In a period of undeniable decline among American churches — in the Episcopal Church this can only be described as precipitous decline — everyone in every form of ministry needs to answer directly and unambiguously how their work supports bringing people to Jesus Christ.
But what if heaven is not primarily a place of peace, but instead a community, created by communal participation in the divine life? Such a conception of heaven allows us to begin to imagine it as a place of communal accountability — a place where all can be welcome only because all are responsible to one another: a place of justice.
American Anglo-Catholicism and Black Episcopalians: Integrating the Narrative, Part II: The Witness of Ritualism
Though the number of black Episcopalians has and continues to be low, they have remained a faithful presence within the greater American Anglican tradition.
How does a vision of a thick civic culture relate first to the policy of allowing for religious tax exemption, and then to the question of whether churches ought to allow their clergy to sign marriage licenses?
Lots of Episcopalians, lay and ordained, seem to think they know what confirmation is, but our canons and liturgical forms are, at best, ambiguous, and there’s nothing approaching broad agreement about how to interpret them.
I think that we have given the idea of lowering expectations about Christian identity and catechesis at the point of entry a thorough exploration over the past fifty years or so. The 1979 Prayer Book calls us to a different standard, to live more fully into the church’s vocation as a baptizing community.