Monday, October 25th 2004
Episcopal neopaganism
There are those who doubt that paganism has penetrated the Episcopal Church. If you’re among them, check out this “Women’s Eucharist,” the text for which comes from the Worship Resources section of the ECUSA Women’s Ministries Web site:
A Women’s Eucharist: A Celebration of the Divine Feminine
We gather around a low table, covered with a woven cloth or shawl. A candle, a bowl or vase of flowers, a large shallow bowl filled with salted water, a chalice of sweet red wine, a cup of milk mixed with honey, and a plate of raisin cakes are placed on the table.
When all are seated on the floor and comfortable, one of the women lights the candles saying,
“Mother God, Giver of light, let this flame illumine our hearts and minds. May its warmth remind us of the love in which you embrace us all. We thank you, Mother, for light.”
Placing both hands on the fabric covering the table, one of the women says,
“We thank you, Mother, for the hands that wove this cloth. May her life be rich and full. We thank you for the colors, the textures, and the patterns that cover our sacred time and places. We thank you for the wisdom of the weaver’s art, the glory of the interplay of thread and cord. May we be woven together with cords of love and trust as we weave the vision of our lives.”
Gathering the flowers to her face, another woman says,
“Blessed are you, Mother God, for the fertility of this world. We thank you for the sight and scent of flowers, for the way their shape evokes in us the unfolding of our own sexuality, and for their power to remind us of the glory and the impermanence of physical beauty. May our days of blossoming and of fading be days spent in your presence.”
Dipping her fingers into the bowl of salt water, one of the women says,
“Sisters, this is the water of life. From the womb of the sea, Mother Earth brought forth life. From the womb waters of our own bodies our children are born. In the womb shaped fonts of our churches, we are baptized into community. This is the water of life.” Touching the water again, she continues. “This, too, is the water of our tears. Our power to weep is an expression of God’s love in and through us. We weep in sorrow for that which we have lost. We weep in anger for the pain of others. We weep in hope of healing and wholeness, and we weep in joy when our hearts are too full to contain our feelings.”
Dipping her fingers in the water, each traces a tear on the cheek of the woman beside her saying,
“Remember, sister, tears are the water of life.”
The chalice of sweet red wine is raised and a woman says,
“Blessed are you, Mother God, for you have given us the fruit of the earth. Red as blood, warm as life itself, sweet and intoxicating as love. We thank you for wine. We bless you for the power of this drink to remind us of our own power. We praise you for the strength and beauty of our bodies, and for the menstrual blood of womanhood. We embrace the mystery of life which you have entrusted to us, and we pray for the day when human blood is no longer shed and when woman’s blood is honored as holy and in your image.”
The cup is passed hand to hand and all drink from it.
The cup of milk and honey is raised and a woman says,
“Thank you, Mother, for the abundance of life. Thank you for the rich, full, pleasing, and life giving milk of our bodies. Thank you for the children who drink from our breasts for they bring sweetness to our lives. We drink this cup as your daughters, fed from your own bosom. May we be proud of our nurturing and sustaining selves. May we honor our breasts as symbols of your abundance. Thank you for the milk and honey of your presence with us.”
The cup is passed and shared by all.
The plate of raisin cakes is raised and a woman says,
“Mother God, our ancient sisters called you Queen of Heaven and baked these cakes in your honor in defiance of their brothers and husbands who would not see your feminine face. We offer you these cakes, made with our own hands; filled with the grain of life — scattered and gathered into one loaf, then broken and shared among many. We offer these cakes and enjoy them too. They are rich with the sweetness of fruit, fertile with the ripeness of grain, sweetened with the power of love. May we also be signs of your love and abundance.”
The plate is passed and each woman takes and eats a cake.
When all have eaten, they say together:
“We thank you, Mother, for revealing yourself to us in the mystery of our womanhood. We thank you for the water of life in which we swam in the womb and which gives us the power to weep. We thank you for the blood of life which flows in and from our bodies and which makes us creators in your image as we give birth to new life. We thank you for the milk and honey of life which we receive from our mothers and which we give to our own children. And we thank you for the rich, sweet, and savory taste of life found in the grain of the earth and the fruit of the vine — the gifts of your body shared with us. May we cherish it and ourselves always, and may we live in your peace.”
This comes to the ECUSA courtesy of the Rev. Glyn Ruppe-Melnyk of St. Francis in the Fields, Malvern, PA. Now, compare it to this item, found on Tuathe de Brighid, which refers to itself as “a Clan of modern Druids”:
A Celebration of the Divine Feminine in A Eucharist to our Mother Goddess by Glispa
We gather around a low table, covered with a woven cloth or shawl. On the table are a candle, a bowl or vase of flowers, a large shallow bowl filled with salted water, a chalice of sweet red wine, a cup of milk mixed with honey, and a plate of raisin cakes.
When all are seated on the floor and comfortable, one of the women lights the candles saying,
“Mother God, Giver of light, let this flame illumine our hearts and minds. May its warmth remind us of the love in which you embrace us all. We thank you, Mother God, for light.”
Placing both hands on the fabric covering the table, one of the women says,
“We thank you, Mother God, for the hands that wove this cloth. May her life be rich and full. We thank you for the colors, the textures, and the patterns that cover our sacred time and places. We thank you for the wisdom of the weaver’s art, the glory of the interplay of thread and cord. May we be woven together with cords of love and trust as we weave the vision of our lives.”
Gathering the flowers to her face, another woman says,
“Blessed are you, Mother God, for the fertility of this world. We thank you for the sight and scent of flowers, for the way their shape evokes in us the unfolding of our own sexuality, and for their power to remind us of the glory and the impermanence of physical beauty. May our days of blossoming and of fading be days spent in your presence.”
Dipping her fingers into the bowl of salt water, one of the women says,
“Sisters, this is the water of life. From the womb of the sea, our Mother Earth brought forth life. From the womb waters of our own bodies our children are born. In the womb shaped fonts of our churches, we are baptized into community. This is the water of life.”
Touching the water again, she continues.
“This, too, is the water of our tears. Our power to weep is an expression of Mother God’s love in and through us. We weep in sorrow for that which we have lost. We weep in anger for the pain of others. We weep in hope of healing and wholeness, and we weep in joy when our hearts are too full to contain our feelings.”
Dipping her fingers in the water, each traces a tear on the cheek of the woman beside her saying,
“Remember, sister, tears are the water of life.”
The chalice of sweet red wine is raised and a woman says,
“Blessed are you, Mother God, for you have given us the fruit of the earth. Red as blood, warm as life itself, sweet and intoxicating as love. We thank you for wine. We bless you for the power of this drink to remind us of our own power. We praise you for the strength and beauty of our bodies, and for the menstrual blood of womanhood. We embrace the mystery of life which you have entrusted to us, and we pray for the day when human blood is no longer shed and when woman’s blood is honored as holy and in your image.”
The cup is passed hand to hand and all drink from it.
The cup of milk and honey is raised and a woman says,
“Thank you Mother God for the abundance of life. Thank you for the rich, full, pleasing, and life giving milk of our bodies. Thank you for the children who drink from our breasts for they bring sweetness to our lives. We drink this cup as your daughters, fed from your own bosom. May we be proud of our nurturing and sustaining selves. May we honor our breasts as symbols of your abundance. Thank you for the milk and honey of your presence with us.”
The cup is passed and shared by all.
The plate of raisin cakes is raised and a woman says,
“Mother God, our ancient sisters called you Queen of Heaven and baked these cakes in your honor in defiance of their brothers and husbands who would not see your feminine face. We offer you these cakes, made with our own hands. Filled with the grain of life–scattered and gathered into one loaf, then broken and shared among many. We offer these cakes and enjoy them too. They are rich with the sweetness of fruit, fertile with the ripeness of grain, sweetened with the power of love. May we also be signs of your love and abundance.”
The plate is passed and each woman takes and eats a cake.
When all have eaten, they say together:
“We thank you, Mother God, for revealing yourself to us in the mystery of our womanhood. We thank you for the water of life in which we swam in the womb and which gives us the power to weep. We thank you for the blood of life which flows in and from our bodies and which makes us creators in your image as we give birth to new life. We thank you for the milk and honey of life which we receive from our mothers and which we give to our own children. And we thank you for the rich, sweet, and savory taste of life found in the grain of the earth and the fruit of the vine–the gifts of your body shared with us. May we cherish it and ourselves always, and may we live in your peace.”
No, this is not a double posting. You read correctly: this neopagan liturgy is currently being offered essentially unchanged on the official Web site of the ECUSA for use by Episcopal churches. If you’d like to contact someone to express your opinion about the, ah, appropriateness of this liturgy on an allegedly Christian Web site, write to the director of Women’s Ministries, the Rev. Margaret Rose, at mrose@episcopalchurch.org. I’m sure she’d love to hear from lots of fans of Rev. Ruppe-Melnyk’s handiwork.
(Hat tip: Erik.)
UPDATE: If you’d like to get in on the paganization of the ECUSA, you can respond to this invitation:
A Call for Resources
Many aspects of women’s lives and bodies have historically been left unrecognized in the rites, rituals, and ceremonies of the church. However, for women to move from representation to true inclusion in the church and beyond, the church must embrace pastorally, ritually, and liturgically the many passages and experiences of a woman’s life.
We believe in the narrative aspect of liturgy–the ability to tell the story of a woman’s life through ritual, prayer, and ceremony. The following section provides worship resources that respond to the lives of women. We anticipate this will be a place where women can share with one another liturgies they have created or found that respond to the various passages and experiences of their lives. It is our hope that such resources may be incorporated within the context of a Sunday morning service or any other appropriate milieu. These can include but are not limited to:
* conception/pregnancy/miscarriage/childbirth
* menstruation
* menopause
* abortion
* any form of leave taking
* women saints’ days
Yessir, I can’t wait to incorporate that menstruation liturgy from the local Wiccan coven into my All Saints’ Sunday worship. Because, you see, it’s all about us. That God character can get His/Her/Its own worshippers.
UPDATE: Check out the comments by Ted Olsen of Christianity Today’s excellent Weblog here.
Athanasius on 10.25.04 @ 09:47 PM EST [link]
Wednesday, October 27th
Keep looking, keep finding
More stuff from the Episcopo-Druids can be found at a business they seem to have some association with, Sacred Grove Handmade Prayer Beads and Wearable Sacred Art. For example, here’s a portion of a pagan rosary, written by Episcopal priest Bill Melnyk:
On each Earth Spirit Bead say:
Fur and feather, leaf and stone,
Aid me as I aid you.
Earth Spirits hear my prayer,
And accept my offering of love.
On the divider/space say:
I bind unto myself today the
Power of the Gods and Goddesses.
Meditate on the Honor of the Shining Ones . . .
On each God and Goddess Bead say:
Gods and Goddesses, Shining Ones,
Honor me as I honor you.
First-Born of Earth, hear my prayer,
And accept my offering of love.
On the divider/space say:
I bind unto myself today the
The presence of the Three Kindred.
And here’s one from Oakwyse and Glispa (Episcopal priest Glyn Ruppe-Melnyk): Goddess beads
On the space say:
I bind unto myself today the
Wisdom of the Crone.
Meditate on the Presence of the Crone . . .
On each Crone Bead say:
Crone now stands in moonlight gleaming,
Starlit night and silver hair;
Peace and wisdom from you streaming,
Goddess, keeper of our care.
On the space say:
I bind unto myself today the
Fertility, Power, and Wisdom of the Goddess.
On the silver Moon Bead conclude:
Blessed Mother, stay by me,
and cast your lovely, silver light.
Uncloud your face that I may see
unveiled, its shining in the night.
Triple Goddess, Blessed Be,
and Merry Meet, my soul’s delight!
These folks are deep into this stuff.
Athanasius on 10.27.04 @ 11:26 PM EST [link]
More on the Druid story
Turns out that the “Rev.” Bill Melnyk–also known as the Druid priest “OakWyse”–serves a parish of his own, St. James Episcopal in Downington, PA. Here’s how he describes himself on his church’s site:
Father Bill has served congregations in South Carolina, Tennessee, Michigan, Florida, and New York before coming to Pennsylvania. His chief pastoral interests are in the fields of teaching (especially Old and New Testament, theology, and ethics), preaching, and liturgical planning and leadership. He has extensive experience in spiritual direction, personal spirituality, and retreat leadership.
Fr. Bill is deeply involved in the study of Celtic Sprituality, including the interface between the early Celtic Church and pre-Christian Celtic spritual expressions. His personal spirituality is centered on the unconditional love of God for all creation, and the goodness and worthwhileness of all human beings.
Uh, huh. You wonder whether his congregation knows just how “deeply involved” he is with that “interface.” You also wonder whether his bishop, the notorious Charles Bennison, will give a hoot.
(Thanks to MCJ for the link.)
UPDATE: The original link URL no longer works. So if you want to take another look at the source of the hubbub, look here.
Athanasius on 10.27.04 @ 10:42 PM EST [link]
Priest and priestess
The readers of the Rev. Kendall Harmon’s blog Titusonenine have been hard at work, and have established that the “Rev.” Glyn Ruppe-Melnyk did not plagiarize the neopagan “Women’s Eucharist” from the Druid site Tuathe de Brighid and the author “Glispa.” That’s because she is the Druid author. Here’s the connection, courtesy of “Nicholas”:
Okay I’m convinced now. I did find the link via the husband. This link identifies the druid “Oakwyse” as being Bill Melnyk. This one identifies Bill Melnyk and Glyn Ruppe-Melnyk as a couple. This one links the two again and gives Melnyk’s email address as being oakwyse at aol dot com. And several links such as this one link Oakwyse and Glispa.
The two of whom have also co-authored this:
Wiccan Lunar Ritual (excerpts)
Honoring the Lady
[Gong] In the Face of the Moon we honor Our Lady, who was of old called among humankind Isis, Artemis, Astarte, Aphrodite, Diana, Mary, and by many other Names.
She stands in the Center of the Circle, with head bowed and arms across her chest.
For the Full Moon, robes are removed at this point and replaced at the conclusion of the prayers.
Prayers are offered for the appropriate Lunar phase.
Both sit in silent meditation for a time. A Bell is rung once to end the silence.
Other Working may be done as neede, One note is sounded on the Bell.
New Moon Ritual
Death and New Life
Invocation of the Goddess
[Priest] Dark is the night, new is the Moon,
Quiet as death, dark as the tomb;
Grandmother, Lady, come to us soon,
Warm as life, secure as the womb.
Behold the Lady of Darkness:
Mother, Grandmother, old yet ever young.
Receiving the Blessing of the Goddess
[Priestess] Old and eternal, young as the Spring,
Waning and waxing, new life I bring;
Round is my turning – Full unto New,
Blessing of rebirth I offer to you.
First Quarter Moon Ritual
Nursing
[P] Mother Goddess, silver bowl,
From your Moon-breast, rich and strong,
Pour upon our thirsty souls
The milk of life for which we long.
Behold our Mother, the Waxing Moon:
She who feeds us from her own breast.
[PS] Draw near, Beloved, safely led,
Stay close upon thy Mother’s breast;
From silver bowl you shall be fed,
And suckled there shall you be blessed.
You get the point. Titusonenine reader “Perpetua” asked the author of the “Women’s Eucharist” about it, and here’s a quote:
“This is not a liturgy of the Episcopal Church. It is a pastoral rite, not intended for Sunday worship or parish liturgy, and as such has neither been submitted to any official sanctioning body in the Episcopal Church nor to my knowledge been used outside small groups studying spirituality.”
And here’s a link to Bill Melnyk, with a bit about his quest:
On the web as “OakWyse” since 1994, he is the Organizer of RavenOak Grove. OakWyse is a Druid Grade member of OBOD, and an Anglican Priest. He is committed to the exploration of the Common Ground upon which rest ancient Druidry and English Christian Spirituality.
Finally, (genuine) Anglican priest David Roseberry has spoken to the head of Women’s Ministries. He describes their less-than-cordial conversation here.
Athanasius on 10.27.04 @ 05:54 PM EST [link]
Liturgy? What liturgy?
Well, well, well. By a miracle of modern technology, the neopagan liturgy formerly found on the worship resources page of the ECUSA Women’s Ministries division has been dropped down the memory hole. Nothing on the site would give you any idea that the “Women’s Eucharist” had ever been there. No explanation for why it’s gone, no acknowledgment that there was anything wrong with it being there. However, by another miracle of modern technology, this link still works. If you haven’t seen the latest testimony to the disintegration of the Episcopal Church’s status as a Christian institution, check it out.
UPDATE: By the way, a Liturgy for Divorce that had also sparked some less-than-complimentary responses in the blogosphere is also gone.
Athanasius on 10.27.04 @ 04:12 PM EST [link]
Thursday, October 28th
Women’s Ministries explains it all for you
The ECUSA Office of Women’s Ministries has decided that it has to respond to the firestorm that has surrounded its posting of a neopagan “Women’s Eucharist” on its Web site. Initially found by Erik Nelson and Faith McDonnel of the IRD, it was first reported here and at Chris Johnson’s MCJ, then picked up by Titusonenine, CaNN, and Christianity Today Weblog. It would seem that that last was the elephant in the living room that could no longer be ignored.
Here’s the response:
We have been astounded and grateful for the number of people who have taken an interest in The Office of Women’s Ministries of the Episcopal Church through Christianity Today’s recent weblog, “Episcopal Church Officially Promotes Idol Worship,” as posted by Ted Olsen on October 26, 2004.
“Grateful”–I’ll bet.
The material questioned in Olsen’s article, “A Women’s Eucharist: A Celebration of the Divine Feminine” was sent to us in good faith in response to our recent call for resources. We regret we did not realize that the material was copyright protected. Proper notifications were not included by mistake and so the page has been withdrawn from our website.
In the dictionary under “disingenuous,” it says, “see this.” They got the material from the author–what more copyright permission did they need? And how hard could it have been to get them? If this was the problem, it would be back up already.
We profoundly regret that Christianity Today did not contact us before making claims such as, “…leaders of the Episcopal Church USA are promoting pagan rites to pagan deities.” The resources listed on our website are not approved liturgies of the Episcopal Church. These liturgies are intended to spark dialogue, study, conversation and ponderings around women and our liturgical tradition. There is quite a difference in presenting resources for people’s interest and enlightenment and promoting resources as official claims of the Episcopal Church. Only General Convention has this authority.
She must have consulted a canon lawyer. Technically, of course, the “Women’s Eucharist” isn’t an official, approved liturgy of the ECUSA. But by putting this on the official ECUSA site, saying nothing about its origins, indicating that it came from an ECUSA clergwoman, and giving no guidance as to how it diverged, if at all, from ECUSA teaching and practice, the OWM certainly gave the impression that they thought it was hunky-dory material for Episcopal women to use. I mean, the GC didn’t approve it, but didn’t OWM director Margaret Rose approve putting it on the site? Or do low-level OWM grunts just regularly slap neopagan materials on its site for all the world to see without telling the head honchos?
The current liturgy project–A Call for Resources: The Women’s Liturgy Project–and the Women’s Worship Resources section on our website is a grassroots, organic, interactive process. It is an offering to open the awareness of the many voices and needs that exist among people in the church as we all strive to find expressions of our life, love and faith in God.
And if we find our “expressions of…life, love and faith” in the gods and goddesses of Old Europe or ancient Canaan, bully for us.
So, here’s another question for Margaret Rose: Once you’ve got the necessary copyright permission, are you going to put this “worship resource” back up on the site so that we can all “interact” with it? Better yet, are you going to try to explain to Frank Griswold what the fuss is all about?
Athanasius on 10.28.04 @ 11:14 AM EST [link]
Quick! Hide the evidence!
Head for the hills! That seems to be the general tenor of the burst of Internet activity connected to the “Women’s Eucharist.” In the last two days:
*The liturgy itself came down off the Office of Women’s Ministries site, along with a liturgy for divorce. Lame excuse followed.
*The personal site of the Rev. Druid Bill Melnyk, www.oakwyse.org, has been taken down.
*Tuatha de Brighid took down the page that their version of the “Women’s Eucharist” appeared on (fortunately, I still have it here, bwahahahaha). The Wiccan Lunar Ritual by OakWyse and Glispa is still up, however.
*Every single post (over 400) ever made at the message board of Druidry.org by one “Druis” has been removed. Said Druis also claimed to be an “Anglican” priest. (Meanwhile, questions are apparently being raised at MCJ by readers who looked at Druis’ posts and discovered that contributions for Druid-related activities have apparently been funnelled through the Rector’s Discretionary Fund at St. James Episcopal Church, Downington PA–Rev. Melnyk’s church.)
*Just before signing off of Druidry.org, Druis posted this frantic message (down, of course, but saved by a reader at Titusonenine, comment 86):
My Dear Friends ~
Raven and I have come under vicious attack from Anglican fundamentalists re our connection to druidry. Hour by hour the attacks are spreading on fundamentalist BLOGs across the country.
For our protection, we must end all internet connection as soon as possible.
I ask Kernos to leave this one notice up for a day or two, but then to do a universal delete of all references to Druis. Please delete my membership. I cannot stress how serious this is. If you respond, please do not use my name in your response.
I will not be posting again.
You can see a summary of the issue at www.christianitytoday.com
Kernos – the polls will take care of themselves – please note the winners when they are over.
Peace to all. Pray for us.
Druis
The pathetic thing about all thing deletion activity is that the principals seem to have forgotten that what Google has once seen, Google remembers. So hitting all the delete keys in the world aren’t going to get the spooky pair off the hook.
In addition to all this attempted cover-up activity, the listserv of the ECUSA House of Bishops has been abuzz. According to one observer of said list,
This sorry mess is being blown off as a tempest-in-a-teapot by many, with some even attempting to defend it as harmless. Others contend “everybody knows” you can’t consider something official just because it is posted on the official ECUSA website. Predictably, there are one or two who classify those of us in “fundamentalist’”weblogs who raise objections as being prejudiced against the liberation of women from a dominating patriarchal society. (Comment 122)
Yeah, it’s a real pity us up-tight fundies can’t see that a little polytheistic paganism, all in good fun, never hurt anyone.
I’ve got further inquiries out to ECUSA leaders. I’ll let you know if any of them respond.
Athanasius on 10.28.04 @ 05:46 PM EST [link]
Hatchetman in the “grove” of the Lord
Chris Johnson has dug up this tidbit on Our Man Melnyk from the Druidry.org site, where his posts are now apparently stored under the name of “Thrum,” though he’s signing them “Bran.” (Those posts haven’t been deleted, just altered.) This one gives us an idea of how he and his wife view their ministry:
Hi, folks. I’m 57, live in southeastern Pennsylvania, and have been a member of OBOD since 1998. My spouse and I are both Druid graduates of the training course. We are also both priests in the Episcopal (Anglican) Church. Between us, we lead two groves (some call them “congregations”) of Christians learning about Druidry numbering about 1200. As I write this, I have just finished a wedding and a funeral back-to-back for some 300 people.
Raven and I are both members of the Pipes and Drums of the Delaware Valley – she a flourishing tenor drummer, and me a piper. We love Scotland, and go to Iona every spring for Beltaine.
I have served as a tutor in the past, but not at present.
My creed? ‘There is only one river.’
Whatever that means. I think that at this point, it’s crystal clear that the ball is in Bishop Charles Bennison’s court. It’s up to him to decide whether it’s ok for pagans to infiltrate his diocese and set up shop masquerading as Episcopal priests (I’m not saying their orders aren’t valid, just that they’ve shredded their ordination vows and defected to the Other Side.)
Athanasius on 10.28.04 @ 09:06 PM EST [">link]
Coming soon to a major newspaper near you
The Episcopagan story is about to get bigger. Word in the blogosphere is that the Washington Times is going to be running a story in the next day or two about it. And from there it’s only a matter of time before other media outlets jump into the fray. If I were Charles Bennison or Margaret Rose, I’d be practicing my ducking, not to mention getting my phony-baloney story together. And if I were Oakwyse or Glispa, I’d be making hasty reservations for Stonehenge, or wherever it is that pagans go when they want to run from the light of day.
Athanasius on 10.28.04 @ 11:07 PM EST [link]
Friday, October 29th
Gotta educate the congregation
OakWyse blesses us with theological insights grand and glorious:
I see “god” in the sense of “Ground of Being,” or “Universal Life Force.” (The former is solidly mainline Christian theology. The latter is from my work as a Reiki Master.) For the purpose of myth-making, it’s okay to anthropomorphize that, but we must remember when we do that we are dealing with metaphor.
I don’t like the idea or concept of “worship.” Rather, I prefer “celebration”: the celebration of life in its glory and holiness. My Druidry relates to the world itself–sea, earth, and sky. I venerate all this, and often do visualize it in terms of Celtic deities. I have a special devotion to Manannan mc Lir, as many know. But I believe Nature has a validity and sacredness in itself, not because it was created, or managed, by some “god.”
I am a follower of Jesus of Nazareth, because in him I see a profound example of the presence of holiness, the “Ground of Being,” in human flesh. But I believe that everything the Church now says about Jesus, Jesus himself said about people in general. God’s (or the Gods’) incarnation is everywhere, and in everyone. This makes me certainly a panentheist (God is in everything), and perhaps a pantheist (everything is God)
I believe that the concepts of resurrection and reincarnation are non-provable metaphors for exactly the same thing: life is stronger than death. And people should not set one of those metaphors over against another. Heaven is fully integrated life in the presence and awareness of the Holy. (BTW – “hell” is being in heaven and not liking it. A position people put themselves in, not God.)
The catholic church is a fallible body trying to be the incarnate body of God in the world, and doing only as well as is humanly possible. Every other loving faith group is the same. I am a follower of Jesus mac Dei, but I am very unsure about the “one, holy, catholic, apostolic church.” The Bible is the record of the search for God of a specific tradition through the ages. It contains some truth, some beauty, some pathos, and a whole lot of garbage. Like everything else, it makes you dig for what’s valuable in it.
Yes–my form of faith makes me a heretic in the eyes of fundamentalist Christians and fundamentalist Pagans. But heresy is in the eye of the beholder! And there are many, many Christians who see life and the Gods as I have described.
I suspect that John Lenon was the great western theologian of the twentieth century, though he might well have poured a beer over my head for saying so!
In the same thread, we’re given a bit more of a peak into what is going on at St. James, Downington:
My congregation strives to learn about and honor its Pagan roots. On February 2nd we will celebrate Imbolc as well as Candlemas, and learn about how Brighid (Goddess and Saint) connects the two.
In a comment on my original post on this subject, Epsicopal priest John Wilkins says, “This is a minor event. A small thing made large by some obsessive people hunting for witches. Easy to see how McCarthy got so many supporters.” A few responses: 1) No one had to go hunting–they put themselves right out where the whole world could see them. After that it was just a matter of finding some links. 2) McCarthy was congenitally dishonest about what he knew about Communists in the government (which was next to nothing, though they were there to be found if he’d known what he was doing). All the bloggers pursuing this story have done is quote the Melnyks out of their own mouths. 3) The large thing is the presence of this kind of material on the ECUSA denominational Web site, recommended for use in Sunday worship for anyone dumb enough to use it. Father Wilkins may consider the content of worship, and the object of our worship, trivial enough so that substance doesn’t matter. Scripture would indicate that such is not the case, though whether that would make any difference to him, I don’t know. I can understand not enjoying the sight of an institution to which you are dedicated under attack. The answer is not to demonize the messengers, but to change the institution, which won’t happen as long as its spitting in the face of its own reason for being continues.
UPDATE: Karen at Heretic’s Corner has an interesting perspective on the controversy from a kind of, sort of, more liberal point of view. Worth a look.
Athanasius on 10.29.04 @ 10:01 AM EST [link]
Checking out the bookstore
In case you don’t like the “Women’s Eucharist,” you can look for other help with your goddess needs on the ECUSA Women’s Ministries site. For example:
*Goddesses Who Rule, edited by Elisabeth Benard and Beverly Moon
Description: All but one of these chapters focuses on a goddess or goddesses from other cultures and faiths that were goddesses of sovereignty. It gives the reader a fuller perspective to understand the place of the feminine in other times and places and permission to dream our dreams as big as possible.
*The Book of the Goddess Past and Present by Carl Olson
Description: The figure of the goddess in a variety of world religions is examined here by different scholars. Included are the Canaanite-Hebrew Goddess, the Virgin Mary, Sophia, the Contemporary Rediscovery of the Goddess and Symbols of Goddesses and God in Feminine Theology. This is not easy reading but the book provides much information.
*Introducing Feminist Christologies by Lisa Isherwood
Description: The author explores who Jesus is for feminist Christian women. She discusses savior, lover, friend, ground of being, shaman, etc.
History:
*The Alphabet Versus the Goddess: The Conflict Between Word and Image by Leonard Shlain
Description: The author, a brain surgeon, proposes that alphabet literacy altered the human brain in very significant ways and was a catalyst for some of the most incredible changes in history, religion, and male and female relationships. It is a difficult read for women, but truth will eventually set you free. There is a hopeful conclusion as the author looks to the future. This is a must read for women and men.
*The Chalice and the Blade: Our History, Our Future by Riane Eisler
Description: If you are going to read one book on the entire list, read this one. It “tells a new story of our cultural origins. It shows that war and the ‘war of the sexes’ are neither divinely nor biologically ordained. And it provides verification that a better future is possible–and is in fact firmly rooted in the haunting drama of what actually happened in our past.”
This is the Amazon.com description:
The phenomenal bestseller, with more than 500,000 copies sold worldwide, now with a new epilogue from the author–The Chalice and the Blade has inspired a generation of women and men to envision a truly egalitarian society by exploring the legacy of the peaceful, goddess-worshipping cultures from our prehistoric past.
*The Once and Future Goddess: A Symbol for Our Time by Elinor W. Gadon
Description: This is a thought provoking and challenging book about the divine feminine and its importance for healing both human beings and the natural environment.
*When God Was A Woman by Merlin Stone
Description: This is an important book for women in the Judeo-Christian tradition. It chronicles what we have lost–our equal status with men and our relationship with a mother god who was the wise creator and source of universal order. Stone shows how patriarchy re-imaged God and systematically set out to subordinate women.
Psychology:
*Descent to the Goddess: A Way of Initiation for Women by Sylvia Brinto Perera
Description: Every woman should know the story of Inanna. It lives somewhere inside us all. The story is “about woman’s freedom and the need for an inner, female authority in a masculine society.”
*Queen Maeve and Her Lovers: A Celtic Archetype of Ecstasy, Addiction, and Healing by Sylvia Brinton Perera
Description: This work by a Jungian scholar and therapist integrates depth psychology and the healing of addictive behaviors with the ancient Celtic myth of Queen Maeve. It has implications and raises interesting possibilities for those not addicted but looking for ecstasy and meaningful rituals.
*Goddesses in Older Women: Archetypes for Women Over Fifty: Becoming a Juicy Crone by Jean Shinoda Bolen
Description: The author names the exciting new potential and energies that awaken in a woman’s consciousness on the other side of fifty. Once recognized, they can help a woman feel empowered and wise.
Yessir, the OWM is a regular treasure trove of resources for exploring the inner and outer goddess. I haven’t read any of them, and make no claims about their theological content, psychological insights, or historical accuracy. I just thought my readers would be interested in knowing what the OWM lays before (not “officially endorses,” though the comment on The Chalice and the Blade certainly suggests such) Episcopalians for study material.
(Hat tip: Erik Nelson)
Athanasius on 10.29.04 @ 01:20 PM EST [link]
Druids’ bishop weighs in
Bishop Charles Bennison of Pennsylvania has finally responded in a press release to the controversy swirling around two of his priests. I found this on Kendall Harmon’s Titusonenine:
Accusations against two local priests that they are practicing druids and in violation of their ordination vows are extremely serious and merit further inquiries to establish the facts, the Rt. Rev. Charles E. Bennison, Jr., Bishop of the Episcopal Diocese of Pennsylvania, said Friday.
At the same time, it’s imperative to ensure that the Revs. Glyn Ruppe-Melnyk and William Melnyk are treated fairly and not victims of a “where there’s smoke, there’s fire” mentality, he said.
“I am extremely concerned by the charges made against the Melnyks, yet I am also concerned about the reputations and pastoral needs of two priests who have contributed very positively to their parishes and this diocese for four years,” Bennison said. “I will not allow this situation to turn into a witch-hunt of any sort.” [Do you suppose he has any sense of irony at all?-A.]
Bennison indicated that he is looking forward to communication with the lay leaders of St.-Francis-in-the-Fields, Sugartown, where Rev. Ruppe-Melnyk is rector and St. James’, Downingtown, where her husband serves.
The Bishop said he thought it crucial during this process to hear the voices of those now served by the Melnyks.
“The liturgy at the center of this unfortunate controversy was written years ago for study purposes for a small support group of women in a diocese where the priests previously served.
“Yet to be determined is the extent to which it represents the priests’ present views,” Bennison said. “The Melnyks assure me that it has never been used in liturgy or in their prayer life.”
Undoubtedly the bishop is correct in saying that it wouldn’t be right or fair to the Melnyks to act in haste without a proper investigation. I do hope he’ll look at all of the evidence that’s been gathered on the Net over the last few days, and not simply accept their word for things (that last reference to their prayer life makes me wonder, however). I agree with the Pontificator when he writes that “If charges were ever made against me as a priest, I hope my bishop would respond in kind.” He is also right that the major focus of this issue needs to be the ECUSA Office of Women’s Ministries. As abominable as the thought of two pagans serving as priests of Christian congregations is, the denominational problem is much the larger. At the same time, if the charges against the Melnyks are substantiated (and I have no doubt that they will be, at least against Bill, who seems the more active, or at least prolific, of the two), there can be no question of their remaining in any form of Episcopal ministry. We’ll see where this goes, but if Bishop Bennison has any thought of dropping this matter down the memory hole, he’d better remember that the blogosphere never forgets.
Athanasius on 10.29.04 @ 09:36 PM EST [link]
The other side
By way of showing that there is another side to the whole pagan thing, here are a few links to those who think that I and my fellow bloggers are inquisitors, witch-hunters, or just plain not nice people:
Wildhunt.org (Jason Pitzl-Waters, pagan non-Episcopalian)
Salty Vicar (John Wilkins, Episcopal priest)
Gay Spirituality from Joe Perez
Read the comments that go with the posts. They’re worth the trip.
UPDATE: A couple more from the other side:
Father Jake Stops the World from a “sometimes heretical” Episcopal priest
Letter from Hardscrabble CreeK: A Pagan Writer’s Blog by Chas. Clifton
Pilgrim’s Progress from Demi the Jersey Devil
And further stuff from the aforementioned John Wilkins.
UPDATE: And a few more:
Blog That Goes Ping
Blogopotamus!
The Cat’s Cradle
Athanasius on 10.29.04 @ 10:06 PM EST [link]
Sunday, October 31st
The Druid speaks
Rev. Bill Melnyk has decided to come out in the open, in a most unusual place: David Virtue’s Virtuosity Anglican news site. Unusual, because Mr. Virtue is not known as a friend of liberal Anglicanism, much less Episcopaganism.
In the comment thread that follows David’s article, Melnyk posted the following (I assume this is copiable, since it was posted in a public forum) to correct a couple of details he contended David had gotten wrong (see the whole article first if any of this is unclear):
David, My Friend,
Actually, there are a couple of factual errors in your article, probably picked up from one of the other blogs. I knew you’d want to correct them, in the interest of fairness and accuracy.
Anyone can visit St. Francis or St. James Church and see for themselves the Women’s Eucharist from the EWM website is not now, nor has it ever been, used at either church. At St. Francis the schedule is Rite 1 at the early service and Rite 2 at the later service. At St. James we use Rite 1 (Prayer1, with Prayer of Humble Access) at 7:45, and Rite 2 at 11:00. At our 9:00 am children-oriented family service we had been using an Evangelical Eucharist from the Iona Community–a Christian Eucharist. Because of this current flap, however, we have changed that to the Prayer Book Rite 2 service. Nothing other than orthodox Christian rites have ever been used at either church. Please visit us on a Sunday and see.
Because of the spurious charge of misuse of my discretionary fund cooked up by one of the weblogs, I have submitted my records to my Senior Warden for audit. He was able to report to the Bishop there has never been any improper use of my discretionary fund, and no donations were ever sent to any groups outside the Episcopal Church.
Glyn and I both invite any readers of this blog to visit either of our churches at any time, and talk with any members of our congregation about the orthodoxy of our preaching, teaching, or liturgical leadership.
This also goes for the Rector of Good Samaritan, Mr. Greg Brewer, who has expressed concern without seeking any knowledge whatsoever regarding what he is concerned about. Mr. Brwer, you have a multi-clergy staff. Please do visit St. Francis and St. James on a Sunday and learn the truth for yourself.
I can understand the issues many people have with the leadership of ECUSA. But the wanton disregard for the well being of the good people of St. Francis Parish and St. James Parish is inexcusable.
And yes, I would welcome anyone else who wishes not only to write me at OakWyse@att.net, but to come to St. James on Sunday and see for yourself. Truth has no fear of contending with lies.
David, please do make these corrections. But not just on my word. Please come to Church at St. Francis and at St. James and see.
By the way, the “shell” I wear sometimes when not wearing a cross is the ancient Christian symbol of Baptism, and is quite well-known as the Symbol of St. James, for whom our parish is named.
Peace to All,
The Rev. Bill Melnyk
I applaud the spirit in which Rev. Melnyk writes, which sounds non-combative and open to discussion. However, there are a couple of points that need to be made: 1) With regard to finances, we have no idea whether the Senior Warden at St. James can be relied upon to make an objective accounting. Certainly there is nothing here that clears up the question raised by the druidry.org posting that sounds like it’s running funds for the purchase of land in the UK through the “Rector’s Discretionary Fund” at St. James. 2) More importantly, neither this post nor the other two very short ones that Rev. Melnyk has thus far put up in the same thread answer any questions about his or his wife’s Druidical activities. Any “wanton disregard” for the people of their congregations is, to this point, to be credited to their accounts, not those of the bloggers who have ferreted out their activities.
In response to a question (”Are you two disciples of Christ in all things, in every aspect of your lives–or of something (or someone) else?”), Rev. Melnyk wrote, “You will certainly say it is good to hear that we are indeed disciples of Jesus Christ in all things.” He also wrote, “yes, I choose God. And yes, I am a follower of Jesus Christ, who is my Lord and Savior. And Scripture tells us no one can say “Jesus is Lord” except by the power of the Holy Spirit.” Which is lovely, except that it begs the question of what other deities he and his wife may also be giving their allegiance to. Scripture makes plain that mixing-and-matching isn’t an option, so just because you claim Jesus as your “Lord and Savior” doesn’t mean you’re being exclusive. I hope Rev. Melnyk is, but if so he’s got a lot of stuff to explain.
UPDATE: Further comment from Rev. Melnyk indicates that he’s going to take the coy approach, and misuse Scripture in the process:
“3. Have you disclosed all relevant facts about your life to your vestry and bishop?”
Yes, I have. Though I readily admit that some might debate what the relevent facts are.
If (and it’s a big if) he’s saying that Bishop Bennison knows all about his druidic activities, and has no problem with them, while at the same time claiming he needs to investigate them…well, you draw you’re own conclusions.
You know, I remember the trouble Paul got into with both his Christian and Jewish colleagues when he conducted his ministry in ways they found unacceptable. His reply was simple: “I become all things to all people” in order to reach as many as possible. In my ministry, the many people who have said to me, “Thank you for showing me that Jesus is more loving than I ever imagined from my experience of the church” outweighs all the recent attacks.
I do hope he didn’t learn to use Scripture this way in seminary. He’s actually suggesting that Paul–who said eating meat sacrificed to idols was ok under certain circumstances, but would rather have been crucified himself than worship any deity other than the God of Abraham, Isaac, and Jacob–would approve of his conducting worship rituals for Astarte in the name of…what? Paul was seeking to save the lost. Is that a concept that Rev. Melnyk can even wrap his mind around?
Athanasius on 10.31.04 @ 05:04 PM EST [link] [11 Comments]
Monday, November 1st
Druid story goes into print
Julia Duin of the Washington Times has brought the Episcopal Druid story into the mainstream press. Most of what she wrote is already well known to those who have been following the story via the Internet over the last week, but she did get this quote from Margaret Rose of the ECUSA Office of Women’s Ministries:
The “women’s eucharist,” she said in an interview was written by Mrs. Melnyk for a parish study group of women.
“It was written in response to their alienation,” she said. “It was not claiming to be a Christian eucharist, but it was a way to look at their own religious traditions and explore them. We don’t desire to replace the Sunday liturgy in any way. They wrote it to see what it would feel like to have specifically feminine images.”
No one is saying that the OWM is trying to “replace the Sunday liturgy” (as if they could). The original posting of the “Women’s Eucharist” did, however, say that it was recommended for use on Sunday mornings. Presumably at sunrise.
Thanks to Ms. Duin and the Times for bringing this story to the attention of an even wider public.
Athanasius on 11.01.04 @ 08:47 AM EST [link] [3 Comments]
Nailing it
The Pontificator has a terrific response to one of the defenders of the pagan “Women’s Eucharist”:
The issue at hand is not the relationship of the gospel to non-Christian religions. The issue is the distortion of the gospel within the Church. The issue is apostasy. Christians should be intolerant of apostasy. Christians should be intolerant of the syncretistic corruption and distortion of the gospel. Christians should be intolerant of counterfeit revelations that cloak themselves in the vocabulary of Christian faith. We must be intolerant because we have been made stewards of a great truth, a truth that stands against the irreligion and godlessness of the world. It is this truth that is the salvation of mankind. It is this truth that is your salvation and mine.
We rightly expect the Episcopal Church and her ministers to be faithful to the faith once delivered to the saints. If one wants to practice Wiccan liturgy and spirituality, leave the Church. If one wants to believe in an Arian Christ, leave the Church. If one wants to deny the resurrection of Jesus from the dead, leave the Church. If one wants to write books describing Christianity as a terrible blight on humanity, leave the Church. If one wants to preach sermons on how everyone will be saved regardless of their religious convictions and practices, leave the Church. The Church is constituted by divine revelation. Those who cannot subscribe to this revelation, as understood and taught by the Church, have no business pretending they are Christians. To remain in the Church as a fifth column of dissent is morally reprehensible. To remain in the Church in order to evacuate the catholic faith of its content amd spiritual power is blasphemy.
Read the whole thing, including the comments. In more ways than one, this whole controversy, and at least some of the reactions to it, have made clear yet again that within the body of the mainline churches, there are at least two manifestly different religions, in many instances using the same terminology and understanding it in completely different ways, so that we are no longer really worshipping the same God. Each sees itself as the genuine article, and the other as the purveyor of a man-made religion centered on an idol. There are lots of people who don’t fall into either camp, and who may not even understand the issues, but more and more I think they are going to have to choose sides as the inevitable separation comes about, not just in the ECUSA, but throughout the mainline Protestant world.
Athanasius on 11.01.04 @ 03:11 PM EST [link] [29 Comments]
It’s all about ME!
Shirley Ragsdale, religion editor of the Des Moines Register, demonstrated in her column Saturday a good part of what is wrong with the whole “women’s liturgy” thing:
Women make up more than half of churchgoers, but so much of their lives is ignored in terms of religious rites, rituals and ceremonies.
There are ceremonies to baptize their babies, but no rituals to mark the passage from girl to woman or to celebrate conception or pregnancy. There are few rituals to mark losses such as miscarriages or passages such as menopause.
And your point is what, exactly? Last time I checked, every rite in all the mainline churches was gender-neutral. Baptism isn’t for women’s children, it’s for God’s children. If we’re conducting bar mitzvah-like rites of passage for boys and not girls, it’s escaped me. And what are the life passages or losses we observe in the lives of men, but not women? Most of the lives of all churchgoers is “ignored,” and there’s a reason for that: the rites of the church are mostly about God, rather than us.
Then, of course, the Rev. Margaret Rose chimes in:
“For women to move from representation to true inclusion in the church and beyond, the church must embrace pastorally, ritually and liturgically the many passages and experiences of a woman’s life,” said the Rev. Margaret Rose, director of the Office of Women’s Ministries. “These are liminal moments, and they call out for a response within the contexts of our family, friends and neighbors of our life of faith.”
And the reason for this, other than feminist ideology, is what? The ritual and liturgy of the Christian Church is typically not about our experience, but about the good news of Jesus Christ. Of course, it may well be that for folks like Rose, the Church really is first and foremost about us–our petty complaints and childish wants, our victimization politics and social agendas–rather than glorifying and serving our Creator and Redeemer.
Sounds very much like what Ms. Ragsdale and Rev. Rose want is to start a new church: the Church of Me. Then they can stuff its liturgy full of their every passage and experience, and no longer have to bother with ol’ What’s-His-Name.
Athanasius on 11.01.04 @ 08:45 PM EST [link] [6 Comments]
Tuesday, November 2nd
More from Melnyk
Count on the Web Elves at CaNN to go straight to the heart of the matter. They wrote to the Rev. Bill Melnyk and asked some fair and pointed question:
(1) Why were all the many personal websites connected with you and your wife removed post-haste after it was discovered that you both were rather interested in druidism? This move raises more questions than it prevents.
(2) If there is nothing to hide on these websites, and all is a matter of misperception, when will these websites (including the 500+ re-named or half-dozen removed postings on the message-board at http://www.druidry.org/) be restored so people can draw their own conclusions? Did you request these measures be taken on Druidry.org? Why the use of “OakWyse/ Druis/ Thrum/ Bran”?
(3) What is White Spring, in Glastonbury? Were funds in fact channelled through St. James’ Parish discretionary funds to purchase this property?
(4) You describe yourself as a Druid and a Christian– can you elaborate? If some forms of druidry include actual devotion to powers/ principles/ spirits/ gods other than the God and Father of Our Lord Jesus Christ, how do you reconcile this with the absolute claims of Christianity, and your ordination vows?
(5) How widespread is the new-age/ neo-pagan interest amongst ECUSA parishes and clergy in your experience? Do you know of other ‘clergy-druids’?
(6) Do you understand why this issue could be offensive to traditionally-minded Anglicans, including those in Africa, where authentic forms of paganism are a present and problematic reality?
Father Melnyk’s response is interesting, if largely uninformative:
Many, many thanks for asking. You are the only person with enough journalistic integrity to do so!
You asked: “(3) What is White Spring, in Glastonbury? Were funds in fact channeled through St. James’ Parish discretionary funds to purchase this property?”
The White Spring in Glastonbury is across the street from the Chalice Well Gardens, run by a Christian charitable trust called the Chalice Well Trust. They were hoping to acquire the White Spring to add to the Gardens, joining the spring that rises at Chalice Well, the traditional site where Joseph of Arimathea is said to have hidden the Holy Grail, the Chalice from the Last Supper, when he came to Glastonbury. Glastonbury (specifically, Glastonbury Abbey) is the traditional site of the first Christian Church in Britain. Because it is also the center of the Arthurian tales, it appeals to a broad cross section of Britons. There are several websites regarding “White Spring” that are in no way connected with me, or the Chalice Well Trust.
So the site in question is indeed a Christian site, though open to interfaith use. Use of a discretionary fund to contribute to a charitable trust would have been completely proper.
However, the purchase was not made, no funds were ever received, nor were any disbursed. This has been confirmed by independent audit.
If you say so, Father. But a check at the Web site of Chalice Well, Glastonbury reveals a lot more that’s Druid than Christian. Check the bookstore, for instance, whose stock is mostly of the “sacred circles” and “energy patterning” and “Celtic shamanism” variety.
The blogs that have printed allegations otherwise now know those allegations are false, and are actionable for libel. This is, of course, one of the problems with printing things before checking them out.
I am sure you will understand that the blogs have, by their tone and intent, made the rest of your questions so fraught with controversy that I am loathe to answer them on the web for fear of those answers being used unfairly. Simply put, you are not trustworthy in my eyes because you do not have a record or reputation for fairness, objectivity, and impartiality. However, if you are near Downingtown, PA, and would like to visit and have a cup of coffee, I’d be glad to have an expansive and friendly conversation for the record.
You’d think he’d rather have his words unfiltered, and offer as much detail as he’d like. Instead, he makes a phony offer of an interview, knowing Binky is in no position to take him up on it.
One question regarding #6: What is the position of conservative Anglicans in the US regarding polygamy and female circumcision tolerated and practiced within some of the Anglican provinces in Africa?
And when in doubt, change the subject to something irrelevant. Polygamy is a matter of morals, not theology, and has been allowed only when in place before conversion. Divorce of “extra” wives has not been mandated out of concern for the fate of the women involved. Female circumcision has been condemned by African Anglican leadership, and is more commonly practiced by Muslims in any event.
But of course the most interesting thing about this reply is the complete refusal–either to CaNN or to inquiries on Virtuosity–of Rev. Melnyk to say anything at all about what he believes, and whether it’s compatible with his vows as an Episcopal priest. But then again, given the rather overwhelming number of writings of his already on the Net, maybe he thinks he’s already made what he believes clear.
Athanasius on 11.02.04 @ 05:36 PM EST [link] [4 Comments]
Thursday, November 4th
A letter from Father Melnyk
This was posted as a comment on my last entry. I put it in the main column for everyone to see:
I have today sent this letter to my Bishop. My wife has sent a similar letter:
Dear Bishop,
Recently it has been brought to light by several agencies and individuals that I have been involved in work with Druid organizations in the United States and England, exploring the relationships between Christian and pre-Christian Druid spirituality and theology. These individuals and agencies have presented you with pages of documentation of my activities from the internet. You and I have discussed this material, and you have pointed out to me that it is the opinion of the church that my involvement, writings, and activities go beyond the bounds expected of a Christian and a Christian priest.
I affirm to you with all my heart it was never my intention to engage in such error, but only to help others who had lost connection to the Church to find a way to reconnect. I also thought that there was much in our early British heritage that could help those of us in the Church to broaden our understanding of Anglican tradition.
I was wrong. I repent of and recant without qualification anything and everything I may have said or done which is found to be in conflict with the Baptismal Covenant, and the historical Creeds of the Church. With God as my witness, I reaffirm my belief in the historical creeds of the Church, and the Baptismal Covenant, and reaffirm to you my faith, as expressed in that covenant. I am resigning my membership in the Order of Bards, Ovates, and Druids, as a sign of my repentence.
I have been a follower of Jesus Christ since my Baptism in 1947, and a faithful Deacon and Priest of the Church, with the exception of the error admitted above, since 1981. It is my desire to continue as such, and I ask for the mercy of the Church, and of our Lord Jesus Christ.
Sincerely,
The Rev. W. William Melnyk
I now take pains to publicly affirm this statement, and to thank the contributors to the various Anglican weblogs for bringing this to my attention and helping me to see the truth.
The Rev. W. William Melnyk
I appreciate Father Melnyk’s statement, and especially his repudiation of actions and writings that run counter to the historic creeds and baptismal covenant of the Church. I am also glad that he posted this letter to EI, and know that readers of this blog will rejoice in his words. I am happy to have been of service to the brother in helping him see the error of his ways. I will be praying for him and his wife as they continue to seek the Lord’s face.
UPDATE: The IRD has the same letter, and prefaces it with this comment:
We are grateful for his humble and direct letter. We hope that the leaders of the Episcopal Church’s Office of Women’s Ministries will likewise repent of that office’s promotion of neo-paganism. We also hope that this direct act of recantation of wrong and reaffirmation of the historic faith of the Church will serve as a model for other Episcopal leaders who have been called to express regret for their actions in the context of “the repentance, forgiveness and reconciliation enjoined on us by Christ” (Windsor Report, paragraph 134).
UPDATE: Just thought I’d mention that since this story first surfaced on October 25, the Episcopal News Service has not seen fit to say a single word about it. I checked there this morning, and nope, still nothing. There was, however, a story from the Anglican Church in Canada entitled “Churches urged to take proactive role in Israeli-Palestinian crisis” that has been removed, and the link to its archived location broken. Anyone care to guess what that’s about?
Athanasius on 11.04.04 @ 11:28 AM EST [link] [10 Comments
Friday, November 5th
A discussion worth looking at
Father Bill Melnyk has posted his letter to BIshop Bennison on the Druidry.org forum, which I appreciate very much. It took courage to do so, as you can see by looking at the posts on the resultant thread. I link to it because I found the discussion that followed very interesting. Most folks were understanding, a few mad. At least one was an Episcopal friend of Father Melnyk's who registered specifically so he could comment on his situation. It's worth a look.
Athanasius on 11.05.04 @ 09:36 AM EST [link] [5 Comments]
Druid controversy goes international
Now that Father Bill and Mother Glyn Melnyk have done the right thing, it’s time for the ECUSA’s Office of Women’s Ministries to do so as well. The fiction that the only problem with posting a Druid liturgy on the OWM Web site was a possible copyright violation isn’t exactly passing muster with at least one Anglican archbishop:
A fresh crisis has broken out in the Anglican Communion after the American Church published a liturgy for blessing divorce and a “women’s eucharist” promoting the worship of pagan deities.
One of the Communion’s leading figures, the West Indian Primate, Archbishop Drexel Gomez, said that America’s action showed a “total disregard” for the Windsor Report’s call for greater respect for the bonds of Communion.
The rites, Liturgy for Divorce and A Women’s Eucharist: A Celebration of the Divine Feminine, were posted on the Episcopal Church’s official website, under its Office for Women’s Ministries, for use by parishes.
Archbishop Gomez expressed horror at the development. “It is a pure mockery of the rite of blessing. It’s acting with total disregard for the rest of the Communion and for the historic teaching of the Church. They are bent on going their own way.”
He said that ECUSA’s action breaches the bonds of Communion and that the issue would be raised at the next meeting of the Primates. “They will have to decide whether they wish to remain with us or not but we will not countenance that kind of behaviour and we will say so very strongly. They are on a path of self-destruction”
He said that the most that can be done at this stage is to express outrage as strongly as possible. The Ven Paul Gardner, The Chair of the Church of England Evangelical Council, called on the House of Bishops to make a strong statement, declaring how far the American Church has departed from historic teaching.
“The idea of the celebration of divorce is anathema, it shows us that the debate with ECUSA’s leadership is about far more than just sexual ethics,” he said.
Of course, these comments, coming as they do from a Third World primitive and a British caveman, will be brushed off as ignorant, exclusivistic, and judgmental. And the Episcopal News Service still thinks there’s nothing worth paying the slightest bit of attention to in this now international story.
Athanasius on 11.05.04 @ 11:46 PM EST [link] [No Comments]
Friday, November 6th
Bishop talk
Bishop Bennison on Pennsylvania lets us in on his current thinking re: the pastors Melnyk (thanks to Kendall Harmon for the text):
Dear Brothers and Sisters of the Clergy:
Today’s edition of The Philadelphia Inquirer carries a story by David O’Reilly reporting accusations of druidic practices by the Rev. W. William Melnyk, rector, St. James’, Downingtown, and the Rev. Glyn Ruppe-Melnyk, rector, St. Francis-in-the-Fields, Sugartown, and my receipt of letters from them assuring me of their recantation of druidic teaching and their repudiation of any future connection with druidic organizations. Let me begin by outlining the background.
In response to an appeal from the Women’s Ministries at the Episcopal Church Center in New York for resources supportive of women, Glyn submitted a liturgy she had written in 1997 for study purposes only in a women’s small group in her congregation in Florida. It is a rite for the healing of women who have been the victims of assault or emotional abuse. Glyn tells me she submitted it in good faith and assumed that it would be treated as a resource for study and conversation among clergy and teachers engaged in healing and counseling. It has not now, and never has been, used as a liturgy at St. Francis-in-the-Fields or any parish she has served. She assures me that in the rare contexts of the study of feminist spirituality in which it was shared it has always been with the full explanation that it is not a Christian liturgy, and is not intended to be used as such.
Two weeks ago, the Christianity Today website carried a story about the liturgy accusing Glyn and Bill of paganism.
October 27, Glyn contacted me to inform me of the article’s publication and apologize for any harm she had caused the church and the diocese. On October 28, she and I spoke again. On October 29, I told Glyn and Bill that participation in druid activities is incompatible with their ministries as priests of the Episcopal Church, constitutes a violation of the national church canon law prohibiting the “holding and teaching publicly or privately, and advisably, doctrine contrary to that held by this Church” (Canon IV.1.1), and is extremely serious. At the same time I sought to ensure that both of them be treated fairly and not become victims of a “where there’s smoke, there’s fire” mentality. I have been concerned to protect the reputations and meet the pastoral needs of two who have contributed very positively to their parishes and our diocese.
On Saturday, October 30, I had separate conference calls with both clergy and the wardens of their congregations and learned that their ministries have been gratefully received by the people they serve. Later that day Glyn met with her vestry, which expressed its overwhelming support for Glyn as their rector and its conviction that she has always kept St. Francis-in-the-Fields true to the Christian faith.
On Wednesday, November 3, the Very Rev. N. Dean Evans, Dean of the Brandywine Deanery, and I met with Bill and his vestry to consider evidence supporting the accusations. Widespread in the meeting were expressions of gratitude for Bill’s ministry to individuals of his parish and the parish as a community, concern for his ministry, the parish, and the wider church, and a sense that in his efforts to bridge the divide between Christianity and a pagan religion he had gone too far.
On November 4, I received from Bill and Glyn letters of apology and repentance for any damage that the exercise of their ministries has caused and assurances without reservation that they affirm the teaching of the Church as set forth in Holy Scripture, the Creeds, and the Baptismal Covenant. They promised me they are doing everything possible to repair any damage that has been caused to their own congregations or to the wider church.
While I am continuing to ascertain and establish the facts of the two separate cases, at the present time I am issuing both priests a Pastoral Direction and Solemn Warning pertaining to their future conduct in regard to what has occurred.
The past two weeks have been very difficult ones for Glyn and Bill, their wardens, and their vestries, as their ministries have been challenged by voices from outside of the diocese and, indeed, outside the Episcopal Church. I ask you, their sisters and brothers in our diocesan clericus, to pray for them, for their physical and emotional health, for their strength to persevere graciously amidst the pressures they are under, for the people they serve, for our diocese, and for me.
Faithfully,
The Rt. Rev Charles E. Bennison, Jr.
Bishop of Pennsylvania
I certainly second his call for prayer for Father and Mother Melnyk, and for the difficult decisions that he as bishop has to make regarding the situation. Now, if we can just get someone at Episcopal headquarters to take the whole pagan-endorsement-thing seriously….
Athanasius on 11.06.04 @ 08:42 PM EST [link] [No Comments]
Monday, November 8th
Sad end to a sad episode
From today’s Philadelphia Inquirer:
An Episcopal priest who, with his wife, faced discipline from the church after the couple’s leadership of local Druids became public has resigned from his Downingtown church.
A letter distributed to parishioners yesterday said the lay leadership at St. James’ Episcopal Church had determined on Friday that recent events would make it difficult for the Rev. William Melnyk “to continue effectively as the Rector of the church.”
“We’re disappointed that it had to come to this,” said Jeff Brodeur, spokesman for the Episcopal Diocese of Pennsylvania. “It’s been an emotional situation for everyone.”
Melnyk’s wife, the Rev. Glyn Ruppe-Melnyk, led services yesterday at her church in Malvern, St. Francis-in-the-Fields, Brodeur said, but still faces possible discipline. Telephone messages left at St. Francis were not returned.
The couple’s participation in modern Druidism–a New Age religion whose adherents worship the sun, nature and trees–became public after national Christian groups and Internet bloggers accused the Episcopal Church USA of promoting paganism through the priests’ activities. The national church denied the accusation.
Some churchgoers at St. James’ wept at the news of William Melnyk’s resignation, while others said they wanted an explanation. Melnyk was not at the Downingtown church yesterday. A home telephone number for the couple could not be located.
“It’s like a death,” said Barbara Monaghan, a 19-year parishioner who was among many who were visibly upset by the resignation. “This is a parish that’s been flourishing, and we owe a lot of that to Bill Melnyk.”
The Melnyks, who have directed their respective parishes for nearly four years, wrote letters to Bishop Charles E. Bennison of the Diocese of Pennsylvania on Thursday, saying they “recanted and repudiated” their connection with Druidism.
In their apologies, the couple said they had been active as Druid leaders to reach out to marginal Christians, and that they believed in the historic creeds of Christianity. They also asked for “the mercy of the Church and of our Lord Jesus Christ.”
According to the letter that parishioners received yesterday, the vestry–the church’s lay leadership–talked to Melnyk on Friday, then decided that his actions had “so compromised his continued effectiveness that it would be best were he to resign.”
Their decision was communicated to Melnyk on Saturday by a church leader. Melnyk said then that he would resign, according to the letter.
The Melnyks’ involvement in New Age nature worship came to light last month after the Episcopal Church’s women’s ministry listed two of the Melnyks’ Druidic liturgies on its Web site for possible use in developing feminist liturgies. The church quickly removed the liturgies, one of which was a eucharistic service including praise to “God the Mother.” But the controversy continued.
The letter informing parishioners of Melnyk’s resignation was read aloud at the beginning of services. The congregation then proceeded to sing and pray, and there was no more mention of Melnyk.
The silence angered one overwrought parishioner, who stood up to speak her mind.
“I’m sorry, but our priest and this congregation are in severe crisis,” she said, adding that she was angry that no other explanation was given about Melnyk’s resignation.
The woman wept as she left the church and said, “I’ll pray for all of you.”
Another woman said after service that she was angry the priest had resigned.
“He’s a saint,” said Jessica Kenworthey, who belongs to another church but attends services at St. James’ with her husband, Mark, who is a member. “This is what happens to saints.”
I certainly hope that parishioners get more information than this article seems to indicate they got. Someone–Bishop Bennison, if he’s up to the job–should sit down with the congregation, explain the nature of Father Melnyk’s activities, and why they compromise his effectiveness in his current congregation (as well as why they are a problem for an Episcopal priest, which ought to be understood, but very likely would not be by many members).
(Thanks to Kendall Harmon for the link.)
Athanasius on 11.08.04 @ 07:39 PM EST [link] [2 Comments]
Wednesday, November 10th
Bennison speaks, shoots messenger
And there I was, complimenting Bishop Charles Bennison of the ECUSA’s Pennsylvania Diocese for being all statesmanlike and everything, and he goes and says stuff like this:
Episcopal Bishop Charles E. Bennison said yesterday that he would not suspend the local clergy couple found to be involved in Druid activity–and he blamed the scandal on “right-wing” groups out to destabilize the Episcopal Church USA.
That’s right, blame the messenger for pointing out that the Office of Women’s Ministries and two priests were shooting themselves in the feet.
In his first interview since the scandal erupted last month, Bennison, leader of the Diocese of Pennsylvania, said the Rev. William Melnyk and the Rev. Glyn Ruppe-Melnyk had taken part, as students of pre-Christian Celtic spirituality, in “exploratory thinking” with Druid circles.
But his discussions with the couple, he said, convinced him that they had not led any Druid groups or joined nature-worshiping Druid rites.
Well, I guess we don’t know for a fact that they ever participated in the celebration of the stuff they wrote–but what does it say about the level of priestly responsibility of the Melnyks that they put it out there for others to use? And what’s it say about the extraordinarily bad judgment of OWM that they’d recommend it for use in Sunday morning services?
“They made a small error of judgment that has been very costly to their ministry and their church, and the church at large,” Bennison said.
“A small error of judgment.” Offering to Episcopalians the means to worship other gods is a “small error in judgment.” That’s in contrast to a large error in judgment, such as standing up for orthodox teaching in the face of an “outspoken liberal.”
An outspoken church liberal, Bennison balanced his criticism of the couple with a determination that the diocese be “a safe place” for theological experimentation.
What does this mean, anyway? A safe place to experiment with paganism? A safe place to trample on the teaching of Scripture and the historic creeds and the baptismal covenant that Bill Melnyk just got through reaffirming? Bennison is the bishop who claimed that Jesus was a sinner just like the rest of us, remember. Is that the kind of “theological experimentation” for which he wants his diocese to be a safe haven?
Bennison said Melnyk “will be directed to be much more aware of what he says and does,…that, as a priest, he is responsible not simply for his own reality but for others’ perceptions of his reality.”
He’s obviously been taking English lessons from Frank Griswold.
Also, the bishop said, Ruppe-Melnyk’s “God the Mother” service “is not a Christian rite as most people would understand Christianity.” But the church has many alternative rites, he said, “and Glyn has never used it as Christian worship or even in private prayer.”
She’s never used it as Christian worship because it isn’t Christian worship (at least as “most people” would define it–how’s that for a weaselly expression?). And if she’s never even used it in “private prayer,” why did she give it to the OWM to post for use in public worship?
Bennison said the Institute on Religion and Democracy, a conservative Christian group in Washington, fomented the scandal by alerting Christian media to Ruppe-Melnyk’s online rite.
The institute, Bennison said, aims “to intimidate people in our church who would exercise theological imaginations, who would think out of the box….We want a church where people can fail and be forgiven rather than a church where no one takes risks.”
If the IRD hadn’t acted, the “Women’s Eucharist” would probably still be on the OWM site, and Bennison wouldn’t have been distracted from his persecution of orthodox pastors and parishes, so I can understand why he’s upset.
Erik Nelson, research associate for the institute’s Episcopal Action Project, said he was surprised Bennison “would continue to defend [the two priests] when they repented and admitted it was wrong.”
“There are ways of getting women to be more involved, within the bounds of Christian orthodoxy,” Nelson said. “But they had a rite encouraging worship of a goddess, and it was wrong and should have been repudiated not only by the priests but the women’s office.”
That should read, “a rite encouraging theological experimentation,” Erik. Gotta get with the program, my friend.
Ruppe-Melnyk, reached at her church yesterday, said, “We are just trying to keep from escalating an unfortunate and misrepresented situation.”
And the nature of that “misrepresentation” is what, exactly?
(Thanks to MCJ for the link.)
Athanasius on 11.10.04 @ 09:27 PM EST [link] [4 Comments]
Thursday, November 11th
IRD calls for Margaret Rose’s resignation
The Institute on Religion and Democracy has issued a call for responsibility in the ECUSA hierarchy that will no doubt be devoutly ignored:
The President of the Institute on Religion and Democracy today called for the resignation of the Rev. Margaret Rose, director of the Episcopal Church’s Office of Women’s Ministries, after that office posted a pagan rite on their website.
The rite, entitled A Women’s Eucharist: A Celebration of the Divine Feminine, was available on the Episcopal Church’s website as a resource “to be used by women, men, parishes, dioceses, small groups, within the context of a Sunday morning service, or any other appropriate setting.” A news story from the Episcopal News Service (ENS) on October 25 first drew attention to the rites offered on the website of the Office of Women’s Ministries.
“The posting of this rite on the Episcopal Church’s official website calls into question the judgment of Margaret Rose and her leadership of the office of Women’s Ministries,” said IRD President Diane Knippers. “It is demeaning to Christian women to suggest that our worship needs can be met by pagan rituals.”
“There needs to be a more full accounting for why this druid rite was posted on the official website of the Episcopal Church,” said Knippers. “Also, an account needs to be made for other links and resources offered on the website which use ‘goddess’ language.”
The Women’s Ministry page also advertises and recommends books both on the Women’s Ministries web page, and through the Episcopal Church’s official bookstore, that celebrate goddess worship. Such titles include: Descent to the Goddess: A Way of Initiation for Women, The Book of the Goddess Past and Present, Goddesses Who Rule, and Beginner’s Guide to Wicca
.
“It is bizarre to have to remind the Office of Women’s Ministry that the Episcopal Church is a Christian church,” said Knippers. “Margaret Rose’s judgment cannot be trusted to find authentically Christian resources for women. She should resign her position as director of this office.”
I agree wholeheartedly with Dr. Knippers, and the statement needed to be made, but it’s utterly futile. There is no accountability whatsoever in the bureaucracy of the ECUSA or any of the other large mainline churches. When bishops of the church blow off the issue as a “tempest in a teapot,” and blame conservatives for bringing it to public attention, you know that no one is going to be held responsible.
Athanasius on 11.11.04 @ 10:55 AM EST [link] [No Comments] |
