Creation, Relationship, Blessing: A sermon for Proper 22,Year B, 2018

Today is our Annual Blessing of the Animals. We do this on a Sunday close to October 4, which is the Feast of St. Francis, the anniversary of his death in 1226. Francis is of course among the most beloved and popular saints in the Christian tradition, as popular today as he was in his own lifetime. He is famous for his life of poverty, his simplicity, and his desire to imitate Christ. His imitation of Christ was so complete that he received the stigmata. For the last year or so of his life, he bore on his body the wounds Christ suffered on the cross, bleeding from his hands and feet. Continue reading

Update on Marriage in the Episcopal Church: Bishop Miller’s statement

Yesterday, the House of Deputies concurred with the House of Bishops’ approval of the previous day, changing the canons (law) of the Church, and approving trial rites for marriage. My previous post on the topic links to the relevant documents and some of the discussion.

Today, Bishop Miller shared some of his thoughts and suggested how this might play out in the Diocese of Milwaukee:

While I have yet to work out the details, I anticipate I will authorize the use of the trial rites under guidelines similar to those set forth when I authorized clergy to bless civil marriages. As the new rites are marriage rites, clergy will be able to act as agents of the state should they so choose.

Conversations about Marriage: It’s not just about couples (gay or straight); It’s about community!

On July 31, in response to the request by the Task Force on Marriage, a group of 22 clergy and laity from Madison’s Episcopal parishes gathered to work through the discussion materials prepared by the Task Force. We talked for approximately two hours. We didn’t reach any conclusions but our conversation did raise up several interesting issues. What follows is my summary of the main topics that we discussed, based on notes taken by Andy Jones.

One of the issues we discussed at length was the role of clergy and church in the state sanctioning of marriage. There were clergy present who expressed considerable displeasure at serving as “agents of the state” in the signing of marriage licenses. Other clergy and some laypeople reminded us of the emotional attachment many have to precisely that activity. In some parishes the license signing takes place on the altar.

We talked about our complicity in the “marriage-industrial complex.” In Dane County where Madison is located, the average cost of a wedding is $27000 (according to one of those present at our discussion). To the extent that we host weddings for people who are only nominally involved in the lives of our parishes, our churches and clergy participate in and enable such economic excess. Attempting to teach a spiritual meaning within marriage through pre-marital counseling or in the ceremony itself is rendered more difficult because of the alternative message being sent by everything else associated with weddings in twenty-first century America.

There are competing claims around the legal, sacramental, and cultural significance of marriage and we need help negotiating these claims. The conflicts around the ceremony itself are one thing; the role the ceremony plays in the relationship of the two people who are united in matrimony, the long-term success of that relationship, and the role the community of faith plays in couples’ lives also need further clarification. In spite of the fact that many weddings take place in churches and many more are officiated by clergy, congregations tend not to play important roles in the lives of many of the couples that are married in their churches. Strengthening that bond is important because the ultimate success of the marriage depends on the prayers and support of a religious community.

We also spent a lot of time talking about other relationships and other ways of being in community. We agreed that any discussion of marriage has to take place in the context of a larger discussion about the nature of Christian community itself and how to strengthen ties within such communities. A few quotations from that portion of the conversation:

“This is too narrow a conversation. If the church is going to have a role in marriage it should also have a role in other kinds of relationships and community building.”


“For the church to remain relevant in our lives it has to continue to build community – that is what makes us holy, different from the state”


“The church’s role in marriage lies in the exclusivity of the relationship. I will commit to loving ‘you’ for the rest of my life. It derives from Jesus’ words, ‘where love is, I am…’ This is what the church is recognizing when it witnesses and blesses a marriage.”


“The church has a big role or part in ‘community.’”


Just a couple of notes about the process itself and the materials provided by the task force. People who attended wanted to talk about marriage and want the church’s help in building life-giving and sustaining relationships. They appreciated hearing from others about their experiences.

I found some of the materials unhelpful as I thought about facilitating a conversation. We used the materials prepared for the ninety-minute session and reading through the handouts I couldn’t always figure out how someone coming to the session with no background or context could use them to generate their own thoughts. In fact, I found the handout on the historical background so unhelpful that I prepared my own for the group.

Some other essays on marriage:

Emma Green reflects on the precipitous decline in the number of Roman Catholic weddings (and it’s wider significance):

So while it’s simplistic to say that American Millennials are totally abandoning their churches, at least in Catholicism, the trend away church weddings might be an indication of how young people tend to see their religious institutions. As Gray said, it’s entirely possible that today’s young non-church-goers might return to the pews in a few years, just as their hippy parents did before them. But it’s also possible that beach weddings are an early sign of a generational shift among religious Americans, with more and more people finding meaning beyond the walls and words of a church.


Nathan Chase writes in response to Green:

. For this reason, the answer to the question “Are Church weddings a thing of the past?” is much deeper than it might appear at first glance. It cuts to the heart of modern humanity, and it should force us to reflect on ourselves, the Church, and the modern world. If we begin down that road we might not like what we see; however, we must have faith that no matter our brokenness God, who can do all things, can heal the wounds of the world.

Conversations about marriage

Marriage is highly contested in our culture in the twenty-first century. We fight about marriage equality and worry about changing marriage patterns. With a divorce rate around 45%, increasing rates of couples living together, and close connections between poverty and children born to unwed mothers, the challenges presented by changing marriage patterns have important social consequences. Some of the dramatic changes in marriage practice in the last half century include:

  • In 1960, 2/3 of all adults in their twenties were married; in 2008, only 26% were
  • 65% of all couples live together before getting married
  • marriage is much more common among college-educated and economically stable people than among the less-educated and less-affluent
  • 90% of young adults think they need to be completely financially independent before marriage

All data from material provided by the Task Force on Marriage. More info here.

In the Episcopal Church, our General Convention 2012 called for a Task Force to study the theology of marriage. As part of its work, it has invited dioceses, parishes, and interested individuals to engage in conversations about marriage. We will be holding such a conversation on July 31 at St. Luke’s here in Madison.

The impetus for the task force came in part from the discussion about same-sex blessings and the trial rite that uses language of blessing, stops short of calling it marriage, yet is being used in many places where gay marriage is legal.

The Celebration and Blessing of a Marriage in the 1979 Book of Common Prayer is the product of its age and shows some signs of its historical context. With the use of two different rites in the church, and the oft-repeated statement made that the trial rite would be appropriate for use with heterosexual couples, there is a great deal of uncertainty surrounding marriage in the church.

For myself, one of the most important issues around marriage is my role as officiant. I am increasingly uncomfortable serving as an agent of the state and as an enabler of the marriage-industrial complex. What might an Episcopal rite, theology, and practice of marriage look like if neither of those factors were involved? It seems to me that the marriage rite is increasingly “divorced” from the practice of marriage. As a church we’re not very successful at doing “all in our power to uphold these two persons in their marriage” as we promise during the rite, and we’re even less successful in help couples who are struggling with their relationships.

A recent study explores the relationship between religious involvement and marriage among young adults:

Nominally religious young adults are in a vulnerable position: they are religious enough to be pushed into early marriage, for instance, but, lacking the social support mediated by an in-the-flesh religious congregation, they don’t reap the benefits of involvement in a religious community. Instead, religion may become a source of conflict.

More here