http://www.churchsociety.org/issues_new/communion/division/iss_communion_division_communique2007analysis.asp
[Church Society] 17 Apr 2007--Church Society had called for and looked for clear action to separate the US Episcopal Church from the Anglican Communion and to embrace in fellowship those Anglicans in the US who remain faithful to Biblical teaching. This did not happen, but the statements issued and course of action set out was remarkably strong and achieved despite considerable opposition.
There were threats in advance that a number of primates would not sit at table with the new primate of the US Episcopal Church, Katharine Jefferts Schori. Whilst this was understandable given that she is a false teacher, the danger with such tactics is that it hands over committees to the heretics. Fortunately the Primates did not carry this threat through but rather did not sit at the Lord’s Table. There were seven Primates who did not attend the services and a further two who apparently attended but did not take communion. It appears that there were also three primates missing altogether.
Tuesday, April 17, 2007
Monday, April 16, 2007
Who Do You Say I Am? An Orthodox Anglican View
Commentary by Robin G. Jordan
In writing his article, Who do you say I am? (Wednesday Journal 4/10/07) Tom Holmes appears to have turned its writing over to the “liberal” Episcopal clergy that he quotes in the article and let them write the article for him. The article is one-sided and is filled with inaccuracies.
Mr. Holmes' article leads the reader to believe that Archbishop Orombi and the other primates did not sit down with the new Presiding Bishop of the Episcopal Church at the Dar es Salaam Primates' Meeting. While they threatened not to sit down with her before the meeting, they did not carry out this threat. The primary reason Archbishop Orombi and the other primates talked about refusing to sit down with Presiding Bishop Jefferts Schori was because their provinces had declared a state of broken or impaired communion exist between their provinces and the Episcopal Church, resulting from the Episcopal Church’s unilateral decision to break with the teaching of the Bible and the Church and to consecrate as bishop a man involved in a same sex relationship. The African provinces’ objection to the consecration had more to do with Gene Robinson’s way of life than with his sexual orientation. It fell short of the New Testament standards for bishop which these provinces, unlike the Episcopal Church, believe are binding upon the Church as much in our time as in times past. Orombi and the other primates, however, did sit down with Presiding Bishop Jefferts Schori at the Dar es Salaam Primates' Meeting but subsequently refused to receive Holy Communion with the Presiding Bishop because both the New Testament and the 1662 Book of Common Prayer, widely used in the African provinces, teach that one must be reconciled and at peace with one’s neighbor in order to receive the sacrament. To have done so, they would not only have violated their consciences but also would have risked eating and drinking the sacrament to their own condemnation. These beliefs are a part of the Anglican tradition from which the Episcopal Church has to a large degree departed.
Presiding Bishop Jefferts Schori herself had been involved in the confirmation and consecration of Gene Robinson, had publicly expressed support for the blessing of same sex couples, a position that also conflicts with Lambeth Resolution 1.10, the Anglican Communion’s official position on human sexuality, and had also rejected the essential Anglican and Christian doctrine of salvation in Christ alone. For those who are unfamiliar with Lambeth Resolution 1.10, it states that Anglicans understand “homosexual practice,” that is sexual activity between members of the same sex to be contrary to the teaching of the Bible. Consequently, the bishops of the Anglican Communion stated that they could not sanction the ordination of individuals involved in same sex relationships or the blessing of same sex couples. Lambeth Resolution 1.10 was adopted by the 1998 Lambeth Conference of Anglican Bishops. The Thirty-Nine Articles of Religion, which has normative authority in most Anglican provinces, condemns as false teachers those who reject the doctrine of salvation in Christ alone. Indeed it is the only group of individuals that the Articles declare anathema, or accursed by God.
None of these details were mentioned in Holmes’ articles.
Paris Coffey, Shawn Schreiner, and Richard Emrich all present themselves as the “real” Anglicans and the global South primates and orthodox Episcopalians as innovators who are seeking to change the Anglican tradition. However, in actuality Mss. Coffey and Schreiner, and Mr. Emrich represent the innovators and the global South primates and orthodox Episcopalians are the genuine Anglicans. What they present is a “liberal” Episcopal interpretation of the Anglican tradition, an interpretation that they would like to see predominate in the Anglican Communion, as it does in the Episcopal Church. It would make room for theological views that orthodox Episcopalians and Anglicans reject such as Presiding Bishop Jeffert-Schori’s position on salvation outside of Christ.
Schreiner claims that Anglicanism has always embraced a wide latitude of theological perspectives. She suggested that the global South primates were seeking to make the Anglican Church more confessional. However, does Schreiner’s view tally with the history of the Church? The Thirty-Nine Articles of Religion were adopted by the Church of England in 1562. They are, with the Book of Common Prayer and Ordinal of 1662, recognized to this day by the canons (Canon A2 and Canon A5) of the Church of England as an official statement of its doctrine – what the Church believes. The Preamble and Declaration of the Church of Ireland of 1870 likewise recognizes the Thirty-Nine Articles in their 1634 version and the Anglican Prayer Book and Ordinal of 1662 as an official statement of that Church’s beliefs. Most Anglican provinces have similar provisions. In the 1880s in “The Thirty-Nine Articles of Faith” in Knots Untied Bishop John Charles Ryle documents that since their adoption in the 16th century the Thirty-Nine Articles have, for Anglicans, been their confession of faith, showing that the position the global South primates are taking is not new. Indeed it is a much more widely held position in the Anglican Church than Schreiner would have us believe and has been since the adoption of the Articles. In his opus The Principles of Theology: An Introduction to the Thirty Nine Articles W. H. Griffith Thomas, former Professor of Systematic Theology, Wycliffe College, Toronto, and former Principal of Wycliffe Hall, Oxford, first published in 1930, shows the similarities between the Thirty-Nine Articles and the Lutheran Confessions. Both Ryle and Thomas represent a long tradition in the Anglican Church that the Thirty-Nine Articles are the Anglican confession of faith. Indeed, the full title of the Articles supports this position: Articles agreed upon for the avoiding of Diversities of Opinion, and for the stablishing of Consent touching true Religion. Schreiner, on the other hand, is a priest of a church that jettisoned the Thirty-Nine Articles. Orthodox Anglicans are not seeking make the Anglican Church more confessional; they are endeavoring to protect the Church from those who would make the Church less confessional, those who would stretch the limits of Anglican comprehensiveness to include beliefs that are not even Christian, much less Anglican!
Anglican comprehensiveness has historically extended to things that are not essential to salvation - things that we can believe or do that do not affect our relationship with God and about which Christians can differ. “Liberal” theologians in the Episcopal Church would stretch that comprehensiveness to include things essential to salvation, things that we believe or do that can affect our relationship with God. This is a significant point of departure from what has been the policy in recognizing divergent opinions in the Anglican tradition.
The more resolute have the global South primates shown themselves in opposing the theological and moral innovations of the Episcopal Church, the more hostile has the “liberal” segment of the denomination who initiated these innovations has grown toward the primates and orthodox leaders in the Episcopal Church. Indeed the denomination’s “liberal” wing has sought to blame the latter for the opposition of the global South primates. It has evidenced a strong tendency to ascribe all kinds of evil motives to the global South primates and orthodox Episcopal leaders, as does Emrich to Archbishop Akinola in the article, and to demonize them. Emrich fails to note how the Episcopal Church’s “liberal” leaders have themselves sought to influence the direction of the Anglican Communion through its various bodies and promoted their own particular theological perspective. Indeed, the Episcopal Church’s consecration of a non-celibate gay man as a bishop and its election of woman primate are seen outside the United States as an attempt on the part of the Episcopal Church not just to push the envelope in these areas but to promote its particular agenda in other provinces. Several Anglican provinces have not accepted the ordination of women. The number of Anglican provinces that ordain non-celibate gays and lesbians is even much smaller.
It is axiomatic in politics that if one wants to win an election, one must define one’s opponent before he can define himself. It is also axiomatic that if one throws enough mud, some will stick, or at least give the appearance of sticking, which is all that matters since it helps to discredit one’s opponent and to shape the electorate’s perceptions of him. A lot of that is going on in “liberal” circles in the Episcopal Church. One just has to visit the “liberal” web logs and web sites. Mr. Emrich’s views reflects the views current in those circles.
Coffey seeks to perpetuate the myths that what has united Anglicans is the Book of Common Prayer; if outsiders want to know what Anglicans believe, they should pray with Anglicans. Whatever Anglican church into which one goes, wherever in the world, whatever language is spoken, one would recognize the liturgy. What she fails to point out is that the Episcopal Church has been worshiping with a different prayer book from other Anglican churches since the 1970s. Even before the 1970s the American Prayer Book represented a different Prayer Book worship tradition from the English Prayer Book. Some provinces now use more than one service book, for example, the Church of England, the Anglican Church of Canada, and the Anglican Church of Australia. The newer service books differ in their theology from the Prayer Books authorized for use in these provinces. Some of the newer service books are deliberately ambiguous to permit more than one interpretation of the texts in the service book. In the Episcopal Church and the other Anglican provinces where only one official Prayer Book is authorized, different ecclesiastical traditions had different interpretations of that Prayer Book. For example, “liberal” Episcopalians have a significantly different view of the Baptismal Covenant than do orthodox Episcopalians, overemphasizing the commitment to social justice and downplaying or ignoring the renunciation of sin. In their view this commitment trumps everything else. It is highly debatable that the revisers of the Prayer Book had intended that this highly unbalanced interpretation should be given to the Baptismal Covenant.
The idea that using the same Prayer Book unites Anglicans is certainly untenable nowadays if it ever was. So is the idea that you can learn what Anglicans believe from praying with them. An Episcopalian visiting some Church of England or Diocese of Sydney parishes has a good chance of not recognizing the liturgy even though he may understand the language. What Coffey says about recognizing the liturgy may have been true to a limited extent in the 19th century but it is not in the 21st.
The origin of the claim that the Book of Common Prayer is the fullest expression of what Anglicans believe can be traced to an attempt by 19th century high churchmen to replace the Thirty-Nine Articles with the Prayer Book as the test of an Anglican’s soundness in the faith. These high churchmen leaned toward Roman Catholicism and they disliked the Protestant and Reformed doctrine of the Thirty-Nine Articles. They interpreted the Prayer Book to “jar and contradict” the Articles and to support their theological views. Bishop Ryle, who was involved in this controversy over the Prayer Book and the Articles, wrote:
“I pass over the unreasonableness of setting up a book of devotion, like the Liturgy, as a better test of churchmanship than a confession of faith like the Articles. Prayers, in the very nature of things, are compositions which are not so precisely framed and worded as cold, dry, dogmatic statements of doctrine. They are what rhetorical speech of the advocate is, compared to the cautiously-balanced decision of the judge.”
All three Episcopal clergy misrepresent the place of Scripture, reason, and tradition in Anglicanism. They use the image of the three-legged stool which distorts the teaching of benchmark Elizabethan Anglican divine Richard Hooker who is usually credited with its origin. In Book V of The Laws of Ecclesiastical Polity (Chapter 8, Section II) Hooker in actuality states that Scripture is the primary authority, then next reason, and finally tradition: "What Scripture doth plainly deliver it is that the first place both of credit and obedience is due; the next whereunto is whatsoever any man can necessarily conclude by force of reason. After these the voice of the Church succeedeth". Hooker did not assert and neither does classical Anglicanism that Scripture, reason, and tradition have equal authority as do Coffey and Schreiner, and Emrich. For classical Anglicanism, as for Hooker, Scripture is the supreme authority. Hooker is also talking about how we should go about interpreting Scripture, first by Scripture, then by reason, and last of all by tradition. This is how classical Anglicanism interprets Scripture. By reason both Hooker and classical Anglicanism mean “sanctified common sense, the facility to grasp what Scripture speaks.” It is drawn out of the plain principles of Scripture themselves. Neither Hooker nor classical Anglicanism make a place for human experience in the interpretation of Scripture. They do not see “the modern experience of (sinful) life” as “a major source of revelation from God superseding or correcting that which Scripture interpreted by right reason has delivered to us.” Coffey, Schreiner and Emrich suggest that Archbishop Akinola and orthodox Anglicans are giving too much weight to Scripture but classical Anglicanism has always given more weight to Scripture than to reason or tradition. The problem is not that Archbishop Akinola and orthodox Anglicans give too much weight to Scripture but that “liberal” Episcopalians do not give enough weight. They give too much weight to human experience.
In the classical Anglican understanding of Scripture, a text can have only one meaning, the meaning that the author and ultimately the Holy Spirit intended for that passage. This meaning and only this meaning is authoritative. Any other interpretation of the text is not.
Coffey repeats a “liberal” talking point that Presiding Bishop Jefferts Schori herself has used, asserting that orthodox Anglicans’ focus upon the issue of human sexuality is diverting the Anglican Communion from more pressing problems. What is not acknowledged is that the Episcopal Church created the present situation. It took unilateral action on a very sensitive issue without consulting the other Anglican provinces. It put the focus upon this issue with the actions of the 2003 General Convention. To refuse to take notice of the issue as “liberal” Episcopalians would like orthodox Anglicans to do would from an orthodox Anglican perspective give tacit acceptance to those actions. However, orthodox Anglicans cannot in good conscience accept what the General Convention has done. They believe that with its actions the General Convention has jeopardized the salvation of millions. “Liberal” Episcopalians who have embraced an explicit or implicit universalism may not believe that but orthodox Anglicans do. The actions of the General Convention have also harmed the witness of their churches in their own countries. “Liberal” Episcopalians naturally would like these actions to be treated as a fait accompli. To ignore the General Convention’s actions, orthodox Anglicans realize, however, would encourage the Episcopal Church’s “liberal” leaders to take more radical steps and do even more harm.
The Episcopal Church is one of the most “liberal” provinces in the Anglican Communion, if not the most “liberal”. Beginning in the 19th century the church embarked on a course that has taken it away from the mainstream of Anglicanism. As Dr. Paul Zahl, the Dean of the Trinity Episcopal School for Ministry, points out in The Crisis of the American Episcopal Church, “with the rise of the Oxford Movement and also the rise of theological ‘liberalism,’” the Episcopal Church has been unable to “sustain a strong Christianity identity alternative to the world.” Based upon its particular synthesis of Catholic and modernist elements, Dr. Les Fairfield, former Professor of Church History at Trinity Episcopal School for Ministry, now retired, classifies the main ideological force in American Episcopalianism as “Catholic Modernism”. While the three Episcopal clergy in the article would like to see themselves as Anglicans and their beliefs as Anglican, neither they nor their beliefs are. While Coffey and Schreiner believe that orthodox Anglicans want to set the parameters of what it means to be Anglican, they are themselves seeking to change the parameters of what has historically distinguished Anglicans from non-Anglicans and to impose their own criteria.
Coffey offers no explanation for why she believes that God “invited” the consecration of Gene Robinson. How does she really know that God was behind his consecration? All she has is her opinion. The benchmark Elizabethan Anglican divine John Jewel and classical Anglicanism endorse the Reformation idea that the Holy Spirit always speaks in harmony with the Scriptures. John Jewel, with Richard Hooker, was a leading theologian of the 16th century English Reformation and Tudor Settlement that has shaped the essential character of the Anglicanism of subsequent centuries. Jewel wrote that to ignore what the Scripture plainly teaches and to make a direct appeal to “God himself in the Church and in Councils” is to follow one’s own opinions. He rejected as a sign of the Holy Spirit’s leading any departure from the plain teaching of Scripture. Classical Anglicanism takes the same position: whatever goes beyond the plain teaching of Scripture or against it is devoid of the Holy Spirit. For this reason orthodox Anglicans do not accept the claims of “liberal” Episcopalians that in confirming the election of Gene Robinson, the 2003 General Convention was led by the Holy Spirit and was exercising a “prophetic ministry”. While Coffey maintains that she is Anglican, she takes from an orthodox Anglican perspective a decidedly un-Anglican view of the consecration.
In writing his article, Who do you say I am? (Wednesday Journal 4/10/07) Tom Holmes appears to have turned its writing over to the “liberal” Episcopal clergy that he quotes in the article and let them write the article for him. The article is one-sided and is filled with inaccuracies.
Mr. Holmes' article leads the reader to believe that Archbishop Orombi and the other primates did not sit down with the new Presiding Bishop of the Episcopal Church at the Dar es Salaam Primates' Meeting. While they threatened not to sit down with her before the meeting, they did not carry out this threat. The primary reason Archbishop Orombi and the other primates talked about refusing to sit down with Presiding Bishop Jefferts Schori was because their provinces had declared a state of broken or impaired communion exist between their provinces and the Episcopal Church, resulting from the Episcopal Church’s unilateral decision to break with the teaching of the Bible and the Church and to consecrate as bishop a man involved in a same sex relationship. The African provinces’ objection to the consecration had more to do with Gene Robinson’s way of life than with his sexual orientation. It fell short of the New Testament standards for bishop which these provinces, unlike the Episcopal Church, believe are binding upon the Church as much in our time as in times past. Orombi and the other primates, however, did sit down with Presiding Bishop Jefferts Schori at the Dar es Salaam Primates' Meeting but subsequently refused to receive Holy Communion with the Presiding Bishop because both the New Testament and the 1662 Book of Common Prayer, widely used in the African provinces, teach that one must be reconciled and at peace with one’s neighbor in order to receive the sacrament. To have done so, they would not only have violated their consciences but also would have risked eating and drinking the sacrament to their own condemnation. These beliefs are a part of the Anglican tradition from which the Episcopal Church has to a large degree departed.
Presiding Bishop Jefferts Schori herself had been involved in the confirmation and consecration of Gene Robinson, had publicly expressed support for the blessing of same sex couples, a position that also conflicts with Lambeth Resolution 1.10, the Anglican Communion’s official position on human sexuality, and had also rejected the essential Anglican and Christian doctrine of salvation in Christ alone. For those who are unfamiliar with Lambeth Resolution 1.10, it states that Anglicans understand “homosexual practice,” that is sexual activity between members of the same sex to be contrary to the teaching of the Bible. Consequently, the bishops of the Anglican Communion stated that they could not sanction the ordination of individuals involved in same sex relationships or the blessing of same sex couples. Lambeth Resolution 1.10 was adopted by the 1998 Lambeth Conference of Anglican Bishops. The Thirty-Nine Articles of Religion, which has normative authority in most Anglican provinces, condemns as false teachers those who reject the doctrine of salvation in Christ alone. Indeed it is the only group of individuals that the Articles declare anathema, or accursed by God.
None of these details were mentioned in Holmes’ articles.
Paris Coffey, Shawn Schreiner, and Richard Emrich all present themselves as the “real” Anglicans and the global South primates and orthodox Episcopalians as innovators who are seeking to change the Anglican tradition. However, in actuality Mss. Coffey and Schreiner, and Mr. Emrich represent the innovators and the global South primates and orthodox Episcopalians are the genuine Anglicans. What they present is a “liberal” Episcopal interpretation of the Anglican tradition, an interpretation that they would like to see predominate in the Anglican Communion, as it does in the Episcopal Church. It would make room for theological views that orthodox Episcopalians and Anglicans reject such as Presiding Bishop Jeffert-Schori’s position on salvation outside of Christ.
Schreiner claims that Anglicanism has always embraced a wide latitude of theological perspectives. She suggested that the global South primates were seeking to make the Anglican Church more confessional. However, does Schreiner’s view tally with the history of the Church? The Thirty-Nine Articles of Religion were adopted by the Church of England in 1562. They are, with the Book of Common Prayer and Ordinal of 1662, recognized to this day by the canons (Canon A2 and Canon A5) of the Church of England as an official statement of its doctrine – what the Church believes. The Preamble and Declaration of the Church of Ireland of 1870 likewise recognizes the Thirty-Nine Articles in their 1634 version and the Anglican Prayer Book and Ordinal of 1662 as an official statement of that Church’s beliefs. Most Anglican provinces have similar provisions. In the 1880s in “The Thirty-Nine Articles of Faith” in Knots Untied Bishop John Charles Ryle documents that since their adoption in the 16th century the Thirty-Nine Articles have, for Anglicans, been their confession of faith, showing that the position the global South primates are taking is not new. Indeed it is a much more widely held position in the Anglican Church than Schreiner would have us believe and has been since the adoption of the Articles. In his opus The Principles of Theology: An Introduction to the Thirty Nine Articles W. H. Griffith Thomas, former Professor of Systematic Theology, Wycliffe College, Toronto, and former Principal of Wycliffe Hall, Oxford, first published in 1930, shows the similarities between the Thirty-Nine Articles and the Lutheran Confessions. Both Ryle and Thomas represent a long tradition in the Anglican Church that the Thirty-Nine Articles are the Anglican confession of faith. Indeed, the full title of the Articles supports this position: Articles agreed upon for the avoiding of Diversities of Opinion, and for the stablishing of Consent touching true Religion. Schreiner, on the other hand, is a priest of a church that jettisoned the Thirty-Nine Articles. Orthodox Anglicans are not seeking make the Anglican Church more confessional; they are endeavoring to protect the Church from those who would make the Church less confessional, those who would stretch the limits of Anglican comprehensiveness to include beliefs that are not even Christian, much less Anglican!
Anglican comprehensiveness has historically extended to things that are not essential to salvation - things that we can believe or do that do not affect our relationship with God and about which Christians can differ. “Liberal” theologians in the Episcopal Church would stretch that comprehensiveness to include things essential to salvation, things that we believe or do that can affect our relationship with God. This is a significant point of departure from what has been the policy in recognizing divergent opinions in the Anglican tradition.
The more resolute have the global South primates shown themselves in opposing the theological and moral innovations of the Episcopal Church, the more hostile has the “liberal” segment of the denomination who initiated these innovations has grown toward the primates and orthodox leaders in the Episcopal Church. Indeed the denomination’s “liberal” wing has sought to blame the latter for the opposition of the global South primates. It has evidenced a strong tendency to ascribe all kinds of evil motives to the global South primates and orthodox Episcopal leaders, as does Emrich to Archbishop Akinola in the article, and to demonize them. Emrich fails to note how the Episcopal Church’s “liberal” leaders have themselves sought to influence the direction of the Anglican Communion through its various bodies and promoted their own particular theological perspective. Indeed, the Episcopal Church’s consecration of a non-celibate gay man as a bishop and its election of woman primate are seen outside the United States as an attempt on the part of the Episcopal Church not just to push the envelope in these areas but to promote its particular agenda in other provinces. Several Anglican provinces have not accepted the ordination of women. The number of Anglican provinces that ordain non-celibate gays and lesbians is even much smaller.
It is axiomatic in politics that if one wants to win an election, one must define one’s opponent before he can define himself. It is also axiomatic that if one throws enough mud, some will stick, or at least give the appearance of sticking, which is all that matters since it helps to discredit one’s opponent and to shape the electorate’s perceptions of him. A lot of that is going on in “liberal” circles in the Episcopal Church. One just has to visit the “liberal” web logs and web sites. Mr. Emrich’s views reflects the views current in those circles.
Coffey seeks to perpetuate the myths that what has united Anglicans is the Book of Common Prayer; if outsiders want to know what Anglicans believe, they should pray with Anglicans. Whatever Anglican church into which one goes, wherever in the world, whatever language is spoken, one would recognize the liturgy. What she fails to point out is that the Episcopal Church has been worshiping with a different prayer book from other Anglican churches since the 1970s. Even before the 1970s the American Prayer Book represented a different Prayer Book worship tradition from the English Prayer Book. Some provinces now use more than one service book, for example, the Church of England, the Anglican Church of Canada, and the Anglican Church of Australia. The newer service books differ in their theology from the Prayer Books authorized for use in these provinces. Some of the newer service books are deliberately ambiguous to permit more than one interpretation of the texts in the service book. In the Episcopal Church and the other Anglican provinces where only one official Prayer Book is authorized, different ecclesiastical traditions had different interpretations of that Prayer Book. For example, “liberal” Episcopalians have a significantly different view of the Baptismal Covenant than do orthodox Episcopalians, overemphasizing the commitment to social justice and downplaying or ignoring the renunciation of sin. In their view this commitment trumps everything else. It is highly debatable that the revisers of the Prayer Book had intended that this highly unbalanced interpretation should be given to the Baptismal Covenant.
The idea that using the same Prayer Book unites Anglicans is certainly untenable nowadays if it ever was. So is the idea that you can learn what Anglicans believe from praying with them. An Episcopalian visiting some Church of England or Diocese of Sydney parishes has a good chance of not recognizing the liturgy even though he may understand the language. What Coffey says about recognizing the liturgy may have been true to a limited extent in the 19th century but it is not in the 21st.
The origin of the claim that the Book of Common Prayer is the fullest expression of what Anglicans believe can be traced to an attempt by 19th century high churchmen to replace the Thirty-Nine Articles with the Prayer Book as the test of an Anglican’s soundness in the faith. These high churchmen leaned toward Roman Catholicism and they disliked the Protestant and Reformed doctrine of the Thirty-Nine Articles. They interpreted the Prayer Book to “jar and contradict” the Articles and to support their theological views. Bishop Ryle, who was involved in this controversy over the Prayer Book and the Articles, wrote:
“I pass over the unreasonableness of setting up a book of devotion, like the Liturgy, as a better test of churchmanship than a confession of faith like the Articles. Prayers, in the very nature of things, are compositions which are not so precisely framed and worded as cold, dry, dogmatic statements of doctrine. They are what rhetorical speech of the advocate is, compared to the cautiously-balanced decision of the judge.”
All three Episcopal clergy misrepresent the place of Scripture, reason, and tradition in Anglicanism. They use the image of the three-legged stool which distorts the teaching of benchmark Elizabethan Anglican divine Richard Hooker who is usually credited with its origin. In Book V of The Laws of Ecclesiastical Polity (Chapter 8, Section II) Hooker in actuality states that Scripture is the primary authority, then next reason, and finally tradition: "What Scripture doth plainly deliver it is that the first place both of credit and obedience is due; the next whereunto is whatsoever any man can necessarily conclude by force of reason. After these the voice of the Church succeedeth". Hooker did not assert and neither does classical Anglicanism that Scripture, reason, and tradition have equal authority as do Coffey and Schreiner, and Emrich. For classical Anglicanism, as for Hooker, Scripture is the supreme authority. Hooker is also talking about how we should go about interpreting Scripture, first by Scripture, then by reason, and last of all by tradition. This is how classical Anglicanism interprets Scripture. By reason both Hooker and classical Anglicanism mean “sanctified common sense, the facility to grasp what Scripture speaks.” It is drawn out of the plain principles of Scripture themselves. Neither Hooker nor classical Anglicanism make a place for human experience in the interpretation of Scripture. They do not see “the modern experience of (sinful) life” as “a major source of revelation from God superseding or correcting that which Scripture interpreted by right reason has delivered to us.” Coffey, Schreiner and Emrich suggest that Archbishop Akinola and orthodox Anglicans are giving too much weight to Scripture but classical Anglicanism has always given more weight to Scripture than to reason or tradition. The problem is not that Archbishop Akinola and orthodox Anglicans give too much weight to Scripture but that “liberal” Episcopalians do not give enough weight. They give too much weight to human experience.
In the classical Anglican understanding of Scripture, a text can have only one meaning, the meaning that the author and ultimately the Holy Spirit intended for that passage. This meaning and only this meaning is authoritative. Any other interpretation of the text is not.
Coffey repeats a “liberal” talking point that Presiding Bishop Jefferts Schori herself has used, asserting that orthodox Anglicans’ focus upon the issue of human sexuality is diverting the Anglican Communion from more pressing problems. What is not acknowledged is that the Episcopal Church created the present situation. It took unilateral action on a very sensitive issue without consulting the other Anglican provinces. It put the focus upon this issue with the actions of the 2003 General Convention. To refuse to take notice of the issue as “liberal” Episcopalians would like orthodox Anglicans to do would from an orthodox Anglican perspective give tacit acceptance to those actions. However, orthodox Anglicans cannot in good conscience accept what the General Convention has done. They believe that with its actions the General Convention has jeopardized the salvation of millions. “Liberal” Episcopalians who have embraced an explicit or implicit universalism may not believe that but orthodox Anglicans do. The actions of the General Convention have also harmed the witness of their churches in their own countries. “Liberal” Episcopalians naturally would like these actions to be treated as a fait accompli. To ignore the General Convention’s actions, orthodox Anglicans realize, however, would encourage the Episcopal Church’s “liberal” leaders to take more radical steps and do even more harm.
The Episcopal Church is one of the most “liberal” provinces in the Anglican Communion, if not the most “liberal”. Beginning in the 19th century the church embarked on a course that has taken it away from the mainstream of Anglicanism. As Dr. Paul Zahl, the Dean of the Trinity Episcopal School for Ministry, points out in The Crisis of the American Episcopal Church, “with the rise of the Oxford Movement and also the rise of theological ‘liberalism,’” the Episcopal Church has been unable to “sustain a strong Christianity identity alternative to the world.” Based upon its particular synthesis of Catholic and modernist elements, Dr. Les Fairfield, former Professor of Church History at Trinity Episcopal School for Ministry, now retired, classifies the main ideological force in American Episcopalianism as “Catholic Modernism”. While the three Episcopal clergy in the article would like to see themselves as Anglicans and their beliefs as Anglican, neither they nor their beliefs are. While Coffey and Schreiner believe that orthodox Anglicans want to set the parameters of what it means to be Anglican, they are themselves seeking to change the parameters of what has historically distinguished Anglicans from non-Anglicans and to impose their own criteria.
Coffey offers no explanation for why she believes that God “invited” the consecration of Gene Robinson. How does she really know that God was behind his consecration? All she has is her opinion. The benchmark Elizabethan Anglican divine John Jewel and classical Anglicanism endorse the Reformation idea that the Holy Spirit always speaks in harmony with the Scriptures. John Jewel, with Richard Hooker, was a leading theologian of the 16th century English Reformation and Tudor Settlement that has shaped the essential character of the Anglicanism of subsequent centuries. Jewel wrote that to ignore what the Scripture plainly teaches and to make a direct appeal to “God himself in the Church and in Councils” is to follow one’s own opinions. He rejected as a sign of the Holy Spirit’s leading any departure from the plain teaching of Scripture. Classical Anglicanism takes the same position: whatever goes beyond the plain teaching of Scripture or against it is devoid of the Holy Spirit. For this reason orthodox Anglicans do not accept the claims of “liberal” Episcopalians that in confirming the election of Gene Robinson, the 2003 General Convention was led by the Holy Spirit and was exercising a “prophetic ministry”. While Coffey maintains that she is Anglican, she takes from an orthodox Anglican perspective a decidedly un-Anglican view of the consecration.
More than Atlantic divides Anglican Communion
http://www.stargazettenews.com/apps/pbcs.dll/article?AID=/20070415/NEWS01/704150349
[Star-Gazette] 16 Apr 2007--An attempt to keep the 77 million-member world Anglican Communion unified may be deepening a rift over how Episcopalians in the United States interpret the Bible.
[Star-Gazette] 16 Apr 2007--An attempt to keep the 77 million-member world Anglican Communion unified may be deepening a rift over how Episcopalians in the United States interpret the Bible.
Gay Bishop Cannot Believe the Uproar
http://www.standfirminfaith.com/index.php/site/article/2814/
[Stand Firm] 16 Apr 2007--Robinson, who is in Nashville today to speak at Vanderbilt University, remains quietly astonished over the controversy.
"It would be hard in retrospect to look back and imagine that would be the case," he said. "People in the diocese were just looking for the next bishop. I had been in New Hampshire 30 years. They felt they knew me, my skills, my gifts. While we knew this would be somewhat controversial, none of us expected it to have such breadth and depth."
[Stand Firm] 16 Apr 2007--Robinson, who is in Nashville today to speak at Vanderbilt University, remains quietly astonished over the controversy.
"It would be hard in retrospect to look back and imagine that would be the case," he said. "People in the diocese were just looking for the next bishop. I had been in New Hampshire 30 years. They felt they knew me, my skills, my gifts. While we knew this would be somewhat controversial, none of us expected it to have such breadth and depth."
25 Anglican Theologians Write the Canadian Bishops
http://www.anglicanplanet.net/TAPCanada0705a.html
[Anglican Planet] 16 Apr 2007--We are a group of academic theologians serving in parishes or theological institutions who are committed to the welfare of the Anglican Church of Canada, and we are writing to you out of grave concern for the integrity of our Christian community.
We are disturbed by the proposed motions coming out of the Council of General Synod’s March meeting. We believe that these motions do not reflect the implications of the St Michael Report, and that even to treat them as legitimate options is to neglect the kind of discussion the Report encourages and our Church deserves. In particular, we affirm the following....
[Anglican Planet] 16 Apr 2007--We are a group of academic theologians serving in parishes or theological institutions who are committed to the welfare of the Anglican Church of Canada, and we are writing to you out of grave concern for the integrity of our Christian community.
We are disturbed by the proposed motions coming out of the Council of General Synod’s March meeting. We believe that these motions do not reflect the implications of the St Michael Report, and that even to treat them as legitimate options is to neglect the kind of discussion the Report encourages and our Church deserves. In particular, we affirm the following....
Colorado Springs rector faces supporters, critics
http://www.rockymountainnews.com/drmn/news/article/0,1299,DRMN_3_5484859,00.html
[Rocky Mountain News] 16 Apr 2007--The Rev. Don Armstrong faced supporters and critics Saturday to explain his position in the escalating war with the Episcopal Dicoese of Colorado and Bishop Rob O’Neill.
Related articles:
http://www.standfirminfaith.com/index.php/site/article/2812/
Bishop O'Neill Responds to Fr. Armstrong's Remarks - Stand Firm
http://www.casperstartribune.net/news/regional/b9971ab7c3fceae9872572be00211786.txt
Church leader rebuts financial allegations - Casper Star Tribune
[Rocky Mountain News] 16 Apr 2007--The Rev. Don Armstrong faced supporters and critics Saturday to explain his position in the escalating war with the Episcopal Dicoese of Colorado and Bishop Rob O’Neill.
Related articles:
http://www.standfirminfaith.com/index.php/site/article/2812/
Bishop O'Neill Responds to Fr. Armstrong's Remarks - Stand Firm
http://www.casperstartribune.net/news/regional/b9971ab7c3fceae9872572be00211786.txt
Church leader rebuts financial allegations - Casper Star Tribune
Anglican group cuts ties with Armstrong
http://www.gazette.com/articles/armstrong_21257___article.html/church_grace.html
[The Gazette] 16 Apr 2007--A defiant Rev. Donald Armstrong told his longtime parish Saturday he never stole money from the church — even as an organization he helped lead severed its ties with him.
[The Gazette] 16 Apr 2007--A defiant Rev. Donald Armstrong told his longtime parish Saturday he never stole money from the church — even as an organization he helped lead severed its ties with him.
Announcement Concerning the ACI (the ACI ends relationship with Grace Church and Fr. Armstrong)
http://www.standfirminfaith.com/index.php/site/article/2805/
[Stand Firm] 16 Apr 2007--We have seen a good deal of speculation and innuendo on the internet and wish to respond with the following statement on behalf of the Anglican Communion Institute....
[Stand Firm] 16 Apr 2007--We have seen a good deal of speculation and innuendo on the internet and wish to respond with the following statement on behalf of the Anglican Communion Institute....
Saturday, April 14, 2007
Church will find a special place for its scapegoats — again
http://www.timesonline.co.uk/tol/comment/faith/article1652132.ece
[Times Online] 14 Apr 2007--The decisions of the American Church may be the straw that breaks the camel’s back, but they are hardly the cause of the crisis. Rather, they are natural outcomes of a movement with a long history. One that has been championed by some of the finest theologians of their day, people such as Charles Gore, William Temple and Michael Ramsey.
It strikes me that that this article seeks to scapegoat orthodox Anglicans.
[Times Online] 14 Apr 2007--The decisions of the American Church may be the straw that breaks the camel’s back, but they are hardly the cause of the crisis. Rather, they are natural outcomes of a movement with a long history. One that has been championed by some of the finest theologians of their day, people such as Charles Gore, William Temple and Michael Ramsey.
It strikes me that that this article seeks to scapegoat orthodox Anglicans.
A gentle call to stay strong
http://www.thestar.com/News/article/203067
[The Toronto Star] 14 Apr 2007--Choosing his words carefully, the longtime former leader of the Canadian Anglican Church opened a conference on gay rights in the church last night with a gentle, but deliberate, nudge toward acceptance and a rejection of rigid doctrine.
"Matters of doctrine become matters of control," Michael Peers, primate of the Anglican Church of Canada from 1986 to 2004, said, breaking three years of public silence.
"That's something you need to take away with you in the coming events."
The Anglican Church is facing a crisis worldwide as deep divisions over the ordination of gay priests and the blessing of same-sex marriages has pushed the church to the brink of schism.
The U.S. Episcopal Church, as Anglicanism is known there, faces expulsion from the worldwide Anglican communion if it doesn't reverse by Sept. 30 support for gay clergy and same-sex marriage blessings.
Episcopal bishops voted last month not to change their stance, despite a growing rift in the church, saying their theology supports gay rights.
The Canadian church faces similar sanctions after its June meeting in Winnipeg, where it is expected to allow each parish to decide whether to bless same-sex marriages.
Having promised his successor, Andrew Hutchison, he would not interfere in his work, Peers cautiously addressed the Whole Message Conference of gay Anglicans, focused on past conflicts over doctrine, such as the ordination of women in the 1970s. One prominent newspaper "was gleefully predicting the death of Anglicanism worldwide."
[The Toronto Star] 14 Apr 2007--Choosing his words carefully, the longtime former leader of the Canadian Anglican Church opened a conference on gay rights in the church last night with a gentle, but deliberate, nudge toward acceptance and a rejection of rigid doctrine.
"Matters of doctrine become matters of control," Michael Peers, primate of the Anglican Church of Canada from 1986 to 2004, said, breaking three years of public silence.
"That's something you need to take away with you in the coming events."
The Anglican Church is facing a crisis worldwide as deep divisions over the ordination of gay priests and the blessing of same-sex marriages has pushed the church to the brink of schism.
The U.S. Episcopal Church, as Anglicanism is known there, faces expulsion from the worldwide Anglican communion if it doesn't reverse by Sept. 30 support for gay clergy and same-sex marriage blessings.
Episcopal bishops voted last month not to change their stance, despite a growing rift in the church, saying their theology supports gay rights.
The Canadian church faces similar sanctions after its June meeting in Winnipeg, where it is expected to allow each parish to decide whether to bless same-sex marriages.
Having promised his successor, Andrew Hutchison, he would not interfere in his work, Peers cautiously addressed the Whole Message Conference of gay Anglicans, focused on past conflicts over doctrine, such as the ordination of women in the 1970s. One prominent newspaper "was gleefully predicting the death of Anglicanism worldwide."
Church makes the split
http://www.dailyherald.com/news/dupagestory.asp?id=301763&cc=d&tc=&t=
[Chicago Daily Herald] 14 Apr 2007--The Rev. George Byron Koch, a former civil rights leader and corporate executive, leads a West Chicago church that proudly welcomes creative types, free-thinkers and people who don’t worry about dressing up.
Now Koch’s church has become the first to break away from the Episcopal Diocese of Chicago because, Koch and his followers believe, the Episcopal Church has abandoned conservative values by electing a gay bishop and blessing same-sex couples.
The 100-plus members of Koch’s Church of the Resurrection recently took a unanimous vote to leave the diocese.
“We aren’t leaving the church,” Koch has said. “The church moved away from us.”
[Chicago Daily Herald] 14 Apr 2007--The Rev. George Byron Koch, a former civil rights leader and corporate executive, leads a West Chicago church that proudly welcomes creative types, free-thinkers and people who don’t worry about dressing up.
Now Koch’s church has become the first to break away from the Episcopal Diocese of Chicago because, Koch and his followers believe, the Episcopal Church has abandoned conservative values by electing a gay bishop and blessing same-sex couples.
The 100-plus members of Koch’s Church of the Resurrection recently took a unanimous vote to leave the diocese.
“We aren’t leaving the church,” Koch has said. “The church moved away from us.”
Archbishop will hear all issues
http://www.hamiltonspectator.com/NASApp/cs/ContentServer?pagename=hamilton/Layout/Article_Type1&c=Article&cid=1176524988072&call_pageid=1020420665036&col=1014656511815
[Hamilton Spectator] 14 Apr 2007--Technically, the Archbishop of Canterbury, the spiritual head of the worldwide Anglican church, is coming to our diocese to lead bishops in prayer, not to discuss the fractious business of gay clergy and same-sex blessings.
[Hamilton Spectator] 14 Apr 2007--Technically, the Archbishop of Canterbury, the spiritual head of the worldwide Anglican church, is coming to our diocese to lead bishops in prayer, not to discuss the fractious business of gay clergy and same-sex blessings.
Rector to address Episcopal charges of theft, fraud
http://www.rockymountainnews.com/drmn/local/article/0,1299,DRMN_15_5484199,00.html
[Rocky Mountain News] 14 Mar 2007--The Rev. Donald Armstrong today is scheduled to address accusations of theft and fraud outlined by the Episcopal Diocese of Colorado in a church version of an indictment.
The document, called a "presentment," outlines six counts against Armstrong, including allegations he used nearly $400,000 in church funds to cover family expenses, a grant to a friend, his own children's education and other, unknown, expenditures.
Armstrong, a rector of 20 years at the prominent Grace Church and St. Stephen's parish in Colorado Springs, has denied the charges, and plans to address the allegations this morning at what his spokesman called a "public forum" at the church.
[Rocky Mountain News] 14 Mar 2007--The Rev. Donald Armstrong today is scheduled to address accusations of theft and fraud outlined by the Episcopal Diocese of Colorado in a church version of an indictment.
The document, called a "presentment," outlines six counts against Armstrong, including allegations he used nearly $400,000 in church funds to cover family expenses, a grant to a friend, his own children's education and other, unknown, expenditures.
Armstrong, a rector of 20 years at the prominent Grace Church and St. Stephen's parish in Colorado Springs, has denied the charges, and plans to address the allegations this morning at what his spokesman called a "public forum" at the church.
Anglican heat on eve of prelate's visit
http://www.thestar.com/Life/article/202159
[The Toronto Star] 14 Apr 2007--On the eve of a visit to this country by the Archbishop of Canterbury, Canada's Anglican leader is trying to defuse fallout from a story in the British press in which he accuses the head of the church of being "indecisive" and failing to lead through a crisis over gay rights that threatens to split the church worldwide.
[The Toronto Star] 14 Apr 2007--On the eve of a visit to this country by the Archbishop of Canterbury, Canada's Anglican leader is trying to defuse fallout from a story in the British press in which he accuses the head of the church of being "indecisive" and failing to lead through a crisis over gay rights that threatens to split the church worldwide.
Anglican leader coming to Canada
http://www.canada.com/topics/news/national/story.html?id=72402dc6-4093-436f-9d2f-ba5e54089511&k=75492
[Canada.com] 14 Apr 2007--"One of the most difficult jobs in Christendom."
That's how Ruth Gledhill, religion correspondent for the Times of London, describes the work of the Archbishop of Canterbury, a position of high expectations and heavy responsibility, but little or no power.
[Canada.com] 14 Apr 2007--"One of the most difficult jobs in Christendom."
That's how Ruth Gledhill, religion correspondent for the Times of London, describes the work of the Archbishop of Canterbury, a position of high expectations and heavy responsibility, but little or no power.
Canadian conservatism needs relationship rescue: "How's that working for ya?" Canadian conservative agenda?
http://www.enterstageright.com/archive/articles/1203/1203canconagenda.htm
[Enter Stage Right] 14 Apr 2007--"The Archbishop of Canterbury is visiting Canada from Monday. The public agenda there is a few pages further on than in the UK. And this article was written in 2003." Originally posted on the Anglican Mainstream web site.
Supposed 'homophobic' comments made by Canadian Alliance Member of Parliament, Larry Spencer, have created a rip-roaring brouhaha in the Great White North.
In a tightly-controlled, politically correct Canadian media that is devoid of alternative opinion, Spencer has been forced to walk the plank, for daring to speak the "c" word that durst not be spoken. National Post columnist Colby Cosh almost gave a stunning defence of Spencer explaining the proclivities of a poor doddering "older mind" unable to keep up with the times. Out of a plethora of editorials condemning Spencer, for his beliefs, only two editorials I found have taken the time to examine the content of Spencer's reported comments, showing the "poor old guy" to be not entirely dotty (Gunter, Warren).
I am uncomfortable with the word "conspiracy" (coincidences do occur sometimes). And being a "nice" Canadian I am even a little squeamish with "agenda" although the word is often used to describe the aspirations of the homosexual community in American conservative circles.
But even if you dislike the "c" word or even the more commonly used "gay agenda" phraseology, since pirouetting Prime Minister Pierre Elliot Trudeau legalized sodomy in 1969, a scant 34 years ago -- no one can deny the homosexual movement has come a long way. Contrary to the collectivist horde of social-Liberal pundits, no matter how you express it, I think homosexual activists actually plan to advance their goals and more often than not they are victorious in their agenda.
[Enter Stage Right] 14 Apr 2007--"The Archbishop of Canterbury is visiting Canada from Monday. The public agenda there is a few pages further on than in the UK. And this article was written in 2003." Originally posted on the Anglican Mainstream web site.
Supposed 'homophobic' comments made by Canadian Alliance Member of Parliament, Larry Spencer, have created a rip-roaring brouhaha in the Great White North.
In a tightly-controlled, politically correct Canadian media that is devoid of alternative opinion, Spencer has been forced to walk the plank, for daring to speak the "c" word that durst not be spoken. National Post columnist Colby Cosh almost gave a stunning defence of Spencer explaining the proclivities of a poor doddering "older mind" unable to keep up with the times. Out of a plethora of editorials condemning Spencer, for his beliefs, only two editorials I found have taken the time to examine the content of Spencer's reported comments, showing the "poor old guy" to be not entirely dotty (Gunter, Warren).
I am uncomfortable with the word "conspiracy" (coincidences do occur sometimes). And being a "nice" Canadian I am even a little squeamish with "agenda" although the word is often used to describe the aspirations of the homosexual community in American conservative circles.
But even if you dislike the "c" word or even the more commonly used "gay agenda" phraseology, since pirouetting Prime Minister Pierre Elliot Trudeau legalized sodomy in 1969, a scant 34 years ago -- no one can deny the homosexual movement has come a long way. Contrary to the collectivist horde of social-Liberal pundits, no matter how you express it, I think homosexual activists actually plan to advance their goals and more often than not they are victorious in their agenda.
Fla. Anglican Church Loses $4 Million Property
http://www.christianpost.com/article/20070413/26877_Fla._Anglican_Church_Loses_$4_Million_Property.htm
[The Christian Post] 14 Apr 2007--An Anglican church in Jacksonville, Fla., lost its church property to the Episcopal diocese in a court ruling earlier this week.
Judge Karen Cole ruled that Redeemer Anglican Church belongs to the Diocese of Florida, which put parish members on legal hold until an official report is issued for review.
"We are naturally disappointed that the diocese ignored the appeals of the Archbishop of Canterbury and the Panel of Reference," Redeemer's rector, the Rev. Neil Lebhar, told VirtueOnline, a voice for global Orthodox Anglicanism. "We had hoped that the Primates Communiqué would be taken seriously and honored by the Diocese of Florida."
Anglican leaders from around the world had requested in a February communiqué that congregations in the United States back away from property litigation as they wait on a response from the Episcopal Church – the U.S. arm of Anglicanism – to the communion's moratorium on consecrating homosexuals and blessing same-sex unions. More recently, Archbishop of Canterbury Rowan Williams, Anglicanism’s spiritual leader, had recommended in a letter presented last month to suspend litigation over property.
[The Christian Post] 14 Apr 2007--An Anglican church in Jacksonville, Fla., lost its church property to the Episcopal diocese in a court ruling earlier this week.
Judge Karen Cole ruled that Redeemer Anglican Church belongs to the Diocese of Florida, which put parish members on legal hold until an official report is issued for review.
"We are naturally disappointed that the diocese ignored the appeals of the Archbishop of Canterbury and the Panel of Reference," Redeemer's rector, the Rev. Neil Lebhar, told VirtueOnline, a voice for global Orthodox Anglicanism. "We had hoped that the Primates Communiqué would be taken seriously and honored by the Diocese of Florida."
Anglican leaders from around the world had requested in a February communiqué that congregations in the United States back away from property litigation as they wait on a response from the Episcopal Church – the U.S. arm of Anglicanism – to the communion's moratorium on consecrating homosexuals and blessing same-sex unions. More recently, Archbishop of Canterbury Rowan Williams, Anglicanism’s spiritual leader, had recommended in a letter presented last month to suspend litigation over property.
Investigation Clears Bishop of Connecticut
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3179
[The Living Church] 14 Apr 2007--“The review committee has reached different conclusions with respect to different allegations,” the committee stated in a 92-page decision released April 11. “With respect to a small number of the alleged offenses, the review committee has not found reasonable cause to believe that they constitute offenses under the canons. With respect to most of the other actions challenged by the charges, the review committee has not found reasonable cause to believe that they constitute offenses under the canons and in any event has not found reasonable cause to believe that Bishop Smith’s actions were taken with the intent required to be subject to presentment.
“The review committee has found reasonable cause to believe that one aspect of Bishop Smith’s response violated a canon, but that the violation cannot be subject of a presentment because the review committee could not determine that there was reasonable cause to find that it was an intentional, material and meaningful offense."
Related articles:
http://www.courant.com/news/local/hc-ctsmith0414.artapr14,0,6424951.story?coll=hc-headlines-local
Review Panel Clears Episcopal Leader - Hartford Courant
http://www.standfirminfaith.com/index.php/site/article/2802/
Title IV Review Committee Decision Regarding Bishop Smith of CT - Stand Firm
http://www.standfirminfaith.com/index.php/site/article/2801/
Charges against the Rt. Rev. Andrew D. Smith dropped by Episcopal Church - Stand Firm
http://www.newsday.com/news/local/wire/connecticut/ny-bc-ct--episcopalbishop0413apr13,0,4278397.story?coll=ny-region-apconnecticut
Church dismisses religious charges against Episcopal bishop - Newsday.com
http://www.ctdiocese.org/news/press.shtml
Ecclesiastical charges against the Rt. Rev. Andrew D. Smith dropped by Episcopal Church review committee - The Episcopal Diocese of Connecticut
http://www.nhregister.com/site/news.cfm?newsid=18209882&BRD=1281&PAG=461&dept_id=31007&rfi=6
Charges against Episcopal bishop dropped - New Haven Register
[The Living Church] 14 Apr 2007--“The review committee has reached different conclusions with respect to different allegations,” the committee stated in a 92-page decision released April 11. “With respect to a small number of the alleged offenses, the review committee has not found reasonable cause to believe that they constitute offenses under the canons. With respect to most of the other actions challenged by the charges, the review committee has not found reasonable cause to believe that they constitute offenses under the canons and in any event has not found reasonable cause to believe that Bishop Smith’s actions were taken with the intent required to be subject to presentment.
“The review committee has found reasonable cause to believe that one aspect of Bishop Smith’s response violated a canon, but that the violation cannot be subject of a presentment because the review committee could not determine that there was reasonable cause to find that it was an intentional, material and meaningful offense."
Related articles:
http://www.courant.com/news/local/hc-ctsmith0414.artapr14,0,6424951.story?coll=hc-headlines-local
Review Panel Clears Episcopal Leader - Hartford Courant
http://www.standfirminfaith.com/index.php/site/article/2802/
Title IV Review Committee Decision Regarding Bishop Smith of CT - Stand Firm
http://www.standfirminfaith.com/index.php/site/article/2801/
Charges against the Rt. Rev. Andrew D. Smith dropped by Episcopal Church - Stand Firm
http://www.newsday.com/news/local/wire/connecticut/ny-bc-ct--episcopalbishop0413apr13,0,4278397.story?coll=ny-region-apconnecticut
Church dismisses religious charges against Episcopal bishop - Newsday.com
http://www.ctdiocese.org/news/press.shtml
Ecclesiastical charges against the Rt. Rev. Andrew D. Smith dropped by Episcopal Church review committee - The Episcopal Diocese of Connecticut
http://www.nhregister.com/site/news.cfm?newsid=18209882&BRD=1281&PAG=461&dept_id=31007&rfi=6
Charges against Episcopal bishop dropped - New Haven Register
Friday, April 13, 2007
"All Over Red Rover" for Christianity
http://your.sydneyanglicans.net/indepth/articles/all_over_red_rover_for_christianity/
{your.sydneyanglicans.net] 13 Apr 2007--Australians have a saying: “it’s all over, red rover.” We use this saying when something is finished, gone, kaput, dead-as-a-doornail. The rhyme emphasises the finality of the demise, although no one quite knows why the red dog gets a mention.
Evangelical Christians have another saying. It is not a set form of words, but something like it is said in conversations, literature and pulpits. “I’ll stop believing if they find the bones of Jesus.” It is a view something like that first expressed by the apostle Paul: “if Christ has not been raised, [our] faith is worthless … If we have placed our hope in Christ for this life only, we should be pitied more than anyone.” [1 Corinthians 15:17,19]
So if claims made in the U.S. documentary ‘The Tomb of Christ’ are correct, then it is all-over-red-rover for evangelical Christianity.
{your.sydneyanglicans.net] 13 Apr 2007--Australians have a saying: “it’s all over, red rover.” We use this saying when something is finished, gone, kaput, dead-as-a-doornail. The rhyme emphasises the finality of the demise, although no one quite knows why the red dog gets a mention.
Evangelical Christians have another saying. It is not a set form of words, but something like it is said in conversations, literature and pulpits. “I’ll stop believing if they find the bones of Jesus.” It is a view something like that first expressed by the apostle Paul: “if Christ has not been raised, [our] faith is worthless … If we have placed our hope in Christ for this life only, we should be pitied more than anyone.” [1 Corinthians 15:17,19]
So if claims made in the U.S. documentary ‘The Tomb of Christ’ are correct, then it is all-over-red-rover for evangelical Christianity.
No Women Bishops for Anglicans
http://www.abc.net.au/rn/religionreport/stories/2007/1894022.htm
[The Religion Report] 13 Apr 2007--Last week on the program we heard about the case before the Appellate Tribunal, the highest court of the Anglican Church in Australia, asking whether there is any impediment in the church's constitution preventing diocesan bishops from going ahead and consecrating women bishops.
Robert Tong is the President of Sydney's Anglican Church League, the political power base behind Archbishop Peter Jensen.
Robert Tong, welcome to the program. You've warned that if the Appellate Tribunal finds that bishops can bypass the General Synod, that would open a Pandora's Box, undermining unity and opening the floodgates for dioceses to go it alone on other issues. How would it undermine unity?
You will need to scroll down to the transcript of this broadcast.
[The Religion Report] 13 Apr 2007--Last week on the program we heard about the case before the Appellate Tribunal, the highest court of the Anglican Church in Australia, asking whether there is any impediment in the church's constitution preventing diocesan bishops from going ahead and consecrating women bishops.
Robert Tong is the President of Sydney's Anglican Church League, the political power base behind Archbishop Peter Jensen.
Robert Tong, welcome to the program. You've warned that if the Appellate Tribunal finds that bishops can bypass the General Synod, that would open a Pandora's Box, undermining unity and opening the floodgates for dioceses to go it alone on other issues. How would it undermine unity?
You will need to scroll down to the transcript of this broadcast.
Church divided: Disagreements, international issues fracturing congregations
http://www.montgomeryadvertiser.com/apps/pbcs.dll/article?AID=/20070413/NEWS/704130311/1001
[Montgomery Advertiser] 13 Apr 2007--More and more congregations are finding themselves divided. The issues range from administrative and financial, like those at Old Elam, to the ordination of women as bishops or the consecration of an openly gay Episcopalian bishop.
It was the gay bishop issue that drove Doug McCurry to leave Christ the Redeemer Episcopal Church and start the Legacy Anglican Church.
[Montgomery Advertiser] 13 Apr 2007--More and more congregations are finding themselves divided. The issues range from administrative and financial, like those at Old Elam, to the ordination of women as bishops or the consecration of an openly gay Episcopalian bishop.
It was the gay bishop issue that drove Doug McCurry to leave Christ the Redeemer Episcopal Church and start the Legacy Anglican Church.
Gay bishop says church can heal, to discuss issue at VU
http://www.tennessean.com/apps/pbcs.dll/article?AID=/20070413/NEWS06/704130396/1023/NEWS
[Tennessean] 13 Apr 2007--"I'd rather he didn't come here," said the Rev. Richard Kew, interim rector of the Episcopal Church of the Resurrection in Franklin. "This has torn at the very fabric of the Anglican church. I don't how someone can live with themselves after doing something like that."
Bishop John Bauerschmidt, newly elected bishop of the Episcopal Diocese of Tennessee, was opposed to Robinson's consecration but had planned to meet with him while he was in town.
"Bishop Robinson and I had hoped to meet, but I will be out of town for the funeral of a close friend while he is here," Bauerschmidt said.
Bauerschmidt declined to say how many churches within the diocese have left or are threatening to leave or how many priests have been defrocked over the issue.
"The diocese has had good leadership in the past and is in good shape now," he said. "Some congregations have seen a significant level of conflict that mirrors controversies on the national front."
[Tennessean] 13 Apr 2007--"I'd rather he didn't come here," said the Rev. Richard Kew, interim rector of the Episcopal Church of the Resurrection in Franklin. "This has torn at the very fabric of the Anglican church. I don't how someone can live with themselves after doing something like that."
Bishop John Bauerschmidt, newly elected bishop of the Episcopal Diocese of Tennessee, was opposed to Robinson's consecration but had planned to meet with him while he was in town.
"Bishop Robinson and I had hoped to meet, but I will be out of town for the funeral of a close friend while he is here," Bauerschmidt said.
Bauerschmidt declined to say how many churches within the diocese have left or are threatening to leave or how many priests have been defrocked over the issue.
"The diocese has had good leadership in the past and is in good shape now," he said. "Some congregations have seen a significant level of conflict that mirrors controversies on the national front."
Episcopal bishops castigate Williams
http://www.washtimes.com/national/20070413-010921-6819r.htm
[The Washinton Times] 13 Apr 2007--Archbishop of Canterbury Rowan Williams is increasingly under attack these days from his own bishops.
Several American Episcopal bishops as well as the archbishop of the Anglican Church of Canada have -- in a rare show of public pique -- castigated the English prelate for his handling of the homosexuality issue.
[The Washinton Times] 13 Apr 2007--Archbishop of Canterbury Rowan Williams is increasingly under attack these days from his own bishops.
Several American Episcopal bishops as well as the archbishop of the Anglican Church of Canada have -- in a rare show of public pique -- castigated the English prelate for his handling of the homosexuality issue.
Charismatic and Mainline
http://www.religion-online.org/showarticle.asp?title=3325
[Religion Online] 13 Apr 2007--On Passion Sunday in 1960, the Episcopal pastor of a growing parish in suburban Los Angeles revealed his covert spiritual experiences of recent months. Unknown to most parishioners, he and 70 other members had been "speaking in tongues" -- making utterances that most mainline churches equated with overheated Pentecostalism and Holy Roller tent revivals.
Dennis Bennett got through the 7:30 service without causing a commotion at St. Mark’s Episcopal Church, which had 2,500 people on its rolls. At the end of the second service, however, an assistant priest pulled off his vestments, put them on the altar and stalked out, saying, "I can no longer work with this man!"
Tumult reigned in the patio. One man stood on a chair, shouting, "Throw out the damn tongue speakers!" according to Bennett.
The parish treasurer at the time, M. Scott Pruyn, in a letter to this writer years later, said that he and the senior warden confronted Bennett in the sacristy and told him he had broken a "solemn promise" that he would not preach on tongues --speaking "without first discussing the matter in executive session with the officers and vestry." Bennett promptly agreed to resign.
Episcopal Bishop Francis Bloy of Los Angeles quickly forbade group meetings "under any semblance of parish auspices to be held where speaking in tongues is encouraged or actually engaged in." Indeed, most tongues-speaking members stopped going to St. Mark’s.
The crisis at St. Mark’s escaped public notice until Jean Stone, a laywoman active in St. Mark’s tongues-speaking group, contacted Newsweek and Time. Both magazines carried stories about St. Mark’s that summer. Stone kept up her nationwide publicity campaign with letters, pamphlets and a quarterly magazine. Bennett accepted a post as rector of a struggling urban parish in Seattle that quickly flourished, lifting up Bennett and his wife, Rita, as leaders in a burgeoning neo-Pentecostal movement.
[Religion Online] 13 Apr 2007--On Passion Sunday in 1960, the Episcopal pastor of a growing parish in suburban Los Angeles revealed his covert spiritual experiences of recent months. Unknown to most parishioners, he and 70 other members had been "speaking in tongues" -- making utterances that most mainline churches equated with overheated Pentecostalism and Holy Roller tent revivals.
Dennis Bennett got through the 7:30 service without causing a commotion at St. Mark’s Episcopal Church, which had 2,500 people on its rolls. At the end of the second service, however, an assistant priest pulled off his vestments, put them on the altar and stalked out, saying, "I can no longer work with this man!"
Tumult reigned in the patio. One man stood on a chair, shouting, "Throw out the damn tongue speakers!" according to Bennett.
The parish treasurer at the time, M. Scott Pruyn, in a letter to this writer years later, said that he and the senior warden confronted Bennett in the sacristy and told him he had broken a "solemn promise" that he would not preach on tongues --speaking "without first discussing the matter in executive session with the officers and vestry." Bennett promptly agreed to resign.
Episcopal Bishop Francis Bloy of Los Angeles quickly forbade group meetings "under any semblance of parish auspices to be held where speaking in tongues is encouraged or actually engaged in." Indeed, most tongues-speaking members stopped going to St. Mark’s.
The crisis at St. Mark’s escaped public notice until Jean Stone, a laywoman active in St. Mark’s tongues-speaking group, contacted Newsweek and Time. Both magazines carried stories about St. Mark’s that summer. Stone kept up her nationwide publicity campaign with letters, pamphlets and a quarterly magazine. Bennett accepted a post as rector of a struggling urban parish in Seattle that quickly flourished, lifting up Bennett and his wife, Rita, as leaders in a burgeoning neo-Pentecostal movement.
Dean Jeffrey John, Bishop Pete Broadbent and Dr Mike Ovey on the Cross
http://www.anglican-mainstream.net/?p=1555
[Anglican Mainstream] 13 Apr 2007--“In the end, he doesn’t address the criticism that we are making, which is that of course there are many views of the atonement held within the Church of England, but you can’t avoid the way in which the Old Testament theology of Passover and sacrifice plays into New Testament understanding. Jeffrey John is particularly scathing about any sense of that continuity.
“We still stand by what we said. There’s been a very long discussion over the years about the meaning of the Hilasterion word group about propitiationary language. I’m not into punishment in an over-the-top way, but I don’t think you can avoid that language.
“If he’d said, ‘There are many views of the atonement, and I prefer a different one,’ that’s different; but to come out just before Easter Sunday and say ‘This is an appalling one’ — clearly we had to challenge him.”
[Anglican Mainstream] 13 Apr 2007--“In the end, he doesn’t address the criticism that we are making, which is that of course there are many views of the atonement held within the Church of England, but you can’t avoid the way in which the Old Testament theology of Passover and sacrifice plays into New Testament understanding. Jeffrey John is particularly scathing about any sense of that continuity.
“We still stand by what we said. There’s been a very long discussion over the years about the meaning of the Hilasterion word group about propitiationary language. I’m not into punishment in an over-the-top way, but I don’t think you can avoid that language.
“If he’d said, ‘There are many views of the atonement, and I prefer a different one,’ that’s different; but to come out just before Easter Sunday and say ‘This is an appalling one’ — clearly we had to challenge him.”
Archbishop Williams’ visit to Canada - background and preparation for General Synod vote
http://www.anglican-mainstream.net/?p=1551
[Anglican Mainstream] 13 Apr 2007--Dr. Rowan Williams will travel to Ontario next week to meet with the Canadian Church’s House of Bishops and deliver a lecture on Biblical interpretation at the University of Toronto.The two-day flying visit will be his first trip to Canada since his appointment as Archbishop of Canterbury, and comes at a delicate moment in the life of the Canadian Church as its General Synod prepares in June to vote on permitting same-sex blessings.
During the visit Dr Williams will join the Canadian House of Bishops’ meeting in Niagara Falls. A spokesman for Lambeth Palace told The Church of England Newspaper the Archbishop will spend April 17 with the bishops in “prayer and retreat.”
[Anglican Mainstream] 13 Apr 2007--Dr. Rowan Williams will travel to Ontario next week to meet with the Canadian Church’s House of Bishops and deliver a lecture on Biblical interpretation at the University of Toronto.The two-day flying visit will be his first trip to Canada since his appointment as Archbishop of Canterbury, and comes at a delicate moment in the life of the Canadian Church as its General Synod prepares in June to vote on permitting same-sex blessings.
During the visit Dr Williams will join the Canadian House of Bishops’ meeting in Niagara Falls. A spokesman for Lambeth Palace told The Church of England Newspaper the Archbishop will spend April 17 with the bishops in “prayer and retreat.”
St. John the Divine Is Going Broke
http://bovinabloviator.blogspot.com/2007/04/autophagia.html
[The Bovina Bloviator] 13 Apr 2007--The bus I take every Sunday to the church where I worship also happens to pass by the Cathedral Church of Saint John the Divine. Lately I've noticed a great deal of activity on a large swath of its southern edge, suggesting a new building going up. Since the cathedral is still a long way from finished and is also looking decidedly run down these days, it didn't square with me the trustees would be adding yet another building to the considerable number already on the property. I checked the Cathedral website to see if there was an explanation. There was.
[The Bovina Bloviator] 13 Apr 2007--The bus I take every Sunday to the church where I worship also happens to pass by the Cathedral Church of Saint John the Divine. Lately I've noticed a great deal of activity on a large swath of its southern edge, suggesting a new building going up. Since the cathedral is still a long way from finished and is also looking decidedly run down these days, it didn't square with me the trustees would be adding yet another building to the considerable number already on the property. I checked the Cathedral website to see if there was an explanation. There was.
Standing Committee of San Joaquin asks Bishop to Seek Primatial Vicar
http://cariocaconfessions.blogspot.com/2007/04/from-san-joaquin-standing-committee.html
[Confessions of a Carioca] 13 Apr 2007--The Standing Committee of the Diocese of San Joaquin (of which I am a member--that is, both of the diocese and of the SC) has written Bishop Schofield a request to use his influence with the Windsor (aka "Camp Allen") Bishops to fulfill their role in the plan enunciated by February's Primates' Communique by nominating a candidate for the position of Primatial Vicar by June 1st. The Standing Committee, in keeping with the resolution passed by last Diocesan Convention to the effect that the SC, Diocesan Council, and the Bishop work together to develop a plan for maintaining the diocese's relationship of full communion with the See of Canterbury, believes it is both prudent and appropriate for the Windsor Bishops to move forward with the Primates’ structural scheme of a Pastoral Council and Primatial Vicar.
[Confessions of a Carioca] 13 Apr 2007--The Standing Committee of the Diocese of San Joaquin (of which I am a member--that is, both of the diocese and of the SC) has written Bishop Schofield a request to use his influence with the Windsor (aka "Camp Allen") Bishops to fulfill their role in the plan enunciated by February's Primates' Communique by nominating a candidate for the position of Primatial Vicar by June 1st. The Standing Committee, in keeping with the resolution passed by last Diocesan Convention to the effect that the SC, Diocesan Council, and the Bishop work together to develop a plan for maintaining the diocese's relationship of full communion with the See of Canterbury, believes it is both prudent and appropriate for the Windsor Bishops to move forward with the Primates’ structural scheme of a Pastoral Council and Primatial Vicar.
Episcopal Church Gets Limited Status in Lawsuit to Seize Syracuse Parish
http://transfigurations.blogspot.com/2007/04/cny-diocese-episcopal-church-gets.html
[Transfigurations] 13 Apr 2007--The Domestic and Foreign Missionary Society of the Episcopal Church (abbreviated DFMS) was told by a New York supreme court judge that it could participate as little more than an observer in the property dispute lawsuit by the Episcopal Diocese of Central New York against St. Andrews Church in Syracuse. Supreme Court Justice James P. Murphy in a written decision earlier this week ruled that “DFMS only asserts that St. Andrew’s property is held in trust for the benefit of the Episcopal Church as promulgated by certain Episcopal canons, and as such, the Court finds its legal interest to be insufficient.” The judge allowed DFMS to intervene in the ongoing lawsuit, but “that the permissive intervention of the DFMS should be limited.”
[Transfigurations] 13 Apr 2007--The Domestic and Foreign Missionary Society of the Episcopal Church (abbreviated DFMS) was told by a New York supreme court judge that it could participate as little more than an observer in the property dispute lawsuit by the Episcopal Diocese of Central New York against St. Andrews Church in Syracuse. Supreme Court Justice James P. Murphy in a written decision earlier this week ruled that “DFMS only asserts that St. Andrew’s property is held in trust for the benefit of the Episcopal Church as promulgated by certain Episcopal canons, and as such, the Court finds its legal interest to be insufficient.” The judge allowed DFMS to intervene in the ongoing lawsuit, but “that the permissive intervention of the DFMS should be limited.”
Thursday, April 12, 2007
Archbishop urges greater role for women
http://icwales.icnetwork.co.uk/0100news/0600uk/tm_headline=--head-of-welsh-church-to-declare-his-support-for-women-bishops&method=full&objectid=18891882&siteid=50082-name_page.html
[icWales] 12 Apr 2007--The Archbishop of Wales will today issue a clarion call for women to be given a greater role in the church.
The Most Reverend Dr Barry Morgan will make the passionate address in support of women bishops to the Church in Wales's powerful governing body during its annual conference at the University of Wales, Swansea.
While women have been able to become priests in Wales since 1997, the Church in Wales has so far blocked their path to the higher office.
Despite most observers predicting a move towards women bishops at next year's April vote, there could be a risk of a major split in the church if dissenting voices are not placated.
Although there are some who oppose the views of the Archbishop, the move is looked upon far more favourably in Wales than across the border.
[icWales] 12 Apr 2007--The Archbishop of Wales will today issue a clarion call for women to be given a greater role in the church.
The Most Reverend Dr Barry Morgan will make the passionate address in support of women bishops to the Church in Wales's powerful governing body during its annual conference at the University of Wales, Swansea.
While women have been able to become priests in Wales since 1997, the Church in Wales has so far blocked their path to the higher office.
Despite most observers predicting a move towards women bishops at next year's April vote, there could be a risk of a major split in the church if dissenting voices are not placated.
Although there are some who oppose the views of the Archbishop, the move is looked upon far more favourably in Wales than across the border.
Canada's primate criticizes Archbishop of Canterbury
http://www.theglobeandmail.com/servlet/story/LAC.20070412.ANGLICAN12/TPStory/National
[GlobeandMail] 12 Apr 2007--On the eve of his first Canadian visit as spiritual leader of the world's 77 million Anglicans, the Archbishop of Canterbury has been rapped by Canada's Anglican primate for at times lacking clear and decisive leadership as the global church slides toward fracture over homosexuality.
[GlobeandMail] 12 Apr 2007--On the eve of his first Canadian visit as spiritual leader of the world's 77 million Anglicans, the Archbishop of Canterbury has been rapped by Canada's Anglican primate for at times lacking clear and decisive leadership as the global church slides toward fracture over homosexuality.
The Spectator's Notes
http://www.spectator.co.uk/archive/the-week/28097/the-spectators-notes.thtml
[The Spectator] 12 Apr 2007--The Anglican Communion, trying to hold itself together in Dar-es-Salaam, is like the Commonwealth. Indeed, it exists for the same reason — the inheritance of the British Empire. Like the Commonwealth, it began as a white-dominated organisation, and has gradually ceased to be so. The Episcopal Church of the United States stands in relation to the Communion as white South Africa stood to the Commonwealth 50 years ago. Its insistence on pursuing its own obsessive doctrine — in this case, the ordination and marriage of practising homosexuals, in South Africa’s case, apartheid — isolates it from its fellows, particularly its black fellows. In the middle, in both cases, stands England, home of residual authority, trying to provide a focus of unity, but lacking decisive power. The result, in South Africa’s case, was that it had to leave the Commonwealth, and returned when it finally accommodated itself to the demands of the black majority. Will the American Episcopalians follow a similar path? Apartheid was given a pseudo-religious justification (by the Dutch Reformed Church), but was eventually recognised as unscriptural. The same thing will happen to the doctrines of extreme sexual liberation.
[The Spectator] 12 Apr 2007--The Anglican Communion, trying to hold itself together in Dar-es-Salaam, is like the Commonwealth. Indeed, it exists for the same reason — the inheritance of the British Empire. Like the Commonwealth, it began as a white-dominated organisation, and has gradually ceased to be so. The Episcopal Church of the United States stands in relation to the Communion as white South Africa stood to the Commonwealth 50 years ago. Its insistence on pursuing its own obsessive doctrine — in this case, the ordination and marriage of practising homosexuals, in South Africa’s case, apartheid — isolates it from its fellows, particularly its black fellows. In the middle, in both cases, stands England, home of residual authority, trying to provide a focus of unity, but lacking decisive power. The result, in South Africa’s case, was that it had to leave the Commonwealth, and returned when it finally accommodated itself to the demands of the black majority. Will the American Episcopalians follow a similar path? Apartheid was given a pseudo-religious justification (by the Dutch Reformed Church), but was eventually recognised as unscriptural. The same thing will happen to the doctrines of extreme sexual liberation.
Letter from AEC to ACC bishops
http://www.anglicanessentials.org/nr_041007.htm
[Anglican Essentials] 12 Apr 2007--Greetings to you in this season of the resurrection of our Lord Jesus Christ. This letter is an expression of grave concern that the motions recently proposed by the Council of General Synod for debate at this summer's meeting will lead us to exclusion from the worldwide Anglican Communion. The Primates, in their Dar es Salaam Communiqué, clearly request that The Episcopal Church and, by implication, the Anglican Church of Canada reaffirm Resolution 1.10 of the 1998 Lambeth Conference as the teaching of the Communion on human sexuality and also that the necessary assurance is made that we will not authorize the blessing of same-sex unions. It is clear to us that unless you, as a House, call us back from the edge we will lose our place as a full member of the Communion that we hold dear. If that does not happen it appears likely that the following events will unfold....
[Anglican Essentials] 12 Apr 2007--Greetings to you in this season of the resurrection of our Lord Jesus Christ. This letter is an expression of grave concern that the motions recently proposed by the Council of General Synod for debate at this summer's meeting will lead us to exclusion from the worldwide Anglican Communion. The Primates, in their Dar es Salaam Communiqué, clearly request that The Episcopal Church and, by implication, the Anglican Church of Canada reaffirm Resolution 1.10 of the 1998 Lambeth Conference as the teaching of the Communion on human sexuality and also that the necessary assurance is made that we will not authorize the blessing of same-sex unions. It is clear to us that unless you, as a House, call us back from the edge we will lose our place as a full member of the Communion that we hold dear. If that does not happen it appears likely that the following events will unfold....
No, That's Off Limits
http://www.guardian.co.uk/comment/story/0,,2054863,00.html#article_continue
[Guardian] 12 Apr 2007--Rowan Williams, the Archbishop of Canterbury, is still hesitating about whether to accept an invitation from American bishops to meet them to discuss the gay crisis in the Anglican communion, even though it turns out that he is spending part of the summer in the US. The American Episcopalians are threatened with expulsion from the worldwide church after September because of their welcoming attitude towards gays and, following a meeting last month, their bishops asked to meet Dr Williams to explain their point of view. You might think that the archbishop would want to meet them, not least since they provide much of the money which keeps the Anglican mission going. His answer instead is that he is planning to spend much of the next three months on sabbatical and holiday, so won't be available. What the Church of England hasn't said is that he'll be in the US. Asked yesterday whether he might offer them a little time, Williams's spokesman said: "No, that's off limits."
[Guardian] 12 Apr 2007--Rowan Williams, the Archbishop of Canterbury, is still hesitating about whether to accept an invitation from American bishops to meet them to discuss the gay crisis in the Anglican communion, even though it turns out that he is spending part of the summer in the US. The American Episcopalians are threatened with expulsion from the worldwide church after September because of their welcoming attitude towards gays and, following a meeting last month, their bishops asked to meet Dr Williams to explain their point of view. You might think that the archbishop would want to meet them, not least since they provide much of the money which keeps the Anglican mission going. His answer instead is that he is planning to spend much of the next three months on sabbatical and holiday, so won't be available. What the Church of England hasn't said is that he'll be in the US. Asked yesterday whether he might offer them a little time, Williams's spokesman said: "No, that's off limits."
Yes, We Are Leaving Episcopal Church
http://www.resurrection.org/Anglican%20Crisis.htm
[Resurrection Church Chicago] 12 Apr 2007--Our members voted March 17-25, 2007. 100% of those who voted, chose to go and establish a new Anglican church. No one voted to remain in the Episcopal Church and the Diocese of Chicago. We leave sadly, but knowing that it is the right thing for us to do. We will seek new oversight within the Communion, but have yet to make a decision as to where that oversight will be.
Based upon research done by C. Kirk Hadaway, almost as many Episcopalians have left the Episcopal Church as there are active members of the denomination.
[Resurrection Church Chicago] 12 Apr 2007--Our members voted March 17-25, 2007. 100% of those who voted, chose to go and establish a new Anglican church. No one voted to remain in the Episcopal Church and the Diocese of Chicago. We leave sadly, but knowing that it is the right thing for us to do. We will seek new oversight within the Communion, but have yet to make a decision as to where that oversight will be.
Based upon research done by C. Kirk Hadaway, almost as many Episcopalians have left the Episcopal Church as there are active members of the denomination.
Report from the Field: In a Certain Diocese in the South, a Priest Reports on some Diocesan Meetings
http://www.standfirminfaith.com/index.php/site/article/2786/
[Stand Firm] 12 April 2007--Stacy Sauls made a presentation to the bishops concerning their legal options combating property disputes and one option that was discussed was using RICO against the "conspirators." RICO! As in against gangsters and the Mafia. As in personal, punitive damages against individuals for their participation in a "criminal enterprise."
I was reluctant to post this article since it does not name names. I think that we should know the identity of the bishop in question and the diocese that he oversees. This would give more credibility to the story and give the people of the diocese a better picture of the kind of person who serves their diocese as bishop.
[Stand Firm] 12 April 2007--Stacy Sauls made a presentation to the bishops concerning their legal options combating property disputes and one option that was discussed was using RICO against the "conspirators." RICO! As in against gangsters and the Mafia. As in personal, punitive damages against individuals for their participation in a "criminal enterprise."
I was reluctant to post this article since it does not name names. I think that we should know the identity of the bishop in question and the diocese that he oversees. This would give more credibility to the story and give the people of the diocese a better picture of the kind of person who serves their diocese as bishop.
One Vestry's Letter to a Primate of the Anglican Communion
http://www.standfirminfaith.com/index.php/site/article/2787/
[Stand Firm] 12 Apr 2007--Sadly, we are increasingly isolated and vulnerable given the strident leadership of TEC and our diocese (which is largely subsidized by TEC). For example, we wrote to our Bishop and Standing Committee to encourage a positive vote for the Bishop-elect in South Carolina. We did not receive a single personal response – but the Bishop posted a sarcastic broadside against us on the diocesan web site!
[Stand Firm] 12 Apr 2007--Sadly, we are increasingly isolated and vulnerable given the strident leadership of TEC and our diocese (which is largely subsidized by TEC). For example, we wrote to our Bishop and Standing Committee to encourage a positive vote for the Bishop-elect in South Carolina. We did not receive a single personal response – but the Bishop posted a sarcastic broadside against us on the diocesan web site!
The March Statement by the House of Bishops: Confusing the Flock
http://titusonenine.classicalanglican.net/?p=18778
[titusonenine] 12 Apr 2007--Many, including those opposing its content, have praised the recent House of Bishops Statement for its “clarity”. In what follows, I want to dispute that evaluation. The Statement is unclear in numerous important respects, except one, viz. its animus against the Anglican Communion’s Primates’ Meeting. The reasons for that animus, however, are hardly spelled out, are often contradictory, and are lodged within a tissue of assertions that are without stated rationale. This is not clarity at all. And in the context of the current agonized and conflicted debate within TEC and the Communion, the Statement amounts to an act of pastoral and theological irresponsibility of the highest order.
[titusonenine] 12 Apr 2007--Many, including those opposing its content, have praised the recent House of Bishops Statement for its “clarity”. In what follows, I want to dispute that evaluation. The Statement is unclear in numerous important respects, except one, viz. its animus against the Anglican Communion’s Primates’ Meeting. The reasons for that animus, however, are hardly spelled out, are often contradictory, and are lodged within a tissue of assertions that are without stated rationale. This is not clarity at all. And in the context of the current agonized and conflicted debate within TEC and the Communion, the Statement amounts to an act of pastoral and theological irresponsibility of the highest order.
Bishop NT Wright, Dr. Sinclair Ferguson and the New Perspectives on Paul
http://www.standfirminfaith.com/index.php/site/article/2784/
[Stand Firm] 12 Apr 2007--Few things are more controversial in Reformed circles than Tom Wright's interpretation (along with that of other New Perspective thinkers) of the Pauline gospel. Personally speaking, I find his interpretation of Philippians 3:9-10 especially acrobatic given the context of Philippians 3:1-8. I've read a good deal of his work on Paul and think that he tends to overplay his hand in several areas, not the least of which is his understanding of the righteousness of God and its role in justification. In any case, it is important for Anglicans of all stripes to pay attention to this debate as it could carry significant ramifications with regard to the relationship between evangelicals and anglo-catholics.
[Stand Firm] 12 Apr 2007--Few things are more controversial in Reformed circles than Tom Wright's interpretation (along with that of other New Perspective thinkers) of the Pauline gospel. Personally speaking, I find his interpretation of Philippians 3:9-10 especially acrobatic given the context of Philippians 3:1-8. I've read a good deal of his work on Paul and think that he tends to overplay his hand in several areas, not the least of which is his understanding of the righteousness of God and its role in justification. In any case, it is important for Anglicans of all stripes to pay attention to this debate as it could carry significant ramifications with regard to the relationship between evangelicals and anglo-catholics.
Draft Response to Primates' Communique Reviewed
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3178
[The Living Church] 12 Apr 2oo7--An Executive Council work group has received the draft of a legal document in response to issues raised in the primates’ communiqué.
The draft document was written by Sally Johnson, the chancellor to the president of the House of Deputies, Bonnie Anderson, who also serves as chair of the work group. It was distributed to members of the task force during a conference call April 4.
A revised version of the document will be presented to Executive Council, which meets in Parsippany, N.J., in June. The final version will be offered as a partial response to the primates.
[The Living Church] 12 Apr 2oo7--An Executive Council work group has received the draft of a legal document in response to issues raised in the primates’ communiqué.
The draft document was written by Sally Johnson, the chancellor to the president of the House of Deputies, Bonnie Anderson, who also serves as chair of the work group. It was distributed to members of the task force during a conference call April 4.
A revised version of the document will be presented to Executive Council, which meets in Parsippany, N.J., in June. The final version will be offered as a partial response to the primates.
Wednesday, April 11, 2007
Executive Council group begins communiqué work
http://www.episcopal-life.org/79901_84765_ENG_HTM.htm
[Episcopal Life] 11 Apr 2007--An Executive Council work group, appointed by Presiding Bishop Katharine Jefferts Schori and House of Deputies President Bonnie Anderson, has begun considering the role, responsibilities and potential response of the Executive Council to the issues raised by the recent communiqué from the Primates of the Anglican Communion.
The Executive Council called for the work group via Resolution EC008, passed at its March 2-4 meeting in Portland, Oregon.
The work group members are Bishop David Alvarez (Diocese of Puerto Rico); Bishop Jon Bruno (Diocese of Los Angeles); the Rev. Dr. Ian Douglas (Diocese of Massachusetts; Sherry Denton (Diocese of Western Kansas); Dr. Delbert Glover (Diocese of Western Massachusetts); the Rev. Canon Mark Harris (Diocese of Delaware); the Rev. Gay Jennings (Diocese of Ohio); the Rev. Timothy Kimbrough (Diocese of North Carolina); and Bishop Stacy Sauls (Diocese of Lexington). Resolution EC008 named Anderson, who is also vice president of Executive Council, to chair the work group. (Jefferts Schori is president of Executive Council.) Sally Johnson, Anderson’s chancellor, is a consultant to the work group.
Anderson convened the group by conference call for the first time on April 4. The members reviewed a draft foundational working paper, compiled at Anderson’s request by Sally Johnson, her chancellor. After a final review by the group, the resulting draft will be used as the foundational working document regarding the role and responsibilities of Executive Council, Anderson said.
[Episcopal Life] 11 Apr 2007--An Executive Council work group, appointed by Presiding Bishop Katharine Jefferts Schori and House of Deputies President Bonnie Anderson, has begun considering the role, responsibilities and potential response of the Executive Council to the issues raised by the recent communiqué from the Primates of the Anglican Communion.
The Executive Council called for the work group via Resolution EC008, passed at its March 2-4 meeting in Portland, Oregon.
The work group members are Bishop David Alvarez (Diocese of Puerto Rico); Bishop Jon Bruno (Diocese of Los Angeles); the Rev. Dr. Ian Douglas (Diocese of Massachusetts; Sherry Denton (Diocese of Western Kansas); Dr. Delbert Glover (Diocese of Western Massachusetts); the Rev. Canon Mark Harris (Diocese of Delaware); the Rev. Gay Jennings (Diocese of Ohio); the Rev. Timothy Kimbrough (Diocese of North Carolina); and Bishop Stacy Sauls (Diocese of Lexington). Resolution EC008 named Anderson, who is also vice president of Executive Council, to chair the work group. (Jefferts Schori is president of Executive Council.) Sally Johnson, Anderson’s chancellor, is a consultant to the work group.
Anderson convened the group by conference call for the first time on April 4. The members reviewed a draft foundational working paper, compiled at Anderson’s request by Sally Johnson, her chancellor. After a final review by the group, the resulting draft will be used as the foundational working document regarding the role and responsibilities of Executive Council, Anderson said.
Who do you say I am?
http://www.wednesdayjournalonline.com/main.asp?SectionID=4&SubSectionID=4&ArticleID=7349&TM=83178.69
[Wednesday Journal] 11 Apr 2007--We see this very differently," said Rev. Paris Coffey, pastor of St. Christopher in Oak Park, "and we're in the same deanery, so you can see how difficult it is to talk about how the whole church sees the issue."
Coffey believes that, at it's core, the issue is identity. To explain, she told a personal story. When she was a teenager in a conservative Presbyterian church, she was "kicked out" of the congregation for arguing about the doctrine of predestination. When she tried out an Episcopal church, she discovered that "not only were the questions tolerated, they were welcomed and encouraged." She said, "My great love of the Anglican Church, since my introduction to it, was the great freedom for many diverse opinions to be held in one community, understanding that the gospel was larger than any single issue."
Rev. Shawn Schreiner, the Priest in Charge at Grace Episcopal in Oak Park, agrees with Coffey. "What's at stake is what it means to be an Anglican. For over 500 years, we have said that to be part of the Anglican Church, you can bring a lot of theological perspectives. The movement right now personally feels like they are trying to make us more of a confessional church."
I posted this article because it illustrates how liberal Episcopalians are seeking to redefine Amglican identity, telling their own rival story of the Anglican Way, while suggesting that orthodox Anglicans are the ones trying to reinterpret the Anglican tradition. However, it is they, and not orthodox Anglicans who are trying to substitute their definition of Anglicanism for how Anglicans has historically seen their tradition. It is important to remember that the Episcopal Church relegated the Thirty-Nine Articles to the historical documents section of the 1979 Book of Common Prayer. For other Anglican provinces this formulary has normative authority.
[Wednesday Journal] 11 Apr 2007--We see this very differently," said Rev. Paris Coffey, pastor of St. Christopher in Oak Park, "and we're in the same deanery, so you can see how difficult it is to talk about how the whole church sees the issue."
Coffey believes that, at it's core, the issue is identity. To explain, she told a personal story. When she was a teenager in a conservative Presbyterian church, she was "kicked out" of the congregation for arguing about the doctrine of predestination. When she tried out an Episcopal church, she discovered that "not only were the questions tolerated, they were welcomed and encouraged." She said, "My great love of the Anglican Church, since my introduction to it, was the great freedom for many diverse opinions to be held in one community, understanding that the gospel was larger than any single issue."
Rev. Shawn Schreiner, the Priest in Charge at Grace Episcopal in Oak Park, agrees with Coffey. "What's at stake is what it means to be an Anglican. For over 500 years, we have said that to be part of the Anglican Church, you can bring a lot of theological perspectives. The movement right now personally feels like they are trying to make us more of a confessional church."
I posted this article because it illustrates how liberal Episcopalians are seeking to redefine Amglican identity, telling their own rival story of the Anglican Way, while suggesting that orthodox Anglicans are the ones trying to reinterpret the Anglican tradition. However, it is they, and not orthodox Anglicans who are trying to substitute their definition of Anglicanism for how Anglicans has historically seen their tradition. It is important to remember that the Episcopal Church relegated the Thirty-Nine Articles to the historical documents section of the 1979 Book of Common Prayer. For other Anglican provinces this formulary has normative authority.
Fate of Episcopal Church in Hands of Anglican Leaders, Not Head
http://www.christiantoday.com/article/fate.of.episcopal.church.in.hands.of.anglican.leaders.not.head/10318.htm
[Christianity Today UK] 11 Apr 2007--An Episcopal bishop recently revealed that the latest Anglican conference, while publicly centered on the United Nations Millennium Development Goals, had a hidden agenda - concern over the issue of homosexuality.
[Christianity Today UK] 11 Apr 2007--An Episcopal bishop recently revealed that the latest Anglican conference, while publicly centered on the United Nations Millennium Development Goals, had a hidden agenda - concern over the issue of homosexuality.
Bishop Bennison Discusses Lambeth With Archbishop Williams
http://www.standfirminfaith.com/index.php/site/article/2779/
[Stand Firm] 11 Apr 2007--These demands were hanging in the air when the Boksburg conference opened with a unforgettably-spirited Eucharist at All Souls' Church, Tsakane, in the Diocese of the Highveld, where the Archbishop of Canterbury preached. When eight Episcopal Church bishops met with him in private the next day I asked him, "When after September 30 will a decision about our place in the Communion be made, and will you be the one to make it?" His reply that he would leave the decision to the primates - the same group that had authored the Communiqué - left me fearful for our future in the Communion. On the other hand, his statement that he did not know when a decision would be made reassured me that no one is rushing to judgment or desirous to dismiss us.
Confirmation of my assessment came a few days later when two dozen bishops from elsewhere joined seven of us from the Episcopal Church for a heart-felt sharing of our expectations for the proposed 2008 Lambeth Conference, and whether it should be about mission or sexual ethics, or both. An hour into the conversation Nathaniel Makoto Uematsu, the Primate of Japan, confessed with deep emotion how grieved he was when "at the recent primates' Meeting some said that if others holding some views on some things came to Lambeth, they would neither attend nor permit their bishops to do so."
There ensued what I can only call a "holy silence" that lasted a seemingly endless time as 31 human souls and shepherds of Christ's church contemplated the seriousness of what had just been said and the lengths each may go to maintain communion with the others. But it was also an "awkward silence" in the face of what is still for most an unmentionable a subject - sexuality - because it is considered so sacred.
[Stand Firm] 11 Apr 2007--These demands were hanging in the air when the Boksburg conference opened with a unforgettably-spirited Eucharist at All Souls' Church, Tsakane, in the Diocese of the Highveld, where the Archbishop of Canterbury preached. When eight Episcopal Church bishops met with him in private the next day I asked him, "When after September 30 will a decision about our place in the Communion be made, and will you be the one to make it?" His reply that he would leave the decision to the primates - the same group that had authored the Communiqué - left me fearful for our future in the Communion. On the other hand, his statement that he did not know when a decision would be made reassured me that no one is rushing to judgment or desirous to dismiss us.
Confirmation of my assessment came a few days later when two dozen bishops from elsewhere joined seven of us from the Episcopal Church for a heart-felt sharing of our expectations for the proposed 2008 Lambeth Conference, and whether it should be about mission or sexual ethics, or both. An hour into the conversation Nathaniel Makoto Uematsu, the Primate of Japan, confessed with deep emotion how grieved he was when "at the recent primates' Meeting some said that if others holding some views on some things came to Lambeth, they would neither attend nor permit their bishops to do so."
There ensued what I can only call a "holy silence" that lasted a seemingly endless time as 31 human souls and shepherds of Christ's church contemplated the seriousness of what had just been said and the lengths each may go to maintain communion with the others. But it was also an "awkward silence" in the face of what is still for most an unmentionable a subject - sexuality - because it is considered so sacred.
Diocese called to read, study, discuss primates' communique
http://www.dioceseswfla.org/ezine/4407pastoralletter.htm
[The Episcopal Diocese of Southwest Florida] 11 Apr 2007--The secular and religious press views the events at Camp Allen as a clear dismissal of the "pastoral scheme" and proposal for a primatial vicar to support those in the minority within the Episcopal Church. Even as the House declared its desire to remain part of the Communion, it presented a strong statement rejecting any interference in the internal affairs of the Episcopal Church by others within the Communion. One of our speakers suggested we should be proactive in our "walking apart" by abstaining from participation in the councils of the Communion.
The arguments stating why we could not accept the proposal were linked to our structure and polity. The arguments sound hollow given the radical change in our faith and order imposed by the legislative majority in General Convention. I believe it is ironic that much of the traditional doctrine and discipline common to the Christian community is easily dismissed, while we rigidly hold to autonomy and independence as of first importance.
The struggle in the Episcopal Church is open to a comparison to contemporary politics in our country. A cursory study suggests two major parties in the life of our church. There is a consistency in the theological and moral teachings within each that stands in opposition to the other. Our division begins with two radically different views regarding the authority of the Holy Scriptures.
One group tends to view the Scriptures as contextual to the times in which they were written and bound by culture. They hold as foundational truth that the Spirit may radically alter two millennia of mission built on the rock of revelation. For these individuals, human experience holds primary authority. The Scriptures are placed under the judgment and discernment of the Episcopal Church, and have authority within this Church only to the extent it allows.
For a minority in which I include myself, the Episcopal Church, like all Christian communities, will always stand under the judgment of the Scriptures. The Scriptures have authority independent of this church or any particular generation. The context is not a particular moment in history, but the history of a world in rebellion against God. Salvation we believe is not possible apart from the work of Jesus, God incarnate in human history. Jesus is not one way among many, but THE Way, Truth and Life for all humanity. He is the door to an intimate and eternal relationship with God. "The grass withers," wrote the prophet Isaiah, "the flower fades. But the Word of our God stands forever."
This difference in approach to the Holy Scriptures leads inevitability to major differences regarding specific theological and moral concerns such as the nature of God, the person and role of Jesus in human history, the meaning of revelation, and evangelism. Take any issue such as abortion vs. pro-life, globalization vs. nationalism, individual "rights" vs. communal "responsibility" and there tends to be a consistency of opposing views in the two major parties now at odds in the Episcopal Church. For many in the majority, sin is now subsumed under genetic determinism which I believe is at odds with human freedom and liberty to choose. What we hold in common is a passion for our faith commitment.
[The Episcopal Diocese of Southwest Florida] 11 Apr 2007--The secular and religious press views the events at Camp Allen as a clear dismissal of the "pastoral scheme" and proposal for a primatial vicar to support those in the minority within the Episcopal Church. Even as the House declared its desire to remain part of the Communion, it presented a strong statement rejecting any interference in the internal affairs of the Episcopal Church by others within the Communion. One of our speakers suggested we should be proactive in our "walking apart" by abstaining from participation in the councils of the Communion.
The arguments stating why we could not accept the proposal were linked to our structure and polity. The arguments sound hollow given the radical change in our faith and order imposed by the legislative majority in General Convention. I believe it is ironic that much of the traditional doctrine and discipline common to the Christian community is easily dismissed, while we rigidly hold to autonomy and independence as of first importance.
The struggle in the Episcopal Church is open to a comparison to contemporary politics in our country. A cursory study suggests two major parties in the life of our church. There is a consistency in the theological and moral teachings within each that stands in opposition to the other. Our division begins with two radically different views regarding the authority of the Holy Scriptures.
One group tends to view the Scriptures as contextual to the times in which they were written and bound by culture. They hold as foundational truth that the Spirit may radically alter two millennia of mission built on the rock of revelation. For these individuals, human experience holds primary authority. The Scriptures are placed under the judgment and discernment of the Episcopal Church, and have authority within this Church only to the extent it allows.
For a minority in which I include myself, the Episcopal Church, like all Christian communities, will always stand under the judgment of the Scriptures. The Scriptures have authority independent of this church or any particular generation. The context is not a particular moment in history, but the history of a world in rebellion against God. Salvation we believe is not possible apart from the work of Jesus, God incarnate in human history. Jesus is not one way among many, but THE Way, Truth and Life for all humanity. He is the door to an intimate and eternal relationship with God. "The grass withers," wrote the prophet Isaiah, "the flower fades. But the Word of our God stands forever."
This difference in approach to the Holy Scriptures leads inevitability to major differences regarding specific theological and moral concerns such as the nature of God, the person and role of Jesus in human history, the meaning of revelation, and evangelism. Take any issue such as abortion vs. pro-life, globalization vs. nationalism, individual "rights" vs. communal "responsibility" and there tends to be a consistency of opposing views in the two major parties now at odds in the Episcopal Church. For many in the majority, sin is now subsumed under genetic determinism which I believe is at odds with human freedom and liberty to choose. What we hold in common is a passion for our faith commitment.
Canadian Primate: Communion Headed Toward Schism
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3177
[The Living Church] 11 Apr 2007--Canadian Archbishop Andrew Hutchison said the Anglican Communion is headed for schism and blamed the Archbishop of Canterbury for not being more decisive at critical moments.
The remarks come less than a week before Archbishop Rowan Williams is scheduled to make his first official visit to Canada since assuming the See of Canterbury in 2002. On April 17, Archbishop Williams will lead a retreat for members of the Canadian House of Bishops gathered for their spring retreat at the Mount Carmel Retreat Centre in Niagara Falls, Ont.
Although the stated purpose of the visit is prayer and the study of scripture, it is expected there will be several informal opportunities for private consultation.
[The Living Church] 11 Apr 2007--Canadian Archbishop Andrew Hutchison said the Anglican Communion is headed for schism and blamed the Archbishop of Canterbury for not being more decisive at critical moments.
The remarks come less than a week before Archbishop Rowan Williams is scheduled to make his first official visit to Canada since assuming the See of Canterbury in 2002. On April 17, Archbishop Williams will lead a retreat for members of the Canadian House of Bishops gathered for their spring retreat at the Mount Carmel Retreat Centre in Niagara Falls, Ont.
Although the stated purpose of the visit is prayer and the study of scripture, it is expected there will be several informal opportunities for private consultation.
Tuesday, April 10, 2007
Some KK Anglicans clash on Palm Sunday
http://www.nationmalawi.com/articles.asp?articleID=21335
[Nation Online] 10 Apr 2007--Two factions of the Lake Malawi Diocese of the Anglican Church in Nkhotakota clashed in church on Palm Sunday following a delayed service by one of the groups, forcing police to intervene, The Nation has learnt.
The church’s secretary, Michael Saimon, confirmed the incident yesterday. He said the matter was just a continuation of the unresolved leadership wrangle that has seen church members dividing into two groups and congregating separately for a year.
These misunderstandings, according to Saimon, started last year following the rejection of British reverend Paul Henderson who was accused of supporting gay movements and, therefore, not morally upright to be the diocese’s prelate.“
Sometime last year, the group that supports Henderson started congregating under a mango tree within the premises of the church. It was later resolved that the groups should worship in the church but at different times,” said Saimon.
He said the group that is anti-Henderson starts their service, which lasts about two hours, at 6.30 am after which the pro-Henderson faction takes over.
[Nation Online] 10 Apr 2007--Two factions of the Lake Malawi Diocese of the Anglican Church in Nkhotakota clashed in church on Palm Sunday following a delayed service by one of the groups, forcing police to intervene, The Nation has learnt.
The church’s secretary, Michael Saimon, confirmed the incident yesterday. He said the matter was just a continuation of the unresolved leadership wrangle that has seen church members dividing into two groups and congregating separately for a year.
These misunderstandings, according to Saimon, started last year following the rejection of British reverend Paul Henderson who was accused of supporting gay movements and, therefore, not morally upright to be the diocese’s prelate.“
Sometime last year, the group that supports Henderson started congregating under a mango tree within the premises of the church. It was later resolved that the groups should worship in the church but at different times,” said Saimon.
He said the group that is anti-Henderson starts their service, which lasts about two hours, at 6.30 am after which the pro-Henderson faction takes over.
Away with the fairies? No, it's all about faith
http://www.telegraph.co.uk/portal/main.jhtml;jsessionid=ZSXSAMUSOJC5FQFIQMGSFGGAVCBQWIV0?xml=/portal/2007/04/06/nosplit/ftbeliever06.xml
[Telegraph] 10 Apr 2007--A leading philosopher argued on these pages recently that we'd be better off without religion. Critics should consider the true meaning of the cross, says Alister McGrath.
[Telegraph] 10 Apr 2007--A leading philosopher argued on these pages recently that we'd be better off without religion. Critics should consider the true meaning of the cross, says Alister McGrath.
Descent into Parody
http://reformedpastor.wordpress.com/2007/04/04/descent-into-parody/
[The Reformed Pastor] 10 Apr 2007--Chris Johnson, Anglican Investigator and writer of the Midwestern Conservative Journal , has a knack for coming up with bizarre stuff from the Episcopal Church. Today it's the story of the Parapsychological Pastor, also known as the Rev. Dr. Paige Blair, the rector of St. George's Episcopal Church, York Harbor, Maine. She has just been announced as a candidate for the epicopal seat in the Diocese of El Camino Royal in California.
Sounds to me like she would blend in well with the New Age scene in California.
[The Reformed Pastor] 10 Apr 2007--Chris Johnson, Anglican Investigator and writer of the Midwestern Conservative Journal , has a knack for coming up with bizarre stuff from the Episcopal Church. Today it's the story of the Parapsychological Pastor, also known as the Rev. Dr. Paige Blair, the rector of St. George's Episcopal Church, York Harbor, Maine. She has just been announced as a candidate for the epicopal seat in the Diocese of El Camino Royal in California.
Sounds to me like she would blend in well with the New Age scene in California.
Primate says Williams is indecisive leader
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/04/10/nchurch10.xml
[Telegraph] 10 Apr 2007--An Anglican primate has launched a stinging attack on the Archbishop of Canterbury's "indecisive" leadership amid growing fears that the worldwide Church will split within months.
The head of the Anglican Church of Canada, Archbishop Andrew Hutchison, said yesterday that Dr Rowan Williams's handling of the crisis over homosexuality had been "disappointing and lacking" at critical points.
Archbishop Hutchison, a liberal ally of the American Episcopal Church, urged Dr Williams to meet the American bishops in an effort to avert a schism that could result in the Canadian Church splitting away as well.
[Telegraph] 10 Apr 2007--An Anglican primate has launched a stinging attack on the Archbishop of Canterbury's "indecisive" leadership amid growing fears that the worldwide Church will split within months.
The head of the Anglican Church of Canada, Archbishop Andrew Hutchison, said yesterday that Dr Rowan Williams's handling of the crisis over homosexuality had been "disappointing and lacking" at critical points.
Archbishop Hutchison, a liberal ally of the American Episcopal Church, urged Dr Williams to meet the American bishops in an effort to avert a schism that could result in the Canadian Church splitting away as well.
Presentment Charges Against Fr. Armstrong
http://www.standfirminfaith.com/index.php/site/article/2774/
[Stand Firm] 10 April 2007--A link to the PDF document outlining the charges can be found at the Stand Firm website.
[Stand Firm] 10 April 2007--A link to the PDF document outlining the charges can be found at the Stand Firm website.
Thursday, April 05, 2007
Missions Initiative: New Wineskins for Global Mission Conference
http://www.acn-us.org/archive/2007/03/missions-initiative-new-wineskins-for-global-mission-conference.html
[Anglican Communion Network] 5 Apr 2007--More than 1,000 lay people, priests, and bishops are expected to attend the New Wineskins for Global Mission conference April 11–15. The triennial gathering, sponsored by New Wineskins Missionary Network, an Anglican Communion Network mission partner, will be held at the Ridgecrest Conference Center in North Carolina.
[Anglican Communion Network] 5 Apr 2007--More than 1,000 lay people, priests, and bishops are expected to attend the New Wineskins for Global Mission conference April 11–15. The triennial gathering, sponsored by New Wineskins Missionary Network, an Anglican Communion Network mission partner, will be held at the Ridgecrest Conference Center in North Carolina.
Analysis of Jeffrey John’s talk by Peter Ould
http://www.anglican-mainstream.net/?p=1525
[Anglican Mainstream] 5 Apr 2007--So Dr John’s BBC Lent Talk has been broadcast. You can listen to it and read it here. Where do I begin? The immediate thing that stood out for me was that Dr John’s quoting of Scripture stopped when he started dealing with the Atonement. His exegesis from this point onwards was human experience, not the Bible. Now there might be a way that seems right for people, but we know the end of that… The key paragraph is this one:
Related articles from Anglican Mainstream:
http://www.anglican-mainstream.net/?p=1524
What did Jeffrey John actually say?
http://www.anglican-mainstream.net/?p=1522
The cross, suffering, atonement and forgiveness
http://www.anglican-mainstream.net/?p=1523
Testimony to the power of Substitutionary Atonement
http://www.anglican-mainstream.net/?p=1521
Evangelical Bishops stand up and are counted: “Jeffery John has got it wrong”: Benn and Broadbent
[Anglican Mainstream] 5 Apr 2007--So Dr John’s BBC Lent Talk has been broadcast. You can listen to it and read it here. Where do I begin? The immediate thing that stood out for me was that Dr John’s quoting of Scripture stopped when he started dealing with the Atonement. His exegesis from this point onwards was human experience, not the Bible. Now there might be a way that seems right for people, but we know the end of that… The key paragraph is this one:
Related articles from Anglican Mainstream:
http://www.anglican-mainstream.net/?p=1524
What did Jeffrey John actually say?
http://www.anglican-mainstream.net/?p=1522
The cross, suffering, atonement and forgiveness
http://www.anglican-mainstream.net/?p=1523
Testimony to the power of Substitutionary Atonement
http://www.anglican-mainstream.net/?p=1521
Evangelical Bishops stand up and are counted: “Jeffery John has got it wrong”: Benn and Broadbent
Why gay pain?
http://www.anglican-mainstream.net/?p=1517
[Anglican Mainstream] 5 Apr 2007--I have been asked about the issue of pain, and why the gay/les/bi communities seem to have such a monopoly on it, and why the rest of us in the church must attend to and engage empathetically with it.
[Anglican Mainstream] 5 Apr 2007--I have been asked about the issue of pain, and why the gay/les/bi communities seem to have such a monopoly on it, and why the rest of us in the church must attend to and engage empathetically with it.
The Clarity and Charity of a Self-Differentiating Act
http://edola-bishop.blogspot.com/2007/04/clarity-and-charity-of-self.html
[The Bishop's Blog] 5 Apr 2007--The Lambeth Conference of 1998 was a clear demonstration to all in the Communion who had eyes to see that the traditional connections and relationships of the Anglican Communion were under great challenge as insufficient for the future of the Communion. The traditional axis of the United Kingdom, North America, and Australia was not alone representative of the future of the Church. I think the great adventure for us as Anglican Christians is to seek prayerfully the guidance of the Holy Spirit to discern humbly where God would have us grow as Communion. The opportunity to avoid fusion and herding as well as separation and schism, is the exciting adventure that is sidetracked by the Bishops’ rigid appeal to our polity. Episcopal Bishops have said repeatedly that brothers and sisters from around the world do not understand the polity of The Episcopal Church. Such a statement seems to suggest that if our brothers and sisters did understand our Episcopal polity, they would accept it. I am not willing to make such an imperialistic assumption. I think many outside of the Episcopal Church do understand our polity. They just do not buy it. I assume that to engage a great adventure of where the Holy Spirit would lead us does not necessarily mean that we know the answer before we even bend our knees in prayer.
[The Bishop's Blog] 5 Apr 2007--The Lambeth Conference of 1998 was a clear demonstration to all in the Communion who had eyes to see that the traditional connections and relationships of the Anglican Communion were under great challenge as insufficient for the future of the Communion. The traditional axis of the United Kingdom, North America, and Australia was not alone representative of the future of the Church. I think the great adventure for us as Anglican Christians is to seek prayerfully the guidance of the Holy Spirit to discern humbly where God would have us grow as Communion. The opportunity to avoid fusion and herding as well as separation and schism, is the exciting adventure that is sidetracked by the Bishops’ rigid appeal to our polity. Episcopal Bishops have said repeatedly that brothers and sisters from around the world do not understand the polity of The Episcopal Church. Such a statement seems to suggest that if our brothers and sisters did understand our Episcopal polity, they would accept it. I am not willing to make such an imperialistic assumption. I think many outside of the Episcopal Church do understand our polity. They just do not buy it. I assume that to engage a great adventure of where the Holy Spirit would lead us does not necessarily mean that we know the answer before we even bend our knees in prayer.
Theology pushes Episcopalians to Nigerian church
http://www.gazette.com/onset?id=20769&template=article.html
[The Gazette] 5 Apr 2007--Today is Palm Sunday, one of the most important Christian holidays, and it will be especially so for the 2,000 registered members coping with the splintering of Grace Church and St. Stephen’s Parish.
They must decide which Grace Church to attend: one service to be held at Colorado College’s Shove Chapel under the umbrella of the Episcopal Church and led by Grace’s associate rector, Michael O’Donnell; or one at the Grace downtown church led by Grace’s longtime rector, Donald Armstrong, who is backed by board members who voted last week to affiliate with a Nigeria- based Anglican church led by a controversial conservative archbishop.
[The Gazette] 5 Apr 2007--Today is Palm Sunday, one of the most important Christian holidays, and it will be especially so for the 2,000 registered members coping with the splintering of Grace Church and St. Stephen’s Parish.
They must decide which Grace Church to attend: one service to be held at Colorado College’s Shove Chapel under the umbrella of the Episcopal Church and led by Grace’s associate rector, Michael O’Donnell; or one at the Grace downtown church led by Grace’s longtime rector, Donald Armstrong, who is backed by board members who voted last week to affiliate with a Nigeria- based Anglican church led by a controversial conservative archbishop.
Episcopal Mistrust Raises Conservatives' Concern
http://www.christianpost.com/article/20070404/26696_Episcopal_Mistrust_Raises_Conservatives'_Concern.htm
[The Christian Post] 5 Apr 2007--Anglican laity and clergy in Colorado expressed concern over allegations of financial misconduct against the leader of a breakaway church.
The Steering Committee of The Communion Laity and Clergy of Colorado clarified its understanding of circumstances surrounding the Rev. Donald Armstrong, who was accused by Colorado Bishop Robert O'Neil of theft and mishandling hundreds of thousands of dollars over about 10 years.
[The Christian Post] 5 Apr 2007--Anglican laity and clergy in Colorado expressed concern over allegations of financial misconduct against the leader of a breakaway church.
The Steering Committee of The Communion Laity and Clergy of Colorado clarified its understanding of circumstances surrounding the Rev. Donald Armstrong, who was accused by Colorado Bishop Robert O'Neil of theft and mishandling hundreds of thousands of dollars over about 10 years.
Oxford atheist ridiculed by Anglican theologian during debate
http://www.eni.ch/featured/article.php?id=748
[Ecumenical New International] 5 Apr 2007--Crusading pro-evolution scientist Richard Dawkins has had his anti-religious claims ridiculed during an Oxford debate with a theologian who once was an atheist like the evolutionist, who is devout in his public denunciations of religion.
"Having been an atheist, I discovered religion was in fact an enormously powerful, transformative power for good," said Alister McGrath, Oxford University's professor of Historical Theology. "The claim that the scientific explanation ends everything, ignores fundamental realities. There's a whole range of human experiences, often involving a longing for something beyond us which brings legitimacy to our core notions and philosophical ideas."
The 54-year-old Anglican priest was debating with Dawkins during Oxford's Literary Festival in March. Dawkins' post as professor of the Public Understanding of Science at Oxford is funded by Hungarian-born Microsoft millionaire Charles Simonyi. His attacks on religion are frequent, and he set up a foundation in December to send atheist books and DVDs to schools in Britain and the United States.
[Ecumenical New International] 5 Apr 2007--Crusading pro-evolution scientist Richard Dawkins has had his anti-religious claims ridiculed during an Oxford debate with a theologian who once was an atheist like the evolutionist, who is devout in his public denunciations of religion.
"Having been an atheist, I discovered religion was in fact an enormously powerful, transformative power for good," said Alister McGrath, Oxford University's professor of Historical Theology. "The claim that the scientific explanation ends everything, ignores fundamental realities. There's a whole range of human experiences, often involving a longing for something beyond us which brings legitimacy to our core notions and philosophical ideas."
The 54-year-old Anglican priest was debating with Dawkins during Oxford's Literary Festival in March. Dawkins' post as professor of the Public Understanding of Science at Oxford is funded by Hungarian-born Microsoft millionaire Charles Simonyi. His attacks on religion are frequent, and he set up a foundation in December to send atheist books and DVDs to schools in Britain and the United States.
The Rev. John Yates Updates The Falls Church
http://www.standfirminfaith.com/index.php/site/article/2756/
[Stand Firm] 5 April 2007--If you read the local paper, you know that there have been regular articles featuring the group of TFC parishioners who felt they could not go along with our decision to sever our ties with The Episcopal Church. You might be interested in my most recent letter to Bill Fetsch regarding the request they made of me to have use of the Historic Church, several classrooms and fellowship space for a portion of Sunday mornings. I've attached that letter.
As you probab ly know, at a recent Tanzanian gathering of all Anglican primates, they asked TEC (The Episcopal Church) to place a moratorium on rites blessing persons living in same sex unions and on any further consecrations of non-celibate gay bishops - both of which violate Anglican teaching - or lose its standing in the Communion. The primates also asked for an end to lawsuits against parishes that have left TEC to come under the shepherding of Anglican bishops in Africa and South America.
[Stand Firm] 5 April 2007--If you read the local paper, you know that there have been regular articles featuring the group of TFC parishioners who felt they could not go along with our decision to sever our ties with The Episcopal Church. You might be interested in my most recent letter to Bill Fetsch regarding the request they made of me to have use of the Historic Church, several classrooms and fellowship space for a portion of Sunday mornings. I've attached that letter.
As you probab ly know, at a recent Tanzanian gathering of all Anglican primates, they asked TEC (The Episcopal Church) to place a moratorium on rites blessing persons living in same sex unions and on any further consecrations of non-celibate gay bishops - both of which violate Anglican teaching - or lose its standing in the Communion. The primates also asked for an end to lawsuits against parishes that have left TEC to come under the shepherding of Anglican bishops in Africa and South America.
"Jeffrey John you're wrong" say Evangelical Bishops
http://www.evangelicals.org/news.asp?id=645
[EV News] 5 April 2007--The Daily Telegraph reports today that the Bishop of Lewes, the Rt Rev Wallace Benn, and the Bishop of Willeseden, the Rt Rev Pete Broadbent have responded to Jeffrey John's controversial Lent talk on BBC Radio 4 last night.
[EV News] 5 April 2007--The Daily Telegraph reports today that the Bishop of Lewes, the Rt Rev Wallace Benn, and the Bishop of Willeseden, the Rt Rev Pete Broadbent have responded to Jeffrey John's controversial Lent talk on BBC Radio 4 last night.
Wednesday, April 04, 2007
Bishop denies discrimination against gay man
http://icwales.icnetwork.co.uk/0100news/0200wales/tm_headline=bishop-denies-discrimination-against-gay-man&method=full&objectid=18858370&siteid=50082-name_page.html
[ic Wales] 4 Apr 2007--A Church of England Bishop today denied unlawfully discriminating against a homosexual man who was turned down for the post of youth worker within his diocese.
The Bishop of Hereford, the Rt Rev Anthony Priddis, told an employment tribunal in Cardiff that he was complying with the teachings of the Church when he decided not to give 41-year-old John Reaney the job.
The Bishop said the sexuality of Mr Reaney was not the issue but his lifestyle or behaviour was; specifically having sex outside of marriage.
[ic Wales] 4 Apr 2007--A Church of England Bishop today denied unlawfully discriminating against a homosexual man who was turned down for the post of youth worker within his diocese.
The Bishop of Hereford, the Rt Rev Anthony Priddis, told an employment tribunal in Cardiff that he was complying with the teachings of the Church when he decided not to give 41-year-old John Reaney the job.
The Bishop said the sexuality of Mr Reaney was not the issue but his lifestyle or behaviour was; specifically having sex outside of marriage.
Archbishop ‘too late’ to welcome gays
http://www.religiousintelligence.co.uk/news/?NewsID=639
[Religious Intelligence] 4 Apr 2007--Calls by the Archbishop of Canterbury that the Church becomes a ‘safe place’ for gays have been dismissed by gay Christians.
[Religious Intelligence] 4 Apr 2007--Calls by the Archbishop of Canterbury that the Church becomes a ‘safe place’ for gays have been dismissed by gay Christians.
‘Windsor Bishops’ Unlikely to Meet Before August
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3172
[The Living Church] 4 April 2007--Scheduling conflicts with the Easter season and summer vacations have pushed back the next meeting of ‘Windsor Bishops’ at Camp Allen until probably sometime in August, according to several familiar with planning.
The bishops are likely to draft resolutions for consideration during the fall meeting of the House of Bishops, The Living Church has learned. The House of Bishops has been asked by the primates to respond to a series of requests made of it by no later than Sept. 30. The requests, which were contained in a communiqué issued at the conclusion of the primates February meeting, are intended to clarify The Episcopal Church’s commitment to the Windsor Report.
[The Living Church] 4 April 2007--Scheduling conflicts with the Easter season and summer vacations have pushed back the next meeting of ‘Windsor Bishops’ at Camp Allen until probably sometime in August, according to several familiar with planning.
The bishops are likely to draft resolutions for consideration during the fall meeting of the House of Bishops, The Living Church has learned. The House of Bishops has been asked by the primates to respond to a series of requests made of it by no later than Sept. 30. The requests, which were contained in a communiqué issued at the conclusion of the primates February meeting, are intended to clarify The Episcopal Church’s commitment to the Windsor Report.
How to Donate to the Anglican Communion Network: They are accused of helping parishes keep property
http://www.standfirminfaith.com/index.php/site/article/2732/
[Stand Firm] 4 April 2007--A number of bishops have placed in their pastoral letters about the recent House of Bishops meeting ominous notes about the "secret plans" of the Network to either 1) establish an alternate province within the Anglican Communion or 2) "steal Episcopal church property" or both.
The Network has been crystal clear about its hopes and dreams for a province within the Anglican Communion for orthodox Episcopalians. In numerous speeches, statements, and resolutions these hopes have been clear and public.
The most recent pronouncement by a so-called "Windsor Bishop", Duncan Gray of the Diocese of Mississippi, calls Network property assistance "a carefully designed plan" to "remove church buildings and other property from the Episcopal church" -- which being translated means apparently helping parishes who leave the Episcopal church keep their property.
In fact, the Episcopal church is -- openly as well, but through very private meetings -- working to gain funds and scheming with other chancellors and attorneys and bishops to steal property from departing ex-Episcopal congregations. They are frantic about acquiring the property of departing congregations.
[Stand Firm] 4 April 2007--A number of bishops have placed in their pastoral letters about the recent House of Bishops meeting ominous notes about the "secret plans" of the Network to either 1) establish an alternate province within the Anglican Communion or 2) "steal Episcopal church property" or both.
The Network has been crystal clear about its hopes and dreams for a province within the Anglican Communion for orthodox Episcopalians. In numerous speeches, statements, and resolutions these hopes have been clear and public.
The most recent pronouncement by a so-called "Windsor Bishop", Duncan Gray of the Diocese of Mississippi, calls Network property assistance "a carefully designed plan" to "remove church buildings and other property from the Episcopal church" -- which being translated means apparently helping parishes who leave the Episcopal church keep their property.
In fact, the Episcopal church is -- openly as well, but through very private meetings -- working to gain funds and scheming with other chancellors and attorneys and bishops to steal property from departing ex-Episcopal congregations. They are frantic about acquiring the property of departing congregations.
Archbishop's Summer Plans May Preclude Meeting With Bishops
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=3170
[The Living Church] 4 April 2007--Archbishop of Canterbury Rowan Williams’ withdrawal from the international Anglican scene this summer presents a smaller window of opportunity for him to accept the invitation from the House of Bishops to meet before the primates’ Sept. 30 deadline to respond to the Dar es Salaam communiqué.
[The Living Church] 4 April 2007--Archbishop of Canterbury Rowan Williams’ withdrawal from the international Anglican scene this summer presents a smaller window of opportunity for him to accept the invitation from the House of Bishops to meet before the primates’ Sept. 30 deadline to respond to the Dar es Salaam communiqué.
The Pastoral Requests of the Dar Es Salaam Communique
http://www.standfirminfaith.com/index.php/site/article/2738/
[Stand Firm] 4 April 2007--The decision by the House of Bishops of the Episcopal Church to reject the Pastoral Council, and the much harsher statements about the character and responsibility of the primates meeting as an Instrument of Unity, made by individual Bishops of the Episcopal Church, have caught many of us off guard.
We leave here to the side the accounts of the Presiding Bishop’s understanding of her role at Dar es Salaam in respect of the communiqué, and her subsequent interpretations of that role in the context of the House of Bishops of the Episcopal Church (TEC). Much of this is simply confusing. At times there appears to be a willingness to concede that the Pastoral Council and Primatial Vicar schemes are fully within the realm of canonical viability, and desirability. At other points this becomes contested.
It would be useful therefore to state in simple terms what is at stake and what is possible, in the light of the hard work undertaken by the primates, including the Presiding Bishop of TEC, at Dar es Salaam.
1. The Lambeth Conference charge of “enhanced responsibility” for the primates as an Instrument of Unity/Communion stipulates that actions they request are to accord with the constitution and canons of the Province in question.
2. The Primatial Vicar and Pastoral Council scheme do not in principle violate either of the above, and the details need to be carefully worked out within TEC and not rejected ab initio.
3. The point of this scheme is to help TEC address its own problem of full compliance with requests of the Instruments of Unity/Communion and so remove the reason for foreign interventions. The proposal of the communiqué in this regard is not “injurious” but indeed helpful to TEC.
4. The actions taken by the primates are not juridical but pastoral, and should be received in that same spirit.In the light of this, and in view of the difficulties with compliance with the requests of the primates, what is the way forward?
We suggest the following....
[Stand Firm] 4 April 2007--The decision by the House of Bishops of the Episcopal Church to reject the Pastoral Council, and the much harsher statements about the character and responsibility of the primates meeting as an Instrument of Unity, made by individual Bishops of the Episcopal Church, have caught many of us off guard.
We leave here to the side the accounts of the Presiding Bishop’s understanding of her role at Dar es Salaam in respect of the communiqué, and her subsequent interpretations of that role in the context of the House of Bishops of the Episcopal Church (TEC). Much of this is simply confusing. At times there appears to be a willingness to concede that the Pastoral Council and Primatial Vicar schemes are fully within the realm of canonical viability, and desirability. At other points this becomes contested.
It would be useful therefore to state in simple terms what is at stake and what is possible, in the light of the hard work undertaken by the primates, including the Presiding Bishop of TEC, at Dar es Salaam.
1. The Lambeth Conference charge of “enhanced responsibility” for the primates as an Instrument of Unity/Communion stipulates that actions they request are to accord with the constitution and canons of the Province in question.
2. The Primatial Vicar and Pastoral Council scheme do not in principle violate either of the above, and the details need to be carefully worked out within TEC and not rejected ab initio.
3. The point of this scheme is to help TEC address its own problem of full compliance with requests of the Instruments of Unity/Communion and so remove the reason for foreign interventions. The proposal of the communiqué in this regard is not “injurious” but indeed helpful to TEC.
4. The actions taken by the primates are not juridical but pastoral, and should be received in that same spirit.In the light of this, and in view of the difficulties with compliance with the requests of the primates, what is the way forward?
We suggest the following....
Rector could be investigated
http://www.rockymountainnews.com/drmn/local/article/0,1299,DRMN_15_5462448,00.html
[Rocky Mountain News] 4 April 2007--Leaders of a conservative Episcopal organization co-founded by the Rev. Don Armstrong said Tuesday that they agree with the diocese that the embattled rector should face a church trial on allegations of financial wrongdoing.
"We do not believe that charges have been trumped up and methods embraced to silence an outspoken critic of the diocese," said a statement released Monday by The Communion Laity and Clergy (CLC), an association founded about three years ago by Armstrong and other conservative priests and clergy in Colorado.
The statement also says they are ready to acknowledge any evidence that clears "our colleague."
[Rocky Mountain News] 4 April 2007--Leaders of a conservative Episcopal organization co-founded by the Rev. Don Armstrong said Tuesday that they agree with the diocese that the embattled rector should face a church trial on allegations of financial wrongdoing.
"We do not believe that charges have been trumped up and methods embraced to silence an outspoken critic of the diocese," said a statement released Monday by The Communion Laity and Clergy (CLC), an association founded about three years ago by Armstrong and other conservative priests and clergy in Colorado.
The statement also says they are ready to acknowledge any evidence that clears "our colleague."
Monday, April 02, 2007
Closer ties
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/closer-ties/
{Anglican Journal] 2 April 2007--Canon Petero Sabune, the new Episcopal Church partner to the Council of General Synod, talks about the growing partnership between Canadian Anglicans and Episcopalians in the United States, including the U.S. initiative of forming a Convocation on the Anglican Missions of the Americas. The body aims to equip the two churches “for mutuality and interdependence in God’s mission.”
Related articles:
http://www.episcopalchurch.org/3577_79758_ENG_HTM.htm
Executive Council proposes an Anglican convocation in the Americas - Episcopal News Service
http://www.episcopalchurch.org/3577_83054_ENG_HTM.htm
Executive Council begins three-day meeting, contemplates response to Primates' communiqué - Episcopal News Service
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=2763
Executive Council begins three-day meeting, contemplates response to Primates' communiqué - The Living Church
No April Fool's Day joke. This may be the future of The Episcopal Church and the Anglican Church of Canada!
{Anglican Journal] 2 April 2007--Canon Petero Sabune, the new Episcopal Church partner to the Council of General Synod, talks about the growing partnership between Canadian Anglicans and Episcopalians in the United States, including the U.S. initiative of forming a Convocation on the Anglican Missions of the Americas. The body aims to equip the two churches “for mutuality and interdependence in God’s mission.”
Related articles:
http://www.episcopalchurch.org/3577_79758_ENG_HTM.htm
Executive Council proposes an Anglican convocation in the Americas - Episcopal News Service
http://www.episcopalchurch.org/3577_83054_ENG_HTM.htm
Executive Council begins three-day meeting, contemplates response to Primates' communiqué - Episcopal News Service
http://www.livingchurch.org/publishertlc/viewarticle.asp?ID=2763
Executive Council begins three-day meeting, contemplates response to Primates' communiqué - The Living Church
No April Fool's Day joke. This may be the future of The Episcopal Church and the Anglican Church of Canada!
Canadian response asserts autonomy
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/canadian-response-asserts-autonomy/
[Anglican Journal] 2 April 2007--The Council of General Synod (CoGS) endorsed a response to the Windsor Report that stated Canadians will make decisions around the blessing of same-sex unions at its General Synod “mindful of the common life of the Communion and in response to the leading of the Spirit, as we see it in our own context.”
The Windsor Report, produced in 2004 by an international commission, outlined ways of healing divisions within the Anglican Communion over human sexuality. It recommended a moratorium on public rites of same-sex blessings and election of a gay person to the episcopate.
However, several members of CoGS expressed strongly that the Canadian church, like all national Anglican churches, is autonomous and needs to consider its own circumstances when making decisions.
[Anglican Journal] 2 April 2007--The Council of General Synod (CoGS) endorsed a response to the Windsor Report that stated Canadians will make decisions around the blessing of same-sex unions at its General Synod “mindful of the common life of the Communion and in response to the leading of the Spirit, as we see it in our own context.”
The Windsor Report, produced in 2004 by an international commission, outlined ways of healing divisions within the Anglican Communion over human sexuality. It recommended a moratorium on public rites of same-sex blessings and election of a gay person to the episcopate.
However, several members of CoGS expressed strongly that the Canadian church, like all national Anglican churches, is autonomous and needs to consider its own circumstances when making decisions.
Synod to use ‘conversations’ for complex issues
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/synod-to-use-conversations-for-complex-issues/
[Anglican Journal] 2 April 2007--Two blocks of time for “conversations” will be incorporated in the agenda of General Synod this June in Winnipeg, to enable delegates to “experience, learn and discuss” issues affecting their church in “gentle and participatory ways.”
"Conversations" - the Canadian version of the favorite liberal and revisionist tactic of "dialogue". Let the orthodox Anglicans ventilate in these conversations and then ram the radical agenda through the General Synod! We have seen how "dialogues" have been used in The Episcopal Church.
[Anglican Journal] 2 April 2007--Two blocks of time for “conversations” will be incorporated in the agenda of General Synod this June in Winnipeg, to enable delegates to “experience, learn and discuss” issues affecting their church in “gentle and participatory ways.”
"Conversations" - the Canadian version of the favorite liberal and revisionist tactic of "dialogue". Let the orthodox Anglicans ventilate in these conversations and then ram the radical agenda through the General Synod! We have seen how "dialogues" have been used in The Episcopal Church.
Blessings vote to be decided by resolution
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/blessings-vote-to-be-decided-by-resolution-1/
[Anglican Journal] 2 April 2007--Sexuality issues, including whether dioceses may decide for themselves whether to allow the blessing of same-sex unions, will be decided by General Synod through resolutions requiring the approval of a 60 per cent majority of the members of the order of bishops, laity and clergy or 60 per cent of dioceses if a vote by diocese is requested, the Council of General Synod (CoGS) has decided.
A committee examining the issue told CoGS that if General Synod accepts the conclusion of the Primate’s Theological Commission that the blessing of same-sex unions “is a matter of doctrine, but is not core doctrine in the sense of being creedal,” any move to allow same-sex blessings would require the adoption or amendment of a canon (church law). A canonical change requires a two-thirds majority vote of each order at two successive synods.
[Anglican Journal] 2 April 2007--Sexuality issues, including whether dioceses may decide for themselves whether to allow the blessing of same-sex unions, will be decided by General Synod through resolutions requiring the approval of a 60 per cent majority of the members of the order of bishops, laity and clergy or 60 per cent of dioceses if a vote by diocese is requested, the Council of General Synod (CoGS) has decided.
A committee examining the issue told CoGS that if General Synod accepts the conclusion of the Primate’s Theological Commission that the blessing of same-sex unions “is a matter of doctrine, but is not core doctrine in the sense of being creedal,” any move to allow same-sex blessings would require the adoption or amendment of a canon (church law). A canonical change requires a two-thirds majority vote of each order at two successive synods.
Primates push U.S. on sexuality
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/primates-push-us-on-sexuality/
[Anglican Journal] 2 April 2007--Primates of the Anglican Communion have given the U.S. Episcopal Church until Sept. 30 to “make an unequivocal common covenant” that its bishops will bar same-sex blessings in their churches and that it would not consecrate another gay bishop “unless some new consensus on this matter emerges” across the Anglican world.
Failure to comply would mean that “the relationship between the Episcopal Church and the Anglican Communion as a whole remain damaged at best, and this has consequences for the full participation of the church in the life of the Communion,” warned a communiqué issued by primates at the end of a tense meeting held Feb. 15-19 in Dar es Salaam, Tanzania.
[Anglican Journal] 2 April 2007--Primates of the Anglican Communion have given the U.S. Episcopal Church until Sept. 30 to “make an unequivocal common covenant” that its bishops will bar same-sex blessings in their churches and that it would not consecrate another gay bishop “unless some new consensus on this matter emerges” across the Anglican world.
Failure to comply would mean that “the relationship between the Episcopal Church and the Anglican Communion as a whole remain damaged at best, and this has consequences for the full participation of the church in the life of the Communion,” warned a communiqué issued by primates at the end of a tense meeting held Feb. 15-19 in Dar es Salaam, Tanzania.
Synod set to re-examine same-sex blessings
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/synod-set-to-re-examine-same-sex-blessings/
[Anglican Journal] 2 April 2007--The most intense issue on General Synod’s agenda is expected to be, once again, the church’s view of homosexuality.
The 300 delegates to the week-long meeting, to be held June 19 to 25 in Winnipeg, will take up a resolution deferred from the last synod, held in 2004, that would allow dioceses to decide on an individual basis whether to offer blessing ceremonies for gay couples.
[Anglican Journal] 2 April 2007--The most intense issue on General Synod’s agenda is expected to be, once again, the church’s view of homosexuality.
The 300 delegates to the week-long meeting, to be held June 19 to 25 in Winnipeg, will take up a resolution deferred from the last synod, held in 2004, that would allow dioceses to decide on an individual basis whether to offer blessing ceremonies for gay couples.
Can primates enforce edict?
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/can-primates-enforce-edict/
[Anglican Journal] 2 April 2007--Can the primates’ meeting, which was created in 1978 to provide leaders of Anglican provinces with an opportunity for “leisurely thought, prayer and deep consultation” enforce penalties and offer recommendations to individual and independent provinces that sound more like edicts?
This was a question raised by some Canadian Anglicans and Episcopalians in the United States in reaction to a communiqué issued by primates, or senior bishops, who met in Tanzania Feb. 15-19; the statement set an ultimatum for the American church to ban the blessing of same-sex unions and the consecration of gay bishops.
[Anglican Journal] 2 April 2007--Can the primates’ meeting, which was created in 1978 to provide leaders of Anglican provinces with an opportunity for “leisurely thought, prayer and deep consultation” enforce penalties and offer recommendations to individual and independent provinces that sound more like edicts?
This was a question raised by some Canadian Anglicans and Episcopalians in the United States in reaction to a communiqué issued by primates, or senior bishops, who met in Tanzania Feb. 15-19; the statement set an ultimatum for the American church to ban the blessing of same-sex unions and the consecration of gay bishops.
Church’s decisions must be mindful of context
http://www.anglicanjournal.com/issues/2007/133/apr/04/article/churchs-decisions-must-be-mindful-of-context/
[Anglican Journal] 2 April 2007--Who’s driving the bus?”
The question was posed by a member of the Council of General Synod (CoGS) at its meeting last month. She was musing aloud about the requests and demands made by the churches’ primates (senior bishops of a national or multinational church) at their February meeting in Tanzania. The primates called on all provinces in the Anglican Communion to examine a proposed covenant and to respond within a fixed time period.
They also issued a communiqué which set a deadline of Sept. 30 for the Episcopal Church to “make an unequivocal common covenant” that its bishops will not allow same-sex blessings in their churches and that it would not consent to the election and consecration of a bishop living in a same-sex union “unless some new consensus on this matter emerges” across the Anglican world.
[Anglican Journal] 2 April 2007--Who’s driving the bus?”
The question was posed by a member of the Council of General Synod (CoGS) at its meeting last month. She was musing aloud about the requests and demands made by the churches’ primates (senior bishops of a national or multinational church) at their February meeting in Tanzania. The primates called on all provinces in the Anglican Communion to examine a proposed covenant and to respond within a fixed time period.
They also issued a communiqué which set a deadline of Sept. 30 for the Episcopal Church to “make an unequivocal common covenant” that its bishops will not allow same-sex blessings in their churches and that it would not consent to the election and consecration of a bishop living in a same-sex union “unless some new consensus on this matter emerges” across the Anglican world.
Anglican group buying old Hebronville church
http://www.thesunchronicle.com/articles/2007/04/01/news/news3.txt
[The Sun Chronicle] 2 April 2007--Just two months after being forced to leave the parish property on North Main Street, the All Saints Anglican congregation that broke away from the national Episcopal Church is on its way to acquiring a permanent home.
The congregation is in the process of purchasing the former Hebron United Methodist Church on South Main Street near the Seekonk line that had been operated as the Hebron Village Outreach Center in recent years.
The Rev. Lance Giuffrida of All Saints Anglican said the congregation voted last weekend to buy the church, and is negotiating a purchase-and-sales agreement.
"We're very excited," he said. "This is a church that wants to come back as a church. We will be breathing new life into it."
[The Sun Chronicle] 2 April 2007--Just two months after being forced to leave the parish property on North Main Street, the All Saints Anglican congregation that broke away from the national Episcopal Church is on its way to acquiring a permanent home.
The congregation is in the process of purchasing the former Hebron United Methodist Church on South Main Street near the Seekonk line that had been operated as the Hebron Village Outreach Center in recent years.
The Rev. Lance Giuffrida of All Saints Anglican said the congregation voted last weekend to buy the church, and is negotiating a purchase-and-sales agreement.
"We're very excited," he said. "This is a church that wants to come back as a church. We will be breathing new life into it."
The Offending Straw
http://www.standfirminfaith.com/index.php/site/article/2716/
[Stand Firm] 2 April 2007--First – let’s be honest here. This analogy of Great Britain imposing its will on the USA to what is happening in the Anglican Communion is totally off base. If the Anglican Communion were seeking to discipline the Southern Baptists or the United Methodist, then they’d have a point. Furthermore, the Anglican world is not seeking to impose its will on The Episcopal Church, it is trying desperately to give The Episcopal Church an opportunity to remain Anglican.
The liberal and revisionist bishops of The Episcopal Church have decided to wrap themselves in the flag. They like to see themselves as the leaders of the patriot forces in a new American war for independence. However, they are not rebelling against a foreign power. They are rebelling against God! In Genesis we read the story of man's fall. At the heart of that story is that the serpent persuaded the first man and woman to question God's word and break faith with God. What are the Episcopal Church's liberal and revisionist bishops doing today? The same thing. Question God's word and break faith with God. Rebels they may be but not the patriot leaders of a new American revolution. No, they are rebels just like the rest of sinful humanity that rejects God's righteous rule and seeks to go its own way.
[Stand Firm] 2 April 2007--First – let’s be honest here. This analogy of Great Britain imposing its will on the USA to what is happening in the Anglican Communion is totally off base. If the Anglican Communion were seeking to discipline the Southern Baptists or the United Methodist, then they’d have a point. Furthermore, the Anglican world is not seeking to impose its will on The Episcopal Church, it is trying desperately to give The Episcopal Church an opportunity to remain Anglican.
The liberal and revisionist bishops of The Episcopal Church have decided to wrap themselves in the flag. They like to see themselves as the leaders of the patriot forces in a new American war for independence. However, they are not rebelling against a foreign power. They are rebelling against God! In Genesis we read the story of man's fall. At the heart of that story is that the serpent persuaded the first man and woman to question God's word and break faith with God. What are the Episcopal Church's liberal and revisionist bishops doing today? The same thing. Question God's word and break faith with God. Rebels they may be but not the patriot leaders of a new American revolution. No, they are rebels just like the rest of sinful humanity that rejects God's righteous rule and seeks to go its own way.
Fulcrum articles for Holy Week and Easter
http://www.globalsouthanglican.org/index.php/comments/fulcrum_articles_for_holy_week_and_easter/
[Global South Anglican] 2 April 2007--Three new Fulcrum articles for Holy Week and Easter are now online:
1. Spirituality Workbook - Fulcrum review by Philip Seddon of the book by David Runcorn
2. The Pause - poem and meditation by Graham Kings
3. Jesus is King: Reflections for Holy Week and Easter Week by Stephen Kuhrt
[Global South Anglican] 2 April 2007--Three new Fulcrum articles for Holy Week and Easter are now online:
1. Spirituality Workbook - Fulcrum review by Philip Seddon of the book by David Runcorn
2. The Pause - poem and meditation by Graham Kings
3. Jesus is King: Reflections for Holy Week and Easter Week by Stephen Kuhrt
Jeffrey John Easter message: 'Christ did not die for sin'
http://www.evangelicals.org/news.asp?id=644
[EV News] 2 April 2007--According to the Telegraph on Saturday the Dean of St Albans, Jeffrey John, will use an opportunity on BBC Radio 4 this Easter to undermine the doctrine of penal substitution.
The bible teaches that because humans have sinned, God sent Christ as a substitute to suffer and die in our place. However according to Jeffrey John: clergy who preach this Easter that Christ was sent to earth to die in atonement for the sins of mankind are "making God sound like a psychopath", "In other words, Jesus took the rap and we got forgiven as long as we said we believed in him," says Mr John. "This is repulsive as well as nonsensical. It makes God sound like a psychopath. If a human behaved like this we'd say that they were a monster."
"Too many Christians go through their lives failing to realise that God is about "love and truth", not "wrath and punishment".
According to Jeffrey John, Christ was crucified so he could "share in the worst of grief and suffering that life can throw at us".
Tom Wright, the Bishop of Durham, accused him of attacking the fundamental message of the Gospel."He is denying the way in which we understand Christ's sacrifice. It is right to stress that he is a God of love but he is ignoring that this means he must also be angry at everything that distorts human life," he said.
Bishop Wright criticised the BBC for allowing such a prominent slot to be given to such a provocative argument. "I'm fed up with the BBC for choosing to give privilege to these unfortunate views in Holy Week," he said.
Related articles:
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/04/01/neaster01.xml
Easter message: Christ did not die for sin - Sunday Telegraph
http://www.christiannewswire.com/news/457702672.html
Gay Anglican Priest's Apostasy is Complete; Denies Atonement of Christ - Christian News Wire
[EV News] 2 April 2007--According to the Telegraph on Saturday the Dean of St Albans, Jeffrey John, will use an opportunity on BBC Radio 4 this Easter to undermine the doctrine of penal substitution.
The bible teaches that because humans have sinned, God sent Christ as a substitute to suffer and die in our place. However according to Jeffrey John: clergy who preach this Easter that Christ was sent to earth to die in atonement for the sins of mankind are "making God sound like a psychopath", "In other words, Jesus took the rap and we got forgiven as long as we said we believed in him," says Mr John. "This is repulsive as well as nonsensical. It makes God sound like a psychopath. If a human behaved like this we'd say that they were a monster."
"Too many Christians go through their lives failing to realise that God is about "love and truth", not "wrath and punishment".
According to Jeffrey John, Christ was crucified so he could "share in the worst of grief and suffering that life can throw at us".
Tom Wright, the Bishop of Durham, accused him of attacking the fundamental message of the Gospel."He is denying the way in which we understand Christ's sacrifice. It is right to stress that he is a God of love but he is ignoring that this means he must also be angry at everything that distorts human life," he said.
Bishop Wright criticised the BBC for allowing such a prominent slot to be given to such a provocative argument. "I'm fed up with the BBC for choosing to give privilege to these unfortunate views in Holy Week," he said.
Related articles:
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2007/04/01/neaster01.xml
Easter message: Christ did not die for sin - Sunday Telegraph
http://www.christiannewswire.com/news/457702672.html
Gay Anglican Priest's Apostasy is Complete; Denies Atonement of Christ - Christian News Wire
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