Sunday, July 05, 2015

Flashback to 1977 and "The Long March Into The Desert"

The LA Times posted this notice on the passing of Robert Sherwood Morse, "a dissident clergyman who objected to changes in traditional Episcopalian practice and urged fellow religious conservatives to leave a mainstream he likened to the Biblical "fleshpots of Egypt," has died. He was 91.

"'What people don't understand about the whole concept of the ordination of women is that it was never a question of equality but of theology.' - Robert Sherwood Morse, on his opposition to women becoming priests.
Morse, who helped found and was selected as archbishop of what became known as the Anglican Province of Christ the King, died of pancreatic cancer May 28 at his home in Berkeley, according to Monty Stanford, a spokesman for the San Francisco-based organization."

The LA Times also provided a helpful link to Morse's little known, but prescient 1977 sermon, "The Long March Into The Desert" (A Sermon delivered on the last day of the Congress of St. Louis by the Most Rev. Robert Sherwood Morse).

I reproduce it here in its entirety with the emphasis mine (direct link here).

In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

We begin today the first step of a long march! Our Church has yielded to the temptations that Our Lord denied in the wilderness. As the Church is the mystical Body of Christ in what is left of human history, we face those same temptations until time is no more. 
The three temptations are power, power, and power! "And he shewed him all the kingdoms of the world and the glory of them, and saith unto him, all these things will I give thee if thou wilt fall down and worship me." 
We have come to St. Louis because in Minneapolis last year the Protestant Episcopal Church in the United States fell down and openly worshipped the dark Spirit of the Age! Whatever is mod, trendy, whatever works, feels good, is promoted in the media - that do and believe! 
The major thrust of the Spirit of the Age is against the essential mysteries of Christ - the family and sacramental marriage! The demonic in history are those blind forces which would impersonalize life - eroding those interpersonal commitments that make civilization possible! 
Without the priority of family - no nation, church, or society can survive. The crisis of our Western culture is theological. For the primary problem of our time is the attack on the family. The Protestant Episcopal Church, in a long litany of sorrow, has abandoned the family and given its people stones and scorpions instead of bread to strengthen men's hearts! Our Church has been stripped over the years, in general convention following general convention, of any and all moral standards with which we can deal with the gamut of modern and moral issues running from divorce to demonology! 
Dostoyevsky says that Hell is to be unable to love! The zeal of the Church has always been up until now to save man from this Hell - by giving man, via grace, a conscience. For without a conscience we cannot love! God does not change despite what our seminaries teach today - Christian love does not exist apart from morality. To experience the love of God is to suffer God. Perhaps this is the most intense form of suffering, to suffer God. For we are forced, if we love Him, to choose the greater good, which is to will His will - to be obedient to His commandments. The other terrible suffering is that once you love God you can find no substitute for Him. Nothing else can satisfy - nothing else can make you complete. To love God is to make a choice. Thus the Judgment comes to every man's door! This is the judgment here before us today. The most vivid agony reserved in Dante's Inferno is for the neutrals - who have no need to die for they were never alive! 
One of the great saints of the Anglican Communion, and I believe him to be a saint, is the late Fr. Raymond Raynes, Father Superior of the Community of the Resurrection. Many of us in this room knew him personally. Once on the B.B.C. he was asked who is most in danger of going to Hell and he answered immediately, "The indifferent" and then he thought and added "and priests" - and I would also like to add "and bishops." 
There is no neutrality or indifference in God or in these issues facing us in the Church. God grant us the grace to love and suffer His will - to know Him as He is and not as we want Him to be! To save us in this difficult hour from indifference or neutrality and lead us not into the temptation of the Spirit of the Age. 
In this city of St. Louis is the birth place of perhaps the greatest metaphysical poet of this century, T. S. Eliot, who was also an Episcopalian. He wrote in his great Christian poem, Four Quartets, 
Who then devised the Torment? Love,
Love is the unfamiliar name
Behind the hands that wove
the intolerable shirt of flame
Which human power cannot remove
We only live on, suspire,
Consumed by either fire or fire.
(Which means: to burn with or be burned up or consumed by the Love of
Christian man is living in an age that eclipses the early persecutions of the early Church - Christians are caged and silenced in the Soviet Union, murdered by the millions in China and Cambodia, tortured and martyred in Africa. Solzhenitsyn, that 20th century prophet, sees the worst for us in the West - the decline and decay of Western man is accelerating at a far more rapid pace than that of the Marxist police states whose new gnostic value system of materialism and power is based on the denial of God. 
We begin today a long march through the deserts of our time - but our movement is of the spirit of God, for He is calling us successful, seldom rich, usually lukewarm Episcopalians to return Christ to the center of our lives and through us to our countrymen - to restore them and us to the things of God. 
We will be guided like the Hebrew children by a pillar of smoke by day and fire by night - a description of our smog-bound cities. What vision do we hold out to the world? 
There is a true story told about the great 16th century Spanish mystic, St. John of the Cross, who once, while prior or a rural Spanish Carmelite monastery, had an old brother in his community. He was a pocked-marked peasant - illiterate, untutored - bent in the service of the Lord - opening doors, cleaning floors, and dragging baggage; unseen and almost unknown. Suddenly one night he was struck with his death agony. The brothers all gathered around him to support him in prayer as he began to slip into eternity. St. John of the Cross was also there. Suddenly the old peasant, his face radiant, rose up on his cot and stretched out his arms and began to cry out over and over "I see it - I see it!" St. John said, "Brother, what do you see out there?" And he replied, "I see Love. I see Love!" 
What vision sustains us on this long journey - this pilgrimage of hardship? Only the love of God and our desire to share it - that our children's children until time is no more might receive the gift of faith - the experience of that incredible Love of God that has touched our lives. But that love calls for personal sacrifice! 
I call upon you to exercise your apostolic commission - save yourselves, your children, your families, your friends and fellows - leave this modern Egypt - the fleshpots of the Minneapolis Church - whose bishops act like Pharaohs building pyramids of personal power and privilege. Leave this kingdom of death, this House of Pharaoh, and march with us into the desert. We must all wait in the desert, for through this experience we as penitents will be cleansed. 
God give us the strength that some day our movement might be as that of the early Christian desert Fathers who were more concerned with what God thought of them than what the world thought of them. Come with us, join us, march with us into the desert - for God calls us to Himself! 
++The Most Rev. Robert Sherwood Morse
16 September, AD 1977

(At the time of this sermon, Fr. Robert S. Morse was Rector of St. Peter's Church in Oakland, California.)

Morse's call is still valid today.

I am listening and packing my things for the long march into the desert.

I conclude with more of T.S. Eliot's poem "Little Gidding" (the fourth quartet).

What we call the beginning is often the end
And to make an end is to make a beginning.
The end is where we start from. And every phrase
And sentence that is right (where every word is at home,
Taking its place to support the others,
The word neither diffident nor ostentatious,
An easy commerce of the old and the new,
The common word exact without vulgarity,
The formal word precise but not pedantic,
The complete consort dancing together)
Every phrase and every sentence is an end and a beginning,
Every poem an epitaph. And any action
Is a step to the block, to the fire, down the sea's throat
Or to an illegible stone: and that is where we start.
We die with the dying:
See, they depart, and we go with them.
We are born with the dead:
See, they return, and bring us with them.
The moment of the rose and the moment of the yew-tree
Are of equal duration. A people without history
Is not redeemed from time, for history is a pattern
Of timeless moments. So, while the light fails
On a winter's afternoon, in a secluded chapel
History is now and England.

Wednesday, July 01, 2015

With Gay Marriage the Law of the Land, What to do About Those Homophobic Native Americans and the Episcopal Clergy Who Belong to The Indian Nations?

With the nation and the Episcopal church moving forward with the normalization of same-sex "marriage," there will be the inevitable contradictions and paradoxes that people will have to "live into."

One such conundrum that the Episcopal church will have to deal with is the presence in its House of Bishops and in its ranks of clergy, of members of Indian nations in which same-sex marriage is forbidden by tribal law.

The following article that was posted at CNS News a month before the SCOTUS ruling legalizing same-sex marriage gives you background and an idea of the numbers of souls involved,

"The Cherokee Nation in Oklahoma and the Navajo Nation, with about 300,000 members each, maintain decade-old laws that don't recognize same-sex marriage. Neither tribe has shown much sign of shifting.
In all, tribes with a total membership approaching 1 million won't recognize marriages between two men or two women."
Of course, the gay activists will say that cultural and religious imperialism is to blame for these now archaic laws,
"John Hawk Co-Cke' (co-KAY), an enrolled member of the Osage Nation who's gay, said that before reservations were created, many tribes had no problem with men who embraced their feminine side and women who lean toward their masculine side, inspiring the term two-spirit people. Two-spirit people were sometimes given special ceremonial roles because of their ability to go into both the masculine and feminine world, he said.
The spread of Christianity starting when tribes were moved onto reservations contributed to a change in attitude that's reflected in laws that reserve marriage for heterosexual couples, Co-Cke' said. The influence of Christianity remains strong in many tribes more than a century after an era of mass conversions on reservations.
'It saddens me, but I don't blame them because they have been forced to give in,' said Co-Cke', who was raised as a Methodist and has for many years led two-spirit retreats in Oklahoma.
Co-Cke' said he respects the faith he was raised in, but learning about Native American traditions that date back further helped him become comfortable with being gay.
'I started feeling that emptiness. That's when the old ones started calling me,' he said. 'I had to get healthy.'"

The Episcopal church has a long history of mission and outreach to the native American people, and one has to wonder if that outreach will now include efforts to enlighten them on same-sex marriage.

The Episcopal church page that features the Navajo praises their history, culture, and values,

"The Navajo are our American heritage. For literally hundreds of years they have lived on their lands in the Southwest and had a culture embedded in the Divine Creator, with a tradition of worship and roots deep in the earth. They have embraced The Episcopal Church for over 100 years. And they have done this in the face of extreme deprivation, poverty, and forced removal from their homeland.
Deep reverence for all things living characterizes Navajo spirituality, and prayer is their natural language. Everything a Navajo knows – shelter, fields, livestock, the sky above and the ground below – is holy. Land is the Earth Mother who gives life to all. Their traditional dwelling, the hoghan, reflects this understanding of creation, and it is here where Navajo Blessingway and other ceremonies still occur. In the name of Jesus Christ, they pray for healing for each other and for the rest of the world and even under the bleakest of circumstances, they never forsake prayer.
They have much to teach us.
They may have something to teach TEc about marriage, and look out, they are infiltrating the ranks of the ordained!
In 1978, The Episcopal Church founded Navajoland Area Mission: some 26,000 square miles in Arizona, New Mexico and Utah. At that time, there was no clear vision, nor were substantive efforts undertaken to preserve physical facilities or to raise up lay and ordained leadership.
Today, there is a new spirit and energy in this land! Several churches have been reopened. While we have had only one Navajo priest, we now have 11 candidates for ordination – two ordained as priests in June, 2013."
Not only that, but the Cherokee have already entered the House/Hoghan/Tepee of Bishops. The following is from a  New York Times article from 2011,

"Bishop Carol J. Gallagher is a member of the Cherokee nation, through her mother, whose maiden name was Elizabeth Walking Stick" (NYT). 
Her blog, "Mamabishop" can be found here.

Being in a small way part of the Cherokee clan myself brings this home on a personal level.

In 2011, when the NYT article on Bishop Gallagher came out, the number of Native American bishops was four,
"American Indian Episcopal bishops will increase to four. The others are Creighton Robertson of South Dakota, Steven Plummer of the Navajoland Area Mission and Steven Charleston, president and dean of Episcopal Divinity School in Cambridge, Mass."
The following quotation from Bishop Gallagher is a bit ironic given the differences her nation and her church have regarding same-sex marriage,

 "...declaring that the church needed to regard its American Indian members as ''equal partners' in its work."
I predict that some partners will remain more equal than others in this case.

And in February 2015 the Episcopal News Service announced,
"In a liturgy that combined Anglican and Navajo traditions, the Rev. Canon Cornelia Eaton was ordained priest in the Episcopal Church. She serves as canon to the ordinary for Navajoland...  The liturgy included readings and hymns in English and Navajo, and smudging by (Bishop) Eaton...
For the uninitiated,
"Smudging calls on the spirits of sacred plants to drive away negative energies and restore balance." (
There are a fair number of Navajo who may be in a bit of a pickle, torn between their nation and their church,
With Eaton’s ordination as priest, Bailey has ordained three Navajo, or Diné, as priests and three more as transitional deacons. There are another three Diné in the ordination process. Eaton is the fourth female Diné following Plummer, the Rev. Rosella Jim and the Rev. Inez Velarde."

Which will they choose? To be off the reservation or on it?

Sunday, June 28, 2015

What Could be Worse Than Avoiding Conflict?

 As the General Convention of the Episcopal church groans on in Salt Lake City Utah, and more and more church dividing resolutions are brought forward, it is time for a little reminder to our delegation (whose blog is here),
"Where there is respect, there is a tendency to avoid
conflict. However, worse than avoiding conflict is
another inclination that is born out of respect – and
that is to affirm wrongdoing.

While it is true that families disagree at
times, we would do well to remember that the settling
of disputes is part of the father’s inherent authority.
Speaking metaphorically for the Church, the old
adage that 'Father knows best' certainly applies here.
But Jesus’ words are more to the point: 'Every
kingdom divided against itself will be ruined, and
every city or household divided against itself will not
stand.'” (Matthew 12:25; NIV)

From, WE’VE HAD DESSERT.Biblical Malnutrition & Today’s Episcopal Church by Charles W.“Slats” Slaton, Jr.

Friday, June 26, 2015

A Pastoral Letter From Bishop Waldo Who is Now Full Monty on Same Sex Marriage


Thursday, June 25, 2015 Grace and Peace to you from God our Father and the Lord Jesus Christ: I am writing to you from Salt Lake City, Utah during the first day of the 78th General Convention of The Episcopal Church. During the next eight days, the House of Bishops and the House of Deputies will consider many important matters. There will be critical mission initiatives, the election of a new Presiding Bishop, and conceptual plans to restructure our governance to make more resources available for mission across our Church. We will also consider proposals to change the marriage canon, including granting permission to clergy in states where same-sex marriage is legal to solemnize and bless those marriages within the canons, as well as to authorize provisional rites for that purpose...

 ...In early May last year, the Bishop's Task Force on Unity of this diocese released its report, creating a process of study and reflection by which congregations seeking permission to bless (not solemnize) same-sex relationships could receive it. Few indeed within Upper South Carolina imagined that same-sex marriage would become legal in this state for a generation, much less within a few months, as did occur. As General Convention prepares to address this issue canonically and liturgically, I offer a few thoughts. My own study and reflections in preparation for last year's report persuaded me that it is indeed time for the church to experience and embrace the fullness of covenanted, monogamous same-sex relationships, even as our theology and ritual practice continue to develop and unfold. It remains critical to me, however, that in addition to the well-established right of priestly discretion in solemnizing any marriage, bishops retain discretion in how any provisional rites authorized by this Convention will be used in a given diocese. With these provisos in place - as they currently are in proposals submitted for consideration - I will vote in favor of the necessary canonical changes at this Convention. The process put in place a year ago in our diocese will be essentially the same in this scenario, except that permission will be granted to solemnize same-sex marriages to congregations that have engaged in the required discernment and dialogue. I recognize that deep differences on this question exist within our diocesan community. I remain committed to ensuring that there is a place at the table in this diocese for everyone, people of all perspectives. My hope is for a conversation within the church of a deeper, less divisive, and evolving nature, even as decisions are being made. It is clear to me that theological resolution will elude us for the foreseeable future. Early in the last century, Bishop William Guerry of the Diocese of South Carolina wrote that
We should strive for unity, not uniformity. Uniformity is mechanical, barren, unfruitful and unprofitable. Unity is organic, living, and capable of endless growth. If we are to be truly catholic, as Christ himself is catholic, then we must have a church broad enough to embrace within its communion every living human soul.
Such unity is most deeply formed in a forge that makes an alloy out of seemingly incompatible elements, and it virtually always involves heat. In my five years serving as your Bishop, I have seen this at work in a godly determination to stay and work together that pervades this diocesan community. As St. Paul reminds us, we are to “Bear with one another and
If anyone has a complaint against another, forgive each other, just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your heats, to which indeed you were called in the one body. And be thankful.”
I am indeed thankful, for we have been blessed in this diocese with an abundance of missional opportunities that continually energize, unite, and send us into our Lord’s service. With longing for your prayers and grateful hearts, I remain yours in Christ, The Rt. Rev. Andrew Waldo Eighth Bishop Episcopal Diocese of Upper South Carolina

Thursday, June 25, 2015

Cathedral Dean Equates Book of Common Prayer to the Stars and Bars

These days, anything that offends any individual or tiny group is vulnerable to being hauled into the public square and torn to shreds by the mob. It was just a matter of time for the Book of Common Prayer (BCP) to be targeted as a symbol of hate. This week during the Episcopal General Convention the BCP was attacked by no less than a Dean of Cathedral. The report below was excerpted from The  Living Church.

Thursday, June 25, 2015
By G. Jeffrey MacDonald
When the Special Legislative Committee on Marriage convened its first open hearing Wednesday night, speakers overwhelmingly favored proposals that would clear the way for same-sex marriage across the Episcopal Church.
Of the 15 who spoke to two proposed resolutions, only one said, “I do not have the clarity that others do,” and called for more study of the issue. The rest urged the panel to make marriage rites available to same-sex couples and to allow gender-specific language in the Book of Common Prayer to be used in a gender-neutral manner.

Speakers also connected the quest for same-sex marriage rites with other causes, including the quest for racial equality, which has emerged as a hot topic in the early days of the 78th General Convention. One priest compared marriage-rite language in the Book of Common Prayer with the Confederate flag, which activists have clamored to remove from statehouses in the wake of a June 17 massacre of nine African-Americans at a Charleston, South Carolina, church.
“How long are we going to allow documents like the Book of Common Prayer to contain language that is explicitly discriminatory?” asked the Rev. Will Mebane, interim dean of St. Paul’s Cathedral in Buffalo and a member of the Task Force on the Study of Marriage. “Demands for the Confederate flag, a symbol of hate, to come down have been heard. … It is time to remove our symbol that contains language of discrimination.”
The lunatics are running the asylum.

Wednesday, June 24, 2015

What is the New Episcopal Church? A Church Willing to Sacrifice the Book of Common Prayer.

A report from the Anglican Communion Institute details the changes to the structure and polity of the Episcopal church which may come out of the upcoming General Convention of TEc. The proposed resolutions, if passed, will complete the transformation from a church made up of people who share a common Prayer Book and liturgy into one where all manner of prayer and practice may be carried out with accountability handed over by its bishops to the whims of successive General Conventions and to a newly empowered Presiding Bishop. 

The report is long, but the following excerpt may give you an idea of what this New Episcopal church will look like and some of the problems it will create. I have added bullet points.

"...we are witnessing the emergence of a New Episcopal Church, which conforms neither to the historical TEC nor even the confused one set forth in the Primer.
  • The New Episcopal Church (henceforth NEC) retains a Constitution, Bishops, a General Convention, and even Holy Scripture, but these take on an altogether different character than in the erstwhile TEC. 
  • NEC has allowed to emerge a Presiding Bishop with disciplinary authority over fellow Bishops – something the Constitution does not permit. 
  • NEC no longer sees Bishops as obedient to Holy Scripture by solemn oath, as set forth in the BCP, but rather as agents of General Convention actions. This is made clear in respect of proposed same-sex blessing and marriage rites, where the role given to them (“under the direction and subject to the permission of the Bishop with ecclesiastical authority”) is now obviated. 
  • The Constitution remains but is no longer the governor of General Convention actions, but is somehow identical with whatever General Convention may decide to do.
The problem may be seen in its more acute form in the manner in which the Book of Common Prayer, itself a constitutional document which is not to be altered except by affirmative votes by orders of “a majority of the Dioceses entitled to representation” at two successive GCs, has now become a vague placeholder of yesterday’s temporary and transitory convictions. Even the Primer stays away from this obvious problem area in the quote above, though we may see a hint of it in the language which concludes the quote, “…of our various liturgies.” What began as an assertion of the unique and catholic status of the Book of Common Prayers (and its Ordinal) which embodies “the essential understanding of Christian faith as prayed by faithful Episcopalians” (lex credendi, lex orandi) appears to slide into a very different context: various liturgies emerging to give expression to what we now believe and hold to be so, apart from subjection to the Constitution and the letter of the Book of Common Prayer. This produces not catholicity but each new generation’s assertion of its freedom to confess and pray and pronounce and hear scripture’s word on its own terms."
The New Episcopal church has no choice but to change its constitution and canons (C+C's) to match moves by the last General Convention to bless same sex unions or else be faced with the disciplinary problem of having priests and bishops knowingly in violation of the C+C's as well as the BCP by participating in these "marriage" liturgies. Of course, it just codifies a historic abandonment of the Apostolic faith.

While bishops, priests, deacons, and pewsitters in the New Episcopal church may still recite the Nicene Creed every Sunday, many will be doing it with their fingers crossed if these resolutions pass when they get to the part in which they say,

"We believe in one holy, catholic and apostolic Church."   

Sunday, June 21, 2015

Episcopal Church Summer Solstice Worship Round Up

Each year I post a brief rundown of Summer Solstice services in the Episcopal church. I marvel at how many churches engage in Solstice worship services. To my mind, this is a misdirected and ill-advised approach to attracting the "spiritual" among us to church. The answers to peoples' questions about the meaning of life are not to be found in bowing to the Sun, the Moon, or the stars.

St. Augustine of Hippo wrote in the Confessions of what happened when he interrogated nature to learn something of God.

 I asked the earth; and it answered, "I am not He;" and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, "We are not thy God, seek higher than we." I asked the breezy air, and the universal air with its inhabitants answered,' 'Anaximenes. was deceived, I am not God." I asked the heavens, the sun, moon, and stars: "Neither," say they, "are we the God whom thou seekest." And I answered unto all these things which stand about the door of my flesh, "Ye have told me concerning my God, that ye are not He; tell me something about Him." And with a loud voice they exclaimed, "He made us." My questioning was my observing of them; and their beauty was their reply? And I directed my thoughts to myself, and said, "Who art thou?" And I answered, "A man." And lo, in me there appear both body and soul, the one without, the other within. By which of these should I seek my God, whom I had sought through the body from earth to heaven, as far as I was able to send messengers - the beams of mine eyes? But the better part is that which is inner; for to it, as both president and judge, did all these my corporeal messengers render the answers of heaven and earth and all things therein, who said, "We are not God, but He made us." These things was my inner man cognizant of by the ministry of the outer; I, the inner man, knew all this - I, the soul, through the senses of my body. I asked the vast bulk of the earth of my God, and it answered me, "I am not He, but He made me."
Here is a sample of what is going on out there as people today ignore Augustine's ancient findings,

 The Paul Winter Consort, with special guest, Navajo singer Radmilla Cody, will celebrate the dawning of the summer during the 20th annual Summer Solstice concert on Saturday, June 20, at 4:30am at The Cathedral Church of Saint John the Divine, located at 1047 Amsterdam Ave. at 112th Street, Manhattan.

Summer Solstice Celebration
Saturday, June 20; 5:30 PM – 9:00 PM
Holy Comforter Church, Atlanta GA
Shared meal, sacred ritual around the solstice fire,  crafts & fun for everyone!

Celebrate the summer solstice with a labyrinth walk at St. Patrick’s Episcopal Church,  Pagosa Springs, Colorado.

St. Brigit Episcopal Church, Frederick, CO - The Summer Solstice Service is part of St. Brigit’s A’it Caol series, now entering its fourth year. A’it Caol (pronounced atch qweel) is Gaelic for “A Thin Place.” These services are created to offer guests an experience of God through a unique liturgy, which combines ancient tradition with contemporary language. They include specially designed meditation areas, reflecting the Scriptural lessons, and sacred music with an ethereal sound. In keeping with the Celtic tradition of honoring the earth as God’s creation, St. Brigit will mark the Summer Solstice, the longest day of the year, as a celebration of God’s gift of light. The Solstice Service is unique among the A’it Caol services in that all the meditation areas will be outdoors on the church grounds, including one utilizing St. Brigit’s outdoor labyrinth. St. Brigit’s youth group, the Lightsiderz, will be assisting in creating the meditation areas.

St. David’s Episcopal Church, Spokane, WA Celtic Celebration for the summer solstice.
Join us on Thursday, June 18 at 7:00 p.m.  We’ll start on the lawn outside, then move into the parish hall,  Enjoy an evening around the fire of prayer, song, and Christian communion.  Celtic music led by Janet Dodd.  A potluck snack reception follows.

Thomas the Apostle Retreat Center, Cody, WY. Come Celebrate the beginning of Summer by joining the "Summer Solstice Labyrinth Walk" on Saturday, June 20, 2015.
Walk Thomas the Apostle Retreat Center's Labyrinth with Labyrinth Facilitators, AnnMarie Bilek and Douglas Sunderland, from 11:00 am through 12:00 pm.

St. Timothy's Episcopal Church, Fairfield CT
SUMMER SOLSTICE SERVICE: Eucharist and Cream Tea
Today we mark the “longest day,” the day on which the sun lights the earth for the longest period of time in a twelvemonth.  Join our celebration of the Light of God, even as we greet the returning of the gestational darkness. A lovely cream tea will begin at 5 pm, in the spiritual company of St. Brigid of Kildare, patron saint of dairy products and dairy workers. An introduction to the saint and an information packet--including quotes and suggested reading—will be given to each attendee.
The Rev. Alice Mindrum has been the Director of the Anam Cara Christian Center for Spiritual Life since its inception over three years ago. She is a writer and stage director, a spiritual director, a Reiki teacher and a serious anglophile. Alice is a graudate of the Yale Divinity School, and currently she is developing Anam Cara on the Road, our new educational and arts ministry.

You can run but you can't hide from the sun...

Here He comes...