text:
|The Episcopal Church
|Katharine Jefferts Schori
|815 Second Avenue
New York, NY, USA
|The United States and dioceses in Taiwan, Central and South America, the Caribbean, and Europe
|2,205,376[1] (estimate)
Anglicanism Portal
The Episcopal Church is the Province of the Anglican Communion in the United States, Honduras, Taiwan, Colombia, Ecuador, Haiti, the Dominican Republic, Venezuela, the British Virgin Islands and parts of Europe.[2][3][4] In keeping with Anglican tradition and theology, the Episcopal Church considers itself "Protestant, yet Catholic".[5]
The Church was organized shortly after the American Revolution when it was forced to break with the Church of England on penalty of treason as Church of England clergy were required to swear allegiance to the British monarch,[6] and became, in the words of the 1990 report of the Archbishop of Canterbury's Group on the Episcopate, "the first Anglican Province outside the British Isles".[7] Today it is divided into nine provinces and has dioceses outside the U.S. in Taiwan, Central and South America, the Caribbean and Europe. The Episcopal Diocese of the Virgin Islands encompasses both American and British territory.
The Episcopal Church was active in the Social Gospel movement of the late nineteenth century and since the 1960s and 1970s has played a leading role in the progressive movement and on related political issues. For example, in its resolutions on state issues the Episcopal Church has opposed the death penalty, and supported the civil rights movement and affirmative action. Some of its leaders and priests marched with civil rights demonstrators. The church calls for the full civil equality of gay men and lesbians. Most dioceses ordain openly gay men and women; in some, same-sex unions are celebrated with services of blessing. In 2009, the church's General Convention passed resolutions that allowed for gay and lesbian marriages in states where it is legal. On the question of abortion, the church has adopted a nuanced position. About all these issues, individual members and clergy can and do frequently disagree with the stated position of the church.
The Episcopal Church ordains women to the priesthood as well as the diaconate and the episcopate. The current Presiding Bishop of the Episcopal Church is Katharine Jefferts Schori, the first female primate in the Anglican Communion.
There are two official names of the Episcopal Church specified in its constitution: The Episcopal Church and Protestant Episcopal Church in the United States of America. The Episcopal Church is the most commonly used name.[2][3][4]
In the early days of the church, Protestant Episcopal Church in the United States of America was used. In the middle of the 19th century, some began trying to drop the word Protestant from the church's name, on the grounds that the original break of the Church of England from the Roman Catholic Church had nothing directly to do with the Protestant Reformation. Also, it had often come to mean anti-Catholic rather than non-papal. In a 1964 General Convention compromise, priests and lay delegates suggested adding a preamble to the church's constitution, recognizing The Episcopal Church as a lawful alternate designation while still retaining the earlier name.
The fight continued until the 66th General Convention voted in 1979 to use the name Episcopal Church (dropping the adjective "Protestant") in the Oath of Conformity of the Declaration for Ordination.[8] The 68th General Convention in 1985 rejected a resolution that would have changed the constitution to delete the older name.[9]
The preamble to the Constitution of the Episcopal Church now reads:
The Protestant Episcopal Church in the United States of America, otherwise known as The Episcopal Church (which name is hereby recognized as also designating the Church), is a constituent member of the Anglican Communion, a Fellowship within the One, Holy, Catholic, and Apostolic Church, of those duly constituted Dioceses, Provinces, and regional Churches in communion with the See of Canterbury, upholding and propagating the historic Faith and Order as set forth in the Book of Common Prayer.[10]
The evolution of the name can be seen in the Episcopal Church's Book of Common Prayer (BCP). In the 1928 BCP, the title page said, "According to the use of the Protestant Episcopal Church in the United States of America." In contrast, the change in self-identity can be seen in the title page of the 1979 Book of Common Prayer, which states, "'According to the use of The Episcopal Church."[11]
The Episcopal Church communicates in English, Spanish and French because it has dioceses in Asia, Central and South America, and Europe.[12][13] In Spanish the church is called La Iglesia Episcopal Protestante de los Estados Unidos de América or La Iglesia Episcopal and in French L'Église protestante épiscopale dans les États unis d'Amérique or L'Église épiscopale.[14][15]
The alternate name Episcopal Church in the United States of America is commonly seen but has never been the official name of the Episcopal Church. Because it contains integral jurisdictions in many other countries, it was thought that a name was needed which is not directly tied to the United States. But since several other churches in the Anglican Communion also use the name "Episcopal", the phrase in the United States of America is often added, for example by the Anglican Communion's official website[16] and by Anglicans Online.[17]
The full legal name of the national church corporate body is the Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America,[10] which was incorporated by the legislature of New York and established in 1821. The membership of the corporation "shall be considered as comprehending all persons who are members of the Church".[10][18]
The Episcopal Church traces its history from its origins in the Church of England. It stresses its continuity with the early universal Western church and maintains apostolic succession.[19]
When John Cabot led the first English expedition onto North American land on June 24, 1497, he must have had some sort of religious service – it was St. John the Baptist's Day and the day was likely not a coincidence – and yet there is no extant record. In any case, Cabot sailed under the authority of King Henry VII and the English Church was still firmly Roman Catholic.[20]
The first Church of England service recorded on North American soil was a celebration of Holy Communion at Frobisher Bay in the last days of August or early September 1578. The Anglican Church of Canada's Prayer Book fixes the day of commemoration as September 3. The chaplain on Martin Frobisher's voyage was " 'Maister Wolfall (probably Robert Wolfall), minister and preacher', who had been charged by Queen Elizabeth 'to serve God twice a day'."[20]
The first service read from the Book of Common Prayer on American soil occurred on June 19, 1579, in a harbor far north of San Francisco, when the crew of Sir Francis Drake's ship, the Golden Hind, landed. Drake named the new land Nova Albion or New Albion and claimed it for Queen Elizabeth I. The landing site may have been near Astoria, Oregon or, speculatively, much further north in British Columbia. The exact location has never been certain but is variously reported as between 48 degrees and 42 degrees north latitude, a range which includes most of Washington, all of Oregon, and a sliver of California. The harbor was reportedly at either 48, 44, 38½, or 38 degrees. Drake and his crew stayed in this now lost harbor for over five weeks, repairing the Golden Hind.[20][21]
The Lost Colony of 1587 at Roanoke – the Roanoke Colony on Roanoke Island off of North Carolina – and the previous colony of 1585 in the same location may have had recorded Church of England baptisms. Records do not suggest any clergy with the colonists and references are vague. For example, one secondary text says that on August 13, 1587, an aboriginal man called Manteo who lived with the colonists and surrounding people "was christened and declared Lord of Roanoke and Dasamonquepeuc as a reward for his many services."[22]
The propagation of the Church of England occurred in three ways. One way was by officers of ships and lay military and civil officials reading services from the Book of Common Prayer regularly when no clergy were present. For example, in the charter issued by Charles I for Newfoundland in 1633 was this directive: "On Sundays Divine Service to be said by some of the Masters of ships, such prayers as are in the Book of Common Prayer."[20]
A second way was the direct appointing and employing of clergy by the English government on ships and in settlements.
A third way was the employment of clergy by private "merchant adventurer" companies, such as the Merchant Adventurers of London. They held monopolies on trading some products, but also sponsored exploration and settlement. They helped fund the Pilgrims going to Massachusetts, for instance. The first Church of England parish was founded in Jamestown, Virginia in 1607 under the charter of the Virginia Company of London.[23]
The Hudson's Bay Company sent out its first chaplain in 1683. Where there was no chaplain, the officers of the company were directed to read prayers from the BCP on Sundays.[20] In 1836, a Church of England chaplain arrived at the Hudson's Bay Company's Fort Vancouver, now Vancouver, Washington. This was the second-to-last Church of England clergyman on what would become American soil after the Oregon Treaty of 1846.[20] The last Church of England clergyman vacated Fort Yukon when the United States government purchased the Russian territory in 1867.[20] The U.S. government took possession of Fort Yukon in 1869 although the Hudson's Bay post really should not have been in the Russian territory at all.[20] The chaplain had evangelized well to the First Nations and they carried on in their new faith autonomously for twenty-five years. When the Episcopal Church in the USA sent a bishop, he found the First Nations were still praying for Queen Victoria and would not stop insisting that "...we shall continue to pray for Queen Victoria."[20] Thus, England and the English colonists brought the church to all the American colonies.
The Church of England was designated the established church in Virginia in 1609, in the lower part of New York in 1693, in Maryland in 1702, in South Carolina in 1706, in North Carolina in 1730, and in Georgia in 1758. All people had to contribute to local taxes for the church. The vestry used the funds to build and operate churches and schools. Virginia attempted to make requirements about attendance, but with a severe shortage of clergy, they were not enforced. From 1635, the vestries and the clergy were loosely under diocesan authority of the Bishop of London. In 1660, the clergy of Virginia petitioned for a bishop to be appointed to the colony; the proposal was vigorously opposed by powerful vestrymen, wealthy planters, who foresaw their interests being curtailed. Subsequent proposals from successive Bishops of London for the appointment of a resident suffragan bishop, or another form of office with delegated authority to perform episcopal functions, met with equally robust local opposition.
Although the Church of England was theoretically established in the Massachusetts Bay Colony in 1630, in actuality the colony under John Winthrop, who had brought its charter with him, was virtually self-governing civilly and religiously. By the time King's Chapel, the first Anglican Church in Massachusetts was founded in 1686, the Congregational Church had in fact become the established church of the colony. In 1691, religious toleration was extended to members of all Protestant churches. The Congregational Church was not disestablished until 1833.[24][25]
During the English Civil War, the episcopate was under attack in England. The Archbishop of Canterbury, William Laud, was beheaded in 1645. Thus, the formation of a North American diocesan structure was hampered and hindered.
In 1649, the same year when King Charles I was beheaded, the Commonwealth Parliament in England gave a charter to found a missionary organization called the Society for the Propagation of the Gospel in New England or the New England Society, for short.[20]
The overseas development of the Church of England in British North America challenged the insular view of the Church at home. The editors of the 1662 Book of Common Prayer found that they had to address the spiritual concerns of the contemporary adventurer. In the 1662 Preface, the editors note:
...that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places; particularly for those at Sea, together with an office for the Baptism of such as are of Riper Years: which, although not so necessary when the former Book was compiled, ...is now become necessary, and may be always useful for the baptizing of Natives in our Plantations, and others converted to the Faith.
After 1702, the Society for the Propagation of the Gospel in Foreign Parts (SPG) began missionary activity throughout the colonies. The ministers were few, the glebes small, the salaries inadequate, and the people quite uninterested in religion, as the vestry became in effect a kind of local government.[23] One historian has explained the workings of the parish:
The parish was a local unit concerned with such matters as the conduct and support of the parish church, the supervision of morals, and the care of the poor. Its officers, who made up the vestry, were ordinarily influential and wealthy property holders chosen by a majority of the parishioners. They appointed the parish ministers, made local assessments, and investigated cases of moral offense for referral to the county court, the next higher judicatory. They also selected the church wardens, who audited the parish accounts and prosecuted morals cases. For several decades the system worked in a democratic fashion, but by the 1660s, the vestries had generally become self-perpetuating units made up of well-to-do landowners. This condition was sharply resented by the small farmers and servants.—Clifton Olmstead, History of Religion in the United States[26]
The Society for the Propagation of the Gospel and the Bishop of London, continued to support the petitions of local clergy in seeking a bishop for the colonies; and strong opposition continued to these proposals, especially in the South, where a bishop would threaten the privileges of the lay vestry.[23] Opponents conjured up visions of "episcopal palaces, or pontifical revenues, of spiritual courts, and all the pomp, grandeur, luxury and regalia of an American Lambeth" (New York Gazette or Weekly Post Boy, March 14, 1768). John Adams later explained, "the apprehension of Episcopacy" contributed to the American Revolution, capturing the attention "not only of the inquiring mind, but of the common people... . The objection was not merely to the office of a bishop, though even that was dreaded, but to the authority of parliament, on which it must be founded".[27]
On the eve of Revolution, about 400 independent congregations were reported throughout the colonies.
Embracing the symbols of the British presence in the American colonies such as the monarchy, the episcopate, and even the language of the Book of Common Prayer, the Church of England almost drove itself to extinction during the upheaval of the American Revolution.[6] More than any other denomination, the War of Independence internally divided both clergy and laity of the Church of England in America and opinions covered a wide spectrum of political views: patriots, conciliators, and loyalists.[6] On one hand, Patriots saw the Church of England as synonymous with "Tory" and "redcoat".[6] On the other hand, about three-quarters of the signers of the Declaration of Independence were nominally Anglican laymen, including Thomas Jefferson, William Paca, and George Wythe.[6][6] Eight of the ten signers of the Declaration of Independence from North Carolina, South Carolina and Georgia were Anglicans.[6] A large fraction of prominent merchants and royal appointees were Anglicans and Loyalists. About 27 percent of Anglican priests nationwide supported independence, especially in Virginia. Almost 40 percent (approaching 90 percent in New York and New England) were Loyalists. Out of 55 Anglican clergy in New York and New England, only three were Patriots, two of those being from Massachusetts. In Maryland, of the 54 clergy in 1775, only 16 remained to take oaths of allegiance to the new government (McConnell 2003). William Smith made the connection explicit in a 1762 report to the Bishop of London. "The Church is the firmest Basis of Monarchy and the English Constitution", he declared. But if dissenters of "more Republican ... Principles [with] little affinity to the established Religion and manners" of England ever gained the upper hand, the colonists might begin to think of "Independency and separate Government". Thus "in a Political as well as religious view", Smith stated emphatically, the church should be strengthened by an American bishop and the appointment of "prudent Governors who are friends of our Establishment"[28] Amongst the clergy, more or less, the northern clergy were loyalist and the southern clergy were patriot.[6] Partly, their pocketbook can explain clergy sympathies, as the New England colonies did not establish the Church of England and clergy depended on their SPG stipend rather than their parishioners' gifts.[6] When war broke out, these clergy looked to England for both their paycheck and their direction.[6] Where the Church of England was established, mainly the southern colonies, financial support was local and loyalties were local.[6]
Of the approximately three hundred clergy in the Church of England in America between 1776 and 1783, over eighty per cent in New England, New York, and New Jersey were loyalists.[6] This is in contrast to the less than twenty-three percent loyalist clergy in the four southern colonies.[6] In two colonies, only one priest was a patriot; Samuel Provoost, who would become bishop, in New York and Robert Blackwell, who would serve as a chaplain in the Continental Army, in New Jersey.[6] Many Church of England clergyman remained loyalists as they took their two ordination oaths very seriously.[6] The first oath arises from the Church of England canons of 1604 where Anglican clergy must affirm that the king,
within his realms of England Scotland, and Ireland, and all other his dominions and countries, is the highest power under God; to whom all men ...do by God's laws owe most loyalty and obedience, afore and above all other powers and potentates in earth".[6]
Thus, each Anglican clergyman was obliged to swear publicly allegiance to the king.[6] The second oath arose out of the Act of Uniformity of 1662 where clergy were bound to use the official liturgy as found in the Book of Common Prayer and to read it verbatim. This included prayers for the king and the royal family and for the British Parliament.[6]
These two oaths and problems worried the consciences of clergymen. Some clergy were clever in their avoidance of these problems.[6] Samuel Tingley, a priest in Delaware and Maryland, rather than praying "O Lord, save the King" opted for evasion and said "O Lord, save those whom thou hast made it our especial Duty to pray for."[6]
In general, loyalist clergy stayed by their Oaths and prayed for the king or else suspended services.[6] By the end of 1776, Anglican churches were closing.[6] An SPG missionary would report that of the colonies of Pennsylvania, New Jersey, New York, and Connecticut which he had intelligence of, only the Anglican churches in Philadelphia, a couple in rural Pennsylvania, those in British-controlled New York, and two parishes in Connecticut were open.[6] Anglican priests held services in private homes or lay readers who were not bound by the oaths held Morning and Evening Prayer.[6]
Nevertheless, some Loyalists clergymen were defiant, in Connecticut John Beach conducted worship throughout the war, and swore that he would continue praying for the king.[6] In Maryland, Jonathan Boucher took two pistols into the pulpit and even pointed a pistol at the head of a group of patriots while he preached on loyalism.[6] Charles Inglis, rector of Trinity Church in New York persisted in reading the royal prayers even when George Washington was seated in his congregation and a patriot militia company stood by observing the service.[6][20]
The consequences of such bravado were very serious.[6] During 1775 and 1776, the Continental Congress had issued decrees ordering churches to fast and pray on behalf of the patriots.[6] Starting July 4, 1776, Congress and several states passed laws making prayers for the king and British Parliament acts of treason.[6]
The patriot clergy in the south were quick to find reasons to transfer their oaths to the American cause and prayed for the success of the Revolution.[6] One precedent was the transfer of oaths during the Glorious Revolution in England.[6] Most of the patriot clergy in the south were able to keep their churches open and services continued.[6]
When peace returned in 1783, approximately 80,000 loyalists had left the 13 American colonies, many – about 50,000 – heading for Canada including Charles Inglis, who would become the first colonial bishop.[6][20] By 1790, in a nation of four million, Anglicans were reduced to about ten thousand.[6] In Virginia, less than 42 parishes of the 107 that existed in 1784 were able to support a priest between 1802 and 1811.[6] In Georgia, Christ Church, Savannah was the only active parish in 1790.[6] In Maryland, half of the parishes remained vacant by 1800.[6] For a period after 1816, North Carolina had no clergy when its last clergyman died.[6] Samuel Provoost, one of the first three Episcopal bishops – Bishop of New York – was so disheartened, he resigned his position in 1801 and retired to the country to study botany having given up on the Episcopal Church, which he was convinced, would die out with the old colonial families.[6]
The church was disestablished in all the states during the American Revolution.
When the clergy of Connecticut elected Samuel Seabury as their bishop in 1783, he sought consecration in England. The Oath of Supremacy prevented Seabury's consecration in England, so he went to Scotland; the non-juring Scottish bishops there consecrated him in Aberdeen on November 14, 1784, making him, in the words of scholar Arthur Carl Piepkorn, "the first Anglican bishop appointed to minister outside the British Isles."[29]
In return, the Scottish bishops requested that the Episcopal Church use the longer Scottish prayer of consecration during the Eucharist, instead of the English prayer. Seabury promised that he would endeavor to make it so. Seabury returned to Connecticut in 1785 and made New London, Connecticut his home, becoming rector of St James Church there. A meeting of his Connecticut clergymen was held during the first week of August 1785 at Christ Church on the South Green in Middletown, Connecticut. At the August 2, 1785 reception of the bishop his letters of Consecration were requested, read, and accepted. On August 3, 1785 the first ordinations on American soil took place there, at Christ Church in Middletown, Connecticut. Four men, Henry Van Dyke, Philo Shelton, Ashbel Baldwin, and Colin Ferguson, were ordained to the Holy Order of Deacons that day. On August 7, 1785 Collin Ferguson was advanced to the Priesthood, and Thomas Fitch Oliver was admitted to the Diaconate. Bishop Seabury said, prophetically, of Christ Church in Middletown, "Long may this birthplace be remembered, and may the number of faithful stewards who follow this succession increase and multiply till time shall be no more". Over the next 100 years there were 274 ordinations in Middletown. In 1787, two priests – William White of Pennsylvania and Samuel Provoost of New York – were consecrated as bishops by the Archbishop of Canterbury, the Archbishop of York, and the Bishop of Bath and Wells, the legal obstacles having been removed by the passage through Parliament of the Consecration of Bishops Abroad Act 1786. Thus there are two branches of Apostolic succession for the American bishops:
All bishops in the American Church are ordained by at least three bishops. One can trace the succession of each back to Seabury, White and Provoost. (See Succession of Bishops of the Episcopal Church.)
In 1789, representative clergy from nine dioceses met in Philadelphia to ratify the church's initial constitution. The Episcopal Church was formally separated from the Church of England in 1789 so that clergy would not be required to accept the supremacy of the British monarch. A revised version of the Book of Common Prayer was written for the new church in 1789.
The fourth bishop of the Episcopal Church was James Madison, the first bishop of Virginia. Madison was consecrated in 1790 under the archbishop of Canterbury and two other Church of England bishops. This third American bishop consecrated within the English line of succession occurred because of continuing unease within the Church of England over Seabury's nonjuring Scottish orders.[6]
As the United States grew, new dioceses were established, as well as the Convocation of American Churches in Europe.
In 1856 (before the American Civil War) the first society for African-Americans in the Episcopal Church was founded by James Theodore Holly. Named The Protestant Episcopal Society for Promoting The Extension of The Church Among Colored People, they argued that blacks should be allowed to participate in seminaries and Diocesan Conventions. The group lost its focus when Holly emigrated to Haiti, but other groups followed after the Civil War. The current Union of Black Episcopalians traces its history to the Society.[30]
During the American Civil War, the Protestant Episcopal Church in the Confederate States of America was temporarily formed from the dioceses within the seceded states, but this was viewed as a "separation and not a division", concerning no questions of dogma or practice (other than the prayers for Congress and the President).[31]
James Theodore Holly went on to found the Anglican church in Haiti and became the first African-American bishop on November 8, 1874. As Bishop of Haiti, Bishop Holly was the first African-American to attend the Lambeth Conference.[32] However, he was consecrated by the American Church Missionary Society, an Evangelical Episcopal branch of the Church.
In 1873, the Reformed Episcopal Church broke away from the Episcopal Church over what its members saw as the loss of Protestant and evangelical witness in Episcopalianism.
Samuel David Ferguson was the first black bishop consecrated by The Episcopal Church, the first to practice in the US, and the first black person to sit in the House of Bishops. Bishop Ferguson was consecrated on June 24, 1885, with the then-Presiding Bishop of the Episcopal Church acting as a consecrator.
The Book of Common Prayer was revised in 1892 and 1928.
The Episcopal Shield, adopted in 1940, is based on the St George's Cross, a symbol of England (mother of world Anglicanism), with a saltire reminiscent of the Cross of St Andrew in the canton in reference to the historical origins of the American episcopate in the Scottish Episcopal Church.[33]
More than a quarter of all presidents of the United States have been Episcopalians (see List of United States Presidential religious affiliations).
The first women were admitted as delegates to General Convention in 1970.[34]
In 1975, Vaughan Booker was made a deacon in Graterford State Prison's chapel in Pennsylvania, becoming the first convicted murderer to be ordained in the Episcopal Church.[35]
The modernization of the church has included both controversial and non-controversial moves related to racism, theology, worship, homosexuality, the ordination of women, the institution of marriage, and the adoption of a new prayerbook, which can be dated to the General Convention of 1976. The most contentious issues have been the ordination of women, the role of homosexuals in the church, the institution of marriage, and the liberalization of traditional theological concepts (see "Responses to the controversies" below)..[36]
Regarding racism the 1976 General Convention passed a resolution calling for an end to apartheid in South Africa and in 1985 called for "dioceses, institutions, and agencies" to create equal opportunity employment and affirmative action policies to address any potential "racial inequities" in clergy placement. In 1991 the General Convention declared "the practice of racism is sin"[37] and in 2006 a unanimous House of Bishops endorsed Resolution A123 apologizing for complicity in the institution of slavery and silence over "Jim Crow" laws, segregation, and racial discrimination.[38]
The 1976 General Convention also approved the ordination of women and a new prayerbook, which was a substantial revision and modernization of the previous 1928 edition. It incorporated many principles of the Roman Catholic Church's liturgical movement, which had been discussed at Vatican II. This version was adopted as the official prayerbook in 1979 after an initial three-year trial use. Several conservative parishes, however, continued to use the 1928 version.
Following upon years of discussion in the Episcopal Church and elsewhere, in 1976, the General Convention amended Canon law to permit the ordination of women to the priesthood. While most dioceses of the Episcopal Church ordain women as priests and bishops, the full Anglican Communion does not universally accept the ordination of women. At the present time, three U.S. dioceses do not ordain women at all. Many other churches in the Anglican Communion, including the Church of England, ordain women as deacons or priests, but only a few have women serving as bishops. Objections to the ordination of women have been different from time to time and place to place. Some believe that it is fundamentally impossible for a woman to be validly ordained, while others believe it is possible but inappropriate. Considerations cited include local social conditions, ecumenical implications, or the symbolic character of the priesthood and a belief that only a male person could adequately symbolize Christ.
The first women were canonically ordained to the priesthood in 1976. (Previously, the "Philadelphia Eleven" were uncanonically ordained on July 29, 1974, in Philadelphia.[39] Other "irregular" ordinations also occurred in 1974, notably in Palo Alto. These "irregular" ordinations were also reconciled at the 1976 GC.)[40]
The first female bishop, Barbara Harris, was consecrated on February 11, 1989.[41] The General Convention reaffirmed in 1994 that both men and women may enter into the ordination process, but also recognized that there is value to the theological position of those who oppose women's ordination. It was not until 1997 that the GC declared that "the ordination, licensing and deployment of women are mandatory" and that dioceses that have not ordained women by 1997 "shall give status reports on their implementation".[42] This has not ended the controversy over women's ordination.
The 2006 election of Jefferts Schori as the Church's 26th presiding bishop was controversial in the wider Anglican Communion because she is a woman and the full Anglican communion does not recognize the ordination of women. She is the only national leader of a church in the Anglican Communion who is a woman. Prior to her election she was Bishop of Nevada. She was elected at the 75th General Convention on June 18, 2006, and invested at the Washington National Cathedral on November 4, 2006.
Jefferts Schori generated controversy when she voted to confirm openly gay Gene Robinson as a bishop and for allowing blessings of same-sex unions in her diocese of Nevada.
Ten primates of the Anglican communion have stated that they do not recognize Presiding Bishop Jefferts Schori as a primate.[citation needed] In addition, eight American dioceses have rejected her authority and have asked the Archbishop of Canterbury Rowan Williams to assign them another national leader.[43]
The Episcopal Church affirmed at the 1976 General Convention that homosexuals are "children of God" who deserve acceptance and pastoral care from the church. It also called for homosexual persons to have equal protection under the law. This was reaffirmed in 1982.
Despite these affirmations of gay rights, the GC affirmed in 1991 that "physical sexual expression" is only appropriate within the monogamous, lifelong "union of husband and wife."[44] Although some dioceses within the Episcopal Church bless same-sex unions, the church as a whole does not.
In 1994, the GC determined that church membership would not be determined on "marital status, sex, or sexual orientation". The GC also discourages the use of conversion therapy to "change" homosexuals into heterosexuals.[45]
On July 14, 2009, the Episcopal Church's House of Bishops voted that "any ordained ministry" is open to gay men and lesbians.[46] The New York Times said the move was "likely to send shockwaves through the Anglican Communion."[47] This vote ended a moratorium on ordaining gay bishops passed in 2006 and passed in spite of Archbishop Rowan Williams's personal call at the start of the convention that, "I hope and pray that there won't be decisions in the coming days that will push us further apart."[46] N. T. Wright, a leading New Testament and Anglican scholar as well as Bishop of Durham in the Church of England, wrote in The Times (London) that the vote "marks a clear break with the rest of the Anglican Communion" and formalizes the Anglican schism.[48] However, in another resolution the Convention voted to "reaffirm the continued participation" and "reaffirm the abiding commitment" of the Episcopal Church with Anglican Communion.[49]
The first openly gay priest, Robert Williams, was ordained by Bishop John Shelby Spong in 1989.[50] The ordination provoked a furor. The next year Barry Stopfel was ordained a deacon by Bishop Spong's assistant, Walter Righter. Because Stopfel was not celibate, this resulted in a trial under canon law. The church court dismissed the charges on May 15, 1996, stating that "no clear doctrine"[51] prohibits ordaining a gay or lesbian person in a committed relationship.[52]
The first openly homosexual bishop, Gene Robinson, was elected on June 7, 2003, at St. Paul's Church in Concord, New Hampshire. Thirty-nine clergy votes and 83 lay votes was the threshold necessary to elect a bishop in the Episcopal Diocese of New Hampshire at that time. The clergy voted 58 votes for Robinson and the laity voted 96 for Robinson on the second ballot. Consent to the election of Robinson was given at the 2003 General Convention. The House of Bishops voted in the affirmative, with 62 in favor, 43 opposed, and 2 abstaining. The House of Deputies, which consists of laypersons and priests, also voted in the affirmative: the laity voted 63 in favor, 32 opposed, and 13 divided; the clergy voted 65 in favor, 31 opposed, and 12 divided. Robinson was consecrated on November 2, 2003, in the presence of Presiding Bishop Frank Griswold and 47 bishops.[53] Since the ratification of Robinson as bishop, some clergy and lay members have left the Episcopal Church (see Anglican realignment). In October 2003, an emergency meeting of the Anglican primates (the heads of the Anglican Communion's 38 member churches) was convened. The meeting's final communiqué included the warning that if Robinson's consecration proceeded, it would "tear the fabric of the communion at its deepest level."[54]
According to the Windsor Report of the Anglican Communion, the 2003 consecration of Robinson, divorced father of two and an openly gay man living in a committed relationship, was a landmark event for those on both sides of the issue.
On one side of the debate, the 1998 Lambeth Conference 1.10 is quoted, which states:
"This Conference ... in view of the teaching of Scripture, upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage."[55]
In answer, at the request of the Anglican Communion's Lambeth Commission, the Episcopal Church released To Set Our Hope on Christ on June 21, 2005, which explains "how a person living in a same gender union may be considered eligible to lead the flock of Christ."[56]
Dissenters have dealt with these controversial moves in various ways, the most notable, perhaps, being the formation of the Anglican Church in North America seeking to be a separate ecclesiastical structure from the Episcopal Church.[57][57][58] Former Episcopal Church leader Bishop Robert Duncan was elected as primate and the ACNA, which claims approximately 100,000 members and over 700 parishes at the time of its formation in 2009.[47][57][58] The ACNA is not a member of the Anglican Communion but the Anglican churches of Nigeria and Uganda, representing approximately 1/3 of the worldwide Anglican Communion, have declared themselves to be in full communion with it.
The two main movements in response to the controversies within the Episcopal Church are generally referred to as the Continuing Anglican movement and Anglican realignment.
In 1977, 1,600 bishops, clergy and lay people met in St. Louis and formed the Congress of St. Louis under the leadership of retired Episcopal Bishop Albert Chambers.[59] This began the Continuing Anglican Movement with the passage of the Affirmation of St. Louis. Many other conservative groups have continued to break away out of frustration over the Church's position on homosexuality, the ordination of openly homosexual priests and Bishops, and abortion among others.
At this point three full diocesan conventions have voted to withdraw from the Episcopal Church: the Diocese of San Joaquin, the Diocese of Fort Worth and the Diocese of Pittsburgh. This does not include individual congregations that have also withdrawn, like in the Diocese of Virginia when members of eight parishes voted to leave the Episcopal Church, including the historic Falls Church and Truro Church. These congregations then formed the Anglican District of Virginia, which became part of the Convocation of Anglicans in North America (CANA).
The first diocesan convention to vote to break with the Episcopal Church (which has 110 dioceses) was the Episcopal Diocese of San Joaquin.[60] On December 8, 2007, the convention of the Episcopal Diocese of San Joaquin voted to secede from the Episcopal Church and join the Anglican Province of the Southern Cone.[61] The diocese had 48 parishes.[62] On July 21, 2009, the Superior Court of California ruled that the diocese cannot leave the Episcopal Church and that these acts were void.[63]
On September 12, 2008, the convention of the Diocese of Fort Worth also voted to align with the Province of the Southern Cone.[64] On October 4, 2008, the convention of the Episcopal Diocese of Pittsburgh voted to leave the Episcopal Church and join the Anglican Province of the Southern Cone. This split occurred after Presiding Bishop Jefferts Schori called an emergency meeting of the House of Bishops, which removed Bishop Robert Duncan from office in September 2008. Bishop Duncan had led the diocese for 11 years.[65] The conventions of both the Diocese of Quincy in Illinois and the Episcopal Diocese of Fort Worth voted in November 2008 to leave the Episcopal Church.[65]
Jefferts Schori has criticized these moves and stated that schism is not an "honored tradition within Anglicanism" and claims schism has "frequently been seen as a more egregious error than charges of heresy." [65] In each diocese where parishioners have voted to leave, the Episcopal Church is reforming diocesan and parish structure.
In 1993, the Connecticut Supreme Court concluded that former parishioners of a local Episcopal church could not keep the property held in the name of that parish because it found that a relationship existed between the local and general church such that a legally enforceable trust existed in favor of the general church over the local church's property.[66]
On December 19, 2008, a Virginia trial court ruled that eleven congregations of former Episcopalians could keep parish property when the members of these congregations split from the Episcopal church to form the Anglican District of Virginia (ADV).[67] The Episcopal Church claimed that the property belonged to it under the canon law of the Episcopal Church and has appealed the decision.[68]
Recent rulings in Colorado and California have ordered congregations that have voted to change their associations within the Anglican Communion to return their properties to the Episcopal Church.[69] On January 5, 2009, the California Supreme Court ruled that St. James Anglican Church in Newport Beach could not keep property held in the name of an Episcopal parish. The court concluded that even though the local church's names were on the property deeds for many years, the local churches had agreed to be part of the general church.[70]
Total membership of active baptized members in 2009 within the United States is 2,057,292, according to the 2010 National Council of Churches Report[71], which represents a 2.81% decline from the NCC's figure for 2008. The statistics for the most recent year available from the Episcopal Church itself, 2007, are 2,116,749 in the United States and 2,285,143 worldwide, which are calculated from all submitted parochial reports for 2007 – the latest year available.[72]
In recent years many mainline denominations have experienced a decline in membership.[73] Once changes in how membership is counted are taken into consideration, the Episcopal Church's membership numbers were broadly flat throughout the 1990s, with a slight growth in the first years of the 21st century.[72][74][75][76][77] A loss of 115,000 members was reported for the years 2003–5, which has been attributed in part to controversy concerning ordination of homosexuals to the priesthood and the election of Gene Robinson (who is openly gay) as Bishop of New Hampshire.[78] The Episcopal Church experienced notable growth in the first half of the twentieth century. Membership grew from 1.1 million members in 1925 to a peak of over 3.4 million members in the mid-1960s.[79] Between 1970 and 1990, membership declined from about 3.2 million to about 2.4 million.[80] Membership is concentrated along the east coast. The District of Columbia, Rhode Island, Connecticut, and Virginia have the highest rates of adherence. The state of New York has the largest number of members, with over 200,000.[81]
The governance the Episcopal Church is Episcopal polity, which is the same as other Anglican churches. Following the American Revolution, American Anglicans were technically not a part of the Church of England's structure, so they had to form their own. The Church has its own system of canon law.
The Episcopal Church is composed of 110 dioceses in the United States, Colombia, the Dominican Republic, Ecuador, Haiti, Honduras, Puerto Rico, Taiwan, Venezuela and the Virgin Islands. It also includes the Convocation of American Churches in Europe and the Navajoland Area Mission, which are jurisdictions similar to a diocese. The Presiding Bishop is one of three Anglican primates who together exercise metropolitan jurisdiction over the Episcopal Church of Cuba, which is an extraprovincial diocese in the Anglican Communion.[82]
These dioceses are organized into nine provinces. Each province has a synod and a mission budget, but does not have authority over the dioceses which make it up.
Today, there are over 7,000 congregations, each of which elects a vestry or bishop's committee. Subject to the approval of its diocesan bishop, the vestry of each parish elects a priest, called the rector, who has spiritual jurisdiction in the parish and selects assistant clergy, both deacons and priests. (There is a difference between vestry and clergy elections – clergy are ordained members usually selected from outside the parish, whereas any member in good standing of a parish is eligible to serve on the vestry.) The diocesan bishop, however, appoints the clergy for all missions and may choose to do so for non-self-supporting parishes.
The middle judicatory consists of a diocese headed by a bishop. Diocesan conventions are usually held annually. Unlike the Church of England in which bishops are governmental appointees, the bishops in the Episcopal Church are elected at these diocesan conventions, subject to confirmation by the House of Bishops. (All bishops are first ordained priests.)
At the national level, the church is governed by the triennial General Convention, which consists of two bodies:
The Chief Officer of the Episcopal Church, elected from and by the House of Bishops and confirmed by the House of Deputies at General Convention, is called the Presiding Bishop and serves on term of 9 years.[83]
The location of the Presiding Bishop's office is the Episcopal Church Center, the national administrative headquarters, located at 815 Second Avenue, New York, NY. It is often referred to by Episcopalians simply as "815."[84]
Varying degrees of liturgical practice prevail within the church, and one finds a variety of worship styles: traditional hymns and anthems, more modern religious music, Anglican chant, liturgical dance, charismatic prayer, and vested clergy of varying degrees. As varied as services can be, the central binding aspect is the Book of Common Prayer or supplemental liturgies.
Often a congregation or a particular service will be referred to as Low Church or High Church. In theory:
A majority of Episcopalian services could be considered to be "High Church" while still falling somewhat short of a typical Anglo-Catholic "very" high church service. In contrast, "Low Church" services are somewhat rarer. However, while some Episcopalians refer to their churches by these labels, often there is overlapping, and the basic rites do not greatly differ. There are also variations that blend elements of all three and have their own unique features, such as New England Episcopal churches, which have elements drawn from Puritan practices, combining the traditions of "high church" with the simplicity of "low church". Typical parish worship features Bible readings from the Old Testament as well as from both the Epistles and the Gospels of the New Testament.
In the Eucharist or Holy Communion service, the Book of Common Prayer specifies that bread and wine are consecrated for consumption by the people. Those wishing for whatever reason to avoid alcohol are free to decline the cup. A Eucharist can be part of a wedding to celebrate a sacramental marriage and of a funeral as a thank offering (sacrifice) to God and for the comfort of the mourners.
The veneration of saints in the Episcopal Church is a continuation of an ancient tradition from the early Church which honors important people of the Christian faith. The usage of the term "saint" is similar to Catholic and Orthodox traditions. Those inclined to the Anglo-Catholic traditions may explicitly invoke saints as intercessors in prayer.
The Episcopal Church publishes its own Book of Common Prayer (BCP) (similar to other Anglican BCPs), containing most of the worship services (or "liturgies") used in the Episcopal Church. Because of its widespread use in the church, the BCP is both a reflection of and a source of theology for Episcopalians.
The full name of the BCP is: The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church.
Previous American BCPs were issued in 1789, 1892, and 1928. (A proposed BCP was issued in 1786 but not adopted.) The BCP is in the public domain; however, any new revisions of the BCP are copyrighted until they are approved by the General Convention. After this happens, the BCP is placed into the public domain.
The current edition dates from 1979 and was marked by a linguistic modernization and, in returning to ancient Christian tradition, it restored the Eucharist as the central liturgy of the church. The 1979 version also de-emphasized the notion of personal sin and reflected the theological and worship changes of the ecumenical reforms of the 1960s and 1970s. On the whole, it changed the theological emphasis of the church to be more Catholic in nature. In 1979, the Convention adopted the revision as the "official" BCP and required churches using the old (1928) prayer book to also use the 1979 revision. There was enough strife in implementing and adopting the 1979 BCP that an apology was issued at the 2000 General Convention[85] for any who were "offended or alienated during the time of liturgical transition to the 1979 Book of Common Prayer". The 2000 General Convention also authorized the occasional use of some parts of the 1928 book, under the direction of the bishop.
The 1979 edition contains a provision for the use of "traditional" (Elizabethan) language under various circumstances not directly provided for in the book, and the Anglican Service Book was produced accordingly, as "a traditional language adaptation of the 1979 Book of Common Prayer together with the Psalter or Psalms of David and Additional Devotions."
The center of Episcopal teaching is the life and resurrection of Jesus Christ.[86] The basic teachings of the church, or catechism, include:
The full catechism is included in the Book of Common Prayer and posted on Episcopal website here.[87] The threefold sources of authority in Anglicanism are scripture, tradition, and reason. These three sources uphold and critique each other in a dynamic way.
The Episcopal Church follows the via media or "middle way" between Protestant and Roman Catholic doctrine and practices: that is both Catholic and Reformed. Not all Episcopalians self-identify with this image, especially those whose convictions lean toward either evangelicalism or Anglo-Catholicism. There are many different theologies represented within the Episcopal Church. Some Episcopal theologians hold evangelical positions, affirming the authority of scripture over all. The Episcopal Church website glossary defines the sources of authority as a balance between scripture, tradition, and reason. These three are characterized as a "three-legged stool" which will topple if any one overbalances the other. It also notes
This balance of scripture, tradition and reason is traced to the work of Richard Hooker, a sixteenth century apologist. In Hooker's model, scripture is the primary means of arriving at doctrine and things stated plainly in scripture are accepted as true. Issues that are ambiguous are determined by tradition, which is checked by reason.[89] More recently, the Episcopal Church has developed a fourth leg known as "experience." This understanding is highly dependent on the work of Friedrich Schleiermacher. These "four legs" of Episcopal theology may be likened to the Wesleyan Quadrilateral of Methodist theology.
A public example of this struggle between different Christian positions in the church has been the 2003 consecration of the Right Reverend Gene Robinson, an openly gay man living with a long-term partner. The acceptance/rejection of his consecration is motivated by different views on the authority of and understanding of scripture.[90] This struggle has some members concerned that the church may not continue its relationship with the larger Anglican Church. Others, however, view this pluralism as an asset, allowing a place for both sides to balance each other.
Comedian and Episcopalian Robin Williams once described the Episcopal faith (and, in a performance in London, specifically the Church of England) as "Catholic Lite – same rituals, half the guilt."[91]
The preparation materials for delegates to the 2006 General Convention highlighted areas of "Social Teaching/Contentious Resolutions" made by the General Convention in the previous 30 years including race, economic justice, ordination of women, and inclusion. In some areas, such as race, the church has maintained a consistent theme. In other areas, such as human sexuality, the church has faced larger struggles.
The three "noncompliant" dioceses were San Joaquin, Quincy, and Fort Worth. The 2006 directory of the North American Association for the Diaconate lists three women deacons in Quincy, 15 in San Joaquin, and 8 in Fort Worth.[110] Fort Worth also allows parishes that wish to call a woman priest to transfer to the jurisdiction of the Diocese of Dallas.
In 1861 a pamphlet titled A Scriptural, Ecclesiastical, and Historical View of Slavery written by John Henry Hopkins attempted to justify slavery based on the New Testament and gave a clear insight into the Episcopal Church's involvement in slavery. "Bishop Hopkins Letter on Slavery Ripped Up and his Misuse of the Sacred Scriptures Exposed" written by an anonymous Clergyman in 1863 opposed the points mentioned in Hopkin's pamphlet and revealed a startling divide in the Episcopal Church over the issue of slavery.
Episcopal Relief and Development is the international relief and development agency of the Episcopal Church of the United States. It helps to rebuild after disasters and aims to empower people by offering lasting solutions that fight poverty, hunger and disease. Episcopal Relief and Development programs focus on alleviating hunger, improving food supply, creating economic opportunities, strengthening communities, promoting health, fighting disease, responding to disasters, and rebuilding communities. [116]
Like many other Anglican churches, the Episcopal Church has entered into full communion with the Old Catholic Churches of the Union of Utrecht. The Episcopal Church is also in a relationship of full communion with the Evangelical Lutheran Church in America,[117] the Philippine Independent Church, the Mar Thoma Syrian Church of Malabar, and the union churches in south Asia: the Church of Bangladesh, the Church of North India, the Church of South India, and the Church of Pakistan.
The Episcopal Church itself maintains ecumenical dialogs with the United Methodist Church, the Roman Catholic Church, and the Moravian Church in America, and participates in pan-Anglican dialogs with the Oriental Orthodox Churches, the World Alliance of Reformed Churches, and the Roman Catholic Church. In 2006 a relation of interim Eucharistic sharing was inaugurated with the United Methodist Church, a step that may ultimately lead to full communion.
Historically Anglican churches have had strong ecumenical ties with the Eastern Orthodox Churches, and the Episcopal Church particularly with the Russian Orthodox Church, but relations in more recent years have been strained, following the ordination of women and the ordination of Gene Robinson to the episcopate. A former relation of full communion with the Polish National Catholic Church (itself once a part of the Union of Utrecht) was broken off by the PNCC in 1976 over the ordination of women.
The Episcopal Church was a founding member of the Consultation on Church Union and participates in its successor, Churches Uniting in Christ. The Episcopal Church is a founding member of the National Council of Churches, the World Council of Churches, and the new Christian Churches Together in the USA. Dioceses and parishes are frequently members of local ecumenical councils as well.
Chronological order of publication (oldest first)


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If you've ever been put in charge of a guys night out, there's a new app for you. Personally I just go out and see what happens, but I know people who like to make itineraries, and they need tools. Planjam is such a tool.
The easiest way to describe it is like the Yellow Pages combined with Tripit's itinerary planner. All you have to do to create a plan is plug in your ZIP code, and pick from a selection of landmarks, restaurants, and local attractions that have been categorized by what scene you're into. Planjam will whittle down the potential results by activity, from romantic, all the way to family places and a night on the town for a group of guys or girls.
Once you've found something you like, you simply drag it over to your itinerary, and continue hunting down things to do. When finished, the entire day (or night) can be printed, complete with important things like maps with directions, and phone numbers and addresses. It'll even go so far as to guesstimate how much time you'll be spending at each location, and how much it will cost.
What makes Planjam interesting is its plan building tool. While community services like Yelp and Yahoo Local offer great user reviews and categorization for a destination, they doesn't always offer a way to organize that information in a way that's exploratory. Yelp has lists and Yahoo Local has its weekend guides, but both are short on an actual planning tool.
My one major qualm with Planjam is that it's trying to reinvent the system by offering its own review pages instead of piggybacking on one of these pre-existing user review sites. While the tools are great, it's just the pits if you're blindly picking out places that might have a bad rep. To avoid this, the service is employing some its users as "scenesters" who get a free T-shirt and profit sharing for writing about some of their favorite local hotspots. For me, it's simply not enough to make up for the amount of places that don't have user reviews compared to those that do on competing local review services. If the Planjam folks are serious about building out their directory, I think the first step is integrating existing ratings from other services like Google and Yahoo have done on their directory pages.
Everything Apple announced: What we know about Apple's TV content and service, credit card, game subscription service and more.
Apple TV Channel's streaming service is here: Get ready for another way to watch your shows in an already crowded battle for your views.

subset: commoncrawl


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Latest News
Sorensen: Charlotte Bobcats finally look organized
As the Charlotte Bobcats' home opener approaches, several things happen: The weather turns colder, the light rail becomes fuller and Michael Jordan talks to the media.
Jordan was different this November, however, and not just because he wore a checked jacket that probably came with a Sherlock Holmes pipe.
In previous years, Jordan struck me as a former player who was trying to be an NBA owner. He was still the great Michael Jordan, conqueror of Pistons and Cavaliers, Suns and Lakers. He had yet to conquer anybody as an owner. He was in transition. He hadn't arrived.
Jordan has arrived. He's an owner who once played ball. He's 50 now, 10 seasons removed from the court.
Another difference: Most seasons Jordan talks about his plan to turn the Bobcats into a contender.
On Friday, finally, he didn't have to tell. He could show.
Although young, the Bobcats are deeper than they've ever been. The elusive and perhaps mythical big-time free agent Jordan used to talk about pursuing wears a Charlotte uniform, No. 25. He's Al Jefferson, a 6-foot-10, 289-pound center who offers an inside scoring presence – the first the Bobcats have had.
The Bobcats also retained guard Gerald Henderson, a restricted free agent. Jordan needed to prove that his team wouldn't nurture another first-round draft pick, watch him develop and then, when the draft pick established that he could play, let him go.
Next season's draft will be rich. I asked Jordan why he chose to pursue Jefferson now. When healthy (Jefferson missed Friday's game with an ankle injury), he will enable the Bobcats to win more games. The more they win, the lower they'll pick in the lucrative 2014 draft. They potentially have two other first-round picks, Portland's and Detroit's.
They also are due lottery karma, which appears to own a place in Cleveland.
"We needed to start making that move with more established players," said Jordan. "You can't just go 'Young, young, young' and hope that everybody gets it. We have our fingers crossed that our young players grow. Then you have other avenues with your draft picks and flexible (cap space). We just invested in a post threat that is 29 or 30 years old."
Jefferson is 28 but his game comes from a long-ago time when big men ruled the lane, if not the earth. Jefferson will be 31 when his $41-million contract expires.
Jordan praised Josh McRoberts, a journeyman until he beached up in Charlotte last season.
As a player Jordan was a scorer, a defender, a winner, a leader. He wasn't necessarily a passer.
As an owner, he appreciates the art of the pass. McRoberts does many things, foremost among them function as a 6-foot-10 quarterback. Get open and he'll find you.
Jefferson has collected most of the preseason accolades from the media and fans. But the player I look most forward to watching is point guard Kemba Walker. Despite Jefferson, the Bobcats will go as Walker goes.
"The kid is showing all the right signs," Jordan said of Walker. "He's got leadership and energy and he's not afraid to take the big shot. He's good with steals and with the ball in his hands when there's no time on the clock.
"He'll get better at running a team, to identify situations where he can get guys certain shots – all the things (former NBA star and Charlotte assistant coach) Mark Price was good at. I would love for that relationship to be an unbelievable bond because (Walker) can learn from that."
Jordan has made well-publicized mistakes that have set the franchise back – the one-and-done coaches he's hired, investing a great draft pick in Adam Morrison.
But he has a plan. Based on the talent he's aquired and the coaches he's hired, I'll be surprised if it doesn't work.


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Oh, this is such a neat little project, DIY lip balm, by Vanessa Spencer at Stampington (scroll down in link).
Look at this neat project by Paula Cheney for Simon Says.
Here's a little bookbinding tutorial by For the Makers.
Crafting Marfa has a video tutorial posted showing how to make a concertina card here.
Here is a DIY for little cloth portfolios by You Are My Fave.


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SOURCE: FormFactor
January 21, 2014 17:05 ET
LIVERMORE, CA--(Marketwired - Jan 21, 2014) - FormFactor, Inc. (NASDAQ: FORM) is pleased to announce its participation in the Stifel Technology, Internet & Media Conference at the Fairmont Hotel in San Francisco on February 11, 2014, 2:40 pm Pacific Standard Time.
The company's Chief Executive Officer, Tom St. Dennis, will present. The public is invited to listen to a live webcast of FormFactor's presentation, which can be accessed from the investors' section of the company's website at www.formfactor.com. Replays of the webcast will also be available at www.formfactor.com.
About FormFactor:
FormFactor, Inc. (NASDAQ: FORM) is a leader in advanced wafer test solutions. The company's advanced wafer probe cards enable semiconductor manufacturers to lower their overall production costs, improve yields, and bring next-generation devices to market. FormFactor's acquisition of MicroProbe creates the leading wafer test solution provider for both memory and non-memory semiconductor manufacturers. FormFactor is headquartered in Livermore, California with operations in Europe, Asia and North America. For more information, visit the company's website at www.formfactor.com.
FormFactor, MicroProbe, and the FormFactor and MicroProbe logos are registered or unregistered trademarks of FormFactor, Inc. All other product, trademark, company or service names mentioned herein are the property of their respective owners.
Investor ContactStan Finkelstein
Investor Relations
(925) 290-4321Email Contact
Investor ContactStan Finkelstein
Investor Relations
(925) 290-4321Email Contact
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We handcraft our shirts at our own dedicated factory in Chard, Somerset, using the finest cloths and finishings. Meticulous attention to detail ensures that each shirt is finished to our exacting standards.
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(verb) to have someone fail to show up for a scheduled appointment or not return a phone call or email. To get blown off.
I had an appointment scheduled to receive a demo of their product but they kayakod me and didn't bother to show up.
by etothel February 24, 2011
buy the domain for your travel blog


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- Home
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Although this downloadable Oklahoma Voter Registration Application Form is a standard PDF file, its appearance when printed can vary, depending on your particular printer, printer driver, print setup parameters and other factors. For best appearance of the form when printed, it may be necessary for you to adjust your print settings. You may find it helpful to turn on or off print setup parameters such as "Fit to page," "Shrink oversized pages to paper size" or "Expand small pages to paper size." While your actual print setup parameters may differ from these, you should be able to find a setting that allows you to obtain an accurate reproduction of the form on most printers.
Please print the form only on 8-1/2x11-inch plain white paper.
Get the Oklahoma Voter Registration Application Form here.


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Arya Vysya Group
In the name of Kanyaka Parameshwari, most Compassionate, most Merciful
My name is Javvaji Nataraj. I formed Aryavysyagroup to formalize to all my Aryavysya's. This website is to communicate the most upto date information on what and where the community is growing. Hopefully, this will lead to action on your part and you will support them.
I began to work with this site to know more about the Arya Vysya's. My involvement was not planned; A small gesture ten years ago has now become a steady flow of support that is pregnant with promise of a better tomorrow. Together, with progressive members like you. All praise to Kanyaka Parameshwari.
I urge you read more about the Aryavysya's and find it in your heart to support them. I work with existing Arya's in World, using their logistics to achieve my goals.
Our future plan is to develop matrimonial site of only Aryavysya's and Charitable trust etc.
Please let me know if you have any suggestions or concerns to develop our group.
© Copyrights Reserved for www.aryavysyagroup.com


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Want to cover an event through Live Blogging  ? Google Wave is all you need for Live blogging using WordPress (or any other blogging or CMS platform like Drupal and Joomla ). Read on, to know how this can be done.
The Solution in Simple Words
Install a WordPress Plugin that embeds Google Wave in to your Blogpost, and then publish your wave on your blog, and you are ready for the show ! Now all you need to do is updating the wave, which will automatically update your blog post, real time.
Now, Those Simple Steps
Find the right Google Wave Plugin for you. If you are using WordPress, there are three plugins, wp-wave-shortcode, and wavepressthis. But the best wordpress plugin for Wave is, Wavr. It provides one click integration of Wave to WordPress.
If you are using Drupal on your website, "Drupal Waves" plugin will help you embed waves to your webpages. Find the details about Drupal wave and 7 more useful google wave plugins here. If you are using Joomla, you can download the Joomla Wave Plugin from here.
After the plugin is installed and activated, all you need to do is embed a wave in your blog post, and start updating the wave, which will be updated on the blog as well, real time. People can read things while you are typing those words, you can share images, videos, etc, by simply adding them to wave. Your blog post or webpage with the wave will work like a charm, providing live streaming of the session you are covering !!
What do you think ? 🙂
ps: photo by  Ben30


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Claudie Pierlot
The pinnacle of Parisian chic, Claudie Pierlot is a brand imbued with a certain je ne sais quoi. Founded in 1984, the label brings to life intrinsically-French style staples – the Breton top and the Peter Pan collar, to name a few – for the modern woman. A true statement of Claudie Pierlot's position at the centre of contemporary French fashion, since 2009 the brand has been under the watchful eye of Evelyne Chétrite and Judith Milgrom, who are not only sisters, but Creative Directors at Sandro and Maje, respectively. Designing year-round pieces that are playful yet sophisticated, expect an edited selection of flirty dresses, charming knitwear and day-to-night numbers toughened up with wear-forever leather jackets and smartly-tailored coats.more
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On the banks of the famed Nile River, the city of Cairo—"The Triumphant" in Arabic—is the center of Egyptian culture and commerce. Here, civilizations have met for centuries, and Cairo today offers a rich diversity of contrasts. Modern architecture and ancient mosques. Urban sparkle and restful natural beauty. Business and leisure. And there's no better way to experience the majesty of the city and its history than through the gracious hospitality of Fairmont Nile City, Cairo hotel.
Like the city itself, Fairmont Nile City luxury hotel in Cairo offers a delightful series of contrasts. Equipped with the most advanced design and technology to serve the needs of the discerning traveler, this luxury Cairo hotel is also intimately attuned to its surroundings.
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Camp iRock June 14th thru 20th C.A. Vines 4-H Camp
Camp iRock is more than a fitness and nutrition camp. It is a camp that is FUN and HEALTHY. This TOTALLY FREE ONE WEEK CAMP (including lodging and nutritious meals) will accommodate 40 girls throughout the state of Arkansas June 14th thru June 20, 2015 at C.A. Vines 4-H Camp. Our mission is to promote healthier lifestyles through Fitness and Nutrition. This is accomplished through a series of activities, workshops and exercises aimed at promoting physical activity, healthy lifestyles and building self-confidence in young girls.
Camp iRock is made possible through the collaborative efforts of the Arkansas Minority Health Commission, Arkansas Children's Hospital and Girl Scouts-Diamonds of Arkansas, Oklahoma and Texas.
Arkansas Minority Health Commission • 523 Louisiana, Suite 425 • Little Rock, AR 72201
Phone: 501-686-2720 • Toll free: 877-264-2826 • Fax: 501-686-2722
Phone: 501-686-2720 • Toll free: 877-264-2826 • Fax: 501-686-2722
Site by
The Design Group
The Design Group


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Flyy B - Theraflu Freestyle [Unsigned Artist]
Flyy B goes Ham on kayne West Theraflu Track
For More :Info u can go Go 2 LivingproofRecordsLLC On Youtube well
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At pretty much the same moment that Mouthing Off, the Food & Wine blog, honors me by linking here, I have to announce that my presence will likely become more sporadic for a few weeks as I enter a heavy-overtime period at the day job. This will run well into October.
I will participate in MxMo on Monday, and I'm hoping to take part in September's and October's installments as well. I have a couple of ideas in mind for MxMo Oranj; which way I go will depend on what ingredients I can source.
I also want to continue to post weekly. I've finally reached a point where I'm writing at least twice a week, after a period where I was lucky to post that many times a month! I do think I can maintain weekly posting, but we'll see. I'm actually hoping to post a bit more frequently than that, but I'm only promising myself once a week for now.
Edited to add: I'm well aware that my blog roll is out of date. I'm thinking of a complete overhaul of the blog roll's categories, but that will take time, too.


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Product code: 1604
Available in a choice of colours and sizes
Kew Long Tom Pot Aubergine - Small
A glazed, terracotta, hand crafted pot bearing the seal of the Royal Botanic Gardens Kew.
This pot shape, sometimes referred to as a 'waisted' pot, was originally designed for the growing of tomatoes and are ideal for similar plants which like a long root run.
A perfect pot for a fruit bearing plant to a decorative flower but pretty and practical enough for any use.
Finished in a gorgeous heritage colour with a crackle glaze and a contrasting terracotta lip and base.
Suitable for indoor and outdoor use although we would also advise bringing in-doors during frosty periods.
Also available in Ivory, Chartwell Green or Duck Egg Blue and Medium and Large sizes.
Although a drainage hole is not present in this particular item it is possible to drill one. Read our 'How To' blog post to learn how to effectively drill a hole yourself. (Nb: Drilling a hole in this product is at your own risk). http://www.theorchardhomeandgifts.com/news/drill-holes-terracotta-pots-planters/67
Delivery estimated within 2-3 working days
Returns Policy
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Available in choice of three sizes.
Choice of decorative toppers available.
Hand made in England.
Available in two sizes.
Hand made in England.
Durable, weather proof finish.
Available in two sizes.
Durable, weather proof coating.
Handmade traditionally in England.
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For fans of Lee Child's series of Jack Reacher thrillers, the decision to cast Tom Cruise as Reacher must seem like ... well ... a reach. Child's protagonist is light-haired, nearly 6 and a half feet tall, burly enough to be instantly intimidating, and laconic — the very antithesis of star Cruise's on-screen image. The character seems a far better fit for Arnold Schwarzenegger; it's hard not to speculate that Child came up with the character back in the '90s with the specific hope of creating a new franchise for the governor-to-be.
Whether or not Cruise can satisfy Child's fans, writer/director Christopher McQuarrie's new "Jack Reacher" should have no trouble with those who haven't read the books. (The film is adapted from "One Shot," the ninth in the series.) We quickly get his back story: Reacher served in Iraq as a detective for the Army unit charged with investigating and prosecuting crimes among military personnel. After half a dozen years, he got frustrated with Army politics, left the service and completely dropped off the grid.
When a former Army sniper is arrested in Pittsburgh for shooting and killing five apparently random citizens at midday in a public place, the suspect — facing an open-and-shut case — will only say, "Get Jack Reacher." Before the lead cop (David Oyelowo) and the D.A. (Richard Jenkins) can find Reacher (Cruise), he shows up on his own and becomes an investigator for the man's defense attorney, Helen Rodin (Rosamund Pike), who — to make matters more complicated — is also the daughter of the D.A. (Richard Jenkins). Nah, I didn't buy it, either.
It goes without saying that the sniper is innocent, and in no time, the real bad guys target Reacher. What ensues is a string of mano-a-mano fights, car chases and gun battles, with an occasional break for Reacher to flirt and/or take his shirt off and make Helen — and presumably a nice percentage of the audience — swoon.
Cruise is generally convincing, though he can't completely turn off his talkativeness and his still boyish charm, neither of which are earmarks of Child's original character. The prose Reacher comes across as cold and inscrutable, more like Richard Stark's Parker, as embodied by Lee Marvin in the 1967 "Point Blank."
As the chief villain, filmmaker Werner Herzog provides enough coldness and inscrutability for two movies. He is introduced off screen, but fans of his documentaries will recognize his distinctive delivery within two or three words.
"Jack Reacher" in not as much fun as other recent Cruise action movies like "Knight and Day" and "Mission: Impossible — Ghost Protocol." But it's intelligently crafted and delivers the action.
Of course, where there is nonstop action, there is also likely to be near nonstop violence. McQuarrie and his action choreographers have staged most of it without much blood and guts. They make up for that with brutal movements and evocative sound effects. So adjust for your particular brand of squeamishness.
And now, for the elephant in the living room: You can't penalize films for events beyond their makers' control, but it would be a lot easier to celebrate "Jack Reacher" if the Newtown shootings weren't still fresh in our minds. It opens with the sniper sequence and ends with a big shootout involving rapid-fire exchanges between automatic (or semiautomatic) weapons.
ANDY KLEIN is the film critic for Marquee. He can also be heard on "FilmWeek" on KPCC-FM (89.3).


text: > The second term really has two parts: > A. the amount of air moved > B. the reduction in temperature of that air across the A/C unit > > The latter part is specified in tons. The A/C guys I've spoken well, I usually think of temperature as a side-effect of the more direct measure, movement of energy. hence, I always think of the tidy relation of 3.517 KW = 1 ton. I usually skip any BTUs... > with recently utilize some more or less standard relationship > between cubic feet per minute (cfm) and A/C tons for the units they > maintain. CFM and delta-t across the machine-to-be-cooled are convolved to give you how much heat you're extracting. no doubt both pressure and humidity are involved to some degree as well, and I don't have a good equation for this. the good thing is that turning down the temperature can partly mitigate minor airflow problems. some reasonable discussion from Intel, (a bit axe-grinding, though): http://www.7x24nw.org/Presentations-folder/Air%20Cooling%20in%20Servers%20and%20IT%20Facilities.pdf a dell 1855 blade chassis spec's 400 CFM for ~4KW. they're talking 6 of those chassis in a rack (24 KW!). then again, that's assuming an unrealistic power-per blade (>400W), which sounds like corporate CYA to me: http://www.dell.com/downloads/global/products/pedge/en/PowerEdge%201855%20DC%20Whitepaper.pdf this is a good overall discussion, though perhaps a bit pessimistic about "typical" machinerooms: http://www.chatsworth.com/uploads/pdf/best_practices_cooling_wp.pdf http://www.chatsworth.com/uploads/pdf/increase_computerrm_cooling_wp.pdf sun recommends 21-23C, 45-50%. 35% min, ESD critical at 30%: http://www.sun.com/products-n-solutions/hardware/docs/html/817-4137-10/2__EnvReq.html to complicate matters, HVAC folk always bring up the issue of "sensible load". as near as I can tell, this is just a way of saying that if you try to impose too much delta-T on humid air, you wind up wasting a lot of energy dehumidifying it... tiles between 500-2000 CFM: http://h200005.www2.hp.com/bc/docs/support/SupportManual/c00064724/c00064724.pdf that also gives: CFM = btu/hr / (1.08 * dT) so for 1 ton = 12000 BTU/hr and 70->90, 555 CFM per ton of cooling. HVAC folk also tend to say 1 tile/ton, which seems about right. > These run off the campus cold water supply, so > it makes sense that heat out is proportional to flow across, assuming > that the cold water has a very large heat capacity. our experience with CW has been disasterous, but we made the huge mistake of not using precision/machineroom chillers (fancoils, actually). our old/existing machineroom, for instance, is supposed to have 2x8ton fancoils, but combined they never moved more than about 20 KW (should be 56). unless you have pretty extreme assurances about WC quality (flow, temp), I would only consider using dual-cool machineroom chillers (DX + CW, usually adds about 15% to price.) > directly through the A/C. Even more ideally cfm through _each_ rack > could be modulated somehow, since some racks move much more > air than others and putting a low flow rack next to a high flow rack > might drive the air the wrong way through the low flow unit. well, the stuff in racks does probably have quite a few fans, which could ideally modulate themselves. my current-gen clusters certainly don't do that, but I'd be quite happy if next-gen did... > How does one calculate an optimal cfm through a rack? > > For a specific example with round numbers, let's say it's a > 25U rack, dissipates 10kW, and has a single 50 cfm per minute output > fan per 1U node. (Ie, all air out must go through that path.) that sounds reasonable to me - 10KW is ~3 tons, and the formula above relates your 1250 CFM total to about 3 tons as well. for my 10KW racks, I'm hoping to push the temperature down a bit (60-65), keep the humidity low to avoid "sensible" wastage, and hope for the best with our tiles. > Is cfm the key unit here or should one think in terms of pressure > at various points in the room? I think the answer is yes. with a good raised floor, you seem to be able to expect fairly even pressure distribution. we turned on our new machineroom yesterday, and the pressure feels similar everywhere (16" raised floor, though with some conduits down there, and 3x30T Liebert deluxe system 3's.) if your pressure is reasonably even, the same tiles should flow the same CFM. I'd LOVE to find some way to measure airflow, since I'd actually consider doing things like adding patches of duct tape to the underside of too-high-flow tiles. I suppose that the empiricist approach is just to sample all your system temperatures, and if some are too high, reduce the airflow to racks which are "too cool".


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Vault Guides are THE source for insider insight on career information and employer reviews. Shop Vault Guides
Nicole Weber
November 14, 2013
The American Lawyer recently published its 2013 New Partner Survey, shedding light on how it really feels to reach the supposed Holy Grail of BigLaw. The survey gathered responses from nearly 500 attorneys at AmLaw 200 firms who joined the partnership ranks between 2010 and 2013 and asked them to rate and comment on various criteria including compensation, how well their firms prepared them to be partner, and general career satisfaction. Two-thirds of the respondents were men. Partners holding non-equity (or income) status at their firms comprised 59 percent of respondents, and the remaining respondents were equity partners.
As it turns out, partnership does not disappoint, at least for the majority of participants in the survey. Most reported overall job satisfaction, with 85 percent reporting that their firms adequately prepared them to handle the demands of partnership. On the financial front, 62 percent were either "very satisfied" or "satisfied" with their compensation. Yet while 82 percent saw their compensation increase after becoming partner, 10 percent were "not at all satisfied" with their compensation, with one respondent reporting that besides the title, "'There isn't much else that's good about income partnership.'" According to AmLaw, "[c]hanging firms early in one's career continues to be a viable path to partnership" and almost half of the new partners surveyed "said they switched employers before being promoted, with most of them making the move at least four years before becoming partner."
How do BigLaw associates' views on partnership compare to AmLaw's data from those who have actually achieved it? We took a look at the results of this year's Vault Associate Survey to find out. The Vault survey asked associates to rate their current career outlook, including promotion and/or exit opportunities, on a scale of 1 ("worst possible outlook") to 10 ("strongest possible outlook"). Here's what we found:
The ratings Vault collected from associates on partnership prospects and exit opportunities determined our list of Top Firms for Career Outlook. Coming in at #1 was Williams & Connolly, where one associate remarked:
If you are interested in becoming a partner, the chances of making partner here, while of course small, are much, much better than at any comparable firm. The firm takes seriously its commitment to developing associates into potential partners, and partners come exclusively from the associate ranks (i.e., no laterals).
Wachtell ranked #2 in the Career Outlook category, with one associate commenting that "Because the firm is small, once you are hired, your chances of making partner are much higher than at larger firms. With a small firm, there is less chance that your abilities will be overlooked, or that you will lose momentum taking years to get noticed." At Paul Hastings (#5 for Career Outlook) an associate told us: "Promotion to partnership is difficult, but there are many opportunities to go in-house or to move to a smaller firm." Not a bad idea. As AmLaw's study determined, "Plan or no plan, almost half of the new partners surveyed agreed with an assumption widely held among associates: Making partner is nearly impossible." To see Vault's full list of Top Firms for Career Outlook, click here.
The moral? Associates should keep thinking about those exit opportunities, because that's the route the vast majority will eventually take. But those few who toil away for years and ultimately make partner will likely find that it was worth the battle, at least in the honeymoon phase of their newly attained status.
Read More:Survey: New Partners Feel Well-Prepped and Well-Paid (AmLaw)
Meditate Your Way to Success
November 8, 2013
It's Pro Bono Week! Which Firms Top Vault's List?
October 23, 2013
Court is Back in Session: Law School Advice from the Pros
October 11, 2013
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Bona fide memories
As an outsider who had played his "I'm with the band" card in order to gain entry in the first place, it was somewhat ironic that, by the end of the evening, I found myself as part of an insider, hand-holding, bell-tolling, ritualized circle of remembrance at the Elks Lodge last Saturday night.
Following my always-quite-modest contributions to the Barfly Wranglers instrument and sound-system upload drumsticks, guitar picks, the occasional microphone cord, that sort of thing and not being in possession of any bona fide reason to remain at what was, after all, a private party, I took a deep breath and set off to see what the rest of Main Street had to offer.
There was time aplenty to kill before taking advantage of what would, more than likely, be my last chance to catch the purportedly well-out-of-the-box film version of Tolstoy's "Anna Karenina" then currently showing down at the Jim Santy Auditorium as part of the Park City Film Series.
So I burnt some daylight, and nightlight for that matter, in a few old-town haunts before moseying on down to see what liberties director Joe Wright, screenwriter Tom Stoppard, and their muse, Keira Knightley, had taken with Leo's homage to marital infidelity as practiced by the late-19th-century Russian aristocracy.
Far from resembling earlier Wright-Knightley collaborations ("Pride and Prejudice," "Atonement"), this adaptation, from the theatrical staging to its somewhat surreal character development, was all about risk. In their reshaping of a literary masterpiece for the screen, these folks showed absolutely no fear. I guess that's how high art is achieved!
Making it back at the Lodge Hall in time for the band's final set of the evening and with bona fides no longer an issue, I settled comfortably into the endearing comfort zone of the Heber-dominated "mosh pit."
It would be later after all the plugs were pulled and the guitar cases snapped shut but before the download got underway that the remaining Elks gathered us all in a circle for a bit of meditation on those of their brotherhood who had passed away. It wasn't long before my own memories of past encounters with that same hallowed space began to play out.
The third floor of the Elks Building has a long history of hosting events that are part and parcel of our folklore here in Park City. Father Pat Carley's annual St. Patrick's Day shindigs certainly come readily to mind. Raising our glasses and our voices in honor of Irish heritage became a rite of passage for many of our kind and also for those among us who had become Irish only for the day.
Flaunting "Kiss Me, I'm Irish" buttons and bedecked in all manners of tweed and green, we would fashion blarney out of Jameson whiskey and bellow Irish Republican slogans with nationalistic fervor. We were rebels with a cause that, although we often threatened to march on the Post Office, seldom manifested itself beyond song.
The quite-festive wake we held for Kenny Binatena also took place under that roof. Kenny, and many of the rest of us for that matter, embodied a wild streak or two. Kris Kristofferson probably captured it best: "He's a poet, he's a picker, he's a prophet, he's a pusher, he's a pilgrim and a preacher and a problem when he's stoned."
As an early "hot-dog" skier, they showed film that night of Kenny and John Jenkins linking turns "tip to toe" in similar fashion that they went through life. We continued to be stunned by his passing but plowed forth celebrating his life, as he would have ours. None who were there will ever forget how honored they felt being part of that communitywide salute to their friend!
A happier moment upstairs at the Elks came when it hosted a surprise birthday party to honor longtime Park City resident Carole Fontana a few years back. This bash brought friends from all over the country and packed the joint to the rafters. We partied 'til the elks came home, as it were.
It's a bit more difficult to recall exactly what year the ASCAP Music Café began holding its daytime Sundance Film Festival concerts in the Elks Building, but a rug-and-pillow-strewn area hosting a still-quite-young Nickel Creek comes immediately to mind.
And there was that year, just before they packed up and moved up Main Street to the Plan-B venue, that they featured Rodney Crowell and Guy Clark on the same program. Suffice to say, there's a lot of great musical ghosts floating around those parts.
Plus, as part of the Film Festival itself, all manner of celebrity folk have participated in panels and such when Sundance annually morphs the room into the Filmmaker Lodge. It's a very welcoming space, even if you're not bona fide.
Jay Meehan is a culture junkie and has been an observer, participant, and chronicler of the Park City and Wasatch County social scenes for more than 40 years.


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Bauer has introduced there new X60 glove. Images of the X60 have been floating around for a little while, but I was finally able to get my hands actually on a pair to do a quick review.
The Bauer X60 glove is the top of line glove under the Vapor name. Bauer has focused on making the Vapor line the tapered glove line. It is more form fitting than a traditional glove but not as tight as the Supreme line. I think this glove feels slightly snugger than last years XXXX glove. Although, it does a nice job at opening up in the cuff, so wrist mobility should be no problem.
Bauer has used a very unique palm construction. They are using a lycra base layer that offers a great flexible feel, that requires hardly any break-in. Bauer has also added a composite pad in the lower palm portion. This offers great durability in the high wear area but also absorbs vibrations to get you a solid grip.
Check out the video review for more information, and be sure to check out icewarehouse.com and inlinewarehouse.com for more specs on the glove.