A letter and a response from the Standing Committee:
Dear Fellow Episcopalian,
The purpose of this mailing IS to make you aware of STEADFAST EPISCOPALIANS, a group of individuals who will remain in the Episcopal Church. Our agenda is – well, we have no agenda other than to encourage Episcopalians in Fort Worth to remain unified and continue, as we have since the diocese was created, to foster enormous respect for the differences that have always been a hallmark of the Episcopal Church We acknowledge that there are differences of opinion among parishioners in this diocese right now; but we have many more things in common than we have differences. We believe that, over time, there will be resolution to our differences - but only if we slay together. Please take time to read the following statement.
STEADFAST EPISCOPALIANS:
What We Believe
STEADFAST EPISCOPALIANS thought that it might be helpful for us to express some important points in our underlying theology. The following points are not meant to be exhaustive, but they do represent some of the basic beliefs of STEADFAST. If you want a more complete understanding of the theology of STEADFAST, we refer you to the Book of Common Prayer (BCP), especially the Apostles' and Nicene Creeds and the Historical Documents of the Church (BCP, pages 864 to 878), as well as the Book of Common Prayer in general.
1. Holy Scripture: We believe the Hoiy Scriptures of the Old and New Testaments to be the Word of God and to contain all things necessary to salvation. (BCP p. 526)
2. Baptism: We believe Holy Baptism is full entrance by Water and the Holy Spirit into the Body of Christ, the Church. The bond which God establishes in Baptism is indissoluble. (BCP p. 298)
3. The Nature of God: We believe in God: Father, Son and Holy Spirit, This is expressed in our creeds. We do not fully understand the relationship, between the three natures, it is one of the mysteries that can never be fully understood by humankind. (BCP pp. 53; 358. 846-853; 867 and various other places in BCP).
4. Our Need for Redemption: Our central act of worship, the Eucharist, expresses our sinfulness and God's act of redemption for the sins of the whole world in the death and resurrection of Jesus Christ. (BCP pp. 333-336; 361-376, 848-849)
5. The Nature of the Church: The Church is the body of Christ; it is made up of the people of God. The Church is One, Holy, Catholic and Apostolic. When the church splits and fractures it is committing a sin against its Unity; its Holiness, its Catholicity, and it makes its apostolic role more difficult (BCP pp 854, 510-551)
6. The Word of God: The Word of God was made flesh in Jesus Christ. Like the nature of God, this is a mystery that we cannot fully understand or comprehend, The Church is constantly striving to fully understand the nature of Christ; being lead by the Holy Spirit. (BCP pp 84.9-50, 868, 864, 368)
7. The Christian Hope: We believe in the Church Triumphant where we will enjoy the fellowship of Saints in communion with God the Father, and his Son. (BCP pp 863-862, 363, 369, 375)
As Anglicans, we view Holy Scripture and the traditions of our faith through the theological focus of the Prayer Book; which not only expresses a coherent theology; but also build a common life of piety for Anglicans throughout the world.
Why Walk Apart?
In a recent communication, the newly formed "Remain Faithful" group expressed their core theological beliefs. STEADFAST commends Remain Faithful for its list. We have no argument with any of its points, and we doubt that the members of Remain Faithful would find any fault with our statements.
Perhaps the lesson TO be learned here is that the current debate in our diocese is not truly a theological argument. Rather as is usually the case in Church schism, it is something other than the core doctrines of our faith that cause our division.
STEADFAST believes that the things we disagree about are real, but are not cause for separation and schism. We are both orthodox. We are both faitliful. We are both followers of Christ our Lord. STEADFAST believes we can still live and work and worship together. We should give the Holy Spirit both the time and the opportunity to brmg us to some middle ground about these issues. Seeking such a middle ground is not just compromise; it is often a deeper and more profound understanding of the Holy Spirit's call.
Next Steps
If you would like more information or if you wish to join with us, we invite you to visit our website at www.steadfastfw.org or call Elinor Normand at 817-923-3240. We encourage everyone in our Diocese who chooses to remain in the Episcopal Church to keep current with the issues and remain steadfast and hopeful. There is a great need for all of us to become involved in planning our future. By joining with others to form faith communities, we can ensure that no matter what happens there will be places for Episcopalians to worship together as the Body of Christ. Please share this statement with others. Help us spread the word.
"The Church will never change if dissenters withdraw from the table. There is an ancient and honored tradition of loyal opposition, and many would welcome your participation."
Presiding Bishop Katharine Jefferts Schori
December, 2007
Standing Committee President and Cathedral Dean The Very Rev. Ryan Reed promptly issued this response:
A response to the Steadfast Episcopalian Mailer September 5, 2008
I received a very nice letter in the mail today from Steadfast Episcopalians. There is much to commend about the two-page letter sent out to what I assume is various members of the Diocese of Fort Worth. The charitable tone and the desire to seek unity in commonality are both helpful. The seven theological points are helpful in beginning discussions about unity for all Christians.
I guess what concerns me is that the brief nature of the letter really masks the seriousness of the problems facing the Episcopal Church. I believe one weakness of the letter is that it transfers the orthodoxy and unity of the Diocese of Fort Worth onto The Episcopal Church (TEC) which is far from orthodox and far from united. Here are several of my concerns:
1. “Fostering respect for differences that have always been a hallmark of the Episcopal Church” was true when the differences fell within the boundaries of Christian faith and practice. In recent times, what it means to be an Episcopalian can fall far outside the basic boundaries of what it means to be a Christian. Our differences between high-church and low-church or broad church and charismatic are not in the same category as the differences we face today.
2. From all appearances, that “there will be resolution to our differences” can only occur when traditional Christians are legislated out of TEC. The reason for this is there are no resolving differences when you are facing either/or propositions. In democratic polity, the majority wins regardless of the rightness or wrongness of the issue. Either Jesus is “the” way, or He is “a” way. Either we can use the Biblical way of addressing God or we can use the inclusive way of speaking of God. Either marriage as outlined in Scripture and taught by Jesus is the standard for our intimate relationships, or it is not. As to my original point, merely look at the canonical proposals under Title IV to be discussed at General Convention 2009. If they pass, even lay people can be brought to trial in a Provincial Court for merely speaking in opposition to The Episcopal Church agenda.
3. In response to the Seven Points
1. Most in leadership in TEC do not believe the Bible is the Word of God. Seminaries now teach that the Bible “contains” the Word of God. The subtle point is this: rather than being the authoritative, spoken Word of God to all people in all ages, the Bible is merely a record of a primitive people’s experience of the divine and can be “updated” based on our more modern experience of the divine. The leadership of TEC, rather than sharing the Evangelical and Catholic understanding of Holy Scripture, approaches the Bible from a process theology understanding which is grounded in a pantheistic view of God.1
2. For many Episcopalians, Baptism is no longer necessary for entrance at the Lord’s Table.2 Ignoring St. Paul’s warning in 1 Corinthians about
discerning the Body of Christ, our church is putting non-believers and even seekers in grave spiritual danger.
3. While the creedal expressions of God are what we all submit to in faith, the Christian understanding of God is no longer the dominant view among the leadership of TEC. Much of the TEC leadership is, in fact, at worst, pantheist (the abstract God is all and all is God), and at best, panentheist (all-in-God which interpenetrates all parts of nature). Both theological views end up in the same place where everything is in fact divine and Jesus' death on the cross is then unnecessary and ineffective.3
4. While most in Fort Worth may accept “our need for redemption,” this is not necessarily the case throughout TEC. Bishop John Spong could write “Jesus did not need to die for my sins” and many Episcopalians applauded.4 The rector of All Saint’s, Pasadena, California, can write that believing in the doctrine of the atonement, the idea that Jesus died on the cross for my sins, makes God out to be a cosmic child abuser.5 Was he disciplined, or charged with abandoning the communion? No, he was applauded by many Episcopalians.
5. In order to be “catholic” (universal), a church must teach and practice the Catholic Faith. Much of what is taught and practiced in TEC is far from universal. In fact, the unilateral actions of this Province are what have created division throughout the Anglican Communion. Bishop Peter Lee recently said that schism was the greater sin than heresy. St. Thomas Aquinas would disagree, as he points out, heresy itself is schismatic. TEC has torn the fabric of the communion. Not the Africans or South Americans or Asians who have stood for truth against such revisions of the faith.
6. While the Incarnation is certainly a mystery, what we can know is that Jesus Christ is both fully God and fully man. And yet, the divinity of Christ is denied in TEC without any retribution. A sermon preached by a rector in Arizona last year blatantly denied the divinity of Christ. Many of our leaders in TEC hold a Christology that is much closer to Fredrick Schleiermacher (who substituted religious feeling for revelation and self-analysis for salvation by grace) and less like the four Evangelists. So while we may agree about who Jesus is in the Diocese of Fort Worth, there is hardly agreement within the Episcopal Church.
7. The Hope of Glory is something all Christians share. I pray this is true of all Episcopalians as well. It may be interesting to know that Buddhist and Hindu liturgies and symbols are becoming more common within TEC. You can find them in many of our seminaries and cathedrals. Buddhists and Hindus, like most pantheists, do not share the Christian hope. In fact, their view of afterlife is nothing like that which Jesus offers. A priest in the northeast remarked last year, “You guys are still fighting over the homosexual issue. We settled that ten years ago. We are now onto Hinduism.”
In terms of lessons learned, the nature of the Trinity, the uniqueness of Christ, the authority of Scripture, the doctrine of the atonement, the efficacy of the Sacraments, the catholicity of the Church’s faith and practice, and the promise of a personal eternal life with God and the saints are, in fact, “core doctrine.” And each of these aspects of the
Christian faith that we hold dear and take for granted in the Diocese of Fort Worth are all up for grabs in The Episcopal Church.
I’ve traveled enough the last twelve years and been to enough General Conventions to know that we have it real good in the Diocese of Fort Worth. In many dioceses, dissenting groups like the Council of the Laity, Via Media, and now Steadfast Episcopalians, would not be allowed to exist. Just ask folks who tried to form chapters of Forward in Faith or AAC chapters throughout progressive dioceses.
I will admit that I share more in common with the members of Steadfast Episcopalians than I do with most of the clergy in the Episcopal Church. When I read a letter like this and reflect on the absolute scandal the Episcopal Church has become (6), I cannot help but think of a dining room employee on the Titanic, telling folks to stay at their tables and continue feasting as the ship slips under the surface of the ocean.
The entire Anglican Communion is in the midst of realignment because of what TEC has brought upon it. We are rapidly being called to “choose this day whom we will serve.” While it appears the majority of the Communion seeks to uphold the Christian faith, it is also certain that TEC will continue to charge ahead, looking more and more like the sick and broken culture around it. And as they do, they will become more and more irrelevant to a culture that desperately needs to hear the Good News of God’s salvation. It is clearer that being an Episcopalian and being a Christian are no longer necessarily synonymous. I intend to choose Christian. I intend to remain faithful.
- Dean Ryan Reed, St. Vincent’s Cathedral.
1 “The Church wrote the Bible, it can rewrite the Bible,” The Rt. Rev. Charles Bennison, Diocese of PA.
2 Communicating non-Baptized people is a common practice in the Diocese of California and others. Diocese of Northern California Task Force under Bp. Jerry Lamb, 2004 - 2005
3 Diocese of Newark Task Force on Human Sexuality, 1987. (4) Living in Sin?: A Bishop Rethinks Human Sexuality, John Shelby Spong (Feb 2, 1990).
4 All Saints', Pasadena, California, newsletter, May 2007.
5 TEC continues to lose about 1000 members a week going back several years now. In 2007, it was the fastest declining denomination in the United States. You can find clergy that are practicing Wicca, bishops who have hidden sexual abuse or are on their third marriage, clergy in Penthouse magazine having sex with immigrants at a church altar, and so on.
I add these footnotes simply from memory and do not attest to the accuracy of them. You may do your own internet search and find plenty of other examples to support my statements
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