Partnered homosexual Anglican priest is head chaplain in Canada’s military

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From here:

In his new job as head chaplain in the military, Brig.-Gen. John Fletcher will be overseeing the religious needs of Canada’s troops, shoring up what the Defence Department calls its chaplaincy’s “inclusive, welcoming culture.”

As an openly gay member of the military and Anglican priest for more than two decades, it’s an environment Fletcher has benefitted from firsthand.

His recent appointment is in sharp contrast to past military policy, which allowed discrimination against gays and lesbians. Fletcher said he came out not long after a landmark court decision struck down the rule in 1992, alleviating his fears about what could happen to his career if he did come out.

Fletcher acknowledges that some may find it odd, or even scandalous, that he is a career military man, a priest and homosexual.

“I equally understand that some people will be excited and encouraged by the openness of my own church, to allow me to exercise this ministry and certainly encouraged that I’m free to work within a Canadian military that simply doesn’t discriminate on (the basis of) these things,” he said.

What strikes me as odd about this article is not the presence of a homosexual Anglican priest – something whose shock value is now rather less than the increasingly rare instance of encountering a heterosexual Anglican priest – but that the Defence Department is busy cultivating a chaplaincy that emphasises an “inclusive, welcoming culture.”

I was labouring under the misapprehension that the job of the military was to train men to kill other men in defence of their country; the chaplain’s job, I thought, was to try and  prepare soldiers for a premature introduction to their Maker by encouraging them to get to know him beforehand.

This brief description of chaplains in action strikes me as more convincing than today’s  warm, mushy, welcoming culture of inclusion version:

I frequently noted in the field, how chaplains – to a man – sought out front line action. And I assume that was because, as one put it, at the time: ‘There is where the fighting man needs God most – and that’s where some of them know him for the first time. – U.S.M.C. Commandant A.A. Vandegrift, 1945

St. Aidan’s Windsor loses appeal

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I just received this via email:

Canon Tom Carman, rector of St Aidan’s, reports:

“In its decision, the Court of Appeal, upheld the conclusions of the trial court judge, Justice Little, on both the matter of St Aidan’s property and the St Aidan’s bequeathment and finance fund.  In addition, the Diocese of Huron was awarded partial costs in the amount of $100,000.

“St Aidan’s had a strong case, based on trust law.  The Diocese of Huron’s Canon 14 states in reference to church property that the diocese “holds it in trust for the benefit of the Parish or congregation.”  This was strengthened by a letter obtained by the people of St Aidan’s from the Chancellor of the Diocese, Lindsey Ellwood, on November 21, 2001 in which he wrote:

“I further reaffirm our discussion wherein I advise that pursuant to Canon 14 the Incorporated Synod of the Diocese of Huron…  has no beneficial or legal entitlement to parish property…”

“Based on these assurances, St Aidan’s proceeded with the appeal and our lawyer, Peter Jervis, was able to build a strong case.  Sadly, the courts accepted the argument of the Diocese that the parish only exists as an entity within the structures of the diocese and that it is impossible for a “parish” to leave the diocese.

“The people of St Aidan’s are understandably disappointed in this decision, however, we believe that the Lord has a plan for us and are trusting in Jeremiah 29:11, “For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future.”  

“We are still considering whether to apply for leave to appeal to the Supreme Court of Canada.  Please keep us in your prayers.”

Sadly, almost every encounter in the courts between the Anglican Church of Canada and the Anglican Network in Canada has gone badly for ANiC – the notable exception being St. Hilda’s first court appearance when the judge ruled that our sharing the building with the diocese of Niagara wouldn’t work. And that ruling was later reversed.

Our prayers should be with St. Aidan’s and Tom Carman. Barring a surprise turnaround from the Supreme Court of Canada, this battle appears to be lost; nevertheless, St. Aidan’s has fought the good fight, one whose true outcome we may not see this side of eternity.

As an aside, I am still flabbergasted that Canadian judges deem it impossible for a parish to leave a diocese in the face of the empirical evidence of around 70 parishes who have done just that – particularly in the light of recent a US ruling where a judge decided that an entire diocese can leave TEC.

In Canada, from a judicial perspective, a “parish” is an abstract entity which doesn’t have to include any people: it is a diocesan owned container into which people may throw their money, talents and energy. When full, the container and the contents belong to the diocese: a health and wealth gospel without the health and you forfeit your wealth. Why would anyone choose to belong to such a church?

Something that makes this ruling even more preposterous is that the Diocese of Huron, when sued over residential school abuse, sought to protect what it regarded as its assets by writing a letter that stated the individual parishes owned their own property, not the diocese.

But Knight said the issue here has other subtleties. Knight said the diocese penned a letter while the Anglican Church was being sued for abuse suffered by Aboriginal children in its residential schools.

Presumably to protect church assets, the letter says the church buildings belong to their individual parishes and the diocese has no claim to them, Knight said.

The diocese might just as well say that it has no claim on the buildings when to have a claim might cause it to lose them and every claim on the buildings when not to have a claim might cause it to lose them.

And now, after this brief sojourn down the rabbit hole with the Mad Hatter, in the spirit of the lucidity of thought that has gone into this judgement,  I’ll let the Dormouse have the last word:

`You might just as well say,’ added the Dormouse, who seemed to be talking in his sleep, `that “I breathe when I sleep” is the same thing as “I sleep when I breathe”!’

Diocese of New Westminster proposes moving its offices to St. John’s Shaughnessy

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Since most of the congregation left St. John’s Shaughnessy, the building has been costing the diocese $20,000 per month to maintain. The diocese is finally publicly admitting that the rump congregation of St. John’s has little use for such a large building:

St. John’s (Shaughnessy) has the stewardship of a building that is far beyond their current parish needs. They are in active search for a complementary “tenant”.

The diocese wants to:

lease a significant space from the Parish of St. John’s (Shaughnessy) at a rate that would be approximately half of the current occupancy cost …….. We currently occupy approx. 4100 sq. ft.; the space we are looking at in the Admin and Christian Education Building is approx. 11,000 sq. ft. – the complete lower floor with entrance on the Cartier side of the building.

The congregation that was chased out of the building thoughtfully kept it in good condition for the new tenants:

It has been determined that the building structure is very sound.

Although, sadly:

The building systems (air management, heating, electrical, single glaze windows, etc.) are at the stage of requiring updating to current standards. The building’s roof is in need of replacement and is scheduled for 2014.

As the document notes:

This is an opportunity for the Diocese.

An opportunity to convert a building designed for worship into one designed for administration; and that, after all, is what being a Missional Church is really all about.

Diocese of Niagara sells St. Hilda’s Church

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It was sold to the city and will be turned into a paramedic station.

_Y8C4545From here:

Dear Resident:

Re: Public drop-in session, Wednesday, September 18 – intended development of southwest Oakville paramedic station.

This letter is in follow up to the August 15 letter you received regarding Halton Region’s intention to develop a paramedic station in southwest Oakville at 1258 Rebecca Street, formerly St. Hilda’s Anglican Church. As mentioned in the letter, the Region will be holding a public drop-in session to answer any questions and to hear your thoughts on the construction and operation of a paramedic station at this site. Details about that session have now been confirmed and we hope you can attend.

[…..]

Construction of the new paramedic station is targeted to begin in late 2014, pending planning approvals.

As a reminder, information about the planning and intended development of the station can also be found at www.halton.ca/SWOakvilleStation. We will continue to update the page regularly.

We look forward to hearing from you at the drop-in session. If you are unable to attend and have any questions, please call me at 905-825-6000, ext. 7091, send me an email at greg.sage@halton.ca, or contact Christine Barber, Deputy Chief/Manager, Operations at 905-825-6000 ext. 7045 or christine.barber@halton.ca.

And here:

Why do we intend to build a paramedic station at 1258 Rebecca Street?

    • A new paramedic station will support the health and safety of residents in the community.
    • Southwest Oakville has one of the highest rates of paramedic calls in Halton Region.
    • The area needs a paramedic station to help paramedics respond to calls in the area more quickly, which will improve patient outcomes and save lives.
    • The need for a station in southwest Oakville was identified in 2005, in the Emergency Medical Services 10-Year Master Plan.[…..]

What else will be going on this property?

  • We have no plans for the remainder of the property at this time.
  • Any future land use is required to be approved by Council and the community would be consulted before anything moved forward.
  • The community can be assured that the property will be maintained in good condition at all times by the Region.

When will construction begin and end?

  • Pending permits, demolition would then happen in the fall of 2013.
  • Pending approvals, construction will begin in late 2014 or early 2015.
  • The station is scheduled to be operational in 2015.

 

St. Hilda’s rectory was sold a number of months back for $650,000; it is now a hole in the ground beside a large pile of earth:

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And here is a portion of the letter from the bishop promising to keep the church open:

11-09-2013 5-58-00 PM

Bishops Ingham and Cowan gather at the totem pole

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The two bishops were celebrating the transfer of a parish from the Diocese of New Westminster to the Diocese of B.C. Out of the frying pan into the fire.

11-09-2013 4-16-52 PM

Why stand at the foot of a totem pole rather that at the foot of a cross you might be wondering: the cross would be too Christian.

In reading about totem poles, we are repeatedly reminded that they have no religious significance – just like Anglican bishops – and that each animal on the pole may  represent an ancestor; Aboriginals also thought that the totem pole animals could transform themselves into men. All beliefs that, one presumes, bishops Ingham and Cowan think fit comfortably into Canadian Anglicanism.

From here (page 4):

Soon a gathering of people circled around the totem pole that sits in harmony beside St George church. The visitors were warmly welcomed with singing and drumming. Mike Willie spoke of the long history of his people, the totem and the church. Bishop Ingham welcomed everyone into the church for worship and a time of blessing the restored church.

The philosophy of global warming

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While philosophy can be fun for those with nothing better to do, I’m moderately certain that philosophers have never been able to convince anyone of anything. Most people instinctively know this to be true, so it is a measure of their abject desperation that global warming scientists are bringing in a philosopher to convince us to “care” about global warming.

Just like the poor, true believers will always be with us but, as far as I am concerned, just thinking about a moral philosopher urging me to curtail my carbon dioxide effusions makes my caring index wither.

From here:

Scientists have had only limited success persuading us to care about climate change so perhaps it is time to call in the philosophers.

That appears to be the approach of the Intergovernmental Panel on Climate Change, which has engaged a philosopher to help to produce its forthcoming report on how to reduce greenhouse-gas emissions.

 

Richard Dawkins: “mild paedophilia” not so bad

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It seems that the young Richard Dawkins was groped by a teacher; he doesn’t think it did him any “lasting harm”. Obviously the teacher was not a Catholic priest or Dawkins would be denouncing him as a leering old villain in a frock.

He also doesn’t seem to object to having been caned. If I were of a psychological bent (I’m not), I might be tempted to consider the applicability to Richard Dawkins of Theodore Dalrymple’s question :

Is flagellation for the purposes of sexual pleasure as English as cricket and buttered crumpets?

Or, if I were given to unkindness (other than to bishops, I’m not), I might suggest that Dawkins’ calling a religious upbringing child abuse and his encounter with phalangeal meandering “harmless”, is a twisting of values that brings disrepute to respectable atheists everywhere.

Interestingly, in the last paragraph below, Dawkins tells us that ethical standards should be determined by the values of the day: very fitting for someone who calls himself a cultural Anglican.

From here:

In an interview in The Times magazine on Saturday (Sept. 7), Dawkins, 72, he said he was unable to condemn what he called “the mild pedophilia” he experienced at an English school when he was a child in the 1950s.

Referring to his early days at a boarding school in Salisbury, he recalled how one of the (unnamed) masters “pulled me on his knee and put his hand inside my shorts.”

He said other children in his school peer group had been molested by the same teacher but concluded: “I don’t think he did any of us lasting harm.”

“I am very conscious that you can’t condemn people of an earlier era by the standards of ours. Just as we don’t look back at the 18th and 19th centuries and condemn people for racism in the same way as we would condemn a modern person for racism, I look back a few decades to my childhood and see things like caning, like mild pedophilia, and can’t find it in me to condemn it by the same standards as I or anyone would today,” he said.

 

Liberal vs. Conservative Churches

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There are many differences, of course, but this one might be less than obvious:

A friend of mine who is a liberal Christian made what I thought was an interesting observation about liberal vs. conservative Anglican churches. He was attending St. Hilda’s at the time; one of the things that drew him to the parish in spite of the fact that he is theologically liberal and St. Hilda’s theologically conservative, was that liberal churches constantly talk about social justice but don’t actually do much about it.

St. Hilda’s, he said, didn’t talk about social justice, they just did it.

One example is Food for Life. Poverty is not the first thing that springs to mind when thinking about Oakville; nevertheless, there are poor people in the city – more than one might expect. For many years now, St. Hilda’s has been delivering food to Oakville’s poor. Here is an unsolicited testimonial from one recipient:

 “I just wanted to tell you how much this program means to me.  Things have been very lean and food is often a luxury. A friend told me about the (Food for Life) program at St. Hilda’s Anglican Church. I can count on them every week and they always have a smile for me. They are so supportive and kind I just had to say THANK YOU from the bottom of my heart. Every little bit helps so much. Just so you know that there are a lot of people truly grateful for what you bring to me every Thursday, because it is not just food items – it’s dignity as well.”

Diocese of New Westminster: where have all the orthodox clergy gone?

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An article in the Diocese of New Westminster’s paper laments the lack of orthodox clergy in the diocese.

It seems that most of the orthodox clergy and laity have defected to ANiC or other denominations and now the writer wants them back. Being “open” is not enough: orthodox clergy should be encouraged into the diocese by the leadership. Currently, there is even a perception that the diocese is hostile to orthodox clergy. Who knew?

The article doesn’t delve into how this could be achieved. How can a diocese that the orthodox have abandoned because they are convinced the diocese first abandoned the Gospel possibly entice them back? The only way is for the diocesan leadership to repent; if such a miracle is imminent, it is a well kept secret.

From here (page 12):

One of the geniuses of Anglicanism over the centuries has been our ability, and until recently in our part of the world, our insistence on ensuring a balance exists between Anglicans of all stripes, be they liberals, conservatives, high church, low church, etc… This focus is embodied in the tradition of alternating between liberals and conservatives in appointing archbishops of Canterbury.

Sadly, this balance no longer exists in this diocese. With the unfortunate departure of entire parishes and continual leakage of individual parishioners to the Network and other denominations, the presence of orthodox clergy and laity in this diocese is miniscule. Regardless of what side of the fence any of us may be on, or if we are in the shrinking middle, nobody should be pleased with this state of affairs.

It may not be well known, but the few conservative parishes that remain are having a difficult time attracting clergy and laity as there is a general perception out there that this diocese is hostile to those of that persuasion. I hope the leadership of this diocese will make a concerted effort to encourage orthodox clergy and laity to come to this diocese in order to bring a more balanced tone of Anglicanism to the lower mainland. Simply being “open” to this wing of the church is not sufficient.