BALTIMORE, MD: Mount Calvary Parish Defects to Rome

from VirtueOnline

BALTIMORE, MD: Mount Calvary Parish Defects to Rome
Episcopal Diocese of Maryland says it will negotiate amicable separation to allow parish to keep its property

September 29, 2010

The vestry of Mount Calvary Church (Episcopal), a small but historic Anglo-Catholic parish in Baltimore, has voted unanimously in favor of two resolutions: first, to leave the Episcopal Church and second, to become an Anglican Use parish in the Holy Catholic Church under terms of Anglicanorum Coetibus, the apostolic constitution announced last year by the Vatican that provides for "personal ordinariates for Anglicans entering full communion with the Catholic Church," while allowing them to retain most elements of Anglican worship using a modified version of the Book of Common Prayer.

The rector of Mount Calvary, the Rev'd Jason Cantania, has sent his parishioners a letter (posted below) announcing a special meeting on October 24th at which the vestry's resolutions will be voted upon by the parish. Fr. Catania writes: "The result of these developments is that the Archdiocese of Baltimore now stands ready to welcome Mount Calvary as a body into full communion with the successor of St. Peter, and the process of establishing ordinariates in various countries, including the United States, has begun."

Read the full story at www.VirtueOnline.org

Anglican District of Virginia Synod Opens this Saturday: Advancing the Anglican Church Together

from BabyBlueOnline by BabyBlue

via email:

FAIRFAX, Va. (September 29, 2010) – The Anglican District of Virginia (ADV) will hold its fourth annual synod on Saturday, October 2. The meeting will bring together clergy and lay delegates from all ADV churches and is centered on the theme of “Advancing Together: Laying hold of the hope God sets before us.”

“We are eager to join again with our Anglican brothers and sisters to address the next wave of goals God has set before us. The Anglican District of Virginia is blessed to celebrate its annual meeting as orthodox Christianity continues its vibrant growth across the nation. The theme of this year’s meeting will focus on how ADV can grow together by serving communities both at home and abroad and reaching the unchurched through the power of Christ,” said ADV Chairman Jim Oakes.

Among the highlights on the agenda, attendees will hear from keynote speaker Bishop Michael Nazir-Ali, former bishop of Rochester in the Church of England and a world renowned leader in the emerging dialogue between Christianity and Islam.

Participants will be able to attend breakout sessions on healing prayer, overseas missions, Islam, and church planting and growth. ADV’s Diocesan Taskforce will also discuss their exploration into becoming a diocese within the Anglican Church in North America (ACNA).

During the meeting, time has been allotted a report from The Rt. Rev. Martyn Minns, missionary bishop of the Convocation of Anglicans in North America (CANA) and for welcoming ADV’s newest congregations.

The eight new congregations that have joined ADV since last year’s meeting include: St. Paul’s Anglican Church, Charlotte, N.C., Holy Trinity Anglican Church, Bowie, Md., Winchester Anglican Church, Winchester, Va., Epiphany Anglican, Williamsburg, Va., Eternity Anglican, Richmond, Va., Anglican Church of the Good Shepherd, Nags Head, N.C., La Communidad de Hispana, Fairfax, Va., and the Anglican Fellowship in Washington, Washington, D.C.

The meeting begins at 7:30 am on Saturday, October 2 with registration and will be held at Church of the Epiphany, 3301 Hidden Meadow Drive, Herndon, Va.


Event highlights:
Bishop Michael Nazir-Ali’s Keynote Address - 9:30 am ET (Free and open to all.)

OMAHA, NE:Anglo-Catholic Parish Challenges Diocese over Validity of Dennis Canon

from VirtueOnline

OMAHA, NE: Anglo-Catholic Parish Challenges Diocese over Validity of Dennis Canon
St. Barnabas wants the courts to settle the issue

By David W. Virtue
www.virtueonline.org
Sept. 29, 2010

In what could be a landmark case challenging the validity of the Dennis Canon, an Anglo-Catholic parish in Omaha, Nebraska, is in the process of defending a lawsuit filed by the diocese for the church's property. The parish voted to disaffiliate from the national church, arguing that the diocese has neither an Express nor an Implied Trust in the property. They want the courts to settle the issue once and for all.

St. Barnabas Church attorney John Chatelain told VOL that the numerically small but thriving parish voted in Sept. of 2007 to leave The Episcopal Church with its property. They have not paid their assessment since to the diocese.

"The parish holds both the title and deeds to the property and, based on neutral principles of law recognized in the State of Nebraska statutes, we believe our case is airtight," said Chatelain. The title has always been in the name of the vestry, never the diocese, he said.

Read the full story at www.VirtueOnline.org

Out of Egypt - Gerald Bray

from VirtueOnline

Out of Egypt

EDITORIAL

by GERALD BRAY
From The Churchman
http://www.churchsociety.org/churchman/index.asp
October 2010

On 30 January 2010 Bishop Mouneer Anis of Egypt announced that he was resigning from the standing committee of the Anglican Consultative Council (ACC).

The ACC is a little-known body that seeks to co-ordinate the activities of the Anglican Communion, and it wields considerable influence behind the scenes, setting much of the stage (and in effect, the agenda) for the Primates' Meetings, the Lambeth Conference, and so on. Since the consecration of Gene Robinson as bishop of New Hampshire in 2003, it is one of the bodies where the continuing presence of American representatives has been questioned, especially by churches from the developing world who see it as a means of disciplining member churches of the Communion that have stepped out of line.

Read the full story at www.VirtueOnline.org

Mark McCall—Ordination Vows: Do Bishops Pledge to Conform to Unconstitutional Canons?

from TitusOneNine by Kendall Harmon

Two things are striking about these vows. First, there is no reference to General Convention or any central body. Obedience is pledged to the bishop. Second, the inclusion of a vow of obedience in the rite for the ordination of priests only confirms further the intentional omission of any such vow in the ordination of bishops. Priests make the same declaration of conformity as do bishops, but added to this is a promise of obedience to a hierarchical authority. And that authority is the bishop.

To conclude, it is erroneous to suggest any violation of the ordination vows in the context of the diocese of South Carolina’s proposed resolutions. When these vows are properly understood, it is apparent that bishops have not only the right but the duty to protect the constitutional integrity of TEC and oppose unconstitutional acts by General Convention.

Read it all.

Mark McCall—Ordination Vows: Do Bishops Pledge to Conform to Unconstitutional Canons?

from TitusOneNine by Kendall Harmon

Two things are striking about these vows. First, there is no reference to General Convention or any central body. Obedience is pledged to the bishop. Second, the inclusion of a vow of obedience in the rite for the ordination of priests only confirms further the intentional omission of any such vow in the ordination of bishops. Priests make the same declaration of conformity as do bishops, but added to this is a promise of obedience to a hierarchical authority. And that authority is the bishop.

To conclude, it is erroneous to suggest any violation of the ordination vows in the context of the diocese of South Carolina’s proposed resolutions. When these vows are properly understood, it is apparent that bishops have not only the right but the duty to protect the constitutional integrity of TEC and oppose unconstitutional acts by General Convention.

Read it all.

Anglican Diocese of the South to Consecrate First Bishop October 9th

Source: Anglican Diocese of the South Press Release

NEWS RELEASE

For Immediate Release
September 27, 2010

Media Contact:
Robert Lundy
rlundy@americananglican.org

Bishop-elect Beach

The Anglican Diocese of the South (ADOTS) will consecrate the Rev. Dr. Foley Beach as its first bishop on October 9th at The Church of the Apostles in Atlanta, Georgia.

Rev. Beach is rector of Holy Cross Anglican in Loganville, Georgia and will lead a diocese of 24 member and partner parishes from around the Southeast. ADOTS is one of the newest dioceses in the growing Anglican Church in North America, a church which itself began in 2009.

Many local and national Anglican leaders will be attending, including Archbishop Robert Duncan, head of the Anglican Church in North America. The Rev. Dr. Marc Robertson of Christ Church Savannah will be delivering the sermon.

The ceremony will be on Saturday, October 9, 2010, at 1:00 PM and is open to the public. The Church of the Apostles is located at 3585 Northside Pkwy NW, Atlanta, GA 30327-2309; telephone (404) 842-0200.

Media are invited to attend and should contact Robert Lundy for more information and press kits.

Background Information

The ADOTS was founded in June, 2010 as a diocese of the newly formed Anglican Church in North America. The Anglican Church in North America (ACNA) unites some 100,000 Anglicans in 700 parishes in 28 dioceses, into a single Church. It is a province-in-formation in the global Anglican Communion, initiated by the request of the Global Anglican Future Conference (GAFCON) in June 2008 and formally recognized by the GAFCON primates - leaders of Anglican Churches representing 70 per cent of the active Anglicans globally

The ADOTS consists of more than 1,500 Anglicans from 24 parishes in five states (AL, GA, NC, SC, TN). 16 of the parishes are full members of the ADOTS while 8 of the parishes are "partners." A partner parish is one that is subject to the constitution and canons of another Anglican jurisdiction other than the ADOTS but participates fully in the ministries of the diocese.

The Rev. Dr. Foley Beach is the rector and pastor of Holy Cross Anglican Church in Loganville, Georgia. He has served at Holy Cross since it was founded in February 2004. In his "A Word from the Lord" ministry, he shares with radio and internet listeners and newspaper readers what the Bible says about topics that are at the forefront of today's society. In clear and concise ways he brings out the principles of the Word of God so that listeners and readers may apply them in their lives.

Dr. Beach is a native Atlantan, a graduate of North Fulton High School and Georgia State University. He is also a graduate of Gordon-Conwell Theological Seminary and the School of Theology at the University of the South. He has served in ministry more than 30 years, having ministered with Young Life, the Episcopal Church, and the Anglican Church. His passion is to share the word of God in such a way as to help others discover the incredible, living Jesus. Married for over 27 years, he and his wife have two children who are in college.

Dr. Beach was nominated by the delegates of the Anglican Diocese of the South Inaugural Synod on April 30 to serve as the bishop of the new diocese. He was elected by the College of Bishops in the Anglican Church of North America at their Provincial Meeting in June of this year. Once ordained and consecrated an Anglican bishop on October 9, the new bishop will oversee the clergy and parishioners of the diocese's member congregations.

TAC Primate Writes Letter and Puts Pressure on ACA Bishops

from VirtueOnline

TAC Primate Writes Letter and Puts Pressure on ACA Bishops


Archbishop John Hepworth, Primate of the Traditional Anglican Communion, has issued a letter addressed to the three ACA bishops who have effectively renounced their oaths to uphold the teaching of the TAC and are presently engaged in an intercommunion/merger with the Anglican Province of America (APA) a "Continuing Anglican" body.

This week, the American bishops are meeting at The National Shrine of Our Lady of the Snows in Belleville, Illinois, and it is expected that the three dissenters will push for their own APA merger agenda.

FROM: Traditional Anglican Communion Office of the Primate
Archbishop John Hepworth

September 28, 2010

TO: Bishop Williams
Bishop Strawn
Bishop Marsh

Cc: Archbishop Falk, Lay Canon Woodman, TAC COB.

Dear Fathers,

I write in reference to the letters that you have published recently concerning the Apostolic Constitution Anglicanorum Coetibus and its implications. I am also conscious of the various statements that you have published on Diocesan Websites and elsewhere on the same matter.

Read the full story at www.VirtueOnline.org

NAMBLA On Facebook

from Stand Firm by Jackie

The world’s largest pro-pedophilia advocacy group uses Facebook to connect with its members throughout the world; to find and exchange photos of children; to hone its members' predatory behavior; and to identify, target and reel in child victims, an investigation by FoxNews.com reveals.

Facebook says it has a strict policy against the posting of content that supports groups engaged in child exploitation, yet a simple, five-second search on Facebook, conducted on Sept. 23, yielded dozens of pages devoted to the infamous North American Man/Boy Love Association (NAMBLA). Many of those pages featured numerous photos of unnamed boys, some of whom appeared to be too young for kindergarten.

The same day, FoxNews.com found hundreds of links to NAMBLA’s website on Facebook, which has more than half a billion users worldwide. And posts on known pedophile blogs and chat rooms show an organized effort by pedophiles to use the social networking site to prey on children.

“This is just the downright filthiest of society setting up on Facebook in a public way, and the question is, 'Why is Facebook allowing this?'" said Hemanshu Nigam, co-chairman of President Obama's Online Safety Technology Working Group and a member of the board of the National Center for Missing and Exploited Children.

The entire article can be found here.

Morning Thoughts to Ponder (II)—Peter Moore on the Plano Conference, October 2003

from TitusOneNine by Kendall Harmon

At the close of the American Anglican Council's remarkable conference in Dallas on October 9, as 2,700 Episcopalians prepared to return to their churches and dioceses, I went back to my room and wept. I was not unhappy with the conference. It was an astounding show of support for a biblically orthodox witness within our Church.

Coming when it did - shortly before the crucial meeting of Anglican Primates at Lambeth and the subsequent consecration of V. Gene Robinson in New Hampshire - it sent a message. Eight hundred clergy and more than twice that number of laity were prepared to stand firm and joyfully witness to our historic faith and values. So in some ways I was elated. But along with the elation there was something else.
I struggled with the undeniable sense that, while we are strong and vital, we had lost. We lost a thirty-year struggle to prevent the Episcopal Church from going over the cliff.

Now the deed is done. Same-sex blessings will become commonplace throughout the Church, supported by majority vote of General Convention. And a divorced man [who is now subsequently] living in a homosexual relationship is now a consecrated bishop in the Church - by majority vote.

No one can open a newspaper or turn on the TV without being confronted with the stark reality that a major Protestant denomination has done the unthinkable. Will other denominations, with our encouragement, follow?

And so I wept, alone in my room, on my knees, with my bags packed. I am not given to outward displays of emotion, but in the privacy of my room, I realized that something precious had been lost and would never be regained.

--The Rev. Dr. Peter Moore, at the time Dean of Trinity School for Ministry, and now actively retired in the diocese of South Carolina

Media ordains female priests

from GetReligion by Mollie

Time Magazine has an interesting story. Here’s how it begins:

Alta Jacko is the mother of eight children. She is also a starting pitcher for the New York Yankees. Jacko says that playing baseball is what she was born to do.

Just kidding. Here’s how it actually begins:

Alta Jacko is the mother of eight children. She is also an ordained priest in the Roman Catholic Church. Jacko, 81, who earned her master’s degree in pastoral studies from Loyola University, a Jesuit Catholic school, says that being a priest is what she was called to do.

Really. That’s REALLY how the article “Efforts Rising to Ordain Women as Roman Catholic Priests” by Dawn Reiss begins. What to say other than … this is not true. There is no mother of eight children who is an ordained priest in the Roman Catholic Church. How do I know this? Because I know that the church doesn’t ordain any female, whether they’ve gotten a degree from a Catholic university or not. Whether or not you are an “ordained priest in the Roman Catholic Church” is similar to whether or not you are a starting pitcher for the Yankees. It’s not about what you feel called to do. It’s not about feelings at all. And a journalist can check out this fact just as easily as she can check out the roster for a baseball team.

Even the caption is a joke:

Alta Jacko’s (third from left) ordination to be a deaconate on Nov. 1, 2008. She would later be ordained as a priest in 2009.

Time managed to not just misuse the word diaconate but misspell it, too.

Unfortunately, the story is just a complete train wreck. The reader who submitted the story described it as “the usual thread of ‘These women are priests already, regardless of Vatican policy. Speaking of which, why doesn’t the Vatican change its policy?’” And that’s an understatement.

Last week, Archbishop Charles Chaput of Denver addressed religion news writers at their conference there. Among other things, he said:

[T]he Christian story now told in mainstream media often seems to be a narrative of decline or fundamentalism, or houses divided against themselves along predictable lines of sex and authority. It’s a narrative of institutions and individuals that—insofar as they stay true to their historic beliefs—act as a backward social force and a menace to the liberty of their fellow citizens.

I imagine that if Chaput attempted to satirize the way the media write up stories about female ordination and Catholicism, he could not have done better than the actual story Time published.

After the horrible lede and problematic caption, we learn that there is “a movement against the no-women rule.” We hear from a variety of people opposed to the rule. We hear from no one who can articulate, much less support the reason for not having female priests. Instead we get a quote from a priest whose previous opposition to female priests was based, apparently, on nothing more than emotion. But now his views are “complicated” and he helps her learn how to say the liturgy. He is presented as a hero facing the loss of his job, his pension and his home. And then we get this, which shows the combined problem of too little understanding of doctrine and a complete mangling of doctrine:

It is a question that more and more members of the flock are asking. Many have begun to publicly challenge the church’s stance, especially after the Vatican decreed in July that ordaining female priests was a “grave” crime, on par with pedophilia. Biblical passages refer to female clergy, including an apostle named Junia in Romans 16:7. On Sunday, Sept. 26, thousands of Catholics around the world plan to protest, either by boycotting Mass or by showing up wearing green armbands that say “Ordain Women.” “Women are tired of being treated as second-class citizens in the church,” says Jennifer Sleeman, an Irish Catholic who turns 81 on Sunday and is helping champion the Sunday Without Women demonstration organized by Women’s Ordination Worldwide (WOW).

It’s like the reporter was engaged in a contest to see how much she could fill a paragraph with weasel words, unsourced claims and other silliness. For starters, the use of “more and more” and “many” to quantify the movement is a bit much. I know journalists are always trying to suggest a trend — but at least attempt to provide some data. Assuming you’re not writing a press release, that is. And I’ll skip the obligatory reference to the Vatican statement in July. But what’s this about the Bible referring to female clergy including an apostle named Junia?

Okay, that is certainly one view, a view espoused by the folks trying to get the Vatican to change traditional Christian teaching. They say that Junia/Junias was a female apostle in the Early Church but that male clergy conspired to cover up her legacy and the legacy of other female ministers. The argument goes that since Junia/Junias was a female apostle, women should be ordained as pastors. The verse, for those who are interested, reads:

Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

The view espoused by those who support female ordination is not shared by the Catholic Church, the Orthodox or confessional Lutherans, to name a few. To begin with, there is some debate about whether Junia is being called an apostle, and even whether Junia is a male or female name (to be fair, even the early church fathers took opposing sides on just that issue). But keep in mind that this “smoking gun” passage is in Romans. The book written by none other than St. Paul. It’s not like his views against female ordination aren’t known. Normally he’s getting in trouble for the many passages he wrote about the roles for men and women.

Anyway, the issue has adherents on varying sides. Unless reporters are confused about their job or have an inflated view of their understanding of Scriptural controversies, they probably should not come down on one side or another. That’s not good reporting. The Sleeman quote above is followed by another quote from someone identified as “Chicago’s first ordained Catholic female priest.” She says that “many” male priests are all for the movement.

Then we learn of a documentary about women’s ordination called “Pink Smoke Over the Vatican,” followed by dramatic quotes from people who refuse to give their names. But the worst part is that it keeps going — there are many more quotes from people, all from one side, all saying horrible things about the Catholic Church.

Perhaps the story is so laughably bad, so unbelievably silly, because the reporter failed to speak with anyone she disagreed with. That’s bad enough in a story that quotes only one or two people. But in a story of this length, in this high profile of a publication, it’s an embarrassment. It’s as if Time is going after the Newsweekdemographic.

Also, these stories are so routinely and increasingly bad that I’m almost beginning to wonder if there’s some kind of Bulwer-Lytton-type contest for who can come up with the worst.

Gerald Bray - The Anglican Way

from Stand Firm by David Ould

Great little article by Gerald Bray at Ligonier

The first Book of Common Prayer appeared in 1549. It contained services for daily worship, both morning and evening, and forms for the administration of baptism and the Lord’s Supper, along with other ceremonies that were used less often. The services were full of biblical phrases and imagery, and English people absorbed a considerable knowledge of Scripture from the Prayer Book, which was often repeated and easily memorized. The most important service was the one for the Lord’s Supper. Cranmer used traditional medieval English liturgies like the Sarum rite (“Sarum” is Latin for the town of Salisbury, in southern England), a liturgy drawn from Norman, Anglo-Saxon, and Roman traditions in the eleventh century. Cranmer restructured the old liturgies, however, in order to bring out the centrality of justification by faith alone. The communicant’s attention was directed away from the consecration of the bread and wine, which recalled the Roman Catholic doctrine of transubstantiation, and refocused on his spiritual state, in line with Reformed teaching.

In order to reach the widest audience with the least resistance, Cranmer was careful not to break too obviously with tradition, and although the doctrines of the Reformers were clearly stated in the Prayer Book, traditionalist Catholics could still use the new rites. Cranmer had to move on, and in 1552, with some help from Martin Bucer and John Knox, he brought out a much more radically Protestant Prayer Book. What this meant can be seen in the revision of the words used in the administration of Holy Communion. In 1549, the minister said: “The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life.” This did not make it clear whether the bread being given to the recipient was transubstantiated or not. But in 1552 the words were changed to: “Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.” Here what the communicant received was bread, and he was told to reflect on the presence of Christ in his heart.

Not a long article and well worth reading in full.

Advocacy Group calls for investigation of S.C. Bishop

from BabyBlueOnline by BabyBlue

This so-called "advocacy group" is actually supported by 815 where the President of the House of Deputies has been hanging with this particular group lately. Not exactly an "advocacy group," it is an attempt by 815 to use political methods to force the bishop of South Carolina to carry out it's political agenda. The Bishop of South Carolina's restraint is quite remarkable. Time to embark on the annual reading of The Crucible. Witch Hunting Season is now underway!

From here:

An Episcopal "advocacy group" has requested an investigation of the leadership of the Diocese ofSouth Carolina with regard to the withdrawal of parishes from the denomination.

The Episcopal Forum accused leaders in the diocese of "accelerating the process of alienation and disassociation" from The Episcopal Church.

"The Ecclesiastical Authority (the Diocesan Bishop or the Standing Committee) has done nothing to stop other parishes which outwardly appear to be moving in the direction of withdrawal from TEC," the group wrote in a letter sent this week to bishops throughout the national church body.

The group, which supports preserving "unity with diversity" in the denomination, also called The Episcopal Church to look into the lack of disciplinary action against a parish that left the South Carolina diocese earlier this year, and the removal of all "Episcopal" references in the names and websites of dozens of parishes.

"Actions and inactions of the Bishop appear to be tantamount to an abandonment of the polity of The Episcopal Church," the group argued.

The request for a probe comes a year after the diocese voted to begin withdrawing from all bodies of The Episcopal Church that have assented to actions contrary to Scripture and Anglican tradition. The withdrawal, however, was not a complete split from the national church.

Responding to the call for an investigation, South Carolina Bishop Mark Lawrence refuted the allegations outlined in the letter.

Rejecting the claim that he has done nothing to stop parishes from leaving, he said he and his staff have spoken with the leadership of every parish in the diocese that was considering disassociation. "[W]e have counseled patience and have received assurances that their intention is not to leave," he highlighted.

Lawrence also explained that disciplinary or legal action was not taken against St. Andrew's Parish in Mt. Pleasant, which severed ties in March, because litigation has only resulted in the "sour fruit of animosity."

A previous legal action against a parish had drained the diocese of more than half a million dollars, he noted, not to mention the broken relationships that came out of it.

"These are Christians with whom we have served side by side in the service of our Lord," he stressed. "You cannot make people love you, or bind them to your Church through coercion or fear. But if the Christian graces prevail may we not yet see our unity restored?"

Lawrence also noted that the word "Episcopal" remains in much of their signage. The charge that over 25 parishes have taken out "Episcopal" from their names or websites or no longer have any mention of The Episcopal Church is absurd, Lawrence said.

"[A]s I drive around this diocese on visitations I see the familiar The Episcopal Church Welcomes You sign as a ubiquitous presence," he said.

Since the 2003 consecration of the first openly gay bishop, tensions have remained high in the denomination. Thousands of Episcopalians severed ties with The Episcopal Church and in 2009 formed a separate denomination called the Anglican Church in North America.

Though frustrated over the "unbiblical" direction of The Episcopal Church, Lawrence encouraged the Diocese of South Carolina to remain and fight from within.

He has urged his diocese to stand on Scripture and the traditions of the Christian faith as they engage in a "battle" against what he sees as the "false gospel" in The Episcopal Church.

Next month, the Diocese of South Carolina will reconvene its 219th convention where they will consider resolutions that would protect the diocese from "unconstitutional intrusions" by the presiding bishop and affirm its "sovereignty."

"It is increasingly clear that we are engaged in a worldwide struggle for the soul of Anglicanism in the 21st Century," Lawrence stated. "Not unlike a battalion in a military campaign which is ordered to hold a pass even against overwhelming odds, we are called to resist what appears is a self-destructive trajectory by many within The Episcopal Church. We are called to stand our ground and proclaim the good news of Jesus Christ until it is no longer possible."

The Episcopal Forum is part of the small advocacy groups set up in evangelical dioceses to force political agenda on the local dioceses - so much for a listening process, it was never ever about listening and if you don't know that it's also time for the annual re-reading of After the Ball. Read this article here. Bishop Lawrence responds:

Dear Members and Friends of the Episcopal Diocese of South Carolina,

“Blessed be the God and Father of our Lord Jesus Christ, the Father of all mercies and the God of all encouragement, who encourages us in all our affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God.”
(2 Corinthians 1:3-4)


Yesterday a group within the Diocese known as the Episcopal Forum of South Carolina wrote to the House of Bishops and the Executive Council of The Episcopal Church urging them to investigate my actions as Bishop and the actions of our Standing Committee. They have cited seven concerns as the foundation for their request. While these are trying times for Episcopalians and there is much need for listening carefully to one another, I do not want to let these accusations stand or go without response. Perhaps in their anxiety they have done us all a favor—indeed, presenting me with a teachable moment for this diocese and, dare I hope to believe, for others as well who may have read their letter. I will strive to refrain from using ecclesiastical language (Episcopalianese) or unduly difficult theology. Unfortunately, due to the accusations, a certain amount of each is necessary. Nevertheless, I will tune my writing as well as I can for the person in the pew. I will proceed by first putting forth in italics the accusation. In most cases I will just use their language, then, give my response. This could be much longer, but there is little need to try your patience.

a) The Bishop has taken no disciplinary measures or legal action against the leadership of the St. Andrew’s Parish, Mt. Pleasant, since it withdrew from TEC [The Episcopal Church] in March 2010.

I met with the rector of St. Andrew’s and have taken what I believe is godly and appropriate action to maintain the good order of the Church within this diocese, while seeking to keep the bonds of Christian fellowship between brothers and sisters in Christ free from rancor and misunderstanding. These are Christians with whom we have served side by side in the service of our Lord, whether on diocesan committees or in cooperative missions and ministry—Cursillo, missions to the Dominican Republic, St. John’s Chapel on the East side, St. Christopher, Youth Events, just to name a few. The legal action that this diocese took against All Saints, Pawleys Island drained from the mission and ministry of this Diocese of South Carolina over $500, 000 and along with losing the property bore only the sour fruit of animosity, broken relationships within families and long-time friendships, as well as within the larger community. Only now, through the sacrificial efforts of the parishioners and the leadership of what is now Christ the King Parish, Waccamaw and others, is the sour fruit of animosity being replaced with the fruit of the Spirit. Therefore, given the Biblical injunctions and the ruling of the Supreme Court of South Carolina (which even the “national” Church chose not to contest) I see no need to replicate that experience here in the Charleston community—unless it is the one of reconciliation. The Diocesan Convention affirmed me in this approach. You cannot make people love you, or bind them to your Church through coercion or fear. But if the Christian graces prevail may we not yet see our unity restored?

b) The Ecclesiastical Authority (bishop or Standing Committee) has done nothing to stop other parishes which outwardly appear to be moving in the direction of withdrawal from TEC.

Actually my staff and I have met or spoken with the leadership of every parish in this diocese that has taken or which I have heard was preparing to take steps to change their documents based upon their understanding of the State Supreme Court’s ruling in the Pawleys Island case. The two parishes that had already taken this action have subsequently written letters assuring me of their commitment to this Episcopal Diocese of South Carolina. For those preparing to take such steps we have counseled patience and have received assurances that their intention is not to leave. I have dealt with their concerns in a pastoral rather than a public way. Had those in the Episcopal Forum wanted to know about these matters they could have asked me rather than first accuse me of inaction. What they and some of our Episcopal Church leaders ought to do is spend a bit more time listening to and seeking to understand what is motivating the leadership of some of our strongest and most dynamic parishes to even consider such actions.

c) The Ecclesiastical Authority [bishop] has declared verbally and in writing that the Diocese of South Carolina is a “Sovereign Diocese” and that the Presiding Bishop has wrongfully intruded into this “sovereignty”.

I learned long ago as a young man studying to be what was then referred to as a Lay Reader a very clear explication of our Church’s polity in this regard: Professor Powell Mills Dawley in his classic work in the Church Teaching Series states, The Presiding Bishop “…exercises no direct pastoral oversight of his own, nor does he possess visitatorial or juridical power within the independent dioceses of The Episcopal Church.” The Constitution of the Church affirms this fact. The history of this Diocese of South Carolina on numerous occasions has affirmed this independent or sovereign character. It ought to be of concern to every Episcopalian that there are those who would ignore this history and our constitutional heritage. An action which goes unchallenged may soon become a practice and a practice unchallenged may soon become policy or rule. I am not willing to surrender the freedom of this diocese or the historic polity of this Episcopal Church. For a further explanation of the intrusion issues behind my statement I would refer those interested to my Bishop’s Address at our Convention on March 26, 2010, (see www.dioceseofsc.org.).

d) The Diocesan website has removed substantially all references to The Episcopal Church. Further, of the 44 parishes with working websites… over 25 1) have taken out “Episcopal”, 2) have no link or mention of TEC or 3) have links to “partners” ….

I’m not quite sure how to address the research and anxiety that this charge suggests, but let me begin by saying that as I drive around this diocese on visitations I see the familiar The Episcopal Church Welcomes You sign as a ubiquitous presence. The word “Episcopal” remains in much of our signage. The Episcopal Church flag flies above the beach at St. Christopher. I might illustrate the absurdity of their charge by noting that in their letter they never refer to this diocese as The Episcopal Diocese of South Carolina but only as The Diocese of South Carolina. Should one deduce from this fact that they themselves do not wish the word “Episcopal” in the title or is it merely that they fell back on the common usage here for over 200 years? If some parishes down play an institutional affiliation on their websites in an attempt to reach the unchurched or institutionally disinterested seeker is that some great travesty? Upon my visitations and confirmations I often meet with the candidates, I teach about the sacraments, about confirmation, about our being part of the One, Holy, Catholic and Apostolic Church, our calling as disciples of Jesus Christ, and our work as Episcopalians and Anglicans. Until the departure of St. Andrew’s Mt Pleasant, this diocese was one of the few Episcopal Dioceses in the United States to grow faster than the demographic growth in the region. If we can keep a fossilized institutionalism from becoming the focus and emphasize through a living faith the transforming freedom that is found in the good news of Jesus Christ, we shall do so again!

e) Missions are being planted within the Diocese; however, the [bishop] will not recognize or approve the establishment of St. Mark’s Chapel, Port Royal, a congregation of loyal Episcopalians that has doubled its membership over the past year.

I have met several times with the leaders of St. Mark’s Chapel, Port Royal—a fellowship of mostly disgruntled members of St. Helena’s Beaufort. St. Helena’s is one of the strongest and fastest growing parishes in the diocese—if not the country. The leaders of St. Mark’s Fellowship are well aware of my concerns. I have allowed them access to retired priests, which as the bishop I licensed to officiate at services. I have even allowed vacationing clergy from other dioceses to preach and celebrate among this fellowship. There are many complex issues to this matter which date back to the time of Bishop Salmon’s episcopacy that I shall not go into here. Frankly, this charge is a disappointing way for this group to repay my kindness to some of their requests.

f) With the support of the Ecclesiastical Authority a special Diocesan Convention held in October 2009 modified the declaration of conformity, signed by ordinands to the Priesthood or Deaconate, as specified in the Book of Common Prayer and the TEC Constitution….

This is just a wrong understanding of what the Diocesan Convention approved. There has been no modification of the Declaration of Conformity. The ordinands sign only the Declaration as it appears in the Constitution & Canons of TEC and the Book of Common Prayer. The statement referenced is read as clarification of the teaching of this Church for the edification of the faithful in the midst of the many controversies today. I would ask those in the Forum which of the expressions of our heritage they find so offensive—what is expressed in the Creeds, the Thirty-Nine Articles, the Chicago-Lambeth Quadrilateral or the theology of the historic prayer books?

(For an intriguing discussion of this matter I suggest members of the Episcopal Forum or other interested persons read a scholarly article in the Journal of Episcopal Canon Law by Jonathan Michael Gray, an assistant Professor of Church History at the Virginia Seminary http://www.vts.edu/canonlaw )

g) With the support of the Bishop, the Standing Committee of the Diocese proposed six Resolutions for the Reconvened Convention to be held on October 15, 2010…..

In March we recessed the Diocesan Convention with the constitutional question still pending: The ability of a diocese to govern its common life in a manner that is obedient to the teaching of Holy Scripture (to which every ordained person in this Church has given his or her verbal and written assent), the received heritage of The Episcopal Church, and in accordance with the Constitution of TEC. This has remained unresolved or, more accurately stated, entirely unaddressed by the Presiding Bishop; therein leaving in question our ability to pursue our mission, free from unauthorized intrusions. We sent her the Resolution stating the Convention’s desire that she relent from her unconstitutional intrusion by certified mail. This Resolution, supported by 85% of the clergy and lay delegates of the Convention, has received not so much as a phone call or a written note. The refusal of the Presiding Bishop to respond, along with the concerns we have discovered in the revised Title IV disciplinary canons is the reason for the continuation of the Annual Convention, (see Alan Runyan and Mark McCall’s article on our Diocesan website www.dioceseofsc.org ).

In Conclusion

It is increasingly clear that we are engaged in a worldwide struggle for the soul of Anglicanism in the 21st Century. This Diocese of South Carolina has been affirmed in our stand by numerous Dioceses and Provinces around the world: Archbishops and bishops from Ireland to Australia, Southeast Asia to Tanzania, from England to Egypt have pledged us their prayers and their hearts. What will emerge from this struggle we cannot say—but I am convinced of our vocation to Make Biblical Anglicans for a Global Age. It is far more than a slogan for a T-shirt. Not unlike a battalion in a military campaign which is ordered to hold a pass even against overwhelming odds, we are called to resist what appears is a self-destructive trajectory by many within The Episcopal Church. We are called to stand our ground and proclaim the good news of Jesus Christ until it is no longer possible; and at the same time to continue to help shape the emerging Anglicanism in the 21st Century, which is increasingly less provincial, less institutional and more relational. If this is our calling then we rejoice that his strength is made perfect in weakness. This is not a time to give-in nor give up; rather let us hold fast to the best of our Episcopal heritage while sharing Christ’s transforming freedom—with hearts set free—to a needy world today.

Faithfully yours in Christ,

The Right Reverend Mark Joseph Lawrence

From the Diocese of South Carolina. A great letter, Bishop Lawrence!

Interpreting the Anglican Crisis in North America

Over the last few years it's been interesting to view how the Anglican crisis in North America has been portrayed by orthodox Anglicans and Episcopalians in North America. The ACNA often uses the exodus experience of Israel as its reference point for the current situation. Israel went to Egypt to seek refuge during a famine, Egypt was gracious to Israel, but then turned harsh. Israel fled Egypt under the hand of God.

For decades or longer pecusa has been a mixed society of orthodox and heterodox Christians. It was once a bastion of orthodoxy, but in more recent days pecusa has become highly inhospitable to orthodox believers. Somewhere along the line pecusa ceased to exhibit the marks of the church and so the entitiies of the ACNA were created as ways out of an organization that was once a church. The exodus began in the 19th century with the Reformed Episcopal Church and continued in the late 20th century with the continuing churches. In the year 2000, the AMIA was born and it was followed by CANA and other jurisdictions under the auspices of foreign primates. The exodus from pecusa continues to this day and in addition to planting new congregations the ACNA unites congregations from her different entities.

A second reading of the situation is by the ACI and others who are committed to remain in pecusa. They see the situation through the exilic prophets. In their view pecusa has turned her back on God just as Israel and Judah did. The current crisis is God's judgement on pecusa, but at some point pecusa may repent and return to the Lord. Whether that happens or not, according to this view, orthodox believers in pecusa should not separate from their errant church. These folks believe that while the marks of the church are not evident universally throughout pecusa, the official documents of pecusa, including the prayer book, as well as sufficient orthodox numbers militate against the view that pecusa has ceased to be a church.

In reading Walter Brueggemann's commentary on Jeremiah I discovered what might be another way to look at the current situation. In his section on chapter 38, WB says

"We are very close to the end of the long rule of the Davidic line. No wonder there is tension, hostility, distrust, and panic among the leaders." [2:145]

As pecusa continues to diminish in size and influence we see the tension, hostility, distrust, and panic among her leaders. The litigation is the most glarring illustration of this. Is pecusa in the death throes that might indicate that we are very close to the end of any significant role for pecusa in the work of God in North America and worldwide? The financial assets of pecusa indicate otherwise, but we certainly do not see any growth in pecusa that would argue for a bright future.

WB: "The crisis in the narrative concerns the way in which the holy purpose of God works against the present, perceived well-being of Jerusalem." [2:146]

The kicker is that Jerusalem was already in bad shape. Just as pecusa tries to pretend that All is Well, Judah attempted to believe that all was well. Yet, God was at work through Babylon to bring forth His purposes. While the ACNA is not Babylon, could it be that God is working out His purposes through this means?

WB: "The population of Jerusalem has two policy options: It can surrender to Babylon or resist. Surrender, so the prophet asserts, will permit life. Resistance will mean death." [2:147]

This is where my interpretation gets interesting. pecusa decided a while ago to surrender to Babylon (meaning secular culture). pecusa has adopted political correctness, inclusivity, and tolerance, rather than Biblical norms. Instead of resisting Babylon, pecusa resists the efforts of those who would lead pecusa back to obedience to God. pecusa believes that to resist Babylon will mean death, but the opposite is true! pecusa has adopted the ways of Babylon and has been dying ever since. The resistance that pecusa maintains is against the orthodox who would bring life back to pecusa.

Now, before any pecusa sharpie says it I will - WB is supportive of much that pecusa has promulgated over the last decade or so. Even so, I believe that my use of his commentary suggests another reading of the current Anglican crisis in North America.

DOUBLING DOWN

by The Editor

Daniel Stoddart directs the Editorial attention to Kentucky which just got itself a new Episcopal bishop:

Episcopalians transformed a Galt House ballroom into a sanctuary with icons, banners and majestic sacred music Saturday for the consecration of Bishop Terry Allen White as the new leader of the Diocese of Kentucky.

Episcopalianism is thriving in the Bluegrass State.

White assumes leadership in a small but historic diocese with 9,856 members and 34 congregations in central and western Kentucky, including Louisville. His election by a diocesan convention in June was later ratified by the national church.

That averages 290 members per parish but a membership of 290 would constitute a large Episcopal church in Kentucky. A quick glance at several parishes reveals quite a few that don’t claim even 100 members and record Average Sunday Attendances of about half that. Here are the diocesan numbers.

How does Bishop White plan on turning this situation around? For some reason, White thinks that the Young People^TM actually don’t know that the Episcopal Organization wuvs teh gheys DIS MUCH so he means to get the word out.

White said he plans to convene a meeting of clergy and lay leaders to talk about ways to spread word of the church more widely.

He cited a recent survey by the Barna Group, which conducts research on religion, that found many teens and young adults think of Christians as being anti-gay and judgmental.

“That is not the ethos of this church,” White said, adding he hopes the church can be “more effective in proclaiming to those beyond our doors that we are about celebrating God’s love for all people.”

White said he supports the ordination of gays and lesbians at all levels of church ministry.

Yeah, that should do it. Hell, it’s worked out well every place else it’s been tried. Ever since Robbie got his pointy hat, the Episcopalians have had to beat ‘em off their backs with very large sticks.

What’s that definition of insanity again? You know the one I mean.

THE HOBGOBLIN OF LITTLE MINDS

by The Editor

Rowan Williams disappoints Damian Thompson again:

Dr Rowan Williams has given a disastrous interview to the [Times] today that leads his interviewer, Ginny Dougary, to describe his position on homosexuality as “both confusing and rather revolting”. Well, she’s certainly right on the first count. Here’s my paraphrase of the Archbishop’s current position:

You used to think homosexual sex wasn’t sinful. Do you still think that?

“That’s what I wrote as a theologian, you know, putting forward a suggestion. That’s not the job I have now,” [Williams] tells Dougary.

So homosexual bishops are right out? Not necessarily.

Actually, gay bishops are OK, as long as they don’t have sex. (The same prohibition doesn’t apply to lay people, for reasons lost in the mist of time.)

What was the deal with Jeffrey John then? Dude claims he’s celibate. Why did he get turned down for bishoptwice?

Here +Rowan really squirms, saying he “let down” John by blocking him as Bishop of Reading. But we don’t discover why, this year, the still-celibate Dean John unexpectedly disappeared from the candidates’ list for Southwark.

Will homosexual bishops one day be able to have homosexual sex with their homosexual partners so to homosexually speak?

“Pass”.

According to Thompson, Dr. Williams really did answer that question that way.

The only thing that surprises me about this interview is that anybody at all is surprised by it. At this stage, expecting intellectual and theological consistency from any Anglican, least of all from Dr. Williams, would be kind of like me meeting and marrying Christie Brinkley. Theoretically possible but not bloody likely.

Besides, anybody who’s followed the Anglican controversy for any length of time knows that my gracious lord of Canterbury has been all over the lot, now warning of dire consequences that are just around the corner for the Americans if they don’t stop pissing on the Anglican tradition, now inviting the Americans to a Lambeth Conference specifically designed and implemented to not solve Anglican problems.

So most of us gave up expecting Dr. Williams to decide on a story and stick to it a long time ago. Given the current state of Anglican affairs, tacking to port or starboard when the occasion calls for it is about all he can do to keep both the Anglican Communion and the Church of England, for that matter, in one piece. At least until he can retire and watch Anglican Christianity finally fly apart on somebody else’s watch.