Many of the essays on this site start their life in Microsoft Word or Scrivener. Early on, I would have to convert essays to Markdown for posting manually. This generally worked okay, but I lost my footnotes. I tried Word to Markdown for a brief while, but it didn’t work entirely as I’d like it to. Enter Pandoc. I’ve been using Pandoc to convert all of my Word documents — including footnotes — for the last two years. I’ve been delighted with the results.
Read more...This is part four of a four part project. The final project is here.
The genesis of this project starts with my confusion and unease communing at a Disciples of Christ led ecumenical Eucharist service inside a jail each week. Starting with the Chicago statement of Protestant Episcopal Church in 1886 and culminating with the great ecumenical work Baptism, Eucharist, and Ministry coming out of Lima in 1984, much academic and theological work has been done within and outside the Anglican Christianity on the path towards visible unity in the Church. Unfortunately, outside of the guidance provided on intercommunion at Lambeth 1930 and the Intercommunion To-day coming out of the Archbishops’ Commission on Intercommunion of the Church of England very little clear, pragmatic direction has been given to laity and clergy.
Read more...This is part three of a four part project. The final project is here.
“For a long time the Conference on Faith and Order shied away from and avoided directly addressing this problem [ecumenical Eucharist]. It was the type of issue so loaded with emotional dynamite, that we feared it might with the first little thrust set off a spark that would explode our entire movement into pieces.” Dr. Leonard Hodgson.1
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This is part two of a four part project. The final project is here.
As a chaplain, I find myself worshiping and serving during the week more often in contexts outside of my own tradition than I do within. Weekly I face the question of whether a non-catholic1 minister’s orders and, thus, the sacraments she or he presides over are valid — partially or otherwise. At the onset of this project, I described my main concern as finding a path towards a generous orthodoxy. A generous orthodoxy is a path that allows me to maintain my Anglican ecclesiology and theology in the context of the non-Anglican ministries I find myself a part of. Specifically, I sought to find a way of resolving my personal theological conflict with the sacramental validity of the ministers and chaplains I work alongside.
Read more...This is part one of a four part project. The final project is here.
My journey through Vanderbilt Divinity School (VDS) has been a difficult one. Deep within the inner workings of progressive Christian theology and politics, I quickly learned that traditional liberal values of tolerance, free speech, free thought, and civil debate were more easily affirmed — if even affirmed — than lived. In the words and deeds of many of those around me, it was made clear that there was little space for certain theological questions or viewpoints. In the early semesters of VDS there were many times I almost left. My sense of call and deep financial investment, however, kept me pressing forward.
Read more...The English Church, her descendants, and her colonial heirs worship with a common book of prayer for a few historical and theological reasons. It might come as a surprise to many North American Christians, but liturgical worship is by far the norm in contemporary Christianity and, prior to the Reformation, was the universal form of worship in the Church. Before the upheaval of the Reformation, East, West, Ethiopian, Syriac, and more all worshiped God using liturgies attributed to the saints and apostles.
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