From Rev'd Dr. Leander Harding (blog):
Gafcon and the Pastoral Forum
It is clear from the recent communique from GAFCON that the move to establish a North American Province without the express approval of Canterbury is unstoppable. It is a tragically missed opportunity that a robust response to the needs of alienated orthodox Anglicans in North America was not negotiated at Lambeth. I think a unified and unifying response could still be made if the Archbishop of Canterbury immediately announces a chair for the pastoral forum who is a figure credible in Global South and GAFCON quarters. Drexel Gomez and Mouneer Anis are two names that come immediately to mind. The non-negotiable needs to be that any interim arrangement of alternate primatial oversight is acceptable to the parties seeking relief. The window of opportunity for a Canterbury sponsored solution is nearly closed.
My response:
Leander, as I said on my own DCNY blog, why would anyone believe that the pastoral forum will work when the Council of Advice, the Panel of Reference, and the Pastoral Council all failed? Isn't this kind of thinking the very definition of insanity?
Sunday, August 31, 2008
Saturday, August 30, 2008
What's different about DCNY
As I have repeated over the last few years, the DCNY blog was started to offer members of DCNY parishes an alternative news source to the biased emails sent out by the DCNY office through dionews. Bishop Adams had shut down diomail because he didn't like the content of the discussions there and no alternative forum was then (or is now) offered.
So, what difference is there between the DCNY blog and other blogs like Stand Firm and TitusOneNine? Well, for starters, DCNY includes posts from VirtueOnline and the American Anglican Council. SF and T19 have been clear about their annoyance with David Virtue and they now do not post anything from him. The postings from the ACC are few and far between on the other sites. Another difference is that you can read all my editorials here while they are sometimes picked by the other sites. I think that you will also find some more candid opinions here than elsewhere. Candid opinions are sometimes met with banning and moderation (comments filtered through a moderator) elsewhere. This is especially true if you have critical comments at SF directed at the bloggers at SF.
As always, my postings are brief. I have found that the wordy editorials or essays at other sites really don't offer much for the effort of slogging through their verbosity. If you want short and succinct statements on what's going on in the DCNY, pecusa and the Anglican Communion, you will find them here. Of course, if you prefer fluff, you are free to read the editorials at Anglicans Online.
My references on DCNY and elsewhere are to pecusa and the Episcopal Fraud and never to The Episcopal Church. The TEC appellation is part of the pecusa arrogance since pecusa is not the only Episcopal Church in the world (e.g. The Episcopal Church of the Sudan). pecusa is lower cased to show the level of respect that I have with the Episcopal Fraud. I use pecusa because many of the bishops and priests of pecusa like to dress up like Catholics, but their teachings demonstrate that they are really liberal protestants.
So, while DCNY is a small kid on the block, I do know that it is read in the DCNY, the U.S. and even overseas. It is read by Episcopalians, Anglicans and others.
As always, your comments are welcome.
So, what difference is there between the DCNY blog and other blogs like Stand Firm and TitusOneNine? Well, for starters, DCNY includes posts from VirtueOnline and the American Anglican Council. SF and T19 have been clear about their annoyance with David Virtue and they now do not post anything from him. The postings from the ACC are few and far between on the other sites. Another difference is that you can read all my editorials here while they are sometimes picked by the other sites. I think that you will also find some more candid opinions here than elsewhere. Candid opinions are sometimes met with banning and moderation (comments filtered through a moderator) elsewhere. This is especially true if you have critical comments at SF directed at the bloggers at SF.
As always, my postings are brief. I have found that the wordy editorials or essays at other sites really don't offer much for the effort of slogging through their verbosity. If you want short and succinct statements on what's going on in the DCNY, pecusa and the Anglican Communion, you will find them here. Of course, if you prefer fluff, you are free to read the editorials at Anglicans Online.
My references on DCNY and elsewhere are to pecusa and the Episcopal Fraud and never to The Episcopal Church. The TEC appellation is part of the pecusa arrogance since pecusa is not the only Episcopal Church in the world (e.g. The Episcopal Church of the Sudan). pecusa is lower cased to show the level of respect that I have with the Episcopal Fraud. I use pecusa because many of the bishops and priests of pecusa like to dress up like Catholics, but their teachings demonstrate that they are really liberal protestants.
So, while DCNY is a small kid on the block, I do know that it is read in the DCNY, the U.S. and even overseas. It is read by Episcopalians, Anglicans and others.
As always, your comments are welcome.
GAFCON Primates: Nothing New in Windsor Group Report
From The Living Church:
Posted on: August 29, 2008
The draft report from the Windsor Continuation Group offers nothing that doesn’t already have a proven track record of failure, according to Presiding Bishop Gregory Venables, primate of the Anglican Church of the Southern Cone.
Bishop Venables spoke with a reporter from The Living Church shortly after the release of a communiqué from the GAFCON Primates’ Council. The communiqué rejects the conclusions and recommendations contained in a draft paper distributed by the six-members of the Windsor Continuation Group during the Lambeth Conference, specifically the continuation group's call for a three-fold moratorium on public blessing of same-sex unions, the consecration of partnered homosexual persons as bishops, and cross-border incursions by overseas bishops.
“There is nothing new here such as to make us hesitate from the course we are taking, given the urgency of the situations with which we are dealing and the realities already on the ground,” the statement said. Referring to a letter, written prior to the start of the council meeting by five North American Anglican bishops who serve under the authority and oversight of various individual primates on the GAFCON council, the communiqué also notes that the continuation group proposals were developed without any consultation with those most directly affected in North America.
“For the sake of the Anglican Communion this is an effort to bring order out of the chaos of the present time and to make sure as far as possible that some of the most faithful Anglican Christians are not lost to the Communion,” the communiqué stated. “It is expected that priority will be given to the possible formation of a province in North America for the Common Cause Partnership.”
The GAFCON Primates’ Council consists of seven primates who attended the June Global Anglican Future Conference and endorsed the final statement from that meeting. Bishop Venables said that five of the seven members of the GAFCON Primates’ Council met in London from Aug. 20-22. In addition to Bishop Venables they included archbishops Peter Akinola of Nigeria, Emmanuel Kolini of Rwanda, Benjamin Nzmibi of Kenya and Henry Orombi of Uganda.
The communiqué notes that the twofold task of the primates’ council is "to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith." They also agreed that no signatures should appear on the final statement unless that person had been consulted and agreed to have his name included.
Although not present, Archbishop Valentino Mokiwa of Tanzania endorsed the communiqué. The seventh member of the council, Archbishop Justice Akrofi of West Africa, could not be reached and that is why his name does not appear, Bishop Venables said, adding that the commitment to the GAFCON Primates’ Council and its principles remains strong among all seven and that the group is hoping that other primates will want to be join the council.
“We see ourselves as just an initial grouping open to others,” Bishop Venables said, adding that the council believes that the Windsor Continuation Group proposals would take the Anglican Communion in the wrong direction. While skeptical that they represent anything more than attempts to delay a decisive decision, the primates’ council has not rejected either the idea of a Windsor Continuation Group or their commitment to the Windsor process, which they note has the support of a number of “esteemed colleagues from the Global South.”
The council also did not rule out endorsement of an Anglican Covenant, but said in its communiqué that as proposed, “the Anglican Covenant will take a long time to be widely accepted and may have no particular force when it does. Bishop Venables said the idea of "moratoria" has never dealt with the underlying problem, as is shown by the equivalence of cross-border care and protection with the sexual sins which have caused the problems,” Bishop Venables said.
The GAFCON primates have a number of questions they intend to ask during the next meeting of the primates, which is tentatively scheduled for early 2009. Among the issues Bishop Venables and other GAFCON primates hope are discussed are the status of the pastoral scheme that the primates proposed in the communiqué following their meeting in Tanzania last year. If that proposal is dead, he asked, who made that decision?
Bishop Venables said he and several other primates’ council members have additional concerns about the format of the primates’ meeting as proposed by Archbishop of Canterbury Rowan Williams in his post-Lambeth pastoral letter to bishops. The proposal to include indaba small-group discussion was a particular concern, Bishop Venables added.
“I think it is up to the primates to decide how they are going to do things,” he said. “I don’t think we can be told ahead of time what type of meeting we are going to have, or how we are going to talk.”
Steve Waring
Posted on: August 29, 2008
The draft report from the Windsor Continuation Group offers nothing that doesn’t already have a proven track record of failure, according to Presiding Bishop Gregory Venables, primate of the Anglican Church of the Southern Cone.
Bishop Venables spoke with a reporter from The Living Church shortly after the release of a communiqué from the GAFCON Primates’ Council. The communiqué rejects the conclusions and recommendations contained in a draft paper distributed by the six-members of the Windsor Continuation Group during the Lambeth Conference, specifically the continuation group's call for a three-fold moratorium on public blessing of same-sex unions, the consecration of partnered homosexual persons as bishops, and cross-border incursions by overseas bishops.
“There is nothing new here such as to make us hesitate from the course we are taking, given the urgency of the situations with which we are dealing and the realities already on the ground,” the statement said. Referring to a letter, written prior to the start of the council meeting by five North American Anglican bishops who serve under the authority and oversight of various individual primates on the GAFCON council, the communiqué also notes that the continuation group proposals were developed without any consultation with those most directly affected in North America.
“For the sake of the Anglican Communion this is an effort to bring order out of the chaos of the present time and to make sure as far as possible that some of the most faithful Anglican Christians are not lost to the Communion,” the communiqué stated. “It is expected that priority will be given to the possible formation of a province in North America for the Common Cause Partnership.”
The GAFCON Primates’ Council consists of seven primates who attended the June Global Anglican Future Conference and endorsed the final statement from that meeting. Bishop Venables said that five of the seven members of the GAFCON Primates’ Council met in London from Aug. 20-22. In addition to Bishop Venables they included archbishops Peter Akinola of Nigeria, Emmanuel Kolini of Rwanda, Benjamin Nzmibi of Kenya and Henry Orombi of Uganda.
The communiqué notes that the twofold task of the primates’ council is "to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith." They also agreed that no signatures should appear on the final statement unless that person had been consulted and agreed to have his name included.
Although not present, Archbishop Valentino Mokiwa of Tanzania endorsed the communiqué. The seventh member of the council, Archbishop Justice Akrofi of West Africa, could not be reached and that is why his name does not appear, Bishop Venables said, adding that the commitment to the GAFCON Primates’ Council and its principles remains strong among all seven and that the group is hoping that other primates will want to be join the council.
“We see ourselves as just an initial grouping open to others,” Bishop Venables said, adding that the council believes that the Windsor Continuation Group proposals would take the Anglican Communion in the wrong direction. While skeptical that they represent anything more than attempts to delay a decisive decision, the primates’ council has not rejected either the idea of a Windsor Continuation Group or their commitment to the Windsor process, which they note has the support of a number of “esteemed colleagues from the Global South.”
The council also did not rule out endorsement of an Anglican Covenant, but said in its communiqué that as proposed, “the Anglican Covenant will take a long time to be widely accepted and may have no particular force when it does. Bishop Venables said the idea of "moratoria" has never dealt with the underlying problem, as is shown by the equivalence of cross-border care and protection with the sexual sins which have caused the problems,” Bishop Venables said.
The GAFCON primates have a number of questions they intend to ask during the next meeting of the primates, which is tentatively scheduled for early 2009. Among the issues Bishop Venables and other GAFCON primates hope are discussed are the status of the pastoral scheme that the primates proposed in the communiqué following their meeting in Tanzania last year. If that proposal is dead, he asked, who made that decision?
Bishop Venables said he and several other primates’ council members have additional concerns about the format of the primates’ meeting as proposed by Archbishop of Canterbury Rowan Williams in his post-Lambeth pastoral letter to bishops. The proposal to include indaba small-group discussion was a particular concern, Bishop Venables added.
“I think it is up to the primates to decide how they are going to do things,” he said. “I don’t think we can be told ahead of time what type of meeting we are going to have, or how we are going to talk.”
Steve Waring
Good News from the N.A. Realignment Movement
As reported at VirtueOnline:
CHRIST CHURCH in Plano, Texas presented the Diocese of Peru http://www.peru.anglican.org) with a gift of $500,000, enabling the expansion and development of a Leadership Center and Seminary in Lima, Peru. The Rev. Canon David H. Roseberry, rector of Christ Church Plano, said, "We have been sending mission teams to Peru for over eight years and we have been blessed through our relationship with Bishop Bill Godfrey and the people there. Our church family decided it was time to send significant financial resources to make a lasting improvement in the life of that Anglican diocese." The money, a gift from Christ Church Plano parishioners, goes toward the August 28, 2008 purchase of an existing 18,000 square foot building, formerly designed and used as a school. It will be remodeled and reconfigured to house an expanded seminary, diocese administration offices including the Bishop's office, and a worship space for the Mission Ascension. Future plans might include a dormitory for mission teams, or classroom and office space, or both. Christ Church Plano has been a long-time strategic partner of the Diocese of Peru, supplying funds, short and long-term missionaries and prayer partnership steadily throughout the year.
CHRIST CHURCH in Plano, Texas presented the Diocese of Peru http://www.peru.anglican.org) with a gift of $500,000, enabling the expansion and development of a Leadership Center and Seminary in Lima, Peru. The Rev. Canon David H. Roseberry, rector of Christ Church Plano, said, "We have been sending mission teams to Peru for over eight years and we have been blessed through our relationship with Bishop Bill Godfrey and the people there. Our church family decided it was time to send significant financial resources to make a lasting improvement in the life of that Anglican diocese." The money, a gift from Christ Church Plano parishioners, goes toward the August 28, 2008 purchase of an existing 18,000 square foot building, formerly designed and used as a school. It will be remodeled and reconfigured to house an expanded seminary, diocese administration offices including the Bishop's office, and a worship space for the Mission Ascension. Future plans might include a dormitory for mission teams, or classroom and office space, or both. Christ Church Plano has been a long-time strategic partner of the Diocese of Peru, supplying funds, short and long-term missionaries and prayer partnership steadily throughout the year.
Friday, August 29, 2008
A Message from Bishop David Anderson
Dearly Beloved in Christ,
This past week the GAFCON Primates Council (GPC) met for the first time and began the organizational process. Decisions about who will take the duties of the General Secretary and who will be the chairman were followed by decisions about forming a Secretariat to handle the everyday business affairs associated with the Council and setting up an Advisory Board.
It may be too early to say that the GPC is fully up and running, but they are now quickly putting in place the organizational infrastructure to provide for the role that they intend to play in the years ahead. Putting together a strong infrastructure to carry out the work of GAFCON and the related Primates is essential, and creating a sound funding base for it will also be crucial for its long term effectiveness.
Those in North America were naturally listening hopefully for word about a North American Province, and desiring to hear that one had now been established. In many ways that was an unrealistic hope, since this first meeting had to organize the Council itself, a singularly daunting task, but the statement that a priority will be given to the North American situation and the formation of a Province is helpful reassurance.
In another sense, however, it is not up to the GPC to create a North American Province; their decision is whether to recognize a body already formed. It is likely that the Common Cause Partners Federation will wish to petition the 2009 Council meeting for recognition, and with its organizational issues taken care of, the Council may give favorable consideration to that recognition.
What the GPC will need to keep in mind is that the revisionist heterodoxy demonstrated by the North American church leaders also has a pernicious grasp on a good portion of the British Church as well.
With regard to "moratoria" on electing/consecrating any new homosexual bishops in the Anglican Communion, the next chance of such an election isn't in North America. We have become aware through reliable sources that Dr. Barry Morgan is a man of his word - he previously has said, "I (Barry Morgan) would ordain Britain's first gay Bishop."
Wales is in an election process for Bishop of Bangor and the election has as one of its still-secret nominees none other than Jeffrey John, sometime bishop designee for Redding, who had to withdraw when the appointment created an uproar. Failing to take the prize home with him, he was given an appointment as a Cathedral Dean to console him, but it now appears that some stock options for the future were thrown in as well (Dean Jeffrey John is in a same-sex civil partnership).
The electoral college consists of the clergy of the diocese of Bangor and all of the Bishops of the Province of the Church of Wales. Although being on the slate is no guarantee of an election, it is clearly something that Archbishop Morgan desires, having said that practicing homosexuals should not be barred from becoming bishops, and having called the opponents of such consecrations "exclusive and narrow-minded."
Could this be happening without the Archbishop of Canterbury knowing about it? Perhaps in theory, but this is Dr. Williams' former Province where he was first a bishop and then the Primate, and one would have to conclude that this type of information, even if not properly made available to Canterbury, would be soon found out by his intelligence operatives.
Dr. Williams might well wish not to know until too late, so that nothing is left on his doorstep for evidence, but we do know that Jeffrey Johns and Rowan Williams have been friends for years, and that it was extremely hard for Dr. Williams to advise Johns that it was time to fall on his sword, figuratively speaking, hence the consolation prize of a deanship. I really doubt that Dr. Williams wishes to rain on Jeffrey's parade twice, and if Canterbury would like plausible deniability, it is understandable.
However, Dr. Williams, if you are on record as knowing about this, and the event takes place despite all the "moratoria" recommendations that were made, the Archbishop of Canterbury will not get a free pass on this one. The Welch electoral college meets on September 10th and the election takes place October 10th. Will Jeffrey Johns still be on the short list for the election? Will he actually be elected?
We have said over and again that the greater part of the tear in the Anglican fabric is over the issues of Christology and the Authority of Holy Scripture, and at least in the USA, the disagreements over sexuality are derivative from these fissures. The sad part is that the media doesn't understand the theological mischief that the American church is pushing, and sex and money sell newspapers. Further, when it comes to human sexuality, nothing is ever settled - by design. If those who advocate for the gay sexual agenda lose, they keep coming back, wearing down the orthodox with "conversation", which means, listen to them until your ears fall off and you give up. If they gain ground by court or compromise, it is only the staging ground for demanding more.
Enough of this foolishness. Those who want to talk the talk and promenade about in their ecclesial vesture, but can't walk the walk, need to be removed from leadership. So...perhaps if Canterbury were to make a phone call to a certain Dean, things could go away again as they did once before. It wouldn't solve any of the existing problems, but it would keep the Communion from sinking deeper into the mess it has already created.
Oh, for the clarity and purpose of GAFCON to spread Communion-wide!
Blessings and peace in Christ Jesus,
The Rt. Rev. David C. Anderson, Sr.
President and CEO, American Anglican Council
________________
This past week the GAFCON Primates Council (GPC) met for the first time and began the organizational process. Decisions about who will take the duties of the General Secretary and who will be the chairman were followed by decisions about forming a Secretariat to handle the everyday business affairs associated with the Council and setting up an Advisory Board.
It may be too early to say that the GPC is fully up and running, but they are now quickly putting in place the organizational infrastructure to provide for the role that they intend to play in the years ahead. Putting together a strong infrastructure to carry out the work of GAFCON and the related Primates is essential, and creating a sound funding base for it will also be crucial for its long term effectiveness.
Those in North America were naturally listening hopefully for word about a North American Province, and desiring to hear that one had now been established. In many ways that was an unrealistic hope, since this first meeting had to organize the Council itself, a singularly daunting task, but the statement that a priority will be given to the North American situation and the formation of a Province is helpful reassurance.
In another sense, however, it is not up to the GPC to create a North American Province; their decision is whether to recognize a body already formed. It is likely that the Common Cause Partners Federation will wish to petition the 2009 Council meeting for recognition, and with its organizational issues taken care of, the Council may give favorable consideration to that recognition.
What the GPC will need to keep in mind is that the revisionist heterodoxy demonstrated by the North American church leaders also has a pernicious grasp on a good portion of the British Church as well.
With regard to "moratoria" on electing/consecrating any new homosexual bishops in the Anglican Communion, the next chance of such an election isn't in North America. We have become aware through reliable sources that Dr. Barry Morgan is a man of his word - he previously has said, "I (Barry Morgan) would ordain Britain's first gay Bishop."
Wales is in an election process for Bishop of Bangor and the election has as one of its still-secret nominees none other than Jeffrey John, sometime bishop designee for Redding, who had to withdraw when the appointment created an uproar. Failing to take the prize home with him, he was given an appointment as a Cathedral Dean to console him, but it now appears that some stock options for the future were thrown in as well (Dean Jeffrey John is in a same-sex civil partnership).
The electoral college consists of the clergy of the diocese of Bangor and all of the Bishops of the Province of the Church of Wales. Although being on the slate is no guarantee of an election, it is clearly something that Archbishop Morgan desires, having said that practicing homosexuals should not be barred from becoming bishops, and having called the opponents of such consecrations "exclusive and narrow-minded."
Could this be happening without the Archbishop of Canterbury knowing about it? Perhaps in theory, but this is Dr. Williams' former Province where he was first a bishop and then the Primate, and one would have to conclude that this type of information, even if not properly made available to Canterbury, would be soon found out by his intelligence operatives.
Dr. Williams might well wish not to know until too late, so that nothing is left on his doorstep for evidence, but we do know that Jeffrey Johns and Rowan Williams have been friends for years, and that it was extremely hard for Dr. Williams to advise Johns that it was time to fall on his sword, figuratively speaking, hence the consolation prize of a deanship. I really doubt that Dr. Williams wishes to rain on Jeffrey's parade twice, and if Canterbury would like plausible deniability, it is understandable.
However, Dr. Williams, if you are on record as knowing about this, and the event takes place despite all the "moratoria" recommendations that were made, the Archbishop of Canterbury will not get a free pass on this one. The Welch electoral college meets on September 10th and the election takes place October 10th. Will Jeffrey Johns still be on the short list for the election? Will he actually be elected?
We have said over and again that the greater part of the tear in the Anglican fabric is over the issues of Christology and the Authority of Holy Scripture, and at least in the USA, the disagreements over sexuality are derivative from these fissures. The sad part is that the media doesn't understand the theological mischief that the American church is pushing, and sex and money sell newspapers. Further, when it comes to human sexuality, nothing is ever settled - by design. If those who advocate for the gay sexual agenda lose, they keep coming back, wearing down the orthodox with "conversation", which means, listen to them until your ears fall off and you give up. If they gain ground by court or compromise, it is only the staging ground for demanding more.
Enough of this foolishness. Those who want to talk the talk and promenade about in their ecclesial vesture, but can't walk the walk, need to be removed from leadership. So...perhaps if Canterbury were to make a phone call to a certain Dean, things could go away again as they did once before. It wouldn't solve any of the existing problems, but it would keep the Communion from sinking deeper into the mess it has already created.
Oh, for the clarity and purpose of GAFCON to spread Communion-wide!
Blessings and peace in Christ Jesus,
The Rt. Rev. David C. Anderson, Sr.
President and CEO, American Anglican Council
________________
VANCOUVER BC: Doing in the Faithful in Canada
First posted at VirtueOnline:
VOL note:The following is a form letter sent to at least two parishes in the Diocese of New Westminster. You can also read a response to this from the leadership of the orthodox parish of St. John's Shaughnessy.
Dear parishioners of St. Matthew's Abbotsford:
Feast of St. Bartholomew, Apostle
August 25, 2008.
I greet you, in this late summer season, on behalf of Bishop Michael Ingham and your fellow Anglicans of the Diocese of New Westminster.
On August 25, 2008 the leadership of St. Matthew's changed. The priest in charge is now Archdeacon Beverley Stewart. The trustees of the parish are Carole Keighley and Monte Worthington as Bishop's Wardens, Robert Dickson as Treasurer and Archdeacon Stephen Rowe as a trustee.
You will be aware that in May 2008 the former clergy of St. Matthew's renounced the authority of the Bishop and Synod of the Diocese of New Westminster and indeed of the Anglican Church of Canada. We deeply regret their decision. While we wish them well in their future endeavors, we cannot allow clergy not associated with the Anglican Church of Canada to use buildings that are held in trust for the ministry of the Anglican Church of Canada. The Bishop, Synod and Diocesan Council have a legal and fiduciary responsibility to be faithful to this trust. This is not simply an administrative matter. It is a matter of law. It is a matter of both civil and canonical law in compliance with the Anglican Synod of the Diocese of New Westminster Incorporation Act, 1893 (amended) and the Constitution and Canons of the Diocese which govern and regulate our life together as members of the Anglican Church of Canada.
The Bishop and Diocesan Council have made changes to the structure of St. Matthew's because they are legally obligated by Statute under the laws of the Province to do what they have done. This has been prompted by both the failure of the former clergy to leave the buildings of St. Matthew's and the clear indication by the former trustees of St. Matthew's that they support such actions and will not discharge their responsibilities as trustees to cause the buildings to be available for Anglican Church of Canada clergy and parishioners. Naturally we regret that these steps have been forced on us.
An important function of a diocese is to hold together parishes in a common mission even though there are differing theological convictions between parishes and within parishes. Even in the earliest days of the Diocese of New Westminster there were differing theological views between those inclined to a more catholic point of view and those with a more reformed conscience. For some 150 years conflict and controversy have always been a feature of Anglican life in our part of the world. In recent years conflict has arisen over the blessing of same sex unions. The General Synod of the Anglican Church of Canada in 2007 decided that the blessing of same sex unions is not a matter of core doctrine and is a matter around which people of faith could reasonably disagree. The Diocese of New Westminster requires no parish to offer blessings to
same sex unions, and offers ongoing protection to congregations and clergy who have principled disagreement with diocesan policy. As has been the case for many decades, the instruments of diocesan incorporation, constitution and canon law provide a way for us to be true to our various theological convictions while expressing a shared and common mission in Christ.
The Bishop, with the support of the Diocesan Council, has appointed the transitional team of clergy, wardens and executive officers for your parish to enable Anglicans in Abbotsford who wish to share in the worship, work and mission of the Anglican Church of Canada and the Diocese of New Westminster to participate fully with their fellow Anglicans across Canada. This new leadership team is already taking steps to enable Anglican Church of Canada worship and mission to resume at St. Matthew's after the former clergy (and any who wish to support them) have left the premises. Those steps include availability to meet with the former clergy to discuss an orderly transition. The Chancellor has asked in writing for this transition to occur no later than the middle of September. All memorials and assets of this parish will continue to be cared for by the new parish leadership team. But more importantly you need to know of the commitment to God's mission in the world, to reaching out with the good news of Jesus Christ, and to participating with other Canadian Anglicans in serving the world God loves.
I hope that you will continue with the ministry of the Diocese and the Canadian Anglican Church. We look forward to hearing reports from Bishop Michael Ingham on his recent experience of the Anglican Communion at the Lambeth Conference, and his reflections on the ministry of the Archbishop of Canterbury, Dr. Rowan Williams. We rejoice in our shared communion nationally and internationally and invite you to continue in your faithfulness to this mission.
Our vision is that each parish in our diocese will grow in its capacity to reach out to the communities where God has given us responsibility. We are committed to extending that vision in every parish of our diocese and look forward to working with you on this.
Yours in Christ,
The Very Reverend Peter Elliott
Dean and Commissary
*****
Response to Diocese invoking Canon 15 Against St. Matthew's and St. Matthias-St. Luke
http://www.stjohnsvancouver.org/commentary.php
The Diocese of New Westminster (DNW) initiated action against St. Matthew's Abbotsford and St. Matthias‑St. Luke Vancouver on August 26th and is seeking to take over governance of the parishes. We are deeply disappointed by this action as it fails to recognize:
* repeated attempts by the Anglican Network in Canada (ANiC) parishes to seek dialogue before litigation;
* repeated statements from the Primate of Canada that any such action will damage the public witness of the church;
* repeated calls from the Anglican Communion to refrain from such hostile action.
It is a sad irony that the Diocese invoked Canon 15 on the same day that the Archbishop of Canterbury released his Pastoral Letter to all Bishops of the Anglican Communion reflecting on the recent Lambeth conference saying:
"...the chief need of our Communion at the moment was the rebuilding of relationships - the rebuilding of trust in one another - and of confidence in our Anglican identity... How far the intensified sense of belonging together will help mutual restraint in such matters remains to be seen. But it can be said that few of those who attended left without feeling they had in some respects moved and changed."
Sadly, with the actions of the Diocese, it appears that this optimism is unfounded.
We stand with St. Matthew's and St. Matthias‑St. Luke as they will be required to defend themselves; we will ask the DNW to consider alternative dispute resolution mechanisms; we will ensure appropriate measures continue in place to best protect our parish, clergy and staff. We are an imperfect community seeking to grow in faith and joyful repentance, welcoming all people and supporting Christian outreach. We believe Jesus Christ is the saviour of the world and we endeavor to live and proclaim the gospel truth, following our Lord Jesus Christ, consistent with global Anglican teaching and theology.
- St. John's Leadership and Staff
VOL note:The following is a form letter sent to at least two parishes in the Diocese of New Westminster. You can also read a response to this from the leadership of the orthodox parish of St. John's Shaughnessy.
Dear parishioners of St. Matthew's Abbotsford:
Feast of St. Bartholomew, Apostle
August 25, 2008.
I greet you, in this late summer season, on behalf of Bishop Michael Ingham and your fellow Anglicans of the Diocese of New Westminster.
On August 25, 2008 the leadership of St. Matthew's changed. The priest in charge is now Archdeacon Beverley Stewart. The trustees of the parish are Carole Keighley and Monte Worthington as Bishop's Wardens, Robert Dickson as Treasurer and Archdeacon Stephen Rowe as a trustee.
You will be aware that in May 2008 the former clergy of St. Matthew's renounced the authority of the Bishop and Synod of the Diocese of New Westminster and indeed of the Anglican Church of Canada. We deeply regret their decision. While we wish them well in their future endeavors, we cannot allow clergy not associated with the Anglican Church of Canada to use buildings that are held in trust for the ministry of the Anglican Church of Canada. The Bishop, Synod and Diocesan Council have a legal and fiduciary responsibility to be faithful to this trust. This is not simply an administrative matter. It is a matter of law. It is a matter of both civil and canonical law in compliance with the Anglican Synod of the Diocese of New Westminster Incorporation Act, 1893 (amended) and the Constitution and Canons of the Diocese which govern and regulate our life together as members of the Anglican Church of Canada.
The Bishop and Diocesan Council have made changes to the structure of St. Matthew's because they are legally obligated by Statute under the laws of the Province to do what they have done. This has been prompted by both the failure of the former clergy to leave the buildings of St. Matthew's and the clear indication by the former trustees of St. Matthew's that they support such actions and will not discharge their responsibilities as trustees to cause the buildings to be available for Anglican Church of Canada clergy and parishioners. Naturally we regret that these steps have been forced on us.
An important function of a diocese is to hold together parishes in a common mission even though there are differing theological convictions between parishes and within parishes. Even in the earliest days of the Diocese of New Westminster there were differing theological views between those inclined to a more catholic point of view and those with a more reformed conscience. For some 150 years conflict and controversy have always been a feature of Anglican life in our part of the world. In recent years conflict has arisen over the blessing of same sex unions. The General Synod of the Anglican Church of Canada in 2007 decided that the blessing of same sex unions is not a matter of core doctrine and is a matter around which people of faith could reasonably disagree. The Diocese of New Westminster requires no parish to offer blessings to
same sex unions, and offers ongoing protection to congregations and clergy who have principled disagreement with diocesan policy. As has been the case for many decades, the instruments of diocesan incorporation, constitution and canon law provide a way for us to be true to our various theological convictions while expressing a shared and common mission in Christ.
The Bishop, with the support of the Diocesan Council, has appointed the transitional team of clergy, wardens and executive officers for your parish to enable Anglicans in Abbotsford who wish to share in the worship, work and mission of the Anglican Church of Canada and the Diocese of New Westminster to participate fully with their fellow Anglicans across Canada. This new leadership team is already taking steps to enable Anglican Church of Canada worship and mission to resume at St. Matthew's after the former clergy (and any who wish to support them) have left the premises. Those steps include availability to meet with the former clergy to discuss an orderly transition. The Chancellor has asked in writing for this transition to occur no later than the middle of September. All memorials and assets of this parish will continue to be cared for by the new parish leadership team. But more importantly you need to know of the commitment to God's mission in the world, to reaching out with the good news of Jesus Christ, and to participating with other Canadian Anglicans in serving the world God loves.
I hope that you will continue with the ministry of the Diocese and the Canadian Anglican Church. We look forward to hearing reports from Bishop Michael Ingham on his recent experience of the Anglican Communion at the Lambeth Conference, and his reflections on the ministry of the Archbishop of Canterbury, Dr. Rowan Williams. We rejoice in our shared communion nationally and internationally and invite you to continue in your faithfulness to this mission.
Our vision is that each parish in our diocese will grow in its capacity to reach out to the communities where God has given us responsibility. We are committed to extending that vision in every parish of our diocese and look forward to working with you on this.
Yours in Christ,
The Very Reverend Peter Elliott
Dean and Commissary
*****
Response to Diocese invoking Canon 15 Against St. Matthew's and St. Matthias-St. Luke
http://www.stjohnsvancouver.org/commentary.php
The Diocese of New Westminster (DNW) initiated action against St. Matthew's Abbotsford and St. Matthias‑St. Luke Vancouver on August 26th and is seeking to take over governance of the parishes. We are deeply disappointed by this action as it fails to recognize:
* repeated attempts by the Anglican Network in Canada (ANiC) parishes to seek dialogue before litigation;
* repeated statements from the Primate of Canada that any such action will damage the public witness of the church;
* repeated calls from the Anglican Communion to refrain from such hostile action.
It is a sad irony that the Diocese invoked Canon 15 on the same day that the Archbishop of Canterbury released his Pastoral Letter to all Bishops of the Anglican Communion reflecting on the recent Lambeth conference saying:
"...the chief need of our Communion at the moment was the rebuilding of relationships - the rebuilding of trust in one another - and of confidence in our Anglican identity... How far the intensified sense of belonging together will help mutual restraint in such matters remains to be seen. But it can be said that few of those who attended left without feeling they had in some respects moved and changed."
Sadly, with the actions of the Diocese, it appears that this optimism is unfounded.
We stand with St. Matthew's and St. Matthias‑St. Luke as they will be required to defend themselves; we will ask the DNW to consider alternative dispute resolution mechanisms; we will ensure appropriate measures continue in place to best protect our parish, clergy and staff. We are an imperfect community seeking to grow in faith and joyful repentance, welcoming all people and supporting Christian outreach. We believe Jesus Christ is the saviour of the world and we endeavor to live and proclaim the gospel truth, following our Lord Jesus Christ, consistent with global Anglican teaching and theology.
- St. John's Leadership and Staff
Letter from US bishops to GAFCON
From gafcon.org:
Reflections from North American bishops about the Windsor Continuation Group. The following is the text of a letter referred to in the GAFCON Primates Council communique.
Tuesday, August 19th, 2008
The Most Rev’d Peter J. Akinola
Primate of the Church of Nigeria (Anglican Communion)
Chairman of the GAFCON Primates Council
Your Grace:
These reflections are presented to you for the consideration of the Primates Council.
We are bishops who serve in North America, under the canonical authority of the Primates of the Anglican Church of Kenya, the Church of Nigeria (Anglican Communion), the Anglican Church of Rwanda, the Province of the Southern Cone and the Anglican Church of Uganda. We represent approximately 300 congregations, with more than 450 clergy and an Average Sunday Attendance of 50,000.
We are profoundly grateful for the privilege of serving as Bishops during this critical time in the life of the Anglican Communion. We have been blessed by the encouragement that we have each received from our Primates and the House of Bishops of our respective Provinces. We have experienced God’s favor through their prayers and fellowship.
As requested we have carefully studied the Reflections of the Windsor Continuation Group – in particular the section that refers to our ministry within the North America. We offer these comments:
1. While we appreciate the sincerity and work of those who took part in the Windsor Continuation Group, we were grieved to note that the carefully balanced recommendations proposed by the Primates at their meetings in Dromantine and Dar es Salaam have been abandoned in favor of these new proposals without acknowledgement that the primary reason for their failure was their unilateral rejection by The Episcopal Church.
2. We note that the Pastoral Forum proposal has been developed without any consultation with those most directly affected in North America. This had led to a number of serious misunderstandings with regard to the situation at the local level and the relationship between the bishops, clergy and congregations and their sponsoring provinces.
3. We would also observe that the various analogies offered, for example, that we are disaffected children being reunited with our parents or that we are being placed in a holding bay before being restored to our “proper province” are both demeaning and unacceptable.
4. As was also the case with the statements from Dromantine and Dar es Salaam we reject the moral equivalence that is now explicitly asserted between those who continue to support the blessing of same sex unions and the ordination of persons involved in same gender unions in deliberate violation of the teaching of the Communion and those who are offering pastoral oversight for those alienated by these actions.
5. We have consistently observed that the current leadership of The Episcopal Church and the Anglican Church of Canada have embraced a theological and doctrinal stance that is diametrically opposed to the teaching of the Communion and more specifically that of our host provinces and our individual bishops, clergy and congregations. Consequently we can envision no way in which we could be part of Pastoral Forum in which either Church exercises any leadership role.
6. While we welcomed the comments of the Windsor Continuation Group that “ways of halting litigation must be explored,” those of us who are the subject of pernicious litigation initiated by The Episcopal Church find these rather tentative comments fall far short of what is needed for us to even consider any serious engagement with the proposed structures. Until the litigation is halted and a settlement achieved there is no possibility that we can enter into any formal agreements with any representatives of The Episcopal Church.
We are grateful for the opportunity to respond to your request and are more than ready to elaborate on these comments. We have discussed them with the leadership of the Common Cause Partnership and assure you that they come with their unanimous support.
In Christ’s service:
The Rt. Rev’d Bill Atwood, Anglican Church of Kenya
The Rt. Rev’d John Guernsey, Anglican Church of Uganda
The Rt. Rev’d Don Harvey, Anglican Province of the Southern Cone
The Rt. Rev’d Martyn Minns, Church of Nigeria (Anglican Communion)
The Rt. Rev’d Chuck Murphy, Anglican Church of Rwanda
Reflections from North American bishops about the Windsor Continuation Group. The following is the text of a letter referred to in the GAFCON Primates Council communique.
Tuesday, August 19th, 2008
The Most Rev’d Peter J. Akinola
Primate of the Church of Nigeria (Anglican Communion)
Chairman of the GAFCON Primates Council
Your Grace:
These reflections are presented to you for the consideration of the Primates Council.
We are bishops who serve in North America, under the canonical authority of the Primates of the Anglican Church of Kenya, the Church of Nigeria (Anglican Communion), the Anglican Church of Rwanda, the Province of the Southern Cone and the Anglican Church of Uganda. We represent approximately 300 congregations, with more than 450 clergy and an Average Sunday Attendance of 50,000.
We are profoundly grateful for the privilege of serving as Bishops during this critical time in the life of the Anglican Communion. We have been blessed by the encouragement that we have each received from our Primates and the House of Bishops of our respective Provinces. We have experienced God’s favor through their prayers and fellowship.
As requested we have carefully studied the Reflections of the Windsor Continuation Group – in particular the section that refers to our ministry within the North America. We offer these comments:
1. While we appreciate the sincerity and work of those who took part in the Windsor Continuation Group, we were grieved to note that the carefully balanced recommendations proposed by the Primates at their meetings in Dromantine and Dar es Salaam have been abandoned in favor of these new proposals without acknowledgement that the primary reason for their failure was their unilateral rejection by The Episcopal Church.
2. We note that the Pastoral Forum proposal has been developed without any consultation with those most directly affected in North America. This had led to a number of serious misunderstandings with regard to the situation at the local level and the relationship between the bishops, clergy and congregations and their sponsoring provinces.
3. We would also observe that the various analogies offered, for example, that we are disaffected children being reunited with our parents or that we are being placed in a holding bay before being restored to our “proper province” are both demeaning and unacceptable.
4. As was also the case with the statements from Dromantine and Dar es Salaam we reject the moral equivalence that is now explicitly asserted between those who continue to support the blessing of same sex unions and the ordination of persons involved in same gender unions in deliberate violation of the teaching of the Communion and those who are offering pastoral oversight for those alienated by these actions.
5. We have consistently observed that the current leadership of The Episcopal Church and the Anglican Church of Canada have embraced a theological and doctrinal stance that is diametrically opposed to the teaching of the Communion and more specifically that of our host provinces and our individual bishops, clergy and congregations. Consequently we can envision no way in which we could be part of Pastoral Forum in which either Church exercises any leadership role.
6. While we welcomed the comments of the Windsor Continuation Group that “ways of halting litigation must be explored,” those of us who are the subject of pernicious litigation initiated by The Episcopal Church find these rather tentative comments fall far short of what is needed for us to even consider any serious engagement with the proposed structures. Until the litigation is halted and a settlement achieved there is no possibility that we can enter into any formal agreements with any representatives of The Episcopal Church.
We are grateful for the opportunity to respond to your request and are more than ready to elaborate on these comments. We have discussed them with the leadership of the Common Cause Partnership and assure you that they come with their unanimous support.
In Christ’s service:
The Rt. Rev’d Bill Atwood, Anglican Church of Kenya
The Rt. Rev’d John Guernsey, Anglican Church of Uganda
The Rt. Rev’d Don Harvey, Anglican Province of the Southern Cone
The Rt. Rev’d Martyn Minns, Church of Nigeria (Anglican Communion)
The Rt. Rev’d Chuck Murphy, Anglican Church of Rwanda
GAFCON Communiqué on establishment of Primates Council and Fellowship
From gafcon.org:
The first meeting of the GAFCON Primates Council took place in London from Wednesday 20th to Friday 22nd August 2008. A Communiqué is now online, together with a letter sent by US bishops for council's consideration.
Communiqué
Setting up the Council and the Fellowship
The first meeting of the GAFCON Primates’ Council has taken place in London on Wednesday 20th to Friday 22nd August. The twofold task of the Council is ‘to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith.’ The Primates have therefore laid the basis for the future work of both the Council and the Fellowship of Confessing Anglicans (FCA). The GAFCON movement continues its advance.
The Council will consist of Primates assisted by an Advisory Board which will work with them on fulfilling the aims of the movement. In addition, a Secretariat has been created. We are very grateful to God for his guidance and blessing on the Jerusalem Conference. We believe that the Jerusalem Declaration provides for a viable way of helping to deal with the crisis in the Anglican Communion brought about through the disobedience to Scripture by some in North America and elsewhere.
The present reality
We maintain that three new facts of the Anglican Communion must be faced. We are past the time when they can be reversed.
First, some Anglicans have sanctified sinful practices and will continue to do so whatever others may think. Second, churches and even dioceses affected by this disobedience have rightly withdrawn fellowship while wishing to remain authentic Anglicans. So-called ‘border-crossing’ is another way of describing the provision of recognition and care for those who have been faithful to the teachings of Holy Scripture. Third, there is widespread impaired and broken sacramental communion amongst Anglicans with far-reaching global implications. The hope that we may somehow return to the state of affairs before 2003 is an illusion.
Any sound strategy must accommodate itself to these facts.
Developing the GAFCON movement
GAFCON remains a gospel movement. It is far from saying that its membership are the only true Anglicans or the only gospel people in the Anglican Communion. We thank God that this is not the case. But the movement recognises the acute spiritual dangers of a compromised theology and aims to be a resource and inspiration for those who wish to defend and promote the biblical gospel.
The Fellowship of Confessing Anglicans will function as a means of sharing in this great task. We invite individuals, churches, dioceses, provinces and parachurch organisations who assent to the Jerusalem Declaration to signify their desire to become members of the Fellowship via the GAFCON web-site or written communication with the Secretariat. The Fellowship will develop networks, commissions and publications intended to defend and promote the biblical gospel in ways which support one another.
At the same time, the Council and its Advisory Board will seek to deal with the problems of those who have confessed the biblical faith in the face of hostility and found the need on grounds of conscience and in matters of great significance to break the normal bonds of fellowship in the name of the gospel. For the sake of the Anglican Communion this is an effort to bring order out of the chaos of the present time and to make sure as far as possible that some of the most faithful Anglican Christians are not lost to the Communion. It is expected that priority will be given to the possible formation of a province in North America for the Common Cause Partnership.
Lambeth 2008
Noting the reference to building bridges with GAFCON in the Archbishop of Canterbury’s concluding Presidential Address at Lambeth, and that the Lambeth Conference itself made no decisions about the future of the Communion, we are grateful that there is an acknowledgement that Lambeth 1.10 of 1998 remains an authentic expression of the mind of the Communion. We also note the renewed call for moratoria on the consecration of bishops who are homosexually partnered and the blessing of same-sex unions as well so-called ‘border-crossing’. Likewise there is mention of the creation of a ‘Pastoral Forum’ to look after disaffected parishes or dioceses and continued work on an Anglican Covenant.
We hope in due course to offer a longer response to Lambeth. Meanwhile we are saddened that the Conference did not offer a more effective way forward than what is proposed. Our immediate difficulty is that the voice of Lambeth 2008 is seriously weakened because it merely repeated what has been said by the Primates’ Meeting (in Gramado early 2003, Lambeth October 2003, Dromantine, February 2005 and Dar es Salaam, February 2007) and which has proved to change nothing. Indeed the Windsor Continuation Group itself made the same point, ‘The three moratoria have been requested several times: Windsor (2004); Dromantine (2005); Dar es Salaam (2007) and the requests have been less than wholeheartedly embraced on all sides… The failure to respond presents us with a situation where if the three moratoria are not observed the Communion is likely to fracture.’
But the Communion fractured in 2003, when our fellowship was ‘torn at its deepest level.’ It seems that the facts which we have identified as the new reality have not yet been recognised as such, and we are therefore continually offered the same strategies which mean further delay and unlikely results. Indeed, delay itself seems to be a strategy employed by some in order to resolve the issue through weariness. The Anglican Covenant will take a long time to be widely accepted and may have no particular force when it does. The idea of ‘moratoria’ has never dealt with the underlying problem as is shown by the equivalence of cross-border care and protection with the sexual sins which have caused the problems.
In any case, some North American Bishops appear to have indicated already that they will not keep to them. It appears that people living in a homosexual unions continue to be ordained in some dioceses in contravention to Lambeth 1.10. In principle, this is no different from consecrating a bishop who adopts the same pattern of life, or indeed, of blessing same-sex unions. The idea of the Pastoral Forum has only now emerged but has never been discussed with those actually affected by the innovations which have created the problems with which we are trying to deal (see the appended letter ). If the Panel of Reference did not work, it is unclear how the Pastoral Forum will succeed.
Given that some esteemed colleagues from the Global South have strongly commended the Windsor Process to us, we are reluctant to say that it cannot work. But there is nothing new here such as to make us hesitate from the course we are taking, given the urgency of the situations with which we are dealing and the realities already on the ground. As they themselves remark, ‘the Anglican Communion as a communion of ordered churches is at the probable brink of collapse’. We warmly appreciate the good words which they have written about GAFCON and look forward to co-operation with them in the future as we ourselves try to avoid that collapse and renew the Communion.
The Most Rev Peter Akinola, Primate of Nigeria
The Most Rev Gregory Venables, Primate of The Southern Cone
The Most Rev Emmanuel Kolini, Primate of Rwanda
The Most Rev Valentino Mokiwa, Primate of Tanzania
The Most Rev Benjamin Nzmibi, Primate of Kenya
The Most Rev Henry Orombi, Primate of Uganda
The first meeting of the GAFCON Primates Council took place in London from Wednesday 20th to Friday 22nd August 2008. A Communiqué is now online, together with a letter sent by US bishops for council's consideration.
Communiqué
Setting up the Council and the Fellowship
The first meeting of the GAFCON Primates’ Council has taken place in London on Wednesday 20th to Friday 22nd August. The twofold task of the Council is ‘to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith.’ The Primates have therefore laid the basis for the future work of both the Council and the Fellowship of Confessing Anglicans (FCA). The GAFCON movement continues its advance.
The Council will consist of Primates assisted by an Advisory Board which will work with them on fulfilling the aims of the movement. In addition, a Secretariat has been created. We are very grateful to God for his guidance and blessing on the Jerusalem Conference. We believe that the Jerusalem Declaration provides for a viable way of helping to deal with the crisis in the Anglican Communion brought about through the disobedience to Scripture by some in North America and elsewhere.
The present reality
We maintain that three new facts of the Anglican Communion must be faced. We are past the time when they can be reversed.
First, some Anglicans have sanctified sinful practices and will continue to do so whatever others may think. Second, churches and even dioceses affected by this disobedience have rightly withdrawn fellowship while wishing to remain authentic Anglicans. So-called ‘border-crossing’ is another way of describing the provision of recognition and care for those who have been faithful to the teachings of Holy Scripture. Third, there is widespread impaired and broken sacramental communion amongst Anglicans with far-reaching global implications. The hope that we may somehow return to the state of affairs before 2003 is an illusion.
Any sound strategy must accommodate itself to these facts.
Developing the GAFCON movement
GAFCON remains a gospel movement. It is far from saying that its membership are the only true Anglicans or the only gospel people in the Anglican Communion. We thank God that this is not the case. But the movement recognises the acute spiritual dangers of a compromised theology and aims to be a resource and inspiration for those who wish to defend and promote the biblical gospel.
The Fellowship of Confessing Anglicans will function as a means of sharing in this great task. We invite individuals, churches, dioceses, provinces and parachurch organisations who assent to the Jerusalem Declaration to signify their desire to become members of the Fellowship via the GAFCON web-site or written communication with the Secretariat. The Fellowship will develop networks, commissions and publications intended to defend and promote the biblical gospel in ways which support one another.
At the same time, the Council and its Advisory Board will seek to deal with the problems of those who have confessed the biblical faith in the face of hostility and found the need on grounds of conscience and in matters of great significance to break the normal bonds of fellowship in the name of the gospel. For the sake of the Anglican Communion this is an effort to bring order out of the chaos of the present time and to make sure as far as possible that some of the most faithful Anglican Christians are not lost to the Communion. It is expected that priority will be given to the possible formation of a province in North America for the Common Cause Partnership.
Lambeth 2008
Noting the reference to building bridges with GAFCON in the Archbishop of Canterbury’s concluding Presidential Address at Lambeth, and that the Lambeth Conference itself made no decisions about the future of the Communion, we are grateful that there is an acknowledgement that Lambeth 1.10 of 1998 remains an authentic expression of the mind of the Communion. We also note the renewed call for moratoria on the consecration of bishops who are homosexually partnered and the blessing of same-sex unions as well so-called ‘border-crossing’. Likewise there is mention of the creation of a ‘Pastoral Forum’ to look after disaffected parishes or dioceses and continued work on an Anglican Covenant.
We hope in due course to offer a longer response to Lambeth. Meanwhile we are saddened that the Conference did not offer a more effective way forward than what is proposed. Our immediate difficulty is that the voice of Lambeth 2008 is seriously weakened because it merely repeated what has been said by the Primates’ Meeting (in Gramado early 2003, Lambeth October 2003, Dromantine, February 2005 and Dar es Salaam, February 2007) and which has proved to change nothing. Indeed the Windsor Continuation Group itself made the same point, ‘The three moratoria have been requested several times: Windsor (2004); Dromantine (2005); Dar es Salaam (2007) and the requests have been less than wholeheartedly embraced on all sides… The failure to respond presents us with a situation where if the three moratoria are not observed the Communion is likely to fracture.’
But the Communion fractured in 2003, when our fellowship was ‘torn at its deepest level.’ It seems that the facts which we have identified as the new reality have not yet been recognised as such, and we are therefore continually offered the same strategies which mean further delay and unlikely results. Indeed, delay itself seems to be a strategy employed by some in order to resolve the issue through weariness. The Anglican Covenant will take a long time to be widely accepted and may have no particular force when it does. The idea of ‘moratoria’ has never dealt with the underlying problem as is shown by the equivalence of cross-border care and protection with the sexual sins which have caused the problems.
In any case, some North American Bishops appear to have indicated already that they will not keep to them. It appears that people living in a homosexual unions continue to be ordained in some dioceses in contravention to Lambeth 1.10. In principle, this is no different from consecrating a bishop who adopts the same pattern of life, or indeed, of blessing same-sex unions. The idea of the Pastoral Forum has only now emerged but has never been discussed with those actually affected by the innovations which have created the problems with which we are trying to deal (see the appended letter ). If the Panel of Reference did not work, it is unclear how the Pastoral Forum will succeed.
Given that some esteemed colleagues from the Global South have strongly commended the Windsor Process to us, we are reluctant to say that it cannot work. But there is nothing new here such as to make us hesitate from the course we are taking, given the urgency of the situations with which we are dealing and the realities already on the ground. As they themselves remark, ‘the Anglican Communion as a communion of ordered churches is at the probable brink of collapse’. We warmly appreciate the good words which they have written about GAFCON and look forward to co-operation with them in the future as we ourselves try to avoid that collapse and renew the Communion.
The Most Rev Peter Akinola, Primate of Nigeria
The Most Rev Gregory Venables, Primate of The Southern Cone
The Most Rev Emmanuel Kolini, Primate of Rwanda
The Most Rev Valentino Mokiwa, Primate of Tanzania
The Most Rev Benjamin Nzmibi, Primate of Kenya
The Most Rev Henry Orombi, Primate of Uganda
Viewpoints : Orthodox Parishes Win In VA
-- Schori Will Attempt to Depose Duncan-- More News
Posted by David Virtue on 2008/8/22 7:40:00 at VirtueOnline:
"Many of us simply do not feel at home in ECUSA anymore. I dream of an Anglican Church in North America that is truly biblically centered, mission-focused, evangelistically on fire, doctrinally sound, led by wise, passionate godly leaders - a church that will offer confused 21st century post moderns a real faith, a life-changing encounter with Jesus Christ, and community in which the healing, powerful, and sanctifying work of the Holy Spirit is being celebrated in worship and fellowship day by day." --- The Rev. John Yates
On the subject of potential disaster: what if Robinson is wrong on the homosexuality issue? How can he be sure, on this issue that threatens to split the Church, that he's got it right? Robinson: "I am not at all sure. It's true as best as I can discern it's true. It's God's will and I think only over time do we really come to know the answer.
One of the essential differences between pre-Reformation religion and Reformation religion is that the former was in many respects man-centered, while the Reformers were determined to be God-centered. In the matter of authority, they repudiated the traditions of *men*, because they held the supremacy and the sufficiency of *God's* Word written. In the matter of salvation, they repudiated the merits of *men*, because they held the sufficiency of *Christ's* finished work. --- From "Christ the Controversialist" by John R.W. Stott
The very fact that an entire decennial gathering of Bishops should be spent bickering about homosexuality in an environment dominated by swarms of homosexuals, rather than seeking a deeper understanding of Jesus' message to our schizophrenic generation, reveals how far our priorities have wandered away from what the Crucifixion really means to every sinner among us. We want all the trappings, Bishop's Mitres, prestigious titles, sumptuous real estate, and freedom from guilt about our actual behavior, without having to pay the price of self surrender to the transforming power of Jesus Christ, or considering what He was telling us in the Sermon on the Mount. --- John Becker, East Carolina Episcopal layman L4.E.Carolina.
Dear Brothers and Sisters,
www.virtueonline.org
8/22/2009
It was not a good week for The Episcopal Church especially in the DIOCESE OF VIRGINIA. For the third time, a judge ruled in favor of 11 churches in that diocese who had decided to depart for greener spiritual pastures. The judge said the contracts clause would apply to any church property before 1867; historically in Virginia, denominations could not own church property at the time; only trustees of each church could. The ruling "is a significant victory," said Steffen Johnson, one of the lawyers for the 11 churches. "It eliminates their last constitutional argument that the statute is not valid." At stake is $30 million to $40 million worth of properties.
Does this mean the diocese will now roll over? Not a prayer. The diocese has no intention of taking this lying down with Bishop Peter Lee saying that while he was disappointed in the ruling the diocese will continue "to explore every option available to restore constitutional and legal protections for all churches in Virginia."
Clearly no one is listening to the Archbishop of Canterbury who called for a cessation of lawsuits (he also called for an end to diocesan boundary crossing). Perhaps Dr. Williams was merely "thinking aloud" and should not therefore be taken seriously. Apparently no one is taking him seriously about much anymore.
There will be a trial in October to finally settle the issue. TEC and the diocese will appeal directly to the VA Supreme Court. Beyond that, the cases will be heard in federal court (1st amendment issues). Schori's scorched earth policy will be her dismal legacy.
Not to be outdone, the California Supreme Court has scheduled oral arguments for Oct. 8 in Riverside County over the Episcopal Church Property cases led by the DIOCESE OF LOS ANGELES: http://appellatecases.courtinfo.ca.gov/search/dockets.cfm?dist=0&doc_id=484283
Is this the third or fourth attempt by the diocese to take back these parishes? It is almost impossible to keep up with the litigation going on across the country. Among the parishes under siege is St. James Anglican Church, Newport Beach. Recently this parish called the Rev. Richard C. Crocker as its new rector. He left Truro Church in Virginia, one of the parishes under siege by Bishop Lee. Is this a case of out of the frying pan and into the fire for Crocker and his family?
The Rev. Matt Kennedy in the DIOCESE OF CENTRAL NEW YORK got a stay of execution recently when a judge ruled that the Good Shepherd parish in Binghamton could stay put until next year. The diocese got a bit too pushy with the judge who decided to hold off any action till next year, giving the young rector and his congregation some breathing room. In the end, they will probably lose as New York does not have the same property laws as Virginia and California, but Binghamton is an old industrial town and there are plenty of rentable places for him to take his congregation.
In the DIOCESE OF SAN JOAQUIN, the Episcopal version, not the Anglican version, the newly appointed Bishop Jerry Lamb says he won't immediately inhibit and depose any fleeing Episcopal priests who have joined the ANGLICAN DIOCESE OF SAN JOAQUIN.
In a July letter, Lamb said he would issue another invitation leading to reconciliation. He offered the clergy three choices, "(1) I want to remain a member of the clergy of the Episcopal Church and adhere to my ordination vows; (2) I no longer wish to exercise my ordained ministry in of the Episcopal Church, and desire to be removed there from for reasons not affecting my moral character; or (3) I do not consider myself a clergy member of the of the Episcopal Church, nor do I believe I am obligated to conform to the doctrine, discipline, or worship of the Episcopal Church." On Aug. 4, Bishop Schofield, his standing committee and diocesan council wrote to Bishop Lamb informing him that "we accept the recognition by the Archbishop of Canterbury of our bishop and reject any purported authority of The Episcopal Church, or Bishop Jerry Lamb, over any of our ministries. Our obligation is to conform to the doctrine, discipline, and worship of the world-wide Anglican Communion." Basically what Schofield is saying is "we don't care what you do or do not decide to dare, it is irrelevant, and we are under the Province of the Southern Cone."
*****
So where is all the money coming from to litigate against fleeing parishes and dioceses? A reliable source sent the following report to VOL: "At the Executive Council meeting in NYC, June 2007, there was conversation about taking endowments and trust funds to probate court and getting their expressed purpose changed so that the money could be spent for other 'purposes.' These were primarily trust funds and endowments established more than 60 years ago and were deemed to have '"archaic'" language in their purpose statements. Also, at the February Executive Council meeting, there was discussion about broadening the stated language of trust funds. Those designated for '"missionary'" purposes were originally used for overseas mission. Now, they can be used to reestablish dioceses here in the States. The prime example was $500,000 designated to rebuild San Joaquin, Ft. Worth and Pittsburgh that came from 8 funds designated for '"mission'" purposes. If the trust language does not include the word '"overseas'" mission work that money can be used anywhere."
*****
THE next big speed bump for the HOUSE OF BISHOPS is the deposition of the Rt. Rev. Bob Duncan at the HOB meeting in Salt Lake City Sept 16-19. Mrs. Jefferts Schori is planning on installing her bishop within days after the vote, not giving the 30-day time required for deposition to take effect as per the canons, VOL has learned. "Her" bishop will then run the diocesan convention and attempt to avert the vote to withdraw. But Mrs. Jefferts Schori and David Booth Beers need to read the canons: 1) The canons require that a bishop be inhibited before there is a vote. Duncan has not been inhibited 2) The canons require abandonment of communion. Duncan has not taken any action. 3) The canons require abandonment to a group not in communion with The Episcopal Church. The Province of the Southern Cone is in communion with TEC and 4) the canons require a majority vote of ALL bishops entitled to vote - not merely a majority of those present.
*****
PITTSBURGH Assistant Bishop Called to New Ministry. Bishop Henry Scriven is moving to the United Kingdom to take up a key mission post for South America. The new position will begin January 1, 2009. Bishop Scriven will continue in his work as the Episcopal Diocese of Pittsburgh's assistant bishop until mid-December. The Church Mission Society (CMS) and South American Missionary Society (SAMS) are planning to join together progressively from January 2009, subject to final negotiations and decisions by their respective governing bodies. Bishop Scriven will initially work in a leadership role within SAMS but it is planned that he will ultimately become the Mission Director for South America for the new joint entity that SAMS and CMS will set up together. Bishop Scriven, a British citizen, has a long history of involvement in mission work, including serving with SAMS in Argentina, serving as the chaplain of the British Embassy Church in Madrid, Spain and as Suffragan Bishop in Europe for the Church of England.
*****
AS the Episcopal Church unravels with more fleeing parishes and dioceses, Continuing churches that started to flee TEC in 1977, at the time of the St. Louis Convention, are looking and sounding a little more cocky with some saying "see we told you so" statements on a number of blogs. The biggest and fastest growing of the Anglo-Catholic groups is the Traditional Anglican Communion, headed up by Australian-born Archbishop John Hepworth. He was briefly in Philadelphia and agreed to an extensive interview about his church's proposed union with the Roman Catholic Church. What he wants for his 700,000 followers is full sacramental and organic union. You can read the interview here or in today's digest. http://tinyurl.com/5bm475
*****
Ever wondered what evangelism looks like in the ultra-liberal DIOCESE OF MASSACHUSETTS? The Bishop of Massachusetts, Tom Shaw doesn't want what he calls "conservative fundamentalist Christians to define the word evangelism". So in "These Young Evangelists," a column of his in the Summer 2008 issue of the Episcopal TIMES, the diocesan newspaper of the Episcopal Diocese of Massachusetts, he equates a female graduate student at Boston College as being an "evangelist" for having arranged an evening of Reiki therapy and Zen tarot card readings with the assistance of her Episcopal college chaplain. Furthermore, he states, regarding the five examples he gives, "These young people under the age of 35 seem unafraid of being evangelists. They see themselves as disciples, the 21st-century recipients of our risen Lord's command to go out everywhere teaching in the name of God (Matthew 28:20)."
*****
A couple of liberal Episcopal bloggers believe The Episcopal Church should step back from remaining in the Anglican Communion if they do not accept full inclusion Executive Council and House of Deputies member, Canon Mark Harris seriously considers the possibility that it will not. Some are calling the decision before The Episcopal Church - between, on one hand, remaining in the Anglican Communion under the moratorium prohibiting the blessing/marriages of same sex couples as well as prohibiting the election and consecration of non-celibate homosexuals or, on the other hand, embracing what has been described as the "prophetic witness of full inclusion" as an Episcopal-version of Sophie's Choice.
Another blogger calling himself Pluralist writes on the possible decision to make this sacrifice. It has been picking up steam in recent days by Jim Naughton of the Diocese of Washington and with the leader of Integrity, Susan Russell.
The Presiding Bishop has publicly taken the view that such a decision would come from General Convention, but at the same time opens the door wide by qualifying her remarks, saying: "Individual bishops have always made their own decisions within the canonical responsibilities of their dioceses." So if individual bishops make their own decisions to choose full inclusion over inclusion in the Communion, there seems no evidence that Katharine Jefferts Schori will do anything to stop them. Perhaps she might apply the same logic to those who wish to flee her embrace for sounder theological and ecclesiastical pastures.
*****
ON the plus side of the equation, the FREE CHURCH OF THE ANNUNCIATION in Broadmoor, New Orleans opened its doors to Jubilee Church, formerly Christian Faith Ministries, and the Rev. Gregg Thomas, to the Uptown sanctuary in September. The move unites the two churches in ministry while maintaining separate entity status. Annunciation Church, a member of the Anglican Communion and the Episcopal diocese of Louisiana, will move its primary Sunday service to 10 a.m. and Jubilee, a nondenominational church, will congregate at 11:30 a.m. Annunciation's Prayer Book Service at 8 a.m. will remain unchanged. The Rev. Jerry Kramer, rector at Annunciation Church, said the new partnership goes beyond sharing space and will afford the two congregations new opportunities for ministry. "I believe passionately that churches must work together," Kramer said. "This is not two churches under one roof. Our eyes will be continually open for opportunities to join together in prayer, worship, service and outreach."
Since Katrina, Annunciation has partnered with the Broadmoor Improvement Association for neighborhood restoration, working on 50 homes and posting a net worth of volunteer services set to surpass $2 million this year. Other mercy ministries include a reduced-cost food program, a children's camp, a senior adult ministry and global partnerships with an East African orphanage and an AIDS hospice. Thomas said the partnership will facilitate his return home to a racially blended community that fits well with the two congregations.
*****
The Bishop of the DIOCESE OF GEORGIA, Henry I. Louttit wrote to his clergy, in a "Lambeth 2008 - What happened?" letter which blasted the proposed Covenant offered up by the Archbishop of Canterbury saying, that from an American Protestant experience, it was a wonderful tool for splitting denominations and congregations, not for holding people together. ("Look you did not do it correctly, look at Item VI A, Paragraph 3 - You are heretic and no longer belong to our church.") "However, I think we will have one. Will it be accepted, I do not know. But the finished Covenant Text is months and probably more like a year and a half to two years away.
"Each of the Provinces - that means national or multinational self governing churches - not internal subdivisions as we use the word "Province" in the Episcopal Church. In world Anglicanism, "Province" means the Episcopal Church or the Church in England. It is also interesting to note that the Episcopal Church itself has dioceses in number of other countries, at least twelve that I can count in my head. "The Archbishop of Canterbury on several occasions called the Bishops to work to stay together. Once saying "If we split, it would take at least 400 years to put us back together." He stated, "God needs us together!"
*****
The former Bishop of the DIOCESE OF EAU CLAIRE, William Wantland recently told members of the South East Wisconsin American Anglican Council (SEWACC) at Nashotah House that "GAFCON (the Global Anglican Future Conference) didn't need Lambeth, but Lambeth needs GAFCON."
Now the Assisting Bishop of Fort Worth, Wantland said he was confident that the GAFCON council of primates, which is currently comprised of the nine primates who attended the meeting in Jerusalem in June, would recognize a provisional overlapping Anglican province in North America within the next year.
"Rather than seeking official recognition of the new province from Archbishop of Canterbury Rowan Williams, the primates will work to bring the matter to a vote before the Anglican Consultative Council (ACC). By precedent, the ACC is the canonically recognized body with the authority to recognize a new province," Wantland said.
"It is not totally unknown to have overlapping jurisdictions, but it is not the norm," the bishop said. "You think you're living in a litigious time of confusion now? Well, welcome to chaos after that happens. We are in for a long period of confusion and litigation. It almost makes me wish I was still a practicing lawyer." "In my opinion, we missed a golden opportunity to address the crisis [at Lambeth]," he said. "Sweeping it under the rug is not dealing with it. I don't want to be unduly critical of this Lambeth Conference, but they really didn't know what they were doing."
*****
LAMBETH LEFTOVERS. Western Bishops dominated Lambeth. The Church of England Newspaper reports that Bishops from the American Episcopal Church and the Church of England comprised almost 40 percent of the bishops present at the 2008 Lambeth Conference. The largest proportion of those who attended came from the Episcopal Church which sent 127 bishops followed by the Church of England with 113 bishops. Australia sent 39; Canada, 37; and Southern Africa 27, with these five provinces sending over 55 percent of all bishops present. The majority of African bishops boycotted the Lambeth Conference with 209 of the continent's 324 diocesan bishops absent. As many African as American bishops attended Lambeth with the continent sending 127 bishops: 115 diocesan and 12 suffragan. The Anglican Communion comprises 729 dioceses divided into 38 provinces and six extra-provincial jurisdictions. 469 diocesan bishops, 140 suffragan and assistant bishops, and 8 bishops without territorial sees, accepted Dr. Williams invitation to Lambeth.
*****
A KENYAN Anglican bishop has backed a call by the country's prime minister for Palestinian independence, made at a ceremony to mark the 10th anniversary of deadly bomb attacks in East Africa that the authorities blamed on al-Qaida. "I support an independent state for Palestinians. Much of the terror there has to do with a degree of oppression and suppression by Israel," Bishop Gideon Ireri of Mbeere told Ecumenical News International. "You only need to go to Gaza and see the degree of oppression we are talking about." Ireri was commenting on a statement that Kenyan Prime Minister Raila Odinga made earlier the same day. Odinga had said that unless just solutions were found to crises such as that in the Middle East, there would be an increase in the kind of extremism that led to the bombings of U.S. embassies in Kenya and Tanzania that killed more than 230 people and injured another 5000.
*****
In the ROMAN CATHOLIC Diocese of Kansas City, MO, - St Joseph, Fr. Ernie Davis of St. Therese Little Flower Catholic Church, wrote VOL to say that his parish was going to provide another haven for orthodox Episcopalians and Anglicans in Kansas City."We are beginning September 7th at 11:15 with the Liturgy of the Word (Rite I) from the Book of Divine Worship followed by an instructive talk. Presentations will be made by Catholics with Episcopalian or Anglican backgrounds. These liturgies and presentations will continue through Advent when we will launch the Anglican Use mass. It is not necessary to intend to convert to the Catholic Church. People can visit and participate as long as they like, but Catholic discipline on reception of the sacraments will apply." Orthodox or lapsed Episcopalians who may be willing to give the Anglican Use a visit are welcome, he said. People can visit his blog www.gospel-anglican.blogspot.com, or his website: www.ourladyofhope.org.
******
The PRIMATE OF NIGERIA, the Most Rev. Peter Jasper Akinola has been moved in his spirit to call on all intercessors throughout the world to seek God's face fervently, spending nights and days on our knees, praying earnestly for our Anglican Communion. The Most Rev. Dr. Benjamin A. Kwashi Archbishop of Jos coordinator of GAFCON Prayer Teams is asking for Spirit-led, united leadership for the GAFCON Primates Council, that they may remain faithful to the teachings of the Bible, steadfast in promoting the gospel of the Lord Jesus Christ, and uncompromising in the pursuit of the truth of the word of God and the love of the Lord Jesus Christ. "Also pray for the GAFCON Theological Resource Group and the GAFCON Leadership team that they may remain faithful, focused and not distracted."
*****
The Church in the Vineyard, Bronx, NY, will welcome The Lord Bishop of Ukwa Diocese of the Church of Nigeria (Anglican Province of Nigeria) and The Rt. Rev. Kelechi Eze, to the Greater New York Area from Sept.11 -September 14, 2008. They will be in the area to conduct revival meetings. Members of CANA and all the Nigerian Anglican congregations in the Greater New York area, including New Jersey and Connecticut, will come together again to build up their fellowship and foster bonds as they see things falling apart in The Episcopal Church. Contact: The Venerable M. Joe Omeokwe, Ph.D., Senior Pastor, The Church in the Vineyard - CANA (718) 538-9211 (Church).
*****
The Reverend Rob Schenck (pronounced SHANK), who was recently quoted in the Los Angeles Times and on National Public Radio criticizing PASTOR RICK WARREN for announcing he would not pose questions on hot-button issues to presidential candidates Barack Obama and John McCain during his Civil Forum on the Presidency, reversed his negative opinion before the event had even ended.
"I was wrong to jump to negative conclusions," said Schenck, president of the National Clergy Council and a minister to elected and appointed officials in Washington, DC. "I made the wrong assumptions. As a result of his Saddleback Forum, Rick Warren helped us to get a clearer picture of the candidates, their moral and spiritual principles and their philosophy of government. It was better than I had prayed it would be."
Rev. Schenck, who has been a critic of Warren's in the past, did add he would have been even harder on each of the candidates than Warren was and would not have let them ramble on at times with well-worn stump speech language. Still, Schenck praised the contribution the forum has made to the election process.
*****
OHIO: How many light bulbs does it take to reduce 'carbon footprint' by replacing incandescent bulbs with CFLs? Sixty of 95 congregations of the DIOCESE OF OHIO have exchanged their incandescent light bulbs for compact fluorescents (CFLs) so far this summer. "That's 5,431 bulbs," reports intern Andy Barnett. He estimates that when the bulb exchange is completed it will reduce greenhouse gas emissions by 3,640,000 pounds and mercury emissions by more than 41,000 milligrams over the next nine years. It will also bring savings of more than $298,700.
*****
For the latest word from the Rev. Dr. Robert Gagnon, a world authority on morals and ethics, and the author of "Homosexuality and the Bible" the definitive word on that subject, read the latest here: http://www.robgagnon.net/ArticlesOnline.htm
*****
Birth Rates Continue to Plunge says a US Census Bureau. The percentage of childless women who have reached the end of their child-bearing years in the United States has doubled from 10% to 20% in the last 30 years, reported the US Census Bureau on Monday. The survey also found that, "Women 40 to 44 years old will end their childbearing years with an average of 1.9 children each, a number below replacement-level fertility." This is markedly fewer children than in 1976, when 3.1 children was the national average. 36% of the women who gave birth in 2006 were separated, widowed, divorced or never married. Five percent were living with a partner. Mrs. Jefferts Schori has opined that Episcopalians are not much interested in breeding. Episcopalians, she said, "tend to be better-educated and tend to reproduce at lower rates than some other denominations. Roman Catholics and Mormons both have theological reasons for producing lots of children. We encourage people to pay attention to the stewardship of the earth and not use more than their portion." So the question is if there are no new births and no replacement of the 60 somethings that now occupy Episcopal pews, who will take over Episcopal parishes in the future? She is litigating against fleeing parish priests who have a gospel to proclaim and like families. Perhaps when all the Trust Funds have emptied and the money given to lawyers, she can find a friendly columbarium for David Booth Beers and herself...preferably a church that is still open for business.
*****
AAC Selects Chief Operating Officer -- . The American Anglican Council (AAC) has selected a new Chief Operating Officer and Chaplain (COO). His name is the Rev. J. Philip Ashey. "The COO position requires unique training and gifts; I believe Phil Ashey has both," said The Rt. Rev. David C. Anderson, AAC President and CEO. "His addition will strengthen our ability to advocate orthodox Anglicanism in the Americas and global Anglican Communion." Fr. Ashey is in his 22nd year of serving in the ministry. Along with parish rector, his ministry experiences include teaching at Trinity Episcopal School for Ministry, Ambridge, PA; leading and participating in mission trips to Uganda and Kenya; and pastor and counsel for the Christian Legal Society.
*****
AND just when you thought you had heard it all, St. Luke in the Fields', of the DIOCESE OF NEW YORK, LGBTQ Youth Outreach Benefit program is reaching out to homeless and marginally housed Lesbian, Gay, Bisexual, Transgender, and Queer/Questioning young people who hang out on the Piers near Christopher Street. "We offer dance and drama workshops, a nutritious meal, and evaluation by a social worker to connect to services they need. The benefit of a drug-free environment where over 400 thirteen to twenty year olds are affirmed and accepted for who they are is immeasurable (an average of 60 kids each Saturday)," said a flyer. There is absolutely no mention of the gospel which could actually redeem their tragic lives, just inclusivity and a shoulder to cry on.
*****
And from the DIOCESE OF DUNEDIN in New Zealand comes this. "Eighteen months ago, the bishops were invited to ask their dioceses to agree to a voluntary moratorium until General Synod 2008. This was to be in relation to taking new people into the ordination selection and assessment process. The specific issue was the selection of gay and lesbian persons in faithful committed partnerships. The Diocesan Council decided that it ought not to discriminate against any particular group and resolved that it would not take any person into the selection process. "However I continue to ask you to pray that God will provide new candidates for ordination," writes Bishop George Connor. The province of the Anglican Church in Aotearoa, New Zealand and Polynesia has only one reported orthodox diocese - Nelson - and it is growing by all accounts, otherwise the rest of the province, like most liberal provinces are in decline.
*****
There are a number of excellent columns in today's digest from some of the finest writers in the Anglican Communion including Gerald R. McDermott, William Wheatley, Mike McManus on Mccain/Obama at Rick Warren's church and many more.
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Posted by David Virtue on 2008/8/22 7:40:00 at VirtueOnline:
"Many of us simply do not feel at home in ECUSA anymore. I dream of an Anglican Church in North America that is truly biblically centered, mission-focused, evangelistically on fire, doctrinally sound, led by wise, passionate godly leaders - a church that will offer confused 21st century post moderns a real faith, a life-changing encounter with Jesus Christ, and community in which the healing, powerful, and sanctifying work of the Holy Spirit is being celebrated in worship and fellowship day by day." --- The Rev. John Yates
On the subject of potential disaster: what if Robinson is wrong on the homosexuality issue? How can he be sure, on this issue that threatens to split the Church, that he's got it right? Robinson: "I am not at all sure. It's true as best as I can discern it's true. It's God's will and I think only over time do we really come to know the answer.
One of the essential differences between pre-Reformation religion and Reformation religion is that the former was in many respects man-centered, while the Reformers were determined to be God-centered. In the matter of authority, they repudiated the traditions of *men*, because they held the supremacy and the sufficiency of *God's* Word written. In the matter of salvation, they repudiated the merits of *men*, because they held the sufficiency of *Christ's* finished work. --- From "Christ the Controversialist" by John R.W. Stott
The very fact that an entire decennial gathering of Bishops should be spent bickering about homosexuality in an environment dominated by swarms of homosexuals, rather than seeking a deeper understanding of Jesus' message to our schizophrenic generation, reveals how far our priorities have wandered away from what the Crucifixion really means to every sinner among us. We want all the trappings, Bishop's Mitres, prestigious titles, sumptuous real estate, and freedom from guilt about our actual behavior, without having to pay the price of self surrender to the transforming power of Jesus Christ, or considering what He was telling us in the Sermon on the Mount. --- John Becker, East Carolina Episcopal layman L4.E.Carolina.
Dear Brothers and Sisters,
www.virtueonline.org
8/22/2009
It was not a good week for The Episcopal Church especially in the DIOCESE OF VIRGINIA. For the third time, a judge ruled in favor of 11 churches in that diocese who had decided to depart for greener spiritual pastures. The judge said the contracts clause would apply to any church property before 1867; historically in Virginia, denominations could not own church property at the time; only trustees of each church could. The ruling "is a significant victory," said Steffen Johnson, one of the lawyers for the 11 churches. "It eliminates their last constitutional argument that the statute is not valid." At stake is $30 million to $40 million worth of properties.
Does this mean the diocese will now roll over? Not a prayer. The diocese has no intention of taking this lying down with Bishop Peter Lee saying that while he was disappointed in the ruling the diocese will continue "to explore every option available to restore constitutional and legal protections for all churches in Virginia."
Clearly no one is listening to the Archbishop of Canterbury who called for a cessation of lawsuits (he also called for an end to diocesan boundary crossing). Perhaps Dr. Williams was merely "thinking aloud" and should not therefore be taken seriously. Apparently no one is taking him seriously about much anymore.
There will be a trial in October to finally settle the issue. TEC and the diocese will appeal directly to the VA Supreme Court. Beyond that, the cases will be heard in federal court (1st amendment issues). Schori's scorched earth policy will be her dismal legacy.
Not to be outdone, the California Supreme Court has scheduled oral arguments for Oct. 8 in Riverside County over the Episcopal Church Property cases led by the DIOCESE OF LOS ANGELES: http://appellatecases.courtinfo.ca.gov/search/dockets.cfm?dist=0&doc_id=484283
Is this the third or fourth attempt by the diocese to take back these parishes? It is almost impossible to keep up with the litigation going on across the country. Among the parishes under siege is St. James Anglican Church, Newport Beach. Recently this parish called the Rev. Richard C. Crocker as its new rector. He left Truro Church in Virginia, one of the parishes under siege by Bishop Lee. Is this a case of out of the frying pan and into the fire for Crocker and his family?
The Rev. Matt Kennedy in the DIOCESE OF CENTRAL NEW YORK got a stay of execution recently when a judge ruled that the Good Shepherd parish in Binghamton could stay put until next year. The diocese got a bit too pushy with the judge who decided to hold off any action till next year, giving the young rector and his congregation some breathing room. In the end, they will probably lose as New York does not have the same property laws as Virginia and California, but Binghamton is an old industrial town and there are plenty of rentable places for him to take his congregation.
In the DIOCESE OF SAN JOAQUIN, the Episcopal version, not the Anglican version, the newly appointed Bishop Jerry Lamb says he won't immediately inhibit and depose any fleeing Episcopal priests who have joined the ANGLICAN DIOCESE OF SAN JOAQUIN.
In a July letter, Lamb said he would issue another invitation leading to reconciliation. He offered the clergy three choices, "(1) I want to remain a member of the clergy of the Episcopal Church and adhere to my ordination vows; (2) I no longer wish to exercise my ordained ministry in of the Episcopal Church, and desire to be removed there from for reasons not affecting my moral character; or (3) I do not consider myself a clergy member of the of the Episcopal Church, nor do I believe I am obligated to conform to the doctrine, discipline, or worship of the Episcopal Church." On Aug. 4, Bishop Schofield, his standing committee and diocesan council wrote to Bishop Lamb informing him that "we accept the recognition by the Archbishop of Canterbury of our bishop and reject any purported authority of The Episcopal Church, or Bishop Jerry Lamb, over any of our ministries. Our obligation is to conform to the doctrine, discipline, and worship of the world-wide Anglican Communion." Basically what Schofield is saying is "we don't care what you do or do not decide to dare, it is irrelevant, and we are under the Province of the Southern Cone."
*****
So where is all the money coming from to litigate against fleeing parishes and dioceses? A reliable source sent the following report to VOL: "At the Executive Council meeting in NYC, June 2007, there was conversation about taking endowments and trust funds to probate court and getting their expressed purpose changed so that the money could be spent for other 'purposes.' These were primarily trust funds and endowments established more than 60 years ago and were deemed to have '"archaic'" language in their purpose statements. Also, at the February Executive Council meeting, there was discussion about broadening the stated language of trust funds. Those designated for '"missionary'" purposes were originally used for overseas mission. Now, they can be used to reestablish dioceses here in the States. The prime example was $500,000 designated to rebuild San Joaquin, Ft. Worth and Pittsburgh that came from 8 funds designated for '"mission'" purposes. If the trust language does not include the word '"overseas'" mission work that money can be used anywhere."
*****
THE next big speed bump for the HOUSE OF BISHOPS is the deposition of the Rt. Rev. Bob Duncan at the HOB meeting in Salt Lake City Sept 16-19. Mrs. Jefferts Schori is planning on installing her bishop within days after the vote, not giving the 30-day time required for deposition to take effect as per the canons, VOL has learned. "Her" bishop will then run the diocesan convention and attempt to avert the vote to withdraw. But Mrs. Jefferts Schori and David Booth Beers need to read the canons: 1) The canons require that a bishop be inhibited before there is a vote. Duncan has not been inhibited 2) The canons require abandonment of communion. Duncan has not taken any action. 3) The canons require abandonment to a group not in communion with The Episcopal Church. The Province of the Southern Cone is in communion with TEC and 4) the canons require a majority vote of ALL bishops entitled to vote - not merely a majority of those present.
*****
PITTSBURGH Assistant Bishop Called to New Ministry. Bishop Henry Scriven is moving to the United Kingdom to take up a key mission post for South America. The new position will begin January 1, 2009. Bishop Scriven will continue in his work as the Episcopal Diocese of Pittsburgh's assistant bishop until mid-December. The Church Mission Society (CMS) and South American Missionary Society (SAMS) are planning to join together progressively from January 2009, subject to final negotiations and decisions by their respective governing bodies. Bishop Scriven will initially work in a leadership role within SAMS but it is planned that he will ultimately become the Mission Director for South America for the new joint entity that SAMS and CMS will set up together. Bishop Scriven, a British citizen, has a long history of involvement in mission work, including serving with SAMS in Argentina, serving as the chaplain of the British Embassy Church in Madrid, Spain and as Suffragan Bishop in Europe for the Church of England.
*****
AS the Episcopal Church unravels with more fleeing parishes and dioceses, Continuing churches that started to flee TEC in 1977, at the time of the St. Louis Convention, are looking and sounding a little more cocky with some saying "see we told you so" statements on a number of blogs. The biggest and fastest growing of the Anglo-Catholic groups is the Traditional Anglican Communion, headed up by Australian-born Archbishop John Hepworth. He was briefly in Philadelphia and agreed to an extensive interview about his church's proposed union with the Roman Catholic Church. What he wants for his 700,000 followers is full sacramental and organic union. You can read the interview here or in today's digest. http://tinyurl.com/5bm475
*****
Ever wondered what evangelism looks like in the ultra-liberal DIOCESE OF MASSACHUSETTS? The Bishop of Massachusetts, Tom Shaw doesn't want what he calls "conservative fundamentalist Christians to define the word evangelism". So in "These Young Evangelists," a column of his in the Summer 2008 issue of the Episcopal TIMES, the diocesan newspaper of the Episcopal Diocese of Massachusetts, he equates a female graduate student at Boston College as being an "evangelist" for having arranged an evening of Reiki therapy and Zen tarot card readings with the assistance of her Episcopal college chaplain. Furthermore, he states, regarding the five examples he gives, "These young people under the age of 35 seem unafraid of being evangelists. They see themselves as disciples, the 21st-century recipients of our risen Lord's command to go out everywhere teaching in the name of God (Matthew 28:20)."
*****
A couple of liberal Episcopal bloggers believe The Episcopal Church should step back from remaining in the Anglican Communion if they do not accept full inclusion Executive Council and House of Deputies member, Canon Mark Harris seriously considers the possibility that it will not. Some are calling the decision before The Episcopal Church - between, on one hand, remaining in the Anglican Communion under the moratorium prohibiting the blessing/marriages of same sex couples as well as prohibiting the election and consecration of non-celibate homosexuals or, on the other hand, embracing what has been described as the "prophetic witness of full inclusion" as an Episcopal-version of Sophie's Choice.
Another blogger calling himself Pluralist writes on the possible decision to make this sacrifice. It has been picking up steam in recent days by Jim Naughton of the Diocese of Washington and with the leader of Integrity, Susan Russell.
The Presiding Bishop has publicly taken the view that such a decision would come from General Convention, but at the same time opens the door wide by qualifying her remarks, saying: "Individual bishops have always made their own decisions within the canonical responsibilities of their dioceses." So if individual bishops make their own decisions to choose full inclusion over inclusion in the Communion, there seems no evidence that Katharine Jefferts Schori will do anything to stop them. Perhaps she might apply the same logic to those who wish to flee her embrace for sounder theological and ecclesiastical pastures.
*****
ON the plus side of the equation, the FREE CHURCH OF THE ANNUNCIATION in Broadmoor, New Orleans opened its doors to Jubilee Church, formerly Christian Faith Ministries, and the Rev. Gregg Thomas, to the Uptown sanctuary in September. The move unites the two churches in ministry while maintaining separate entity status. Annunciation Church, a member of the Anglican Communion and the Episcopal diocese of Louisiana, will move its primary Sunday service to 10 a.m. and Jubilee, a nondenominational church, will congregate at 11:30 a.m. Annunciation's Prayer Book Service at 8 a.m. will remain unchanged. The Rev. Jerry Kramer, rector at Annunciation Church, said the new partnership goes beyond sharing space and will afford the two congregations new opportunities for ministry. "I believe passionately that churches must work together," Kramer said. "This is not two churches under one roof. Our eyes will be continually open for opportunities to join together in prayer, worship, service and outreach."
Since Katrina, Annunciation has partnered with the Broadmoor Improvement Association for neighborhood restoration, working on 50 homes and posting a net worth of volunteer services set to surpass $2 million this year. Other mercy ministries include a reduced-cost food program, a children's camp, a senior adult ministry and global partnerships with an East African orphanage and an AIDS hospice. Thomas said the partnership will facilitate his return home to a racially blended community that fits well with the two congregations.
*****
The Bishop of the DIOCESE OF GEORGIA, Henry I. Louttit wrote to his clergy, in a "Lambeth 2008 - What happened?" letter which blasted the proposed Covenant offered up by the Archbishop of Canterbury saying, that from an American Protestant experience, it was a wonderful tool for splitting denominations and congregations, not for holding people together. ("Look you did not do it correctly, look at Item VI A, Paragraph 3 - You are heretic and no longer belong to our church.") "However, I think we will have one. Will it be accepted, I do not know. But the finished Covenant Text is months and probably more like a year and a half to two years away.
"Each of the Provinces - that means national or multinational self governing churches - not internal subdivisions as we use the word "Province" in the Episcopal Church. In world Anglicanism, "Province" means the Episcopal Church or the Church in England. It is also interesting to note that the Episcopal Church itself has dioceses in number of other countries, at least twelve that I can count in my head. "The Archbishop of Canterbury on several occasions called the Bishops to work to stay together. Once saying "If we split, it would take at least 400 years to put us back together." He stated, "God needs us together!"
*****
The former Bishop of the DIOCESE OF EAU CLAIRE, William Wantland recently told members of the South East Wisconsin American Anglican Council (SEWACC) at Nashotah House that "GAFCON (the Global Anglican Future Conference) didn't need Lambeth, but Lambeth needs GAFCON."
Now the Assisting Bishop of Fort Worth, Wantland said he was confident that the GAFCON council of primates, which is currently comprised of the nine primates who attended the meeting in Jerusalem in June, would recognize a provisional overlapping Anglican province in North America within the next year.
"Rather than seeking official recognition of the new province from Archbishop of Canterbury Rowan Williams, the primates will work to bring the matter to a vote before the Anglican Consultative Council (ACC). By precedent, the ACC is the canonically recognized body with the authority to recognize a new province," Wantland said.
"It is not totally unknown to have overlapping jurisdictions, but it is not the norm," the bishop said. "You think you're living in a litigious time of confusion now? Well, welcome to chaos after that happens. We are in for a long period of confusion and litigation. It almost makes me wish I was still a practicing lawyer." "In my opinion, we missed a golden opportunity to address the crisis [at Lambeth]," he said. "Sweeping it under the rug is not dealing with it. I don't want to be unduly critical of this Lambeth Conference, but they really didn't know what they were doing."
*****
LAMBETH LEFTOVERS. Western Bishops dominated Lambeth. The Church of England Newspaper reports that Bishops from the American Episcopal Church and the Church of England comprised almost 40 percent of the bishops present at the 2008 Lambeth Conference. The largest proportion of those who attended came from the Episcopal Church which sent 127 bishops followed by the Church of England with 113 bishops. Australia sent 39; Canada, 37; and Southern Africa 27, with these five provinces sending over 55 percent of all bishops present. The majority of African bishops boycotted the Lambeth Conference with 209 of the continent's 324 diocesan bishops absent. As many African as American bishops attended Lambeth with the continent sending 127 bishops: 115 diocesan and 12 suffragan. The Anglican Communion comprises 729 dioceses divided into 38 provinces and six extra-provincial jurisdictions. 469 diocesan bishops, 140 suffragan and assistant bishops, and 8 bishops without territorial sees, accepted Dr. Williams invitation to Lambeth.
*****
A KENYAN Anglican bishop has backed a call by the country's prime minister for Palestinian independence, made at a ceremony to mark the 10th anniversary of deadly bomb attacks in East Africa that the authorities blamed on al-Qaida. "I support an independent state for Palestinians. Much of the terror there has to do with a degree of oppression and suppression by Israel," Bishop Gideon Ireri of Mbeere told Ecumenical News International. "You only need to go to Gaza and see the degree of oppression we are talking about." Ireri was commenting on a statement that Kenyan Prime Minister Raila Odinga made earlier the same day. Odinga had said that unless just solutions were found to crises such as that in the Middle East, there would be an increase in the kind of extremism that led to the bombings of U.S. embassies in Kenya and Tanzania that killed more than 230 people and injured another 5000.
*****
In the ROMAN CATHOLIC Diocese of Kansas City, MO, - St Joseph, Fr. Ernie Davis of St. Therese Little Flower Catholic Church, wrote VOL to say that his parish was going to provide another haven for orthodox Episcopalians and Anglicans in Kansas City."We are beginning September 7th at 11:15 with the Liturgy of the Word (Rite I) from the Book of Divine Worship followed by an instructive talk. Presentations will be made by Catholics with Episcopalian or Anglican backgrounds. These liturgies and presentations will continue through Advent when we will launch the Anglican Use mass. It is not necessary to intend to convert to the Catholic Church. People can visit and participate as long as they like, but Catholic discipline on reception of the sacraments will apply." Orthodox or lapsed Episcopalians who may be willing to give the Anglican Use a visit are welcome, he said. People can visit his blog www.gospel-anglican.blogspot.com, or his website: www.ourladyofhope.org.
******
The PRIMATE OF NIGERIA, the Most Rev. Peter Jasper Akinola has been moved in his spirit to call on all intercessors throughout the world to seek God's face fervently, spending nights and days on our knees, praying earnestly for our Anglican Communion. The Most Rev. Dr. Benjamin A. Kwashi Archbishop of Jos coordinator of GAFCON Prayer Teams is asking for Spirit-led, united leadership for the GAFCON Primates Council, that they may remain faithful to the teachings of the Bible, steadfast in promoting the gospel of the Lord Jesus Christ, and uncompromising in the pursuit of the truth of the word of God and the love of the Lord Jesus Christ. "Also pray for the GAFCON Theological Resource Group and the GAFCON Leadership team that they may remain faithful, focused and not distracted."
*****
The Church in the Vineyard, Bronx, NY, will welcome The Lord Bishop of Ukwa Diocese of the Church of Nigeria (Anglican Province of Nigeria) and The Rt. Rev. Kelechi Eze, to the Greater New York Area from Sept.11 -September 14, 2008. They will be in the area to conduct revival meetings. Members of CANA and all the Nigerian Anglican congregations in the Greater New York area, including New Jersey and Connecticut, will come together again to build up their fellowship and foster bonds as they see things falling apart in The Episcopal Church. Contact: The Venerable M. Joe Omeokwe, Ph.D., Senior Pastor, The Church in the Vineyard - CANA (718) 538-9211 (Church).
*****
The Reverend Rob Schenck (pronounced SHANK), who was recently quoted in the Los Angeles Times and on National Public Radio criticizing PASTOR RICK WARREN for announcing he would not pose questions on hot-button issues to presidential candidates Barack Obama and John McCain during his Civil Forum on the Presidency, reversed his negative opinion before the event had even ended.
"I was wrong to jump to negative conclusions," said Schenck, president of the National Clergy Council and a minister to elected and appointed officials in Washington, DC. "I made the wrong assumptions. As a result of his Saddleback Forum, Rick Warren helped us to get a clearer picture of the candidates, their moral and spiritual principles and their philosophy of government. It was better than I had prayed it would be."
Rev. Schenck, who has been a critic of Warren's in the past, did add he would have been even harder on each of the candidates than Warren was and would not have let them ramble on at times with well-worn stump speech language. Still, Schenck praised the contribution the forum has made to the election process.
*****
OHIO: How many light bulbs does it take to reduce 'carbon footprint' by replacing incandescent bulbs with CFLs? Sixty of 95 congregations of the DIOCESE OF OHIO have exchanged their incandescent light bulbs for compact fluorescents (CFLs) so far this summer. "That's 5,431 bulbs," reports intern Andy Barnett. He estimates that when the bulb exchange is completed it will reduce greenhouse gas emissions by 3,640,000 pounds and mercury emissions by more than 41,000 milligrams over the next nine years. It will also bring savings of more than $298,700.
*****
For the latest word from the Rev. Dr. Robert Gagnon, a world authority on morals and ethics, and the author of "Homosexuality and the Bible" the definitive word on that subject, read the latest here: http://www.robgagnon.net/ArticlesOnline.htm
*****
Birth Rates Continue to Plunge says a US Census Bureau. The percentage of childless women who have reached the end of their child-bearing years in the United States has doubled from 10% to 20% in the last 30 years, reported the US Census Bureau on Monday. The survey also found that, "Women 40 to 44 years old will end their childbearing years with an average of 1.9 children each, a number below replacement-level fertility." This is markedly fewer children than in 1976, when 3.1 children was the national average. 36% of the women who gave birth in 2006 were separated, widowed, divorced or never married. Five percent were living with a partner. Mrs. Jefferts Schori has opined that Episcopalians are not much interested in breeding. Episcopalians, she said, "tend to be better-educated and tend to reproduce at lower rates than some other denominations. Roman Catholics and Mormons both have theological reasons for producing lots of children. We encourage people to pay attention to the stewardship of the earth and not use more than their portion." So the question is if there are no new births and no replacement of the 60 somethings that now occupy Episcopal pews, who will take over Episcopal parishes in the future? She is litigating against fleeing parish priests who have a gospel to proclaim and like families. Perhaps when all the Trust Funds have emptied and the money given to lawyers, she can find a friendly columbarium for David Booth Beers and herself...preferably a church that is still open for business.
*****
AAC Selects Chief Operating Officer -- . The American Anglican Council (AAC) has selected a new Chief Operating Officer and Chaplain (COO). His name is the Rev. J. Philip Ashey. "The COO position requires unique training and gifts; I believe Phil Ashey has both," said The Rt. Rev. David C. Anderson, AAC President and CEO. "His addition will strengthen our ability to advocate orthodox Anglicanism in the Americas and global Anglican Communion." Fr. Ashey is in his 22nd year of serving in the ministry. Along with parish rector, his ministry experiences include teaching at Trinity Episcopal School for Ministry, Ambridge, PA; leading and participating in mission trips to Uganda and Kenya; and pastor and counsel for the Christian Legal Society.
*****
AND just when you thought you had heard it all, St. Luke in the Fields', of the DIOCESE OF NEW YORK, LGBTQ Youth Outreach Benefit program is reaching out to homeless and marginally housed Lesbian, Gay, Bisexual, Transgender, and Queer/Questioning young people who hang out on the Piers near Christopher Street. "We offer dance and drama workshops, a nutritious meal, and evaluation by a social worker to connect to services they need. The benefit of a drug-free environment where over 400 thirteen to twenty year olds are affirmed and accepted for who they are is immeasurable (an average of 60 kids each Saturday)," said a flyer. There is absolutely no mention of the gospel which could actually redeem their tragic lives, just inclusivity and a shoulder to cry on.
*****
And from the DIOCESE OF DUNEDIN in New Zealand comes this. "Eighteen months ago, the bishops were invited to ask their dioceses to agree to a voluntary moratorium until General Synod 2008. This was to be in relation to taking new people into the ordination selection and assessment process. The specific issue was the selection of gay and lesbian persons in faithful committed partnerships. The Diocesan Council decided that it ought not to discriminate against any particular group and resolved that it would not take any person into the selection process. "However I continue to ask you to pray that God will provide new candidates for ordination," writes Bishop George Connor. The province of the Anglican Church in Aotearoa, New Zealand and Polynesia has only one reported orthodox diocese - Nelson - and it is growing by all accounts, otherwise the rest of the province, like most liberal provinces are in decline.
*****
There are a number of excellent columns in today's digest from some of the finest writers in the Anglican Communion including Gerald R. McDermott, William Wheatley, Mike McManus on Mccain/Obama at Rick Warren's church and many more.
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inclusive activism
Jackie Bruchi posted this at Stand Firm. It's from the Integrity website. ed.
Learn how the Episcopal Church works, and how to work the Episcopal Church!
September 12-13 at St. Mark's Cathedral in Minneapolis, MN
Advancing Equality for LGBT Episcopalians at the Diocesan Level
A free workshop sponsored by Claiming the Blessing and Integrity
The Lambeth Conference has left us with the good news that the Anglican Communion did not split into pieces—and with many pressures on the Episcopal Church that threaten the progress we have been making toward full inclusion of all the baptized in the life of the Church. General Convention 2009 could well prove to be the "tipping point" for the Episcopal Church's full acceptance of lesbian, gay, bisexual, and transgender [LGBT] persons. We must work to move beyond the travesty of B033 and to advance marriage equality.
To build momentum toward those goals, Claiming the Blessing [CTB] and Integrity are co-sponsoring a series of workshops designed to provide local Episcopalians [clergy and laity, gay and straight] with the information and tools to be more effective advocates for LGBT issues at the diocesan level.
Participants will learn about the status of LGBT issues in the Episcopal Church, the polity of the Episcopal Church at all levels, how to elect and lobby bishops and General Convention deputies, how to submit and pass diocesan convention resolutions, and how to communicate effectively with a variety of target audiences and the media.
The trainers are the Rev. Cynthia Black of Kalamazoo and Katie Sherrod for Fort Worth, just returned from the Inclusive Church communications team at Lambeth. Katie edited The Lambeth Witness, while Cynthia shot video for the Lambeth Gene Pool. The two also are the producers of the film Voices of Witness: Africa successfully previewed at Lambeth.
WHERE AND WHEN: Our last workshop of this series will take place beginning at noon on Friday, Sept. 12 and ending at noon on Saturday at St. Mark's Cathedral, 519 Oak Grove St., Minneapolis, MN. Registration is now open.
Editor's Note: It is clear that liberals know how to work the pecusa system, and with their control of power and the continuing exodus of conservatives we can expect the liberals to work hard to advance their unbiblical agenda at GC09. I was told by a bishop a few months ago that it is likely that the full lgbt agenda will be passed at GC09. Then it's on to uvwxyz, whatever those issues may be.
Learn how the Episcopal Church works, and how to work the Episcopal Church!
September 12-13 at St. Mark's Cathedral in Minneapolis, MN
Advancing Equality for LGBT Episcopalians at the Diocesan Level
A free workshop sponsored by Claiming the Blessing and Integrity
The Lambeth Conference has left us with the good news that the Anglican Communion did not split into pieces—and with many pressures on the Episcopal Church that threaten the progress we have been making toward full inclusion of all the baptized in the life of the Church. General Convention 2009 could well prove to be the "tipping point" for the Episcopal Church's full acceptance of lesbian, gay, bisexual, and transgender [LGBT] persons. We must work to move beyond the travesty of B033 and to advance marriage equality.
To build momentum toward those goals, Claiming the Blessing [CTB] and Integrity are co-sponsoring a series of workshops designed to provide local Episcopalians [clergy and laity, gay and straight] with the information and tools to be more effective advocates for LGBT issues at the diocesan level.
Participants will learn about the status of LGBT issues in the Episcopal Church, the polity of the Episcopal Church at all levels, how to elect and lobby bishops and General Convention deputies, how to submit and pass diocesan convention resolutions, and how to communicate effectively with a variety of target audiences and the media.
The trainers are the Rev. Cynthia Black of Kalamazoo and Katie Sherrod for Fort Worth, just returned from the Inclusive Church communications team at Lambeth. Katie edited The Lambeth Witness, while Cynthia shot video for the Lambeth Gene Pool. The two also are the producers of the film Voices of Witness: Africa successfully previewed at Lambeth.
WHERE AND WHEN: Our last workshop of this series will take place beginning at noon on Friday, Sept. 12 and ending at noon on Saturday at St. Mark's Cathedral, 519 Oak Grove St., Minneapolis, MN. Registration is now open.
Editor's Note: It is clear that liberals know how to work the pecusa system, and with their control of power and the continuing exodus of conservatives we can expect the liberals to work hard to advance their unbiblical agenda at GC09. I was told by a bishop a few months ago that it is likely that the full lgbt agenda will be passed at GC09. Then it's on to uvwxyz, whatever those issues may be.
Thursday, August 28, 2008
Lambeth and the Future of Anglicanism
This was sent out by the Diocese of Albany equivalent of dionews. ed.
August 28, 2008
Dear Brothers and Sisters in Christ,
The summer of 2008 witnessed two major conferences within the Anglican Communion, both of which ultimately may very well have a lasting impact on the future of Anglicanism throughout the world, to include the Diocese of Albany. I was blessed to have been among the few to attend both. The first of which was the Global Anglican Futures Conference (GAFCON), held June 22 – 29th in Jerusalem, followed two weeks later by the Lambeth Conference from July 16 to August 3rd in Canterbury, England. In many ways the two conferences were similar, but also quite different. I will try as best I can in the limited space provided, to touch upon some of the similarities and differences between GAFCON and Lambeth as well as their potential implications for Albany and the wider Anglican Communion.
Turning first to GAFCON, once the decision was made to go forward, organizers had roughly five to six months to put the conference together, compared to ten years for Lambeth. Despite the short notice, overall, GAFCON was well planned and organized. Approximately 1148 lay and clergy participants, including 291 bishops and their spouses, representing roughly one half of the world's 77 million Anglicans participated in the conference. The number attending was restricted due to limited space.
The Lambeth Conference, designed specifically for bishops and their spouses, had approximately 670 bishops and 500 spouses in attendance, as well as several ecumenical guests. The total number of bishops and spouses attending was down from previous years, due to the decision of approximately 220 bishops, primarily from the Global South, not to accept their invitation to attend. Their absence was greatly felt and is a reflection of the brokenness and division that currently exists within the Anglican Communion. Commenting in The London Times on why he and many of the Global South bishops chose not to attend Lambeth, The Most Reverend Henry Orombi, Archbishop of the Church of Uganda, stated, "For more than ten years we have been speaking and not been heard. So maybe our absence will speak louder than our words."
The theological makeup of those attending both conferences played a major role in setting the tone and ultimately determining what would be the outcome. The organizers of GAFCON restricted invitations, inviting only theologically conservative orthodox Anglicans. GAFCON was not intended to be a time to debate the issues that are dividing the Church, but rather to be a time to come together as a "fellowship of confessing Anglicans...a fellowship of people united in the communion (koinonia) of the one Spirit and committed to work and pray together in the common mission of Christ"... believing that "Anglicanism has a bright future in obedience to our Lord's Great Commission to make disciples of all nations and to build up the Church on the foundation of biblical truth" (GAFCON Statement on the Global Anglican Future). The decision to hold GAFCON in Jerusalem with organized pilgrimages to various holy sites throughout Israel helped reinforce the biblical heritage upon which the Anglican faith is founded and was one of the spiritual highlights of the conference.
At the conclusion of eight days of prayer, worship, Bible study, workshops, plenary sessions, pilgrimages to holy sights, and Christian fellowship, GAFCON concluded with the issuance of a four page "Statement On The Global Anglican Future," to include a fourteen point document known as The Jerusalem Declaration, which among other things highlights the group's understanding of Anglican identity. The GAFCON Statement in its entirety can be found on the Albany diocesan website. While clearly stating their love and support for the Anglican Communion and intent to remain in it, there is also a clear call for repentance and distancing or separation from those parts of the Communion that have drifted from the orthodox faith to a more revisionist faith particularly in regard to theological understandings of the authority of Holy Scripture; Jesus' unique identity and role as the only begotten Son of God, Lord and Savior of the world; and human sexuality.
While I am very supportive of the vast majority of the GAFCON Statement to include The Jerusalem Declaration and its strong stance upholding the orthodox faith, there are a couple of things which give me some concern, and require a bit more clarity in what is intended, particularly in regard to the future role of the Archbishop of Canterbury; the role of the 1662 Book of Common Prayer; the role of the Primates Council; and the status of revisionist bishops in the wider Communion. Whether one agrees with the GAFCON Statement or not, GAFCON is a reality which I believe will have a major impact on redirecting the life of the Anglican Communion. The exact course it will take is still yet to be seen. As proclaimed in their statement, "GAFCON is not just a moment in time, but a movement in the Spirit…"
Turning now to Lambeth, unlike GAFCON which has just recently come into being, The Lambeth Conference has been meeting at the invitation of the Archbishop of Canterbury every ten years for the past 140 years. While historically regarded as one of the instruments of unity within the Anglican Communion, there was clearly not a meeting of the minds amongst the 670 bishops gathered at Lambeth, when it came to the issues which have caused such great hurt and division within the Church. Based on all the debates and conversations that occurred throughout Lambeth, it would appear that a majority of those bishops in attendance are conservative and orthodox in their theological understandings, however there was a strong vocal minority, consisting primarily of western bishops, that is quite liberal or revisionist in their theology, particularly regarding issues of human sexuality.
Recognizing the division and brokenness which currently exists, the Archbishop of Canterbury stated in his August 2008 Pastoral Letter reflecting on Lambeth, "The Conference was not a time for making new laws or for binding decisions…The Conference Design Group believed strongly that the chief need of our Communion at the moment was the rebuilding of relationships – the rebuilding of trust in one another – and of confidence in our Anglican identity. And it was with this in mind that they planned for a very different sort of Conference, determined to allow every bishop's voice to be heard…"
Unfortunately while ample opportunity was in fact given for bishops to speak during the daily Bible studies, Indaba Groups, self-select sessions, and plenary sessions, the western design of much of the Conference made speaking uncomfortable for many non-westerners and -- as earlier attested to by Archbishop Orombi, the fact that one speaks does not necessarily mean they have been heard. The Anglican Communion has been encouraged for over ten years now to participate in a "listening process" as a means of working through the issues that divide us. While I am a firm believer in the importance of listening, even to those that we disagree with, unfortunately when dealing as we currently are with what I have come to believe are theologically irreconcilable differences in the views passionately held by each side of the debate on issues of the authority of Holy Scripture and human sexuality, I seriously question the chance of reconciliation by those on either end of the theological spectrum, barring a Damascus Road experience by one side or the other. No doubt, each side believes it is the other side that Jesus needs to zap.
This belief was confirmed at Lambeth while listening to some of the debates regarding homosexuality. During one of the sessions, an African bishop made an impassioned call upon the West to restrain from blessing same-sex unions and ordaining individuals engaged in homosexual lifestyles, stating that the Moslem extremists in his country are looking for any reason to attack and kill Anglican Christians. He said the revisionist actions of the West are giving them all the reason they need, resulting in the death and imprisonment of many of his people. Equally passionate, but from the opposite perspective, two Episcopal bishops spoke about justice for their gay and lesbian clergy and people, proclaiming their strong unceasing support for gay rights and that they would not stop the blessing of same sex unions in their diocese.
Unfortunately in many cases, the very ones calling for others to listen are unwilling to listen themselves. For some, the listening process will not be complete or successful until the other side is worn down and finally agrees with their position. Given the current debate on issues of human sexuality, when virtually every argument both for and against homosexual behavior, sex outside of marriage, and abortion have already been made numerous times over, the question ultimately must be asked – When is enough, enough? The longer the debate goes on, the more divided we seem to become and the more distracted we are from proclaiming the Gospel of Jesus Christ. A major distinction between GAFCON and Lambeth concerning this issue is that for GAFCON, the debate seems to be over, for Lambeth, no end is in sight.
The extent to which the hearts and minds of those bishops sitting on the fence concerning these issues may have been changed or influenced by the personal testimonies during the Indaba Groups or plenary sessions will most likely not be known until something happens within the Communion forcing bishops to respond. General Convention 2009 may very well provide that opportunity. As previously stated, Lambeth 2008 did not allow for any votes or passing of resolutions. That is probably a good thing, given the fact that one fourth of the Anglican bishops representing approximately one half of the Anglican Communion were not present.
In addition to issues of human sexuality, a number of other items were discussed at Lambeth, to include the proposed Anglican Covenant; the ongoing efforts of the Windsor Continuation Group; Ecumenical relations; the Millennium Development Goals; the effects of Global Warming and Climate Change; various ministries, challenges and developments in Anglican Provinces around the world; the devastation of the Aids epidemic; Domestic violence; and Communion Partners to name a few.
Next to the issues of human sexuality, the proposed Anglican Covenant proved to be the most controversial. It was heavily supported and promoted by Archbishop Williams. I too am very supportive of an Anglican Covenant – one that would provide clarity to our Anglican identity and beliefs, and one that would provide guidance on how Anglicans are to live in relationship with one another and work through any differences that might arise within the Communion, giving some sense of accountability to one another. As I discovered, not everyone shares that view. Some bishops, particularly in the west, showed great hesitancy to the idea of a Covenant. Others, while open to the idea, were opposed to anything that would be legalistic or juridical in tone, believing that it would be divisive and could be used against some in the Communion. I couldn't disagree more. One of the reasons the Anglican Communion is in the mess that it currently finds itself, is because that while everyone apparently wants to be in "Communion" many have come to interpret the "diverse" nature of the Anglican Communion to mean you can believe what ever you want with no sense of accountability for the impact of one's beliefs or actions on others in the Anglican Communion. I would argue that one of the things the Anglican Communion is most in need of at the moment is some means of providing clarity and accountability. A well drafted Anglican Covenant, in which all provinces and dioceses wishing to be part of the Anglican Communion must sign, could do just that. As the Archbishop of Canterbury suggested, there may be some who decide to opt out. For that reason, it is important that the Anglican Covenant be voted on not only at the Provincial level, but also at the Diocesan level. A diocese's relationship with the larger Anglican Communion is through their bishop in communion with the Archbishop of Canterbury, not through the Province.
While supportive of Archbishop Williams' desire to build relationships and trust within the Anglican Communion, as earlier stated, I have my doubts as to how successful Lambeth was in bringing about any major change in relationships between those on opposite extremes of the current debates. The major building of relationships which did occur at Lambeth was among bishops and spouses from around the world, similar in theological understandings. The building of these relationships and friendships was truly one of the great blessings of Lambeth. The Diocese of Albany's sister diocesan relationship with Down and Dromore, first began as a result of Bishop Dan and Bishop Harold meeting at Lambeth 1998. Karen and I met several bishops and their spouses who we hope someday to be able to invite to Albany or visit them in their dioceses, paving the way for future diocesan mission trips and opportunities of joint ministries.
In addition to all the friends and relationships that were made and strengthened, one of the other major blessings of Lambeth was the visible realization that as Anglicans we are part of something much larger than ourselves. To be with 670 Anglican bishops and their spouses from around the world was very special, as was my time with 291 Anglican bishops in the Holy Land. The retreat and worship time at Canterbury Cathedral was powerful and moving. I felt a real sense of connection with countless Christian pilgrims from past generations whose feet and knees have hollowed and worn down the solid granite steps of Canterbury Cathedral. To witness and be part of such a long and proud history within the Church is something I will never forget. Tea with Queen Elizabeth and Prince Philip at Buckingham Palace was also very enjoyable, not to mention being a once in a lifetime experience. On a somewhat humorous note, for as long as I can remember, anytime someone I knew was going to England, I would jokingly tell them to say hello to the Archbishop and the Queen for me. I was finally able to do it for myself – granted the Queen was twenty yards away when I said, "Good afternoon your Majesty!" I was blessed with greeting and visiting with the Archbishop of Canterbury on a couple of occasions and not from 20 yards away, but in person.
There is much more that could be said about Lambeth and GAFCON, unfortunately, neither time nor space permit it. If interested, the official 2008 Lambeth Conference Reflection Paper, entitled, "Lambeth Indaba" can be found on www.albanyepiscopaldiocese.org. It is a 44 page document which essentially describes our time together at Lambeth, the issues discussed and some of the general thoughts expressed. While I have shared some of my thoughts, frustrations, and concerns, overall I am glad and feel very blessed and honored to have been able to attend both conferences. I am especially thankful to have been able to share Lambeth with Karen. I truly believe the Holy Spirit was at work in both Lambeth and GAFCON, guiding and leading the Church during this very difficult time in our history. The Anglican Communion is in transition. Exactly how it will evolve is still yet to be seen. The Good News is that despite the many frustrations, uncertainties and obstacles, ultimately God's will, will be done. As the Archbishop of Burundi reminded us, "Before the Anglican Communion was, I AM." While the Anglican Communion sorts itself out, our mission in the Diocese of Albany remains the same. It was given to us by our Lord Jesus Christ, himself, in the Great Commandment and the Great Commission. May the Lord bless, keep and empower us, as we answer His call in obedience, as part of His faithful remnant, serving as an instrument of His love and healing grace in this broken and hurting world.
Your Brother in Christ,
+ Bill
August 28, 2008
Dear Brothers and Sisters in Christ,
The summer of 2008 witnessed two major conferences within the Anglican Communion, both of which ultimately may very well have a lasting impact on the future of Anglicanism throughout the world, to include the Diocese of Albany. I was blessed to have been among the few to attend both. The first of which was the Global Anglican Futures Conference (GAFCON), held June 22 – 29th in Jerusalem, followed two weeks later by the Lambeth Conference from July 16 to August 3rd in Canterbury, England. In many ways the two conferences were similar, but also quite different. I will try as best I can in the limited space provided, to touch upon some of the similarities and differences between GAFCON and Lambeth as well as their potential implications for Albany and the wider Anglican Communion.
Turning first to GAFCON, once the decision was made to go forward, organizers had roughly five to six months to put the conference together, compared to ten years for Lambeth. Despite the short notice, overall, GAFCON was well planned and organized. Approximately 1148 lay and clergy participants, including 291 bishops and their spouses, representing roughly one half of the world's 77 million Anglicans participated in the conference. The number attending was restricted due to limited space.
The Lambeth Conference, designed specifically for bishops and their spouses, had approximately 670 bishops and 500 spouses in attendance, as well as several ecumenical guests. The total number of bishops and spouses attending was down from previous years, due to the decision of approximately 220 bishops, primarily from the Global South, not to accept their invitation to attend. Their absence was greatly felt and is a reflection of the brokenness and division that currently exists within the Anglican Communion. Commenting in The London Times on why he and many of the Global South bishops chose not to attend Lambeth, The Most Reverend Henry Orombi, Archbishop of the Church of Uganda, stated, "For more than ten years we have been speaking and not been heard. So maybe our absence will speak louder than our words."
The theological makeup of those attending both conferences played a major role in setting the tone and ultimately determining what would be the outcome. The organizers of GAFCON restricted invitations, inviting only theologically conservative orthodox Anglicans. GAFCON was not intended to be a time to debate the issues that are dividing the Church, but rather to be a time to come together as a "fellowship of confessing Anglicans...a fellowship of people united in the communion (koinonia) of the one Spirit and committed to work and pray together in the common mission of Christ"... believing that "Anglicanism has a bright future in obedience to our Lord's Great Commission to make disciples of all nations and to build up the Church on the foundation of biblical truth" (GAFCON Statement on the Global Anglican Future). The decision to hold GAFCON in Jerusalem with organized pilgrimages to various holy sites throughout Israel helped reinforce the biblical heritage upon which the Anglican faith is founded and was one of the spiritual highlights of the conference.
At the conclusion of eight days of prayer, worship, Bible study, workshops, plenary sessions, pilgrimages to holy sights, and Christian fellowship, GAFCON concluded with the issuance of a four page "Statement On The Global Anglican Future," to include a fourteen point document known as The Jerusalem Declaration, which among other things highlights the group's understanding of Anglican identity. The GAFCON Statement in its entirety can be found on the Albany diocesan website. While clearly stating their love and support for the Anglican Communion and intent to remain in it, there is also a clear call for repentance and distancing or separation from those parts of the Communion that have drifted from the orthodox faith to a more revisionist faith particularly in regard to theological understandings of the authority of Holy Scripture; Jesus' unique identity and role as the only begotten Son of God, Lord and Savior of the world; and human sexuality.
While I am very supportive of the vast majority of the GAFCON Statement to include The Jerusalem Declaration and its strong stance upholding the orthodox faith, there are a couple of things which give me some concern, and require a bit more clarity in what is intended, particularly in regard to the future role of the Archbishop of Canterbury; the role of the 1662 Book of Common Prayer; the role of the Primates Council; and the status of revisionist bishops in the wider Communion. Whether one agrees with the GAFCON Statement or not, GAFCON is a reality which I believe will have a major impact on redirecting the life of the Anglican Communion. The exact course it will take is still yet to be seen. As proclaimed in their statement, "GAFCON is not just a moment in time, but a movement in the Spirit…"
Turning now to Lambeth, unlike GAFCON which has just recently come into being, The Lambeth Conference has been meeting at the invitation of the Archbishop of Canterbury every ten years for the past 140 years. While historically regarded as one of the instruments of unity within the Anglican Communion, there was clearly not a meeting of the minds amongst the 670 bishops gathered at Lambeth, when it came to the issues which have caused such great hurt and division within the Church. Based on all the debates and conversations that occurred throughout Lambeth, it would appear that a majority of those bishops in attendance are conservative and orthodox in their theological understandings, however there was a strong vocal minority, consisting primarily of western bishops, that is quite liberal or revisionist in their theology, particularly regarding issues of human sexuality.
Recognizing the division and brokenness which currently exists, the Archbishop of Canterbury stated in his August 2008 Pastoral Letter reflecting on Lambeth, "The Conference was not a time for making new laws or for binding decisions…The Conference Design Group believed strongly that the chief need of our Communion at the moment was the rebuilding of relationships – the rebuilding of trust in one another – and of confidence in our Anglican identity. And it was with this in mind that they planned for a very different sort of Conference, determined to allow every bishop's voice to be heard…"
Unfortunately while ample opportunity was in fact given for bishops to speak during the daily Bible studies, Indaba Groups, self-select sessions, and plenary sessions, the western design of much of the Conference made speaking uncomfortable for many non-westerners and -- as earlier attested to by Archbishop Orombi, the fact that one speaks does not necessarily mean they have been heard. The Anglican Communion has been encouraged for over ten years now to participate in a "listening process" as a means of working through the issues that divide us. While I am a firm believer in the importance of listening, even to those that we disagree with, unfortunately when dealing as we currently are with what I have come to believe are theologically irreconcilable differences in the views passionately held by each side of the debate on issues of the authority of Holy Scripture and human sexuality, I seriously question the chance of reconciliation by those on either end of the theological spectrum, barring a Damascus Road experience by one side or the other. No doubt, each side believes it is the other side that Jesus needs to zap.
This belief was confirmed at Lambeth while listening to some of the debates regarding homosexuality. During one of the sessions, an African bishop made an impassioned call upon the West to restrain from blessing same-sex unions and ordaining individuals engaged in homosexual lifestyles, stating that the Moslem extremists in his country are looking for any reason to attack and kill Anglican Christians. He said the revisionist actions of the West are giving them all the reason they need, resulting in the death and imprisonment of many of his people. Equally passionate, but from the opposite perspective, two Episcopal bishops spoke about justice for their gay and lesbian clergy and people, proclaiming their strong unceasing support for gay rights and that they would not stop the blessing of same sex unions in their diocese.
Unfortunately in many cases, the very ones calling for others to listen are unwilling to listen themselves. For some, the listening process will not be complete or successful until the other side is worn down and finally agrees with their position. Given the current debate on issues of human sexuality, when virtually every argument both for and against homosexual behavior, sex outside of marriage, and abortion have already been made numerous times over, the question ultimately must be asked – When is enough, enough? The longer the debate goes on, the more divided we seem to become and the more distracted we are from proclaiming the Gospel of Jesus Christ. A major distinction between GAFCON and Lambeth concerning this issue is that for GAFCON, the debate seems to be over, for Lambeth, no end is in sight.
The extent to which the hearts and minds of those bishops sitting on the fence concerning these issues may have been changed or influenced by the personal testimonies during the Indaba Groups or plenary sessions will most likely not be known until something happens within the Communion forcing bishops to respond. General Convention 2009 may very well provide that opportunity. As previously stated, Lambeth 2008 did not allow for any votes or passing of resolutions. That is probably a good thing, given the fact that one fourth of the Anglican bishops representing approximately one half of the Anglican Communion were not present.
In addition to issues of human sexuality, a number of other items were discussed at Lambeth, to include the proposed Anglican Covenant; the ongoing efforts of the Windsor Continuation Group; Ecumenical relations; the Millennium Development Goals; the effects of Global Warming and Climate Change; various ministries, challenges and developments in Anglican Provinces around the world; the devastation of the Aids epidemic; Domestic violence; and Communion Partners to name a few.
Next to the issues of human sexuality, the proposed Anglican Covenant proved to be the most controversial. It was heavily supported and promoted by Archbishop Williams. I too am very supportive of an Anglican Covenant – one that would provide clarity to our Anglican identity and beliefs, and one that would provide guidance on how Anglicans are to live in relationship with one another and work through any differences that might arise within the Communion, giving some sense of accountability to one another. As I discovered, not everyone shares that view. Some bishops, particularly in the west, showed great hesitancy to the idea of a Covenant. Others, while open to the idea, were opposed to anything that would be legalistic or juridical in tone, believing that it would be divisive and could be used against some in the Communion. I couldn't disagree more. One of the reasons the Anglican Communion is in the mess that it currently finds itself, is because that while everyone apparently wants to be in "Communion" many have come to interpret the "diverse" nature of the Anglican Communion to mean you can believe what ever you want with no sense of accountability for the impact of one's beliefs or actions on others in the Anglican Communion. I would argue that one of the things the Anglican Communion is most in need of at the moment is some means of providing clarity and accountability. A well drafted Anglican Covenant, in which all provinces and dioceses wishing to be part of the Anglican Communion must sign, could do just that. As the Archbishop of Canterbury suggested, there may be some who decide to opt out. For that reason, it is important that the Anglican Covenant be voted on not only at the Provincial level, but also at the Diocesan level. A diocese's relationship with the larger Anglican Communion is through their bishop in communion with the Archbishop of Canterbury, not through the Province.
While supportive of Archbishop Williams' desire to build relationships and trust within the Anglican Communion, as earlier stated, I have my doubts as to how successful Lambeth was in bringing about any major change in relationships between those on opposite extremes of the current debates. The major building of relationships which did occur at Lambeth was among bishops and spouses from around the world, similar in theological understandings. The building of these relationships and friendships was truly one of the great blessings of Lambeth. The Diocese of Albany's sister diocesan relationship with Down and Dromore, first began as a result of Bishop Dan and Bishop Harold meeting at Lambeth 1998. Karen and I met several bishops and their spouses who we hope someday to be able to invite to Albany or visit them in their dioceses, paving the way for future diocesan mission trips and opportunities of joint ministries.
In addition to all the friends and relationships that were made and strengthened, one of the other major blessings of Lambeth was the visible realization that as Anglicans we are part of something much larger than ourselves. To be with 670 Anglican bishops and their spouses from around the world was very special, as was my time with 291 Anglican bishops in the Holy Land. The retreat and worship time at Canterbury Cathedral was powerful and moving. I felt a real sense of connection with countless Christian pilgrims from past generations whose feet and knees have hollowed and worn down the solid granite steps of Canterbury Cathedral. To witness and be part of such a long and proud history within the Church is something I will never forget. Tea with Queen Elizabeth and Prince Philip at Buckingham Palace was also very enjoyable, not to mention being a once in a lifetime experience. On a somewhat humorous note, for as long as I can remember, anytime someone I knew was going to England, I would jokingly tell them to say hello to the Archbishop and the Queen for me. I was finally able to do it for myself – granted the Queen was twenty yards away when I said, "Good afternoon your Majesty!" I was blessed with greeting and visiting with the Archbishop of Canterbury on a couple of occasions and not from 20 yards away, but in person.
There is much more that could be said about Lambeth and GAFCON, unfortunately, neither time nor space permit it. If interested, the official 2008 Lambeth Conference Reflection Paper, entitled, "Lambeth Indaba" can be found on www.albanyepiscopaldiocese.org. It is a 44 page document which essentially describes our time together at Lambeth, the issues discussed and some of the general thoughts expressed. While I have shared some of my thoughts, frustrations, and concerns, overall I am glad and feel very blessed and honored to have been able to attend both conferences. I am especially thankful to have been able to share Lambeth with Karen. I truly believe the Holy Spirit was at work in both Lambeth and GAFCON, guiding and leading the Church during this very difficult time in our history. The Anglican Communion is in transition. Exactly how it will evolve is still yet to be seen. The Good News is that despite the many frustrations, uncertainties and obstacles, ultimately God's will, will be done. As the Archbishop of Burundi reminded us, "Before the Anglican Communion was, I AM." While the Anglican Communion sorts itself out, our mission in the Diocese of Albany remains the same. It was given to us by our Lord Jesus Christ, himself, in the Great Commandment and the Great Commission. May the Lord bless, keep and empower us, as we answer His call in obedience, as part of His faithful remnant, serving as an instrument of His love and healing grace in this broken and hurting world.
Your Brother in Christ,
+ Bill
Archbishop Williams Hails "Convergence" at Lambeth Conference
ABC Pins Hopes on "Indaba" Format for Primates
Some Bishops Disagree, See Separation as the Only Option
News Analysis
By David W. Virtue
www.virtueonline.org
8/28/2008
In a Pastoral Letter to the bishops of the Anglican Communion, Archbishop Rowan Williams hailed the recent Lambeth Conference saying that for the vast majority of bishops, God was at work, trust was rebuilt and the "Indaba" group process was a model for future primates' meetings.
He said the newer bishops were surprised by the "amount of convergence" and that nearly all present wanted the Communion to stay together. What most excited Dr. Williams were the Indaba discussion groups, which he said were so successful that he plans to use the small-group discussion tool again for meetings involving the primates and the Anglican Consultative Council.
"Many participants believed that the Indaba method, while not designed to achieve final decisions, was such a necessary aspect of understanding what the questions might be that they expressed a desire to see the method used more widely and to continue among themselves the conversations begun in Canterbury," he said. "I shall be seeking to identify the resources we shall need in order to take forward some of the proposals about our structures and methods."
Williams said The Lambeth Conference Design Group achieved its goal of rebuilding trust and relationships. Every bishop's voice was allowed to be heard allowing a final outcome to which all participants could consent and feel as though they had contributed.
"I believe that the conference succeeded in doing this to a very remarkable degree, more than most people expected," said Williams. "At the end of our time together, many people, especially some of the newer bishops, said that they had been surprised by the amount of convergence they had seen. And there can be no doubt that practically all who were present sincerely wanted the Communion to stay together."
Williams did note however a number of serious problems, any one of which could undermine the hard-won gains of the conference. He observed that nearly one-third of all bishops invited declined to attend Lambeth, some provinces may be unwilling to support the proposed Anglican Covenant, and significant differences of opinion remain over the moratoria proposed by the Windsor Continuation Group.
"A strong majority of bishops present agreed that moratoria on same-sex blessings and on cross-provincial interventions were necessary, but they were aware of the conscientious difficulties this posed for some, and there needs to be a greater clarity about the exact expectations and what can be realistically implemented."
Williams listed only two moratoria in his pastoral letter. A third moratorium, consecrating future homogenital bishops, was not mentioned. The Windsor Continuation Group did call for a cessation on the consecration of partnered homosexual persons to the episcopate.
However, New Hampshire Bishop Gene Robinson predicted that such consecrations will continue in the future.
Williams talked up the need for a "Pastoral Forum" as a means of addressing present and future tensions, and as a clearing house for proposals concerning the care of groups at odds with dominant views within their Provinces, "so as to avoid the confusing situation of violations of provincial boundaries and competing jurisdictions." However, Archbishop Greg Venables said they would continue in light of the Episcopal Church's theological and moral intransigence.
Williams did point out what he called the overwhelming unity concerning the need for the church to contribute towards the realization of the United Nations' Millennium Development Goals, "to help churches increase and improve their own capacity to deliver change for the sake of justice" and for bishops to develop "clear goals for developing environmentally responsible policies in church life." He praised the "walk of witness" in London, emphasizing the need to eradicate poverty and AIDS with specific deadlines for the world community.
Williams said there was no appetite for revising Resolution 1.10 of Lambeth 1998, "though there was also a clear commitment to continue theological and pastoral discussion of the questions involved." Many orthodox bishops still view Resolution 1:10 as the litmus test for orthodoxy in morals. As such, it remained the unspoken elephant in the sacristy; neither refuted, denied or voted on. NOT everyone, however, agreed with Williams' assessment of the Lambeth Conference.
The Bishop of Winchester, Michael Scott-Joynt called for an "orderly separation" for the Anglican Communion as the only way forward, noting the profound disagreements that exist "among us" over sexuality. "I see no future for the Anglican Communion as we know it, or for the Church of England as we know it, if either deserts this teaching." Citing the Apostle Paul, he said we should not be "tossed to and fro and blown about by every wind of doctrine."
He was supported in his contention by the Bishop of South Carolina, Mark Lawrence who said he had come to Lambeth to worship one last time in the Cathedral home of Augustine and Dunstan, Anselm and Becket, Cranmer and Laud, Temple and Ramsay, but that for him, a new prince was born last month in Jerusalem - GAFCON.
The most outspoken of the Primates, regarding the Lambeth Conference, was the Archbishop of the Southern Cone, the Most. Rev. Gregory Venables. He predicted the end of the communion, saying: "This is more evidence of the unraveling of Anglicanism. Without a clearly agreed biblical foundation, all the goodwill in the world cannot stop the inevitable break-up. Unity without truth is disunity."
Ugandan Archbishop Henry Luke Orombi was less sanguine about both the Communion's future and its present leader, the Archbishop of Canterbury. He dismissed Williams as little more than a colonial relic, saying Lambeth would not resolve the brokenness of the Anglican Communion over conflicting attitudes towards human sexual behavior.
THREE schools of thought now present themselves for Anglicans.
The first is for orthodox Anglicans to stay put with the hope of reforming the Communion from within, both doctrinally and morally.
Secondly, that GAFCON be recognized as the legitimate heirs to the faith and fathers of Anglicanism and that all orthodox Anglicans around the world coalesce and recognize this movement and become a part of it.
Thirdly, that the liberals withdraw themselves from the communion temporarily until they repent, or, failing that form their own communion of like-minded revisionists.
Only time will tell which of these options proves out.
END
Some Bishops Disagree, See Separation as the Only Option
News Analysis
By David W. Virtue
www.virtueonline.org
8/28/2008
In a Pastoral Letter to the bishops of the Anglican Communion, Archbishop Rowan Williams hailed the recent Lambeth Conference saying that for the vast majority of bishops, God was at work, trust was rebuilt and the "Indaba" group process was a model for future primates' meetings.
He said the newer bishops were surprised by the "amount of convergence" and that nearly all present wanted the Communion to stay together. What most excited Dr. Williams were the Indaba discussion groups, which he said were so successful that he plans to use the small-group discussion tool again for meetings involving the primates and the Anglican Consultative Council.
"Many participants believed that the Indaba method, while not designed to achieve final decisions, was such a necessary aspect of understanding what the questions might be that they expressed a desire to see the method used more widely and to continue among themselves the conversations begun in Canterbury," he said. "I shall be seeking to identify the resources we shall need in order to take forward some of the proposals about our structures and methods."
Williams said The Lambeth Conference Design Group achieved its goal of rebuilding trust and relationships. Every bishop's voice was allowed to be heard allowing a final outcome to which all participants could consent and feel as though they had contributed.
"I believe that the conference succeeded in doing this to a very remarkable degree, more than most people expected," said Williams. "At the end of our time together, many people, especially some of the newer bishops, said that they had been surprised by the amount of convergence they had seen. And there can be no doubt that practically all who were present sincerely wanted the Communion to stay together."
Williams did note however a number of serious problems, any one of which could undermine the hard-won gains of the conference. He observed that nearly one-third of all bishops invited declined to attend Lambeth, some provinces may be unwilling to support the proposed Anglican Covenant, and significant differences of opinion remain over the moratoria proposed by the Windsor Continuation Group.
"A strong majority of bishops present agreed that moratoria on same-sex blessings and on cross-provincial interventions were necessary, but they were aware of the conscientious difficulties this posed for some, and there needs to be a greater clarity about the exact expectations and what can be realistically implemented."
Williams listed only two moratoria in his pastoral letter. A third moratorium, consecrating future homogenital bishops, was not mentioned. The Windsor Continuation Group did call for a cessation on the consecration of partnered homosexual persons to the episcopate.
However, New Hampshire Bishop Gene Robinson predicted that such consecrations will continue in the future.
Williams talked up the need for a "Pastoral Forum" as a means of addressing present and future tensions, and as a clearing house for proposals concerning the care of groups at odds with dominant views within their Provinces, "so as to avoid the confusing situation of violations of provincial boundaries and competing jurisdictions." However, Archbishop Greg Venables said they would continue in light of the Episcopal Church's theological and moral intransigence.
Williams did point out what he called the overwhelming unity concerning the need for the church to contribute towards the realization of the United Nations' Millennium Development Goals, "to help churches increase and improve their own capacity to deliver change for the sake of justice" and for bishops to develop "clear goals for developing environmentally responsible policies in church life." He praised the "walk of witness" in London, emphasizing the need to eradicate poverty and AIDS with specific deadlines for the world community.
Williams said there was no appetite for revising Resolution 1.10 of Lambeth 1998, "though there was also a clear commitment to continue theological and pastoral discussion of the questions involved." Many orthodox bishops still view Resolution 1:10 as the litmus test for orthodoxy in morals. As such, it remained the unspoken elephant in the sacristy; neither refuted, denied or voted on. NOT everyone, however, agreed with Williams' assessment of the Lambeth Conference.
The Bishop of Winchester, Michael Scott-Joynt called for an "orderly separation" for the Anglican Communion as the only way forward, noting the profound disagreements that exist "among us" over sexuality. "I see no future for the Anglican Communion as we know it, or for the Church of England as we know it, if either deserts this teaching." Citing the Apostle Paul, he said we should not be "tossed to and fro and blown about by every wind of doctrine."
He was supported in his contention by the Bishop of South Carolina, Mark Lawrence who said he had come to Lambeth to worship one last time in the Cathedral home of Augustine and Dunstan, Anselm and Becket, Cranmer and Laud, Temple and Ramsay, but that for him, a new prince was born last month in Jerusalem - GAFCON.
The most outspoken of the Primates, regarding the Lambeth Conference, was the Archbishop of the Southern Cone, the Most. Rev. Gregory Venables. He predicted the end of the communion, saying: "This is more evidence of the unraveling of Anglicanism. Without a clearly agreed biblical foundation, all the goodwill in the world cannot stop the inevitable break-up. Unity without truth is disunity."
Ugandan Archbishop Henry Luke Orombi was less sanguine about both the Communion's future and its present leader, the Archbishop of Canterbury. He dismissed Williams as little more than a colonial relic, saying Lambeth would not resolve the brokenness of the Anglican Communion over conflicting attitudes towards human sexual behavior.
THREE schools of thought now present themselves for Anglicans.
The first is for orthodox Anglicans to stay put with the hope of reforming the Communion from within, both doctrinally and morally.
Secondly, that GAFCON be recognized as the legitimate heirs to the faith and fathers of Anglicanism and that all orthodox Anglicans around the world coalesce and recognize this movement and become a part of it.
Thirdly, that the liberals withdraw themselves from the communion temporarily until they repent, or, failing that form their own communion of like-minded revisionists.
Only time will tell which of these options proves out.
END
Diocese of New Westminster takes steps to remove clergy who have left the Anglican Church of Canada
MEDIA RELEASE
FOR IMMEDIATE RELEASE
August 26, 2008
Vancouver, BC—The Diocese of New Westminster has taken steps under the its bylaws (Canon laws) to remove clergy who have left the Anglican Church of Canada rather than accepting the decisions of its local and national governing bodies (Synods).
Following the failure of the clergy in question to leave Church premises in response to a late May request to do so, and an indication that Parish Wardens supported such actions by these clergy, the Diocese has invoked a provision that returns control of the parishes to the Diocese. The action has been approved by the Diocesan Council.
The former clergy involved are Trevor Walters, Michael Stewart, and Don Gardner at St. Matthew’s Abbotsford, and Simon Chin at St. Matthias and St. Luke in Vancouver.
On May 11, 2008, each of them declared they had voluntarily left the ordained ministry of the Anglican Church of Canada. They claimed to have come under jurisdiction of a bishop reporting to the Anglican Church of the Southern Cone, which is based in six South American Countries. Such foreign jurisdiction is not recognized by the Anglican Church of Canada.
Following their decision to leave the ordained ministry of the Anglican Church of Canada, they were asked by the diocese on May 29, 2008, to cease using the property of their former parishes.
St. Matthew’s former clergy were given a month and a half to leave, and the St. Matthias and St. Luke’s former priest was given two months. No one else was asked to leave.
With the invocation this week of the specific bylaw (Canon 15), all parish officials have been dismissed from their offices. The new Wardens appointed for St. Matthew’s are Monte Worthington and Carole Keighley. For St. Matthias and St. Luke, the new Wardens are Hales Jones and Norma Stephenson. New priests will be assigned to the parishes in due course.
George Cadman, chancellor (chief legal officer) of the Diocese, said he hopes that the former clergy will now decide to leave voluntarily and that resort to the courts will be unnecessary, even though the possibility of litigation was raised in letters from the former officials at St. Matthew’s. No communications have been received from St. Matthias and St. Luke since its priest left the Anglican Church of Canada.
In the past few months, the Courts in both B.C. and Ontario have issued preliminary findings in similar cases upholding similar actions by two other Dioceses, one on Vancouver Island and one in the Niagara area. Attempts to appeal those rulings in both cases have been unsuccessful and costs have been awarded to the Dioceses involved.
FOR FURTHER INFORMATION CONTACT
George Cadman, Diocesan Chancellor 604 647-4123
Neale Adams, Diocesan Communications Officer 604 684 6306 ext. 223
FOR IMMEDIATE RELEASE
August 26, 2008
Vancouver, BC—The Diocese of New Westminster has taken steps under the its bylaws (Canon laws) to remove clergy who have left the Anglican Church of Canada rather than accepting the decisions of its local and national governing bodies (Synods).
Following the failure of the clergy in question to leave Church premises in response to a late May request to do so, and an indication that Parish Wardens supported such actions by these clergy, the Diocese has invoked a provision that returns control of the parishes to the Diocese. The action has been approved by the Diocesan Council.
The former clergy involved are Trevor Walters, Michael Stewart, and Don Gardner at St. Matthew’s Abbotsford, and Simon Chin at St. Matthias and St. Luke in Vancouver.
On May 11, 2008, each of them declared they had voluntarily left the ordained ministry of the Anglican Church of Canada. They claimed to have come under jurisdiction of a bishop reporting to the Anglican Church of the Southern Cone, which is based in six South American Countries. Such foreign jurisdiction is not recognized by the Anglican Church of Canada.
Following their decision to leave the ordained ministry of the Anglican Church of Canada, they were asked by the diocese on May 29, 2008, to cease using the property of their former parishes.
St. Matthew’s former clergy were given a month and a half to leave, and the St. Matthias and St. Luke’s former priest was given two months. No one else was asked to leave.
With the invocation this week of the specific bylaw (Canon 15), all parish officials have been dismissed from their offices. The new Wardens appointed for St. Matthew’s are Monte Worthington and Carole Keighley. For St. Matthias and St. Luke, the new Wardens are Hales Jones and Norma Stephenson. New priests will be assigned to the parishes in due course.
George Cadman, chancellor (chief legal officer) of the Diocese, said he hopes that the former clergy will now decide to leave voluntarily and that resort to the courts will be unnecessary, even though the possibility of litigation was raised in letters from the former officials at St. Matthew’s. No communications have been received from St. Matthias and St. Luke since its priest left the Anglican Church of Canada.
In the past few months, the Courts in both B.C. and Ontario have issued preliminary findings in similar cases upholding similar actions by two other Dioceses, one on Vancouver Island and one in the Niagara area. Attempts to appeal those rulings in both cases have been unsuccessful and costs have been awarded to the Dioceses involved.
FOR FURTHER INFORMATION CONTACT
George Cadman, Diocesan Chancellor 604 647-4123
Neale Adams, Diocesan Communications Officer 604 684 6306 ext. 223
General Hat-tip
Borrowed and adapted from Anglican Down Under:
This blog gratefully acknowledges the following sites as keys to the doors to greater knowledge of developments and dialogues within the Anglican Communion:
Titus One Nine, Stand Firm in Faith, Virtue Online, The Living Church, Ruth Gledhill's Times Blog, Religious Intelligence (George Conger).
This blog gratefully acknowledges the following sites as keys to the doors to greater knowledge of developments and dialogues within the Anglican Communion:
Titus One Nine, Stand Firm in Faith, Virtue Online, The Living Church, Ruth Gledhill's Times Blog, Religious Intelligence (George Conger).
Innovation
From Anglican Down Under (Pete Carrell):
Friday, August 22, 2008
Lovely to hear our Bishop, Richard Ellena - yes, he of 'Lambeth most expensive exercise in futility' fame - reporting back to his clergy last night. Some fleshing out of the reasons for feeling extremely frustrated were given in Bishop Richard's wonderful warm, humourous, and passionate manner.
Some citations of Archbishop Rowan's presidential addresses prompted me to a reflection or two. Particularly I want to underline here the challenge given in the last address to those seeking innovation:
"And this is not by any means to say that a traditional understanding and a new one are just two equal options, like items on the supermarket shelf : the practice and public language of the Church act always as a reminder that the onus of proof is on those who seek a new understanding."
In my mind I connected this with my previous posting on Jeremiah: the new covenent of God involves a new method (so to speak) of receiving God's revelation but does not involve a new content. It was good to check the comments on that post for moderation and to find a reminder of Jeremiah 6:16, "look to the ancient paths"!
It has been said by people such as Graham Kings and Kendall Harmon that (in my words) the tragic flaw in TEC's position is that it has pushed for innovation without offering theologically coherent reason for doing so. (At best it has offered, 'our canon law does not forbid it').
But here in ACANZP we have a related flaw in some thinking among our leadership. We have embarked on a seven year series of hermeneutical hui ('conferences') in an endeavour to find a common mind in our church. But I am now thinking that the presupposition here seems to be, "a traditional understanding and a new one are just two equal options, like items on the supermarket shelf". Archbishop Rowan has exposed the inadequacy of this. The onus in the seven years is on the innovators to advance for examination the case for theological justification of innovation.
As I understand some thinking going on re the blessing of same sex relationships (and the consequent possibility that a person in such a relationship may therefore be deemed 'chaste' and thus satisfy our canons on ministry standards if accepted for ordination) there are pragmatic, pastoral reasons being advanced: compassion demands we do not withhold such blessing ... with such blessing partnerships are strengthened ... acceptance of committed partnerships provides a better 'option' than a forced singleness which may find expression in promiscuity.
But the quest for theological coherency in the case is a quest for something more from a church which normally acts with, and not against, the grain of Scripture and its interpretation worked out and received as the church's tradition. Questions I do not see being answered, in TEC or in ACANZP, include:
- what Scriptural basis authorises the church to bless a sexual relationship apart from a marriage between a man and a woman?
- where, in the long history of Israel and the church, both as written down in Scripture, and recorded through Christian history, does the tension between faithful marriage and committed singleness of leaders of Israel and of the church extend to the possibility that God calls leaders who are in committed same sex partnerships?
- given the fact that the situation in Western society now is such that the quest for 'acceptance' of homosexuality includes a growing agenda (gay, lesbian and bisexual and transgender; same sex couples rearing children with the aid of a third person as biological father or mother), where is the 'positive' basis in Scripture and the tradition of the church for acceptance of the whole agenda being advanced?
- how is the church to theologically sustain either of the following situations: being a church in which ministers may teach that the blessing of same sex partnerships is wrong and ministers may live in a blessed same sex partnership OR being a church in which both ministers may live in a blessed same sex partnership and ministers may not teach that such blessings are wrong?
If it is doubtful that Scripture authorises the blessing of same sex partnerships, it is incomprehensible that Scripture forbids ministers of the Word from teaching that such blessings are wrong! That is, the onus is on the innovators to demonstrate that the previous sentence is wrong!!
Friday, August 22, 2008
Lovely to hear our Bishop, Richard Ellena - yes, he of 'Lambeth most expensive exercise in futility' fame - reporting back to his clergy last night. Some fleshing out of the reasons for feeling extremely frustrated were given in Bishop Richard's wonderful warm, humourous, and passionate manner.
Some citations of Archbishop Rowan's presidential addresses prompted me to a reflection or two. Particularly I want to underline here the challenge given in the last address to those seeking innovation:
"And this is not by any means to say that a traditional understanding and a new one are just two equal options, like items on the supermarket shelf : the practice and public language of the Church act always as a reminder that the onus of proof is on those who seek a new understanding."
In my mind I connected this with my previous posting on Jeremiah: the new covenent of God involves a new method (so to speak) of receiving God's revelation but does not involve a new content. It was good to check the comments on that post for moderation and to find a reminder of Jeremiah 6:16, "look to the ancient paths"!
It has been said by people such as Graham Kings and Kendall Harmon that (in my words) the tragic flaw in TEC's position is that it has pushed for innovation without offering theologically coherent reason for doing so. (At best it has offered, 'our canon law does not forbid it').
But here in ACANZP we have a related flaw in some thinking among our leadership. We have embarked on a seven year series of hermeneutical hui ('conferences') in an endeavour to find a common mind in our church. But I am now thinking that the presupposition here seems to be, "a traditional understanding and a new one are just two equal options, like items on the supermarket shelf". Archbishop Rowan has exposed the inadequacy of this. The onus in the seven years is on the innovators to advance for examination the case for theological justification of innovation.
As I understand some thinking going on re the blessing of same sex relationships (and the consequent possibility that a person in such a relationship may therefore be deemed 'chaste' and thus satisfy our canons on ministry standards if accepted for ordination) there are pragmatic, pastoral reasons being advanced: compassion demands we do not withhold such blessing ... with such blessing partnerships are strengthened ... acceptance of committed partnerships provides a better 'option' than a forced singleness which may find expression in promiscuity.
But the quest for theological coherency in the case is a quest for something more from a church which normally acts with, and not against, the grain of Scripture and its interpretation worked out and received as the church's tradition. Questions I do not see being answered, in TEC or in ACANZP, include:
- what Scriptural basis authorises the church to bless a sexual relationship apart from a marriage between a man and a woman?
- where, in the long history of Israel and the church, both as written down in Scripture, and recorded through Christian history, does the tension between faithful marriage and committed singleness of leaders of Israel and of the church extend to the possibility that God calls leaders who are in committed same sex partnerships?
- given the fact that the situation in Western society now is such that the quest for 'acceptance' of homosexuality includes a growing agenda (gay, lesbian and bisexual and transgender; same sex couples rearing children with the aid of a third person as biological father or mother), where is the 'positive' basis in Scripture and the tradition of the church for acceptance of the whole agenda being advanced?
- how is the church to theologically sustain either of the following situations: being a church in which ministers may teach that the blessing of same sex partnerships is wrong and ministers may live in a blessed same sex partnership OR being a church in which both ministers may live in a blessed same sex partnership and ministers may not teach that such blessings are wrong?
If it is doubtful that Scripture authorises the blessing of same sex partnerships, it is incomprehensible that Scripture forbids ministers of the Word from teaching that such blessings are wrong! That is, the onus is on the innovators to demonstrate that the previous sentence is wrong!!
Wednesday, August 27, 2008
LONDON: Global South (GAFCON) Primates Communique
VOL has learned that a statement from the Global South (GAFCON) Primates will be made available tomorrow noon.
Archbishop Peter Jensen has e-mailed a key media person to say that there are some 'technical' hick-ups remaining but that they will continue as they started in Jerusalem.
David W. Virtue
VIRTUEONLINE
8/27/2008
Archbishop Peter Jensen has e-mailed a key media person to say that there are some 'technical' hick-ups remaining but that they will continue as they started in Jerusalem.
David W. Virtue
VIRTUEONLINE
8/27/2008
OHIO: CANA Holds First Convocation. Expands Districts, Affirms New NA Province
By David W. Virtue
www.virtueonline.org
8/26/2008
AKRON - The Convocation of Anglicans in North America (CANA), an orthodox Anglican missionary outreach in the US sponsored by the Anglican Church of Nigeria, held its first convocation at St. Luke's Anglican, a suburban mega church, drawing more than 400 multi-ethnic, multi-racial delegates deep inside a liberal Episcopal Diocese that is watching its numbers decline as orthodox Anglicanism grows.
"This was an exciting occasion for us," said CANA Bishop David Bena. "Delegates passed three resolutions by overwhelming majorities which included affirming the 'GAFCON Process,' pledging CANA to the Common Cause Partnership supporting Common Cause leading eventually to becoming an orthodox Anglican Province in North America, and thirdly welcoming a number of new churches in the Ohio/Michigan/Indiana area as the "Anglican District of the Great Lakes," the second "District" of CANA."
"The first, the Anglican District of Virginia, was officially welcomed into CANA last December. More Districts will follow as gatherings of churches mobilize together for mission and outreach," Bena told VOL.
"CANA is definitely gaining momentum. When we met last December, there were about sixty parishes in CANA. Now we have over seventy, with ten more working toward mission church status. We expect 100 CANA congregations by the end of the year. Over 150 people - parish clergy, church planters, and non-parochial - have become CANA clergy."
CANA's members comprise a broad range of races and ethnicities, representing a balance of catholic, evangelical, and charismatic streams of Anglican Christianity.
Bena told VOL that while in Akron he visited an inner city parish, Holy Spirit Anglican Church a congregation located in a rundown district of the city which he said gives testimony to CANA's commitment to the "least, the lost, and the last."
"Over 100 worshipers of every background and nationality spent two hours praising God in a wonderful blend of Anglican liturgy and charismatic freedom. People gave testimonies of being freed from cocaine and other addictions, of being supported by members of the congregation, and being filled with the "peace that passeth all understanding."
Bena said that the occasion in Akron was really the first CANA Convocation Council (the one last December in Virginia was really an inaugural gathering.) "Worship was at the center of the Council. We glorified God utilizing liturgies from the Prayer Books of several nations."
Representatives of other Common Cause Partners were also in attendance.
The Keynote speaker was, The Most Rev. Nicholas Okoh, Archbishop of the Province of Bendel, Church of Nigeria. Speaking on the topic of "Making Disciples," he offered practical advice for CANA delegates. His Archdiocese has teamed with this new Anglican outreach due to its strong commitment to evangelism, church planting, and disciple making.
Senior CANA Bishop Martyn Minns emphasized CANA's "Three W's" - worship, work and witness.
"CANA worships our Lord with great enthusiasm. Out of that worship comes a desire to work for the Kingdom of God, by bringing new life in Christ to people and by caring for them in all extremes - locally and worldwide, Word and Action. In the work we witness to what the risen Christ is doing in our lives and in our congregations," he said.
Minns said CANA would continue its involvement in caring for people in Africa especially those who have AIDS, malaria and TB. CANA pastor, the Rev. Bill Haley will take a CANA group to Nigeria in October to study how CANA might more effectively minister to people suffering from these diseases, he said.
END
www.virtueonline.org
8/26/2008
AKRON - The Convocation of Anglicans in North America (CANA), an orthodox Anglican missionary outreach in the US sponsored by the Anglican Church of Nigeria, held its first convocation at St. Luke's Anglican, a suburban mega church, drawing more than 400 multi-ethnic, multi-racial delegates deep inside a liberal Episcopal Diocese that is watching its numbers decline as orthodox Anglicanism grows.
"This was an exciting occasion for us," said CANA Bishop David Bena. "Delegates passed three resolutions by overwhelming majorities which included affirming the 'GAFCON Process,' pledging CANA to the Common Cause Partnership supporting Common Cause leading eventually to becoming an orthodox Anglican Province in North America, and thirdly welcoming a number of new churches in the Ohio/Michigan/Indiana area as the "Anglican District of the Great Lakes," the second "District" of CANA."
"The first, the Anglican District of Virginia, was officially welcomed into CANA last December. More Districts will follow as gatherings of churches mobilize together for mission and outreach," Bena told VOL.
"CANA is definitely gaining momentum. When we met last December, there were about sixty parishes in CANA. Now we have over seventy, with ten more working toward mission church status. We expect 100 CANA congregations by the end of the year. Over 150 people - parish clergy, church planters, and non-parochial - have become CANA clergy."
CANA's members comprise a broad range of races and ethnicities, representing a balance of catholic, evangelical, and charismatic streams of Anglican Christianity.
Bena told VOL that while in Akron he visited an inner city parish, Holy Spirit Anglican Church a congregation located in a rundown district of the city which he said gives testimony to CANA's commitment to the "least, the lost, and the last."
"Over 100 worshipers of every background and nationality spent two hours praising God in a wonderful blend of Anglican liturgy and charismatic freedom. People gave testimonies of being freed from cocaine and other addictions, of being supported by members of the congregation, and being filled with the "peace that passeth all understanding."
Bena said that the occasion in Akron was really the first CANA Convocation Council (the one last December in Virginia was really an inaugural gathering.) "Worship was at the center of the Council. We glorified God utilizing liturgies from the Prayer Books of several nations."
Representatives of other Common Cause Partners were also in attendance.
The Keynote speaker was, The Most Rev. Nicholas Okoh, Archbishop of the Province of Bendel, Church of Nigeria. Speaking on the topic of "Making Disciples," he offered practical advice for CANA delegates. His Archdiocese has teamed with this new Anglican outreach due to its strong commitment to evangelism, church planting, and disciple making.
Senior CANA Bishop Martyn Minns emphasized CANA's "Three W's" - worship, work and witness.
"CANA worships our Lord with great enthusiasm. Out of that worship comes a desire to work for the Kingdom of God, by bringing new life in Christ to people and by caring for them in all extremes - locally and worldwide, Word and Action. In the work we witness to what the risen Christ is doing in our lives and in our congregations," he said.
Minns said CANA would continue its involvement in caring for people in Africa especially those who have AIDS, malaria and TB. CANA pastor, the Rev. Bill Haley will take a CANA group to Nigeria in October to study how CANA might more effectively minister to people suffering from these diseases, he said.
END
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