• What does it mean to belong?

    So, here’s the thing.

    Over the last few weeks we’ve been doing our usual gathering of names for the congregational roll at St Mary’s. We ask people here to fill in a form each year before the AGM indicating that they want to be included on the congregational roll. It has taken a few years for some people to get used to this, but now most people accept it for what it is – a simple clerical device that means we can keep the roll in a constantly changing congregation up to date.

    This year, I’ve as many questions about the result of this exercise than I have answers.

    You see, there are people indicating to me that they want to be regarded as members of St Mary’s who I didn’t expect. In particular, people who live at a distance who don’t ever set foot in the building from year to year.

    Now in once sense this is unremarkable. Most congregations will have people who are on the roll whom they never see. The thing that makes this a new development is that some of these people live very much at a distance and are indicating that they think of themselves as active members due to the way they participate online with St Mary’s.

    Furthermore, some clearly go to other congregations physically and receive the sacrament there but are indicating that they want to think of themselves as being on the congregational roll here. This is, I think, to do with our ethos.

    Moreover, there are people who are a couple of ministers in other denominations who are actively working in parish life but who are indicating to me that they want to be included on the congregational roll of St Mary’s.

    Now some of this is easy but other aspects are really complicated. The Scottish Episcopal Church doesn’t actually allow for dual membership of it and another denomination to start with, but I’m not sure that people are indicating to me that they want to be Scottish Episcopalians when they indicate to me that they want to be members of St Mary’s. The Scottish Episcopal Church doesn’t, strictly speaking, allow for people to be members of more than one of its congregations either but I’m not so sure that it matters what the church thinks – actual members do believe that they belong to more than one congregation anyway.

    From time to time, the Vice Provost and I have conversations about reviving the idea of a Friends of St Mary’s for those living furth of the city of Glasgow who have some allegiance to the congregation. I think that idea of a supporters group is probably a good one. However, I don’t think that is quite what we are talking about when we think about church membership.

    I think people want to belong to St Mary’s and not think of themselves as friends of St Mary’s but as actual participating members who are distant from Glasgow.

    Now, what does this mean? (That’s a real question and I’d welcome responses in the comments below – I’m still trying to work this out for myself).

    What do we need to do to make sense of this? What do we need to do online and with our communications generally to facilitate this situation. Clearly the internet and what we do with it here is having an impact on our life together including our life together apart.

    What should the church say about multiple membership?

    What does church membership mean in the age of the internet and how is it changing?

    I’m interested to hear John Chalmers of the Church of Scotland say today that he wants the church to think about what impact online engagement is making on membership of that denomination so it seems to me that this is an ecumenical matter. This is particularly significant given how negative he has been about social media in the past.

    I’m obviously interested that some of the people who do turn up to the Church of Scotland are actually thinking of themselves in the core of their being as belonging in some way to us too. (We must presume that the converse is true too, though I know of no examples).

    There’s probably more that I want to say about different types of belonging in another post further down the blog and there’s certainly a lot to be said about ecumenical matters.

    However for now, what does it mean to belong?

     

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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