The New Year 2006

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Schedule for week of January 1st

General Convention 2003—A New Church

No matter what side of the theological fence one finds oneself on, there is one thing with which we can all agree: the actions of this General Convention have assured that the Episcopal Church in the United States (ECUSA) will never be the same.

It is my hope that all those associated with this parish have followed the events of this Convention as well as those leading up to it. We will need to meet as a parish and take a stand. There is no further avoiding it. There has come a parting of the ways and we will need to decide whether to continue siding with traditional Anglicanism or acquiesce to the new ECUSA in which we currently find ourselves. Parishes and Diocese all over this country will be meeting within the next few months to make the same decision. It is my intent in this newsletter to provide you with the insights of hearts and minds of leaders of our Communion whose clear voices need to be heard.

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The Stage is set

The current crisis began several Conventions ago when a resolution was proposed to bless “life-long, monogamous relationships” outside of marriage. The rationale behind this was that not all people can be married and that some relationships outside of marriage can be “signs of God’s grace” (pseudo-sacramental). At each succeeding Convention this resolution was reintroduced and, not surprisingly, gained more and more approval as the make-up of Convention delegates became more and more liberal. This resolution was scheduled for voting yet again at this Convention, though the House of Bishops’ theological committee which had been studying it basically gave it a thumbs down.

Needless to say, the orthodox Christians of other Anglican provinces were not thrilled hearing how the USA province was looking to water down the Sacrament of Holy Matrimony. Their ire was brought to a head when one Canadian Diocese voted at their Convention to authorize blessings of same-sex unions—despite pleas from without the Communion not to proceed unilaterally with this innovation.

The pot was already boiling when the Diocese of New Hampshire put forth as their candidate for bishop Canon Gene Robinson, a 56 year old man who divorced his wife and two children and is currently living in a non-celibate relationship with another man. Because of the proximity of his election to General Convention, his election had to be ratified at Convention rather than going the usual route of pro-forma letters to Standing Committees and Ordinaries. (The election of the Diocese of Nebraska’s bishop was ratified in the same manner at this Convention for the same canonical reasons).

Canon Robinson’s election was ratified by both Houses (Bishops and Deputies) with substantial majorities.

Pre-Convention Politics

Knowing how either of these issues would go over in the wider Anglican world, Presiding Bishop Frank Griswold sent a letter to fellow Primates hoping to woo them to his way of thinking. He begged them in the name of “communion” to be open to other’s experience and to allow for latitude due to cultural differences. The world’s Primates are wise to the machinations of ECUSA by this point and Griswold’s letter received this reply from The Most Rev. Drexel Wellington Gomez, Archbishop of the West Indies, an acknowledged leader among the Anglican Primates:

“Thank you for the letter you have written to the Primates regarding the upcoming General Convention of ECUSA. I join you in your desire to maintain unity within our larger Anglican Communion, and in this light I particularly appreciate your willingness to engage those among us who have expressed their grave concern about possible actions the Convention may take on the matter of sexuality. Please accept my response now in the spirit in which you have welcomed our continued contact with you.

Your own sense that "communion" is a profound "gift from God" is one that I share. All of us among the Primates, I am sure, together rejoice in that gift and renew our commitment to work for its protection and cherishing. Indeed, it is just the sacred character of communion, one in which all of us are, as you say, still growing, that presses me to honest reflection on your letter. In my opinion, you seem not yet to have taken the full measure of the destructive potential General Convention's affirmation of a new teaching and order with respect to homosexuality will have for the communion God has granted us, nor do you seem to acknowledge sufficiently that the divine gift itself comes as something with a defined nature for whose integrity we are responsible, individually and collectively.

The "obligatory" aspect of Christian Communion, which properly binds us all as you emphasize, is not at all a humanly vague and permissive reality that awaits a shape from God, but is one given with a discipline and a set of constraints for life that are in general well-known. St. Paul himself describes this communion as one that is founded on "one faith", that stands firm against the instabilities of being "tossed to and fro and [being] carried about with every wind of doctrine", and that supports and expresses the life of a "new nature", visible in a host of actions that include holy forms of sexual behavior (cf. Ephesians 4:5, 14, 22-24; 5:3ff.). The "bond of peace" (Ephesians 4:3) to which we are called, along with all the humbling and Christ-like traits that go with it, finds its strength in a willingness to live within the constraints of this faith and practice. This has always been the understanding of the Church Catholic, it represents the way that the Scriptures themselves have exercised their formative power upon our lives, and it defines "the way we have learned Christ" (Ephesians 4:20) across centuries, continents and cultures.

New Hampshire's actions in electing an openly gay bishop, living in a sexual partnership outside of Christian marriage, is a clear rejection of this discipline that communion grants us, as would be any deliberate and public affirmation of that partnership and others like it. It is not sufficient to claim that communion can exist somehow to the side of such actions, neither informing their outcome nor being affected by them. Rather, it is a sacred obligation of Christian leaders, especially those whose vocation is directly committed to maintaining the "foundation of the apostles and prophets" upon which the Church is built (Eph. 2:20) to nourish the discipline and constraints that make for communion in Christ. We are called, most of all as bishops whose responsibility inherently embraces the whole church and not just one small part of it, to maintain the "bonds" of peace even through the holding of one another -- including the people of New Hampshire -- to mutual accountability in the Lord. Communion not only does not forbid this, it requires it! You must not think me unsympathetic with the difficult and often confusing role you and ECUSA have in responding faithfully to the pressures of American culture. Nothing is more clear to foreigners like myself than the wanton sexual disorder that characterizes so much of life in the United States, and that churches must respond to with both pastoral sensitivity and clarity. These are not easy things to do, and I am well aware that each of us faces unique cultural challenges that deserve our most acute discernment, patience, and courage. I do not wish to interfere with the prudential responses that you and others must carefully and faithfully adopt in the face of these challenges. Part of the gift of communion, however, is that the fullness of the Scriptures can be heard more clearly through the application of the wider cultural gifts of our membership, not for the purpose of freeing us from each other, but for the sake of our mutual subjection to the truth.

Thus, it is out of our commitment to communion that my colleagues and I are calling ECUSA to a focused reflection upon the Scriptural constraints that must mark our teaching about sexuality. We wish to be instruments in your ability to be freed from cultural limitations, rather than be enslaved to them. After all, part of the grace of communion is that we each welcome from one another the clarifying and liberating light of the Gospel of our Lord and Savior Jesus Christ.

I am sorry if you feel that such concerns as these, which I share with many of our brother Primates, derive from "anger" or "fear". For you to impute such reactive emotions to our private and public statements is presumptive and seriously misconstrues the import of our purposes. I write to you out of a deep commitment to the very communion we have been given by God and that still we hold in common. And I ask you as a loving brother in the Lord to work and lead in its continued life, without disruption or impairment. Embracing this hope, my colleagues and I have called upon the Faithful in our several Provinces across our beloved communion to pray daily that the Holy Spirit of God will continue to lead you, your fellow bishops and the Deputies at General Convention into the way of truth.”

On to Minneapolis

Archbishop Drexel, like John the Baptist, was a voice crying in the wilderness. The delegates arrived in Minneapolis on July 30th to begin the work before them. The House of Deputies was the first to pass favorably on Canon Robinson’s election. Our own diocesan deputation was split— “No” in the clerical order and “Yes” in the Lay. After this vote it fell to the House of Bishops to decide. They too passed favorably on the election—approximately 2/3 of bishops with jurisdiction in favor and 1/3 opposed. Bishop Krotz voted against.

Canon Kendall Harmon Speaks

Some of the best reporting and representation for the side of orthodoxy came from the Diocese of South Carolina. Their canon theologian, Kendall Harmon, spoke eloquently after the ratification of Canon Robinson’s election. The majority of Canon Harmon’s remarks after the consent are quoted here:

“In the Name of God, Father, Son and Holy Spirit. Amen.

I rise on behalf of many members of this house in response to the action to consent to the election of a person sexually active outside of Holy Matrimony.

Though many of you are celebrating, many of us are mourning… By contravening the "historic faith and order" [Preamble to the Constitution], this Convention sets itself against it’s own Constitution. And in thus acting unconstitutionally, this Convention now separates itself from the orthodox faith and breaks the ties that bind us to the rest of the Anglican Communion.

We reject this action and dissociate ourselves from it.

Because it is an action of General Convention, this consent changes both the doctrine and discipline of the Episcopal Church. There is no question that it will be perceived as such by our people, the universal Church, and society at large.

On a deeper level, we believe that this is a profound error, contrary to the Word of God and the traditions of the Church Catholic. It will mean that many clergy will no longer be able honestly to keep their ordination vows to uphold the doctrine and discipline of this Church.

To set aside the authority of God’s Word, to defy Holy Scripture’s teaching on marriage and to ignore it’s consistent condemnation of homosexual behavior, violates Article XX of the Articles of Religion, which states, "It is not lawful for the Church to ordain any thing that is contrary to God’s word written. " We believe this consent is contrary to the plain meaning of Scripture. In overturning the unambiguous moral teaching of the Church universal, this Church has erred and must be corrected by the Anglican Communion. A statement just read in the House of Bishops call[s] upon the Primates of the Anglican Communion, under the presidency of the Archbishop of Canterbury, in accordance with Lambeth Resolution II.6 (b) to intervene in the pastoral emergency that has overtaken us." We join in calling for that intervention.

This unilateral action on our part is catastrophic. We weep for the Episcopal Church and its members. We have made a terrible mistake. But understand this clearly: we are not leaving the Church. It is rather this Church which has left the historic faith and has fractured the Anglican Communion, for whose restoration we pledge our faithful and loving efforts.

Finally, I would like to recall for this House an image from a luncheon meeting held yesterday, where a bishop of this Church was thinking and praying over what this Convention was about to do. He stood, and he was overcome by emotion that he trembled. His eyes welled with tears. He tried twice to speak, but he was unable to verbalize his feelings because of the depth of his grief.

This Church will never be the same again.”

The Blessing Question

After the consent to Canon Robinson’s election it seemed rather senseless to debate the blessing of non-marital unions as the Church had just given de facto approval of the practice. However, there was yet another nail to be driven into the coffin of orthodox Anglicanism and so the debate and vote proceeded. It passed in a rather mutated form– the option was given locally to the Ordinary of the Diocese to either allow or disallow such rituals. If this was meant as a smokescreen to the rest of the Communion, it won’t work– they’ll be able to read ECUSA’s intent.

Again, Canon Harmon spoke eloquently to this issue. A highly abridged synopsis of his comments follows:

“This isn't a debate about who is included; Christ invites and includes all people. This isn't a debate about pastoral care, which is the church's living out her theology in practice that varies greatly depending on the circumstances. There is a distinction between orientation and practice that has to be kept in mind, people have urges and inclinations and desires but we need to distinguish between having them and acting on them. Finally, this is about the call of God to his church and its leadership to be holy as God is holy. There are only two states of human existence, singleness, and marriage. Therefore there are NO relationships outside of marriage which the church can officially sanction as places where sexual activity may be celebrated, as this resolution tonight invites us to consider doing.”

The Fallout

With both the election of Canon Robinson and the resolution on allowing blessing of non-marital unions going forward, ECUSA finds herself in a constitutional, canonical and communal crisis. She is at odds with herself internally in that these actions violate her own constitution and canons. And she is in even bigger trouble with the rest of the over 70 million Anglicans throughout the world who continue to follow the admonitions of Holy Scripture and the traditions of the Church Catholic.

Letters of disapproval, calls to repentance and hints of breaking communion with ECUSA have poured in from the Primates of the Anglican Communion. The following from the Primate of Nigeria is typical of these letters:

STATEMENT OF THE PRIMATE OF THE CHURCH OF NIGERIA, THE MOST REV. PETER J. AKINOLA, D.D., IN RESPONSE TO CONFIRMATION BY ECUSA HOUSE OF BISHOPS OF GENE ROBINSON AS BISHOP OF NEW HAMPSHIRE

"The confirmation of Gene Robinson's election by the House of Bishops (ECUSA), as the first actively gay bishop has brought much sadness and disappointment to us in the Church of Nigeria (Anglican Communion).

We are astonished that such a high level convention of ECUSA should conspire to turn their back on the clear teaching of the Bible on the matter of human sexuality. Even more shocking is the violation of their own constitution in which they claim to be in fellowship with churches "upholding and propagating the historic Faith and Order as set forth in the Book of Common Prayer." Yet at the time of testing, this has proved to be, for the present generation, no more than mere rhetoric. They have chosen the path of deviation from the "historic faith" once delivered to the saints.

Our position on this matter is already well known. We have taken this position prayerfully, being aware of the pain this will bring to all who understand the price some have had to pay to preserve the faith of our fathers. But more than our human pain is the anguish this must bring to the heart of the Lord of the Church and the setback to our witness as a Church before the watching world.

We applaud the admirable integrity and loyalty of those gallant 45 Bishops of ECUSA who have refused to succumb to the pressure for compromise. In the language of the Bible, they have refused to bow their knees to Baal. We assure them, and all the faithful within ECUSA, of our unflinching solidarity and fullest cooperation. We shall continue to be in full communion with them and we will do all that is necessary to actualize this bond in practical terms.

As for ECUSA, the present development compels us to begin to think of the nature of our future relationship, which would be determined after the ongoing consultation with other Provinces and Primates.

Nevertheless, as things stand, a clear choice has been made for a Church that exists primarily in allegiance to the unbiblical departures and waywardness of our generation; a Church that enthrones the will of men over and above the authority of God and His revealed and written Word. Such a Church is bound to become a shrine for the worship of men rather than God. We cannot go on limping between two opinions.

May the Lord, who has promised to build His Church so that the gates of hell will not prevail against it, bless His Church in this dark hour.”

The pain this unilateral action has caused to our sisters and brothers throughout the Communion sounds forth clearly in this statement from the Bishop of Egypt, North Africa and the Horn of Africa.

“It is with the deepest sadness and alarm that I have learned of the confirmation by the General Convention of the Episcopal Church in the United States of Gene Robinson as bishop of New Hampshire.

We have a great respect for the church in North America but we cannot comprehend a decision to elect as bishop a man who has forsaken his wife and the vows he made to her in order to live in a sexual relationship with another man outside the bonds of his marriage.

We feel profoundly let down, as this decision will unquestionably damage our interfaith relations with our Muslim friends among whom we live. It will also have a negative impact on our relations with the Orthodox and Catholic Churches in our area, which continue to hold fast to the apostolic faith and teachings from the first century. We will definitely be seen by them now as heretical.

We had not expected this to be done to us by brothers and sisters who are in communion with us. We had expected that they would think of us before taking such a grave step. It showed great disrespect to the majority of the members of the Anglican Communion and the church worldwide. In fact, the decision shows disregard for the value of being in communion and part of the Holy Catholic and Apostolic Church. It also places in doubt the future of the Lambeth Conference. When its resolutions are no longer respected by members of the conference what purpose does it have?

The Communion now faces a crisis over what holds us together and indeed whether we can remain together if we hold not merely diverse but contradictory views of the Scripture and what it teaches.

In these difficult days, we wish to make it clear that we support those dioceses and parishes who remain committed to the wider Anglican Communion and its teaching. We stand in unity with other bishops around the world in promising our fullest moral and pastoral support for them.

We call upon all in the Communion at this time of distress to prayer.”

+Mouneer (Rt. Rev. Dr. Mouneer Anis )

This statement from the Primate of the Southern Cone of South America summarizes the action that the Primates are considering:

“The Convention's vote is contrary to the clear teaching of Holy Scripture and the Anglican formularies about marriage. If the consecration of Canon Robinson proceeds, the Convention will be taking ECUSA outside the boundaries of the Anglican Communion. This will cause great distress not only in North America but also across the Anglican family world-wide. Conservative and orthodox Primates of the Communion will be meeting soon to consider what action to take. Dioceses and parishes in the United States who wish to remain loyal to the Anglican Communion will be also considering their position in the coming weeks. We offer them our support and prayers and call upon the whole Church to pray earnestly that God will have mercy on His church.”

Bishop Gregorio Venables

Whither?

Three years ago I entitled an article in this newsletter, “Whither?” The issue under consideration at that time by the General Convention was the undermining of the Apostolic Succession by ratification of the Concordat with the Lutheran Church. We decided then that we would hold our ground as a parish and ignore the actions of the American Church. We no longer have that luxury. The actions of this Convention have put us as an American Church in peril of being anathematized by the rest of the Communion as well as the rest of the Holy Catholic Church. The Church put up with ECUSA monkeying with the Apostolic Succession (women’s ordination and the Concordat). They looked askance at us as we failed to discipline “bishops” who preach heresy from their pulpits and publish their benighted theologies, leading “the little ones” away from the Truth, but they did not intervene. They left us alone hoping we would put our own house in order. They will not so do now. ECUSA has crossed the line and there will be consequences.

The Archbishop of Canterbury has already called a special “extraordinary” meeting of the Primates to be held mid-October. The American Anglican Council has likewise scheduled a meeting for early October and, no doubt, Forward in Faith is in the process of calling a special synod to determine its plan of action. As a member parish of Forward in Faith we must meet as well to commit ourselves to a definite course.

My personal position is known to all and is unchanged. I side squarely with the Anglican majority who confess Jesus as Lord and Savior, who profess the unchanging Faith of the Creeds, who hold the Authority of Sacred Scripture, who affirm the basic tenets of Anglicanism as set out in the Chicago-Lambeth Quadrilateral. I hope we are of a like mind.

These recent actions of ECUSA raise questions. Let me put some of these out for thought and prayer so that we can all come to the table knowing what needs to be discussed.

Why can’t the Diocese of New Hampshire have whomever they want for bishop?

If a bishop were just for one diocese, there would be no problem. The gift of the Episcopacy, however, is a gift of Christ to His Church—to all the Church. A bishop is a bishop of the Church, not of the Diocese. He functions within a specific diocese, has jurisdiction there, but his call is to share the governance of the Church with all the other bishops. Their communion is what gives the rest of us communion. If they are not in communion, neither are we.

Are we anti-gay or homophobic?

We are not now, nor have we ever been anti-gay. We have always welcomed Christians of any sexual orientation and will continue so to do. There is a great difference between who people are and what people do. There is no proscription in Holy Writ against anyone. There are behaviors which are proscribed by the Sacred Scripture—forbidden to gay, straight and every shade in between. The one thing that is open to all is repentance, forgiveness, wholeness and grace that comes from Christ. That is what the Church is about—bringing people to Christ for redemption —not in being against any group of people.

I’ve heard it said that God is doing a “new thing” here and that this is of the Holy Spirit. Can this be the work of the Holy Spirit?

It is always possible that the Holy Spirit is doing a “new thing.” However, it is not possible that God can contradict Himself by allowing something contrary to His Word as set forth in the Holy Scriptures.

Are we leaving the Episcopal Church?

That is a hard question to answer at this time. We know that the Episcopal Church has over recent decades moved farther and farther away from orthodox Anglicanism. In this last Convention it seems they have broken the tie with the rest of the Anglican world. It would be best to say that the Episcopal Church has left us as we remain solidly linked to the majority of the world’s Anglicans.

What now?

These guidelines from the American Anglican Council best summarize how we should respond at this moment to this current crisis situation. Read, think, pray and may God have mercy upon us.

What just happened?

The Episcopal Church has departed from Biblical truth, from the historic teaching of the Christian faith and from the near universal consensus of the Christian Church around the world. In the words of the Primate of Kenya, the Episcopal Church has "kicked itself out of the [Anglican] Communion." In the words of the Primate of Nigeria, the 43 bishops who voted no on Gene Robinson "have refused to bow their knees to Baal." The Archbishop of Canterbury has called an emergency meeting of the Primates for October 15-16, 2003, the first such meeting in the history of the Anglican Communion.

What do we do next?

Rejoice... in all circumstances. God is still on the throne. Repent... for our participation in our Church's sins. Continue in a spirit of repentance, not arrogance, in the days ahead. Forgive... as Jesus did, "Father, forgive them for they do not know what they are doing." Pray... for God's grace to guide and sustain us. Love... those who consider themselves to be homosexual, sharing the transforming power of God. Reject... the unbiblical, unconstitutional actions of General Convention. Repudiate them, disassociate yourself from them. Do this personally, as a parish, as a diocese. Communicate with your rector, your bishop (even those bishops who share your views; they need to be supported!), the Presiding Bishop (815 Second Ave., New York, NY 10017), and the Archbishop of Canterbury (Lambeth Palace, London SE1 7JU, England). Copy the American Anglican Council (1110 Vermont Ave., NW Suite 1180 Washington, DC 20005. lhuntington@americananglican.org). Reach out... to those who are lonely and isolated in unsupportive parishes or dioceses, and those who share our concerns but are not at General Convention; they are likely confused about what happened, unaware of the strength of our coalition, and uninformed about the Primates, the Plano meeting, etc. Redirect... money from structures which support these actions (parish, diocese, national church), and give to parishes, dioceses, organizations and mission agencies which are upholding mainstream Anglicanism, such as the AAC, FiFNA, and Ekklesia.

Do's and Don'ts

Do NOT say you are leaving the Episcopal Church. Do NOT say you are breaking Communion with your bishop. DO say you are NOT leaving the Anglican Communion. Do NOT sue for your property or take unilateral action. DO hold on until Plano. DO give the orthodox bishops and archbishops six months to achieve a framework for dramatic realignment.

What is Plano and what will happen there?

It is a gathering of bishops, clergy and lay leaders who embrace biblical faith and teaching and who reject the actions of General Convention, to be held October 7-9, 2003 at Christ Church, Plano, Texas.

We will pray, worship, study the Word and preach the Gospel. We will hear reports on actions of specially-convened diocesan conventions. We will prepare a detailed petition and proposal for the Archbishop of Canterbury and the Primates, who will meet October 15-16, 2003 We will offer training and specific help with canonical, legal and financial issues. We will build relationships and organize our network.

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So much bad news—now for the GOOD NEWS of what’s happening in our faithful little corner of Christ’s Holy Catholic Church.

PARISH VOLUNTEERS – Thanks to the 19 parishioners who completed volunteer cards given out at the recent Appreciation lunch. These folks have agreed to serve as greeters, care for a sections of the church grounds, and/or serve on teams to clean the church. The Rector is working on getting schedules ready for these various tasks, so watch for these announcements. Additional volunteers are most welcome. Please speak to Wanda Marsh to sign up for a section of the grounds. To volunteer for the other tasks please speak with the Rector or David Nich.

WE WELCOME Linda Adams as a catechumen preparing for Baptism! Linda was formally received into the catechumenate during Mass on July 20th. Her Baptism has been set for Sunday, September 14. Please make sure to welcome her into the fellowship of Christ’s Holy Church.

UPDATE ON MARGARET SALYARDS - Margaret Salyards is currently hospitalized at: Mary Lanning Memorial Hospital, 715 N Saint Joseph Ave, Room #515, Hastings, NE 68901-4497.

She is expected to remain there until August 15-19. After her release from Mary Lanning, she'll return to the Kensington Assisted Living facility in Hastings. She is expected to remain there for another four to six weeks for additional physical therapy, prior to her return to Omaha. Her address and phone number: The Kensington, 233 North Hastings Avenue, Suite 601 Hastings, NE 68901.

THE SECOND PARISH APPRECIATION POT-LUCK was held after Mass on July 20th. Those honored at this event were: Marcy Franklin, Todd Illig, James Pierson, Tony Scheiblhofer, Dick Brown, Nick Behrens, Matt Burbach and David Nich.

If you would like to nominate someone – a person that you know has done something helpful - for the building, for the good of the parish, for the good of their neighbor, please complete a nomination form so they can be recognized at the next appreciation pot-luck, in conjunction with the Parish annual meeting in January. Nominations forms are in the Church entryway. You may place these in the offering plate or give them to the Rector.

THE FEAST OF SAINT MARY THE VIRGIN, or the Assumption of Our Lady is a principal Summer time Holy Day. Falling on Friday, August 15, we will celebrate the day with a Low Mass at 12:10 PM and a High Mass at 6:30 PM. This is a Holy Day of Obligation for the Faithful.

JULY FINANCIAL REPORT For the month of July, total operating income was $4235.46. While pledges are 6% short of the budget, they are 6% higher vs. the same point in time a year ago. Income typically slows during the summer months. The total operating income is 7% short of budget, but 3% higher vs. 2002.

Operating expenses were high for July, primarily due to another insurance payment. Total operating expenses were $5,875.42. Through July, we are within $63 of budgeted operating expenses (0% variance); operating expenses are 11% greater than 2002 year-to-date.

Through July, operating expenses are $2,334.12 more than our operating income, so we continue to run a deficit, albeit a very small one - and you'll note that July alone (due to the high expenses) increased the deficit amount by $1,639.96. There is still every reason to believe that by the end of the year, we will meet or exceed our budget.

Matt Burbach, Treasurer

RETURN OF CHORAL EVENSONG/HIGH TEA – Please mark your calendars now for Sunday, September 21, and the return of our series of English Teas followed by Choral Evensong. The Tea will begin at 4:30 PM with Evensong following at 5:30 PM. In the past these events have been highly successful events, filling the church with many visitors, several of whom have gone on to become parishioners. They also make a little money for the parish, and are just great fun! The parish has made lots of friends. We will need lots of helpers so please speak to Nick Behrens or Father to offer your assistance.

FALL RUMMAGE SALE – There will be a Rummage Sale in the Fall again this year. The date has not yet been set, but in the coming months as you clean out closets, garages, etc. please consider saving and setting aside items which can raise a few dollars for the parish budget.

I wish to offer my thanks to the Parish for the stunning gift of the ring that was presented to me on the tenth anniversary of my ordination to the priesthood. It’s beauty will ever serve to remind me of that of my Master and the love that binds us one to the other through Him. With heartfelt thanks… Fr. Scheiblhofer+