her arrival. She was not allowed to contact her family or the US or Canadian embassies at any point.The sequence of events shows that the Syrian authorities remained silent about her whereabouts for nearly two weeks. The Syrian government newspaper Al-Watan went so far as to report on 10 May that she had left the country on 1 May “without saying where she was going (http://www.alwatan.sy/dindex.php?idn=100992).”Al-Jazeera had announced on 27 April that it was suspending all activities throughout Syria until further notice because of the many threats and acts of intimidation against its crews. Its Syrian employees were repeatedly threatened by the authorities, and stones and eggs were thrown at its offices. Around 100 people demonstrated outside Al-Jazeera’s Damascus bureau on 30 April, accusing it of “lying” and “exaggerating” in its coverage of the anti-government protests that began in Syria in mid-March (http://en.rsf.org/saudi-arabia-from-tripoli-to-manama-no-let-up-02-05-20…). Receive email alerts After Hengameh Shahidi’s pardon, RSF asks Supreme Leader to free all imprisoned journalists News March 18, 2021 Find out more News February 25, 2021 Find out more Organisation Help by sharing this information