We are offering a series of chancel dramas designed for the worship of all ages. They were produced at Grace Episcopal Church by its rector, 1973 – 1985, Joe Morris Doss



15 actors, more or less,

1 adult and a group of teen-agers

3 males, minimally

3 females, minimally

8 non-gender specific

— Preacher

— Good Shepherd

— Barney

— Sheep One – Fourteen

— Sign Holder

— Man

— Another Man

— First Woman

— Second Woman

— Cajun woman (or a member of another ethnic group that is local)

— Prodigal Son

— Mother

— First Man

— First Woman

— Second Woman

— Prophet Man

— Dutiful Son



— Sign: Author’s Message

— Soapbox


This play was originally written for performance by the Youth Group (teenagers) of the Church of The Good Shepherd, Lake Charles, at the 1972 Diocese of Louisiana GLUE conference – an annual “lock-in” weekend of fun and education, attended by 250-300 participants from across the state. (No one was sure what the letters represented, some thinking it stood for “sticking together”, others for “Group of Loquacious United Episcopalians” – and other such notions.) Read More…

Certain of our participants responded to the email message of last week as it regarded the dynamic between creation and kingdom. Some were confused because they were more familiar with the picture of a dichotomy between “earth and heaven.” Others took note of what they suspected were contradictions in a juxtaposition of creation theology and kingdom theology. Bishop Doss was asked to elaborate and perhaps clarify the distinctions he has formed as well as the dynamic of their interrelationship.

The difficulty that has been identified is due in part to the fact that both the popularized Christian theology of North America, and the common secular perspective today find the relationship between world and kingdom paradoxical – at best. In the statement I offered to describe the concrete behavior Christianity expects of discipleship some saw contradictions: God wills us to be at home in the world – God calls us to recognize that we are in exile; God wills us to embrace human life, our specific life, the way things are, as the most precious gift – God calls us to critique the world and change it most radically; God wills that we become fully human – God wills that we yearn for our eternal destiny.  God wills us to bless this world – God calls us to judge the world. And so forth.

Perhaps it will help to tell the story of when I first posited the formulation being examined. Read More…

In 1908 the Olympics were held in England for the first time. The norms for what we like to regard as the “Olympic spirit” had not yet been established in the renewal of the ancient games. As it turned out, nationalist pride took over in those games and they were tainted by several controversial actions.

We will never know why, but the English did not display the United States or Swedish flags at the stadium prior to the games. The Swedes packed up to go home, but did finally compete. The U.S. team stayed, but in the opening ceremony ignored the custom of dipping the national flag to the head of state of the host country. The American carrying Old Glory made it clear that this was not an oversight.

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Children of “A Wandering Aramean

(Deut 26:5)


The three great monotheistic religions of Judaism, Christianity, and Islam share common roots. These go deeper than the texts that are accepted by two or more of the faiths, such as the Hebrew and Christian scriptures, and the traditions that are commonly claimed, such as the prophetic. The cultural impetus that gave rise to each of the three faith communities is strikingly similar, and this is so even though they blossomed in very different cultures. The time has come for each community of faith to recognize in the commonality of their origins a common religious mission to society and culture and a common challenge of reform.

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