Standing at the Crossroad of History and Hope

In the name of the Holy One who
chooses, renews, and pursues us, morning
by morning and day by day. Amen.

Good morning. Morning has indeed “broken” and it is a good morning to be with you. You have again befriended me, asking me back to my home State and to the UP to stand and pray with you. I have been standing by you for many years, and I am always deeply blessed by being in your presence; please know you are ever in my prayers.

You did not just ask an old friend to be with you as your chaplain. You asked an historian and a theologian to stand with you. A wise choice (if I may say so myself). This morning I experience myself as standing with you at the crossroad of history and hope. What about you?

History and hope: this is Good News, and for many of us this is hard news (for we did not plan to be standing here today), yet this crossroad is deeply woven throughout the history and theology of our faith and forebears. We are not unaided. We have scriptural resources to draw upon, witnesses ancient and modern, and beloved companions for the journey onward.

Abide with me as I identify three of deep resources for finding our way forward today and in the days ahead.

1 – Pride of place goes, as it must in my opinion, to Scripture, and particularly to this morning’s extraordinarily apt and wise lessons (thank you Manuel). We stand at today’s crossroad on the solid ground of scriptural witness. In Mark’s Gospel we hear of the “committed ones,” the disciples, arguing about power, getting angry and indignant with one another about leadership and authority in the church. Some folk just like exercising power over others. Sound familiar? Frankly my friends, on the “top ten” list of topics church historians write about: asserting power and control are two of the biggest themes.

More important, these concerns were formative for the Rabbi, the Nazarene teacher. Mark’s Rabbi directly meets the disciples’ angry squabbling and inability to understand God’s reign with a theological response that challenges and turns their assumptions about leadership upside down. There will be no royal court, no controlling ruler. Instead his authority will be and is grounded in self-giving love: an image of redemption and liberation. The Nazarene Rabbi invites his followers not into subservience but to stand with him in compassionate participation (this Holy One “came not to be served, but to serve” in life-giving ways).

Mark’s text, at least to my ears, invites us to step right into the story to reflect on power and then join in a new kind of leadership. At this crossroad, the Jesus of Mark’s text reminds the disciples that they, like we, are immersed in the baptismal authority of suffering and death, as well as in the sure and certain promise of redemptive new life. History and hope: yet, as Paul reminds us, it is hope that has the last word, insisting in Paul’s blunt language that we stand with those who are “dead to sin and alive to God in Christ Jesus.”

2 – This leads me toward a second secure place to stand in days ahead. It will not surprise anyone here that I am a “big fan” of and “in favor of” the authority of the baptized. When we are standing and rooted in the authority, the deep waters, of our baptism history and hope meet with boldness and audacity. Growing up here in Michigan, the “water wonderland,” taught me to stand literally and confidently by great, fresh, life-giving waters. My beloved biblical mentor, Verna Dozier, taught me to read Scripture with care and authority. She would not let me lose my daily consciousness of baptism. The solidarity of baptism is a theological grounding that admits no exclusions. The energizing, liberating power of Baptism abides, a resource to be cherished now and in days ahead. Over the past year, as I have dipped my hands in the fresh water of the baptismal font, you, the people of this Diocese, have often been in my heart. Do not be afraid to be different in your wide embrace of baptismal authority. Stand, as Jeremiah suggests, planted by the greening waters of new life.

3 – History, like Scripture, is replete with those who have witnessed the cost of discipleship, the cost of holding fast to hard truths and high goals, of not being afraid to be dismissed, or wronged by others. Dietrich Bonhoeffer, the revered German pastor imprisoned and killed in 1945 resisting Hitler’s Third Reich, in his last days described the church with hope as “Christ taking form in a body of believers.” Bonhoeffer’s insight signals a deep, hard won, and long-standing resource you already have that will continue to serve you well in days ahead. You have built healthy communities rich in trusted and mature relationships. Standing by your side, in your home parish and diocese, are steadfast companions, who invite you to walk together with newness of purpose. You know the dangers of walking alone. In my experience, you are the church of Christ taking form in the body of believers. This is a holy place to stand.

So join me in giving thanks to the Holy One who creatively chooses us. Join me in praising the Rabbi, the teacher of all teachers, who steadfastly renews us. Praise the sustaining Spirit who lovingly pursues us morning by morning and day by day.


Fredrica Harris Thompsett
30 October 2009
Diocese of Northern Michigan
Annual Convention

Letter From Dr. Ann Tucker to Presiding Bishop Frank Griswold Regarding the Rev. Deuel Smith:

The Most Reverend Frank Griswold
Presiding Bishop and Primate
The Episcopal Church, U.S.A.
815 Second Avenue New York, New York 10017

Dear Bishop Griswold:

Though I am sure you are inundated with letters concerning the state of the Episcopal Church, please, let me add mine to the overflow. Surely it is one I need to write more than you need to read. First, let me introduce myself by saying I am a 62 year old, life time Episcopalian who until yesterday was a member of St. Michael's Episcopal Church, Richland Hills, Texas, in the Diocese of Fort Worth. My first membership there was when my parents moved to Richland Hills when I was eleven years old. Though St. Michael's had been my "emotional home church", my membership has not been consistent as I have moved across several dioceses with educational endeavors both out of the area and out of the state.

Upon returning to the area to practice, I returned to St. Michael's and later also attended The Anglican School of Theology for a number of years. I chose not to pursue the deaconate at that time. While in Anglican School, I transferred my membership to St. Gregory's in Mansfield, Texas, which was a mission at that time. Fr. Philip Cooke, the rector there, had been a pastoral theology professor of mine, and I became an active member, diocesan delegate and Eucharistic minister.

I attended there until Fr. Cooke accepted a call in California. I returned to St. Michael's once again. I went to the 9 AM Holy Eucharist, or a portion of it, there this Sunday, August 10, 2003. It was a day in that church and in my life I shall never forget. The
events of that service trouble me greatly. The service was late in getting underway.

Fr. Deuel Smith was at the back of the church. He strode down the center aisle and dramatically threw the staff and flag of the Episcopal Church down on the floor at the foot of the altar and then walked across it. Walking back and forth across the flag he announced a change in the lessons, psalms, music, etc.

He announced that they would not come from the rubric of the Book of Common Prayer. The processional started and again all walked on the flag, even the child acolytes, who of course had no choice. At the reading of the Gospel, again a display was made of four persons walking back and forth across the flag. The sermon was extremely rancorous and
dramatic about The Episcopal Church.

He told us he had put black tape on the word Episcopal on the church signs, and a large black cover would be in place the next day on the large curb side sign He informed us we were no longer an Episcopal church and that he was no longer an Episcopal priest and the flag and the word Episcopal would be neither seen nor spoken in that church again. He encouraged all parishioners to wear black ribbons and to sign a statement of withdrawal from the Episcopal Church.

He concluded the statement, walked again on the flag, and resumed the service. He announced that no monies from St. Michael's would ever go to the Episcopal Church, but only to support Bishop Iker. Fr. Smith's wife clapped lightly several times but was not joined in this affirmation. After The Peace Fr. Smith again returned to the lectern to read his formal letter to the congregation and a letter from Bishop Iker. I will include a copy of the letter that Fr. Smith read.

I am sure you already have many copies of Bishop Iker's letter, as I understand he had it be read in all church in the Fort Worth Diocese that same day. Fr. Smith further informed us that he would wear only purple vestments because of the state of his previous church, and that he would no longer call himself an Episcopal priest. Stepping on the flag again he returned to the altar to conclude the Word and begin the Communion.

At that point I thought it best if I just quietly left the church. Texas is notoriously a racist, sexist, white male dominant state, but nevertheless, I found this behavior exceedingly distressing, histrionic, hurtful and very inappropriate.

I experienced him as well beyond the normal and rational limits of behavior for his role in this situation. Although I readily admit I was pleased to see General Convention take a stand for wider inclusion of all people, he surely has a right to disagree. But he showed no pastoral concern and no loving leadership, but rather adopted the usual tactics of intimidation and terrorism.

I detail what I witnessed in church during Holy Communion because I want someone to understand the type of emotional terrorism that has plagues this diocese for the last twenty years. I met Sunday night with an ELCA pastor and that was helpful to me personally.

For me this "church experience" has been soul wrenching. It is a final loss I simply cannot put into words; too many feelings to clarify without more time, thought and prayer. I feel I can never go to that church again, as long as I am an Episcopalian. I think of the frail elderly, the children and the mentally challenged in that congregation. How did they experience this? I was reared in an Episcopal Church atmosphere where people strongly disagreed about doctrine, practice and the day to day business of the church.

But, everyone went to Holy Communion together and were always there for each other. The church was a "safe space" for differences and there were no litmus tests. It was all "God talk." I suspect it is likely impossible for anyone in the Episcopal Church national office to realize the emotional depth of the intimidation that has become routine and acceptable here. My Episcopalian family and friends around the country are surely at a loss to do so. In closing I humbly ask for your consideration of the following:

Please realize, as I have, that the Episcopal Church does not exist here, and in reality, has not for many years. I have seen life long parishioners die without pastoral care because they refused to sign the Declaration of the Episcopal Synod. I have seen sincere, educated women turned away from ministry in the church. I have seen a church that did not care about the problems of AIDS, racism, sexism or other social justice issues.

Fr. Smith is indeed correct when he said St. Michael's is no longer an Episcopal Church. I ask that the Bishop, priests and deacons of this diocese be immediately removed from the rolls of the Church Pension Fund as they have declared they are not under the authority of The Episcopal Church.

I am not naïve to concerns about the pension fund and church property, but aren't people equally as important? Let them have the monies and properties. The church is not the institutional structure.

I ask that you allow Bishop Iker and his priests to leave the umbrella of The Episcopal Church, and that you immediately appoint a bishop of The Episcopal Church to come here to truly establish The Episcopal Church in this place.

The leadership in place here clearly do not consider themselves Episcopalians. As a clinical psychologist I know that few problems are solved by divorce. But, I also know that none are solved by years of emotional abuse, isolation and intimidation. There are times when divorce is necessary to preserve life.

Obviously, Bishop Iker and his priests feel as disenfranchised as do I. None of us remembers the "Good News". I know that any time a group takes a prophetic and inclusive stand, there will be a stiff price to pay.

Please consider the debilitating pain that Episcopalians here live with on a daily basis. There is no joy. Now is the time for some inclusion, mercy and leadership in this place. If you wish general information about this diocese, talk with priests that have left this diocese and are no longer fearful. Ask why they left. [specific priest name and
address omitted here]

Thank you for your time and consideration. These matters are gravely important not only to me but I believe to all the people of God - many of whom are fearful to say anything.

Respectfully,

Ann Tucker, Ph.D.




Statement read by the Rev. Deuel Smith during the Liturgy on August 10, 2003:

Saint Michael (the Archangel) Church
Episcopal Diocese of Fort Worth
3800 Popplewell Street
Richland Hills, TX 76118-5199
Ph. 817-595-0226

6 August 2003

Dear Friends in Christ:

By a vote of 62-45, the House of Bishops joined with the House of Deputies in the Triennial Convention of the Episcopal Church meeting in Minneapolis, Minnesota in assenting to the election and consecration of Vicky Gene Robinson as Diocesan Bishop of New Hampshire.

The election of a sexually active unrepentant sinner to the office of bishop is a repudiation of Holy Scripture and stands outside the accepted faith and order of the Universal Church. By this action, the Episcopal Church has shattered the Anglican Communion and has separated itself from the Universal Church, creating at the same time a profound pastoral crisis in our once beloved church and the worldwide Anglican
Communion. Bishop Iker and the Deputies of the Diocese of Fort Worth were united in their unanimous opposition to this election and consecration; your Rector joins them in voicing his opposition as well.

The Diocese of Fort Worth has joined with other mainstream Bishops in appealing to the Archbishop of Canterbury and other Primates of the Anglican Communion for "godly direction and emergency intervention" on our behalf. The majority of Anglican Primates have already stated they "anticipate convening an extraordinary meeting . . . [to] respond to the actions of General Convention."

Several months will be needed to gather the national and international leadership necessary to chart a future course of action for us. In the meantime, you are reminded that none of the money you now give to Saint Michael Church is passed on to the Episcopal Church - it is all retained by the Diocese of Fort Worth to support the episcopate and other diocesan programs.

In disassociating myself from the actions of the Episcopal Church, I hereby officially declare that the General Convention no longer has any authority or jurisdiction in my ministry, and will no longer use the word "Episcopal" in any fashion, instead referring to myself as an Anglican priest as I await direction from my bishop regarding the realignment of our diocese with an Anglican Province other than the Episcopal Church USA.

Yours in Christ,
(Signed) Deuel Smith, rector,
St. Michael Church

A Statement from the Diocese of San Joaquin

The following statement was posted on various web sites the morning of January 12, 2008. It was then removed that afternoon. In the desire to bring all things relevant to the situation in San Joaquin into the light, I am reposting here the original communication from San Joaquin in regards to Bishop Schofield's inhibition, which was announced the day before.

J.

The Episcopal Church’s assertion that Bishop Schofield has abandoned the communion of this Church is an admission that TEC rejects the historical Anglican faith which is why The Diocese of San Joaquin appealed to the Anglican Province of the Southern Cone of South America for emergency and temporary protection. The majority of the other provinces of the Anglican Communion hold to the traditional faith. It is the primary duty of bishops to guard the faith and Bp Schofield has been continually discriminated against for having done so while Bishops and Archbishops around the world have affirmed not only his stance but the move to the Southern Cone. Bishop Schofield is currently a member of both the House of Bishops of the Episcopal Church and the House of Bishops of the Southern Cone, a position not prohibited by either house. Governing documents of TEC do not prohibit relationships between different members of the Anglican Communion, rather they encourage it. TEC’s action demonstrates that there is an enormous difference between their church and most of the Anglican Communion Again, this action is a demonstrationthat TEC is walking apart from the faith and its expression of morality held by the rest of the Anglican Communion..

The Episcopal Church’s own identity is dependent upon its relationship with the whole Anglican Communion. TEC should consider whether it is imperiling that relationship by taking such punitive actions.

How is it that over 60 million Anglicans world wide can be wrong while a few hundred thousand in the American Church can claim to be right?