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Throwing Our Sins Into the Sea
Beachgoers wore puzzled looks while watching more than 25 children and parents throwing bread into the ocean, without a seagull in sight.
Just before noon on Sunday, the group made the trip from Temple Emanu-El to the Atlantic to cast the bread during a special children’s service for Tashlikh, which means “casting off.” Most sang along the way while remembering sins from the past year.
The service is held on the second day of Rosh Hashanah, the Jewish New Year, and is part of a fresh start for the year.
Cantor Mitchell Martin read scripture before children divided the bread that symbolizes sins to be absorbed by the ocean, never to come back.

I had never heard of this until now.
It brings to mind a couple of Biblical passages (the latter more applicable to Yom Kippur, coming up shortly):
“Cast thy bread upon the waters: for thou shalt find it after many days.” Ecclesiastes 11:1, KJV.
“And it is in the fulfilment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ. Every other priest stands day after day at his ministrations, and offers the same sacrifices over and over again–sacrifices that can never take sins away. But, this priest, after he had offered one sacrifice for sins, which should serve for all time, ‘took his seat at the right hand of God,’ and has since then been waiting ‘for his enemies to be put as a stool for his feet.’” Hebrews 10:10-13, TCNT.
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All Saints Pawley’s Island: Col. Nicholson Takes His Lumps
While it is true that “[c]ourts may not engage in resolving disputes as to religious law, principle, doctrine, discipline, custom, or administration,” Pearson, 325 S.C. at 53, 478 S.E.2d at 854, the resolution of the 2005 Action does not require such judicial meddling. The 2005 case turns on a determination of whether the Articles of Amendment approved by the members of All Saints Waccamaw, Inc. on January 8, 2004 were adopted in compliance with the South Carolina Non-Profit Act. See S.C. Code Ann. § 33-31-1001, et. seq. We find that the Articles of Amendment were lawfully adopted and effectively severed the corporation’s legal ties to the ECUSA and the Diocese. Therefore, we find that the members of the majority vestry are the true officers of All Saints Parish, Waccamaw, Inc.
The Diocese of South Carolina’s dogged pursuit of this litigation against All Saints Pawley’s Island was one of the stupidest things I have ever witnessed. And I have been roundly castigated for this opinion. But as I noted two years ago:
This paragraph (quoted from a letter from Bishop Salmon) comes as close as anything I have seen to elaborating Salmon’s rationale for spending the Diocese’s money on this. His position is a straightforward, American conservative “rule of law” type of stance. Unfortunately it’s getting harder and harder to mechanistically apply this in the situation we’re in these days…
Salmon reminds me of Colonel Nicholson in The Bridge on the River Kwai. Nicholson insists on building a top-flight bridge, irrespective of the fact that it is for the enemy, and resists its destruction. Nicholson does this because it is the “proper” thing to do, and shows that he and his men are superior to their captors. But the end result is that the enemy has a bridge.
The thing that DioSC and TEC HQ (who are at odds over just about everything else) have in common here is a childlike confidence in the rightness and efficacy of the legal system. In both cases this is misplaced.
But now, as in the novel, the bridge has been blown up.
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Blood, Sweat and Tears: Sometimes in Winter
This is the second is a series of videos of songs which find their way into the novel The Ten Weeks.It’s Blood Sweat and Tears’ “Sometimes in Winter,” from their eponymous album.
Although it’s a very reflective and contemplative piece, music of the era sometimes inspired unpredictable reactions, and that’s what happened here. You can get a hint of what that was all about here.
This performance was in Stockholm, Sweden in 1971.
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The Power of the Laity
From the late Rev. Lou Tarsitano, Rector of St. Andrew’s in Savannah, Georgia:
Someone mentioned, too, the potential power of the laity. And they do have great power, which most of them never choose to use, partially from a lack of sacrificial leadership, but also from a lack of taking up the cross themselves. Any ten middle class households can start a faithful congregation, not only because God would have spared Sodom for ten just householders, but also because of the power of the tithe. Those ten households have the power on the very first day that they agree to tithe to support a minister in their community on an economic basis similar to their own. Their first year’s budget is done on the very first day, so that every person God adds to their company is their store for the future.
If they can’t find a faithful clergyman to care for them, they can pay to educate a young man willing to pay them back with his love and service. They can also start a missions and building fund. The traditional BCP provides as many ways for these lay pioneers to worship God today, as it did the pioneers of earlier centuries.
I would add that no minister would start (or restart) a church from scratch with just the laity’s money. In an Anglican environment, one would need at least lay readers, members of the vestry, volunteer sextons, etc. If you want to grow the church, your lay people are your first outreach people. That’s something that many ex-TEC ministers didn’t think about until they had to start again!
This essay as a whole is a stirring piece. Let us take up the Cross and follow Him!
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There’s More to Frade’s Allowance of Same Sex Blessings in SE Florida Than Meets the Eye
Somehow, I struggle to classify this as news:
Further south, the Rt. Rev. Leo Frade, Bishop of Southeast Florida, has authorized his clergy to provide pastoral blessings—but not to preside over same-sex weddings—within about a month.
Bishop Frade announced his decision to a clergy conference that met on Sept. 9 and 10. Bishop Frade told The Living Church that he has asked the Very Rev. Douglas William McCaleb, dean of Trinity Episcopal Cathedral in Miami, to lead a team that will gather liturgies and write guidelines for blessings of same-sex couples. The blessings will be provided only to couples who have a marriage certificate from any U.S. state that permits same-sex marriage, or from countries such as Canada or Spain that have authorized same-sex couples to marry, the bishop said.
SE Florida is a very liberal diocese in a very liberal region. It’s unsurprising that the diocese that covers the area “where the animals are tame and the people run wild” would do this. Even with that, I find it hard to take that such things will happen in the church I grew up in, but such is life. I’m just glad I took my leave long before this became an issue.
But let’s unpack this from another perspective: any and all of these blessings are contingent upon the civil legality of the arrangement (from another jurisdiction: Florida lacks either same sex civil unions or civil marriage.) That’s underscored when he throws in the following:
Bishop Frade said he had asked a drafting committee of fellow bishops during General Convention whether such blessings might also be extended to civil unions. In his diocese, for instance, many elderly heterosexual couples are married in all but the legal sense because of dire tax consequences. The bishops at General Convention did not make provisions for such couples, he said, and he will respect those limits.
Now he’s entering some interesting waters, and I don’t mean the reefs off of the Florida Keys either.
One of the main reason why I think civil marriage should be abolished is because the state itself has undermined it in so many ways. One of those ways concerns the loss of government benefits to those who actually enter into civil marriage rather than just living together. (“Dire tax consequences” are only part of the problem, and it’s not just with the elderly either.) What kind of incentive is this for people to enter into civil marriage? And why should the church support this kind of lunacy? It’s one place where liberal and conservative churches are united: they won’t even attempt to define marriage in any other terms than civil marriage.
With conservative churches, it’s more of a “we’ve always done it this way” kind of thing. Personally I think it’s stupid to fight for civil marriage on this basis. With liberal churches, it’s a political issue. Liberal churches want to support the campaign for same sex civil marriage; they’re prepared to stiff a sizeable (esp. in South Florida, but everywhere) universe of heterosexual couples from the God-given institution of marriage because, if they actually blessed such unions, they would undercut the whole concept of “civil marriage” = “marriage” and thus dilute the campaign for same-sex civil marriage.
I have said for a long time that a central problem with same sex civil marriage is that it forces the perpetuation of civil marriage. And that stinks.
