On Saturday, lightening, wind, drenching rain and hail rumbled through the Houston area. Television weathermen promised more of the same for the next day, potentially making it a sun-less-day. However, Sunday dawned with no clouds in sight, making a mockery out of the weather forecasters' faulty predictions. As the night turned to day a shimmering sliver of mist hovered over the ground, only to burn off as the mercury climbed.

It is at HopePointe that Bishop Lowenfield is found as the sun rises higher into the clear early morning sky. He is preparing for his first of two worship celebrations. The bishop, dressed in black slacks with a deep purple shirt and sporting his new golden pectoral cross, knows that whoever comes to The Woodlands Anglican church are being sent by God.

Each Sunday the senior pastor-turned bishop has no idea who will sit before his altar. So he bathes the upcoming worship experience in prayer. Quietly he threads his way through the rows of seats and prays for each unseen person who may be sitting there when the contemporary worship starts at 9:30 or when a second modernized traditional service begins at 11 o'clock.

The recognizable symbols of his new episcopal ministry are hidden in plain sight. His crozier is freestanding by his bishop's throne and his mitre is propped up in the Gospel side of the altar. His snowy white rochet and vivid red chimera are carefully folded on a credence table near the altar ready for use.

Bishop Lowenfield is an affable fellow with his round tortoise shell classes, graying hair and broad smile. He easily interacts with his parishioners as they come in. He is the first to reach out to a stranger or greet a newcomer.

Clark W.P. Lowenfield is no stranger to the present HopePointe campus. At one time he was the fourth rector of Trinity Episcopal Church in The Woodlands, located on the same site where HopePointe now stands. During Fr. Lowenfield's five-year tenure at Trinity, the Episcopal congregation outgrew its original South Panther Creek edifice and a new worship site was needed.

As a result, The Woodlands Great Church Scuffle occurred. Trinity Episcopal moved down the street into The Woodland's United Methodist Church's original space. The Methodist parishioners had outgrown their building so they purchased new land in The Woodlands and built a new structure to accommodate the rapid growth occurring within the master-planned upscale community that spans the Montgomery-Harris counties line. In fact it was in the new The Woodlands United Methodist Church that Bishop Lowenfield was recently consecrated.

The Wood's Edge Community Church then purchased the original Trinity campus and added a worship theatre, which is more conducive to their style of non-denominational worship than a traditional Episcopal sanctuary. However, within a very short time, Wood's Edge outgrew its Trinity location, even with the addition of a new worship theatre. So that congregation again picked up stakes and moved farther south to Spring where an even larger worship facility was built on new acreage to accommodate its ever-expanding congregation.

When the unholy actions of the 2000 General Convention occurred which stated that "relationships of mutuality and fidelity other than marriage" were endorsed, it marked the sewing of the early seeds of TEC's eventual total renunciation of traditional Christian marriage. Those Convention events were having a trickledown effect on Trinity members.

As a result of the passage of questionable General Convention resolutions, several Trinity Church members started to band together to form small groups and gathered for intense prayer and discernment. They wanted to know what the Lord was doing and how He was doing it. They were becoming disenchanted with The Episcopal Church's inability to understand basic biblical principles and traditional Anglican moral teaching.

Fr. Lowenfield, too, found it was time to move on for a while; so he went west to El Paso where he diligently labored in a non-denominational setting while the Lord slowly made known His plans. A seismic shift was in the winds that were blowing in from Africa. The Anglican Mission in America (AMiA) was about to be birthed. AMiA found its first breath of life in 2000 when the Anglican Church of the Province of Rwanda reached across the Atlantic to help fleeing traditional Episcopalians connected with the larger Anglican Communion and give them hope.

In 2001, Holy Spirit Anglican Church was formed as an early AMiA church plant in the growing The Woodlands area. The Woodlands Christian Academy gave the fledging Anglican group a safe place to worship, but it came with an emotional cost. Every Sunday Anglican worship space had to be created in the school's cafeteria and then deconstructed again only to reappear a week later. The Church-in-a-Box method of worship did not provide much of a sense of stability, but it was a good start under the spiritual leadership of Allen Hughes, who was AMiA's Canon Missioner.

Then five years ago, Woods Edge Community Church, knowing that Holy Spirit Anglican Church was a homeless congregation, reached out to them to make it known that their property was again becoming available. Once again, the non-denominational congregation was pulling up its tent stakes and moving on to a larger space. By this time, Clark Lowenfield had returned from the Texas desert; he had been deeply involved with AMiA's founding. He became Holy Spirit's second pastor.

Holy Spirit Anglican Church was rapidly gaining the reputation of being a church of hope and healing. Many former Episcopalians and spiritual battle-weary Anglicans found safe refuge at Holy Spirit. As a result, Holy Spirit Anglican Church underwent a name change to reflect its healing message of hope. So the name HopePointe was eventually and prayerfully settled upon with the old-fashioned spelling of Pointe to reflect ancient Anglican roots and to remain in keeping with the refined ethos of The Woodlands area. Another nod to its Anglican roots is that the "O" in Pointe is actually the Anglican Rose symbol.

Today ACNA Bishop Lowenfield uses the very same office he used when he was rector of Trinity Episcopal Church. He has come full circle. However, since Trinity's early 1980s sanctuary is now too small for the growing HopePointe congregation its liturgical celebrations are held in the renovated worship theatre built by the Woods Edge Church. St. Cyril of Jerusalem, an Orthodox Church in America congregation, is now using the original Trinity sanctuary. HopePointe's worship theatre is very conducive to the Anglican congregation's more contemporary worship style and prayer needs. The altar is centered beneath a massive picture window that gives worshippers an eye on nature. The Woodlands was carved out of the dense East Texas thicket. Much care has been taken by community planners to keep as many trees as possible in the carefully manicured municipality. As a result, HopePointe's nature window perfectly frames the surrounding trees which provide a seasonal kaleidoscope of color and shapes - spring pastels, summer greens, autumn flame, and winter barrenness with occasional glimpses of the brilliant blue sky or steel gray clouds.

The bishop and his staff have taken great care in enhancing the non-denominational worship theatre to reflect a liturgical setting with a nod towards ancient Anglican roots. A large freestanding white-draped Celtic cross behind the altar draws the eye. It is surrounded by three stone arches that represent millennium-old cathedrals.

Stage right is a small intimate chapel. In between the chapel and the main chancel stands a three-dimensional depiction of Easter's empty tomb bathed in black light giving it a violet shimmer.

On the far right wall is a large colorful cutout of Christ the King. On the other worship theatre wall is an equally large Orthodox icon of Christ. In front of the stage stands a lit Pascal candle. Neither prayerbook nor hymnal are needed as two large screens flash lyrics, prayers and liturgical responses.

A small praise band assembles - guitarist, keyboard player, drummer and song leader - the beginning of a simply structured contemporary service at hand. The bishop has not donned any liturgical vestments, neither has his vocational deacon, Lisa Schwandt. She is simply wearing a becoming soft pastel pink spring two-piece suit.

What commences next is possibly as close to a First Century worship experience that is achievable at the dawn of the 21 Century with all its digital technology and gadgetry, something neither the Apostles nor the Church Fathers ever dealt with in the early years of the Christian experience. Worship and praise music is played and words of contemporary songs fill the air. The praise band is modulated and not too loud, so there are no overwhelming drum beat or overpowering keyboard, just a proper amount of sound to sustain singing and provide a soft musical backdrop for prayer and Scripture readings.

The centerpiece of each morning's worship experience is Bishop Lowenfield's preaching. He brings the portable lectern to the center of the raised chancel, in front of the altar, and easily preaches as he freely moves around the front of the stage. He speaks in a comforting melodic voice and has a beautiful baritone singing voice. His sermon is more of a Bible study than a homily. Sanctuary Bibles are passes out with practiced efficiency as well as preprinted sermon notes.

In light of the recent events in both Boston and Waco, the Bishop focuses on first responders and the part they play in unfolding crises. On the screens flash pictures of first responders in action including a picture of New York Fire Department first responders who carry out the body of Franciscan Fr. Mychal Judge, who died giving Last Rites on 9/11. That iconic picture has become known as the "American Pieta."

The Bishop recounted the time when he himself became a spiritual first responder in 1989 when Hurricane Hugo came visiting while he was rector of the Episcopal Church of the Holy Communion Church in Charleston, SC. Father Lowenfield sent his wife, Tricia, and three children, Catherine, Nancy and Mary, to safety and remained behind to ensure the wellbeing of his "octogenarians" who refused to leave their Low Country homes even when facing Hugo's wrath.

"Who will check on them in the morning?" Father Lowenfield wondered. And he realized that it had to be him. So he, taking his little dachshund for company, spent the night in Holy Communion's basement as Hurricane Hugo roared over top ripping the roof off, blowing out windows and drenching the interior of the church with rain driven by Category Four hurricane-force winds. Thus he became a spiritual first responder himself as he ventured forth from the rubble the next morning to check on his elderly parishioners reassuring them, bringing them food and water and simply being their caring pastor during a time of nature's fury.

It was only after the sermon was finished and the service moved toward Holy Communion that Bishop Lowenfield vested. He donned rochet, chimere, and a festival stole that matched the festival altar hanging. His mitre remained untouched on the corner of the altar. A simple Rite III Agape Meal form is used and the service quickly draws to a close. Much needs to be done to prepare for the upcoming second service.

It wasn't until the bishop gave the final blessing that he clutched his crozier. However, the mitre remained undisturbed upon the altar.

Once Bishop Lowenfield was eucharistically vested, he never took them off. He stayed vested between services while other members of the ministry team vested - the deacon put on her alb, rope cincture and deacon's stole. Choir members showed up and vested in wine red choir robes and overlaid with white cottas. Altar servers wore white albs and the new Canon to the Ordinary Steven Saul was also simply vested in a basic white alb and priest's stole.

Once all the participants for the upcoming service were accounted for, the bishop gathered them together in a tight circle for a time of prayer.

The second more modernized traditional worship experience was not all that different in structure than the first service. The sound of an organ replaced the electronic piano and traditional church hymns, which could have be plucked from the 1940 or 1982 hymnals, replaced the more unfamiliar current praise music offerings. The service was in Rite II vernacular but one throwback to earlier times was that the "Gloria in Excelsis" was recited after Communion, as it is in the 1928 Book of Common Prayer, and not as a prelude to the Liturgy of the Word.

But as they say: "It ain't over yet."

The Bishop announced at both HopePointe Sunday worship celebrations that he was going to go to Our Savior Church, a Nigerian Anglican church, in southeast Houston to celebrate his first confirmation as bishop.

After the second HopePointe service, Canon Saul was busy collecting episcopal vestments: mitre, croizer, stole, cope, well-used Bible and whatever else the Bishop needed for his trip to the other Anglican congregation.

Bishop Lowenfield has three people who are key in helping him keep track of and meet all his responsibilities. The Canon to the Ordinary is his right hand man at the Diocese of the Western Gulf Coast. Deacon Schwandt is his right hand pastoral assistant at HopePointe Church and his wife is his right hand woman at the rectory. All three work together to support the bishop in his newly expanded ministry.

As the first Bishop of the Anglican Diocese of the Western Gulf Coast, Bishop Lowenfield has oversight of 10 ACNA churches - eight congregations mostly in the Houston area and one near Austin with another in Baton Rouge, Louisiana.

The new ANCA diocese has been in formation since June 2012; now with a bishop at its helm, the forming diocese can move forward and continue to grow -- one church plant at a time; the apostolic sacraments can be celebrated - confirmation and ordination; for the bishop's gentle pastoral care and strong leadership will be critical to the vitality of the growing diocese.

The confirmation at Our Savior is slated to begin at 3 p.m. The bishop has just enough time to return to the rectory and grab a quick bite, change into his fuchsia cassock, then check directions before hitting the road. The quickest and most direct route down to the Nigerian church is via Beltway 8 which only 24 hours before was flooded swallowing an ambulance in the wake of the fast rising rainstorm water.

THE NIGERIANS

The Nigerian church is located on the backside of a strip mall and isn't the easiest storefront to find, but when Bishop Lowenfield, his wife Tricia, and Canon Saul arrive, the Nigerians are ready and waiting. They have been planning this event for weeks.

Again Anglican worship space was created out of a generic auditorium setting. The stage is draped in red and white. Even though it is the Fifth Sunday of Easter the liturgical color of the day is red in honor of the Holy Spirit. The women have out done themselves to welcome their new bishop and his Matushka - an honorific title of respect meaning "The Bishop's Wife."

Many of the women are wearing the traditional Nigerian ornate white buba (blouse) and a blue two-piece wrapper (wraparound skirt) honoring Mother's Union founder Mary Elizabeth Sumner. Their heads were topped with an elaborate matching and fetching gele (head dress) as an ornamental fashion accessory. Many of the churchwomen were attired in blue and white to honor their new bishop -- the blue represents respect and the white purity. It is the women of the church who go to great lengths to pay tribute to their bishop and his wife with their festive traditional outfits.

The bishop's Matushka was given a specially made kaba (one-piece traditional Nigerian dress) honoring the Mother's Union with a matching gele. Hers was in midnight blue with silver and gold accents.

It takes two yards of material to make one gele and two hours to create it. Each gele is unique unto itself. A few have sprouted wings, some are sweeping, others are beehive-shaped, while all are tall, wide and very distinctive, many become as elaborate as the Queen of England's hats.

A variety of blue hues could be seen in the traditional Nigerian women's traditional wrap skirts, kaba dresses and geles: turquoise, power blue, teal, deep blue, navy blue, sapphire, metallic blue, shimmering blue, blue violet and royal blue. A variety of other bold and bright colors were also visible including: lime, gold, silver, purple, pink, flame, green, lavender, salmon, orange, copper, pewter, and buttercup.

Several Nigerian men dressed formally for the occasion, too. They came wearing a brightly colored dashiki (loose tunic) with matching sokoto (trousers). Following the completion of the confirmation service, some men donned a matching kufi (flat African skull cap) to complete their traditional Nigerian look.

At 3 p.m. the processional steps off lead by the crucifer who was followed by altar servers, choir members, a verger, four priests and the bishop who is resplendent in his red and cream cope which matches the mitre he is wearing, the same mitre which stayed on the altar at HopePointe.

When Clark Lowenfield comes to Our Savior Anglican Church, he comes as the Bishop so he wears the bishop's mitre. But when Clark Lowenfield is preaching at HopePointe, he is in his home parish as priest, so the mitre stays on the altar as a silent reminder of his other new calling.

Originally seating was set up for about 250. But as the service got underway, more chairs had to be added one row at a time. As the last musical note died away more than 500 Nigerians crowd into storefront setting to celebrate their bishop's first confirmation and the spiritual transformation of the young confirmands.

Our Savior's priest Father Ugochukwu Ezenekwe watches with pride as his 21 spiritual children are presented to their spiritual father for the sealing of the Holy Spirit thus forever marking their souls in time and eternity.

The confirmation class, all attired in white, approach the bishop for the ancient sacramental rite. The girls politely curtsey and the boys slightly bow as their gesture of respect to their bishop. Our Savior's first confirmation class is comprised of three sets of twins and one set to triplets.

"By what name will you be called in heaven?" the bishop gently asked each confirmand as they each kneel before him. "Stanley" says the boy who is the first to be confirmed.

"Stanley," the Bishop continues. "By the power of the Holy Spirit ..."

"Ifeoma" the bishop says as he confirms another child. "... Be confirmed and strengthened ..."

"Serafina," the Bishop says to a third child. "... for His service. Amen."

One by one, each young person heard their name called: Ashley ... Angela ... Ijeoma ... Ikenna ... Brittany ... Whitney ... Amy ... Kiki ... Ezinne ... Eziafa ... Ifunanya ... Ifeoma ... Udoka.... Neesha ... Victor ... Velarie ... Ifeanyi ... and Andrew all heard their bishop pronounce the words of confirmation over them while lightly laying his right hand upon their heads.

The Nigeria worship style at Our Savior is exuberant. Whenever the bishop mentions that this is his first episcopal visitation and his first confirmation, the congregation breaks into immediate applause. The entire congregation also dances in the aisle three times as the Spirit led them supported by African music and procession instruments.

Like King David, the Nigerians dance with abandon and joy, energy, passion and exuberance. It is a joy to witness such a spontaneous display of sound and motion, color and shapes, in their joyful praise and heartfelt worship before God.

Then, in a breath, the dancing ends. The silence is deafening as the ears continue to ring while adjusting to the sudden cessation of sound.

The Nigerian Service of Holy Communion is very identifiable as Anglican. All the basics are in place, although some of the words and phraseology are different. The Anglican Chant of the psalms are familiar but the hymns are not. One major departure is that the Lord's Prayer is said after Communion rather than before.

Sunday was a special Day of Firsts for Bishop Lowenfield. It was his first episcopal visit to a congregation; it was his first confirmation service; he signed his first confirmation certificates; he received his first plaque; he had his first confirmation pictures taken; he attended his first confirmation reception. Many more firsts will await him when he ventures forth as the first Bishop of the Anglican Diocese of the Western Gulf Coast.

By late afternoon, the celebration is slowing down. The Bishop is beginning to feel weary from the daylong whirlwind of spiritual activity. Outside the shadows are lengthening and it is time to return with his wife to the tranquility of the rectory.

Once home, and as darkness gathers, the Bishop again turns to prayer. Before retiring for the night, he prays Compline thus ending his day as he began it, in the measured liturgical prayer of Daily Office.

Mary Ann Mueller is a journalist living in Texas. She is a regular contributor to VirtueOnline