Miscellaneous
Articles
By Cal Thomas
Townhall.com
June 22, 2006
The new leader of the Episcopal Church in America, Bishop Katharine Jefferts Schori, says she does not believe homosexuality is a sin and that homosexuals were created by God to love people of the same gender.
As the Episcopal leadership continues to huff and puff to catch up with the world, it would be helpful if it could tell its members what it regards as sinful behavior, or will the very concept of sin soon be up for negotiation in order to avoid giving offense to anyone?
Truly what Paul, the Apostle, warned would happen in the "end times" is coming true in our day: "For the time will come when men will not put up with sound doctrine, instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn away from the truth and turn aside to myths." (2 Timothy 4:3-4 NIV).
Meeting at the Episcopal General Convention in Columbus, Ohio, the denomination passed a resolution expressing "regret" for consecrating a homosexual bishop three years ago, but it declined to repent of its action. On Tuesday, they voted to continue consecrating homosexual bishops and to permit same-sex unions. But, just 24 hours later, they reversed themselves yet again and adopted a resolution to avoid consecrating additional gay bishops. Apparently, they are so wishy-washy; they are even wishy-washy about their wishy-washiness.
Bishop Schori, a former oceanographer for the National Marine Fisheries Service in Seattle, says, "The Bible tells us about how to treat other human beings and that's certainly the great message of Jesus - to include the unincluded."
This is so outside orthodox Christianity that only biblical illiterates or those who deny the supreme authority of the only book that gives foundation to the faith will accept it.
Anglicanism has suffered from probably irreversible corruption since the days of the late C.S. Lewis and John Stott, who is still with us. These men combined intellectual heft with orthodox belief and had little regard for trends, fads or cultural diversions. They have been replaced by theological dim bulbs that are less concerned about proclaiming truth and conversion than in not offending anyone.
Maybe the question for Bishop Schori and her fellow heretics should be: if homosexual practice is not sin, what is? And how do we know? Or is it a matter of "thus saith the opinion polls" and lobbying groups, rather than "thus saith the Lord"? With the bishop's "doctrine" of inclusion, why exclude anyone? How about applying the religious equivalent of "open borders" and let everyone into the church, including unrepentant prostitutes, murderers, liars, thieves and atheists. If the Episcopal Church denies what is clearly taught in scripture about important matters like sexual behavior, why expect its leaders to have any convictions about anything, including directions to Heaven? How can anyone be sure, if the guidebook is so full of errors?
The leader of Anglicanism, the Archbishop of Canterbury, Rowan Williams, has promoted this doctrinal wishy-washiness. Williams, who has acknowledged ordaining a priest who is a homosexual, says he opposes cohabitation by heterosexuals because it has a harmful impact on family stability. But the same book that speaks against what we used to call "fornication" before such words died along with the accompanying doctrines, also speaks against the "sin" of homosexual practice. So how can anyone be sure one is true and the other not true, or the reverse, or neither, or both? And who is to say if the church leaders don't know or are afraid to say because they might be criticized as "exclusive."
The Episcopal Church isn't the only denomination having trouble deciding what it believes. The Presbyterian Church (USA) has voted to "receive" a policy paper on sex-inclusive language for the Trinity. Instead of the traditional (and biblical) Father, Son and Holy Spirit, these liberal Presbyterians will consider using "Mother, Child and Womb," or "Rock, Redeemer, Friend," among others. Never mind what God calls Himself. These people want a name change without asking permission.
No wonder liberal denominations are losing members while the conservative ones are growing. The liberal ones don't seem to care. Seeking only to be "relevant" they face condemnation from the One they are supposed to represent, whose attitude about such things is anything but "inclusive."
A little boy was selling newspapers on the corner, the people were in and out of the cold. The little boy was so cold that he wasn’t trying to sell many papers. He walked up to a policeman and said, "Mister, you wouldn’t happen to know where a poor boy could find a warm place to sleep tonight would you? You see, I sleep in a box up around the corner there and down the alley and it’s awful cold in there for tonight. Sure would be nice to have a warm place to stay."
The policeman looked down at the little boy and said, "You go down the street to that big white house and you knock on the door. When they come out the door you just say John 3:16; and they will let you in."
So he did. He walked up the steps and knocked on the door, and a lady answered. He looked up and said,"“John 3:16." The lady said, "Come on in, Son." She took him in and she sat him down in a split bottom rocker in front of a great big fireplace, and she went off. The boy sat there for awhile and thought to himself: John 3:16...I don’t understand it, but it sure makes a cold boy warm.
Later she came back and asked him "Are you hungry?" He said, “Well, just a little. I haven’t eaten in a couple of days, and I guess I could stand a little bit of food," The lady took him in the kitchen and sat him down to a table full of wonderful food. He ate and ate until he couldn't eat any more. Then he thought to himself: John 3:16...Boy, I sure don't understand it but it sure makes a hungry boy full.
She took him upstairs to a bathroom to a huge bathtub filled with warm water, and he sat there and soaked for a while. As he soaked, he thought to himself: John 3:16... I sure don’t understand it, but it sure makes a dirty boy clean. You know, I've not had a bath, a real bath, in my whole life. The only bath I ever had was when I stood in front of that big fire hydrant as they flushed it out.
The lady came in and got him. She took him to a room, tucked him into a big old feather bed, pulled the covers up around his neck, kissed him goodnight and turned out the lights. As he lay in the darkness and looked out the window at the snow coming down on that cold night, he thought to himself: John 3:16...I don't understand it but it sure makes a tired boy rested.
The next morning the lady came back up and took him down again to that same big table full of food. After he ate, she took him back to that same big old split bottom rocker in front of the fireplace and picked up a big Bible. She sat down in front of him and looked into his young face. "Do you understand John 3:16?" She asked gently. He replied, "No, Ma'am, I don't. The first time I ever heard it was last night when the policeman told me to use it," She opened the Bible to John 3:16 and began to explain to him about Jesus. Right there, in front of that big old fireplace, he gave his heart and life to Jesus. He sat there and thought: John 3:16....don't understand it, but it sure makes a lost boy feel safe.
You know, I have to confess I don’t understand it either, how God was willing to send His Son to die for me, and how Jesus would agree to do such a thing. I don’t understand the agony of the Father and every angel in heaven as they watched Jesus suffer and die. I don't understand the intense love for ME that kept Jesus on the cross till the end. I don’t understand it, but it sure does make life worth living.
John 3:16
For God so loved the
world,
that he gave his only
begotten Son, that
whosoever
believeth in him should not perish, but have everlasting life.
Isn't it strange how a 20 dollar bill seems like such a large amount when you donate it to church, but such a small amount when you go shopping?
Isn't it strange how 2 hours seem so long when you're at church, and how short they seem when you're watching a good movie?
Isn't it strange that you can't find a word to say when you're praying, but you have no trouble thinking what to talk about with a friend?
Isn't it strange how difficult and boring it is to read one chapter of the Bible, but how easy it is to read 100 pages of a popular novel?
Isn't it strange how everyone wants front-row-tickets to concerts or sporting event, but they do whatever is possible to sit at the last row in Church?
Isn't it strange how we need to know about an event for Church 2-3 weeks before the day so we can include it in our agenda, but we can adjust it for other events at the last minute?
Isn't it strange how difficult it is to learn a fact about God to share it with others, but how easy it is to learn, understand, extend and repeat gossip?
Isn't it strange ho w we believe everything that magazines, newspapers, television, and the Internet say, but we question the words in the Bible?
Isn't it
strange how everyone wants a
place
in heaven, but they don't want to believe, do, or say anything to get
there?
"I don't believe in Santa Claus, but I'm not going to sue somebody for singing a Ho-Ho-Ho song in December.
I don't agree with Darwin, but I didn't go out and hire a lawyer when my high school teacher taught his theory of evolution.
Life, liberty or your pursuit of happiness will not be endangered because someone says a 30-second prayer before a football game.
So what's the big deal? It's not like somebody is up there reading the entire book of Acts They're just talking to a God they believe in and asking him to grant safety to the players on the field and the fans going home from the game.
"But it's a Christian prayer," some will argue. Yes, and this is the United States of America, a country founded on Christian principles.
According to our very own phone book, Christian churches outnumber all others better than 200-to-1. So what would you expect-somebody chanting Hare Krishna? If I went to a football game in Jerusalem, I would expect to hear Jewish prayer. If I went to a soccer game in Baghdad, I would expect to hear a Muslim prayer. If I went to a ping pong match in China, I would expect to hear someone pray to Buddha And I wouldn't be offended. It wouldn't bother me one bit. When in America ...
"But what about the atheists?" is another argument. What about them? Nobody is asking them to be baptized. We're not going to pass the collection plate. Just humor us for 30 seconds. If that's asking too much, bring a Walkman or a pair of ear plugs. Go to the bathroom. Visit the concession stand. Call your lawyer! Unfortunately, one or two will make that call. One or two will tell thousands what they can and cannot do. I don't think a short prayer at a football game is going to shake the world's foundations.
Christians are just sick and tired of turning the other cheek while our courts strip us of all our rights. Our parents and grandparents taught us to pray before eating, to pray before we go to sleep.
Our Bible tells us to pray without ceasing. Now a handful of people and their lawyers are telling us to cease praying. God, help us.
And if that last sentence offends you, well ... sue me.
The silent
majority has been silent too
long ... it's time we let that one or two who scream loud enough to be
heard, that the vast majority don't care what they want ... it is time
the majority rules! It's time we tell them, you don't have to pray ...
you don't have to say the pledge of allegiance, you don't have to
believe
in God or attend services that honor Him. That is your right, and
we will honor your right ... but by golly, you are no longer going to
take
our rights away ... we are fighting back ... and
we WILL WIN!
God bless us one and all, especially those who denounce Him. God bless America, despite all her faults, she is still the greatest nation of all. God bless our service men who are fighting to protect our right to pray and worship God.
May 2005 be the year the silent majority is heard and we put God back as the foundation of our families and institutions.
Keep looking up ... In God WE Trust.
Psalm 118:24 ~ "This is the day the LORD has made; let us rejoice and be glad in it."
Well, said
Paul Harvey.
By Violet Law
TRIBUNE-REVIEW
Sunday, November 7, 2004
Two parishes could be ejected from the Episcopal Diocese of Pittsburgh if they do not drop a lawsuit aimed at blocking a conservative split from the national church, Bishop Robert Duncan warned Saturday.
"Congregations suing the leadership of the diocese is an egregious break in church order," Duncan said, after issuing the proclamation before stunned delegates at the diocese's 139th annual convention at St. Philip's Episcopal Church in Moon.
Duncan characterized the admonition as a "last resort" to restore order to the diocese -- which, along with the national church, has been bitterly divided since the denomination consecrated an openly gay bishop last year. Led by Duncan, the Pittsburgh Diocese passed a series of resolutions opposing the move, triggering talk of a potential break from the Episcopal Church USA.
In the wake of the controversy, Calvary Episcopal Church in Shadyside sued Duncan and other Episcopal leaders last October seeking to ensure that the Episcopal Church USA retain ownership of local church buildings in the event of a split. St. Stephen's Protestant Episcopal Church in Wilkinsburg later joined the lawsuit.
Duncan's warning did not sway Calvary rector the Rev. Harold Lewis
"We will not withdraw the suit," he said. "First of all, we believe that we filed the lawsuit to protect the diocese... We are trying to help the church adhere to its own canonical laws, and that is not an impeachable offense."
St. Stephen's rector, the Rev. Diane Shepard, said she is "concerned and distressed for the well-being of the diocese," then referred further questions to Lewis.
Lewis insisted no court would uphold the expulsion of his or other churches from the diocese.
Still, if the churches do not withdraw their lawsuit, the diocese will vote on severing ties with them either during a special convention or at next year's annual convention in November, Duncan said.
"They have a perfect right to sue us ... but actions have consequences," Duncan said yesterday after the convention.
Diocesan canons allow the convention to dissolve connections to a parish "where there are egregious breeches (sic) of church faith or church order," according to a statement from the diocese.
"It is my earnest hope that we don't have to go there," Duncan said.
Calvary member Ardelle Hopson, 77, a lifelong Episcopalian, said the lawsuit is aimed at healing, rather than furthering, the division within the diocese.
"It's about keeping the church together," she said.
Lionel Deimel, a leader of the liberal Progressive Episcopalians of Pittsburgh, vowed that his group will appeal to the national church and enlist other parishes to stand with Calvary and St. Stephen's.
"They are stepping on these two churches with a very big boot," said Deimel, a member of St. Paul's Episcopal Church in Mt. Lebanon. "We have considered many possibilities, but we certainly didn't (expect) this vindictive action."
The rift between conservatives and the national church has been widening since August 2003, when the Episcopal General Convention approved the election of the Rev. V. Gene Robinson, an openly gay priest, as bishop of the Diocese of New Hampshire. Leaders in the Pittsburgh Diocese, which covers 11 counties and includes 77 parishes, are prominent in a conservative wing at odds with the national church over homosexuality.
The diocese on Friday passed a constitutional amendment giving the body the authority to ignore national church resolutions local leaders consider contrary to historical biblical teachings.
Delegates listened to Duncan's warning in silence yesterday, but left St. Philip's buzzing.
"We pray for reconciliation, then we throw two churches out," said Lynn Edwards, a retired priest now active at the St. Matthew's Church in Homestead. "This is not the Episcopal Church where I was ordained some 37 years ago."
The worldwide Anglican Church is in turmoil over Robinson's election and the decision of some American and Canadian churches to bless same-sex unions. Last year the Archbishop of Canterbury created a commission of liberals and conservatives to address the problem.
---------------------
Episcopalians vote to
ignore
hierarchy
November 6, 2004
Pittsburgh, PA, Nov. 6 (UPI) -- An overwhelming majority of Episcopal Church leaders in western Pennsylvania have voted to ignore their U.S. leaders over sexuality issues.
Delegates to a Friday Pittsburgh diocese conference passed a constitutional amendment allowing them to ignore national church laws it believes are contrary to Scripture or an interpretation of Scripture that is held by the global Anglican Communion, of which the Episcopal Church is only a small part.
About 85 percent of the clergy and 74 percent of the laity voted to support the measure, the Pittsburgh Post-Gazette reported Saturday. The vote is yet another expression of concern of the recent decision by the Episcopalian Church's hierarchy to condone homosexuality and same-sex unions.
Rev. Geoff Chapman, rector at St. Stephen's Church in Sewickley said, "The diocese is determined to stay inside the national church and the (global) Anglican Communion, while at the same time holding faithful to the authority of the Bible."
The Anglican Communion includes about 77 million believers, of which about 2 million reside in the United States where they are known as Episcopalians.
Posted by dvirtue on 2004/8/11
Duncan says Moody's letter based on false assumptions and ECUSA's innovations
Special Report: www.Virtuosity.com
By David W. Virtue
OKLAHOMA CITY, OK (8/11/2004)--The Bishop of Oklahoma, the Rt. Rev. Robert M. Moody has written a letter, which Virtuosity has obtained, publicly castigating and chastising the Bishop of Pittsburgh, the Rt. Rev. Robert W. Duncan, Jr., over the appointment of a deacon in his diocese, who was not, it turned out, under his jurisdiction.
In his letter, Moody blasted Duncan saying that the appointment of the Rev. Vern Caswell as vicar of St. James Anglican Church (formerly St. James Episcopal Church - an ECUSA parish) was outside his authority and jurisdiction and he questioned the orthodox bishop's pastoral judgment.
Moody accused Duncan of assigning the recent graduate of Trinity Episcopal School for Ministry to this parish "as the moderator of the Anglican Communion Network."
"Since the Anglican Communion Network is not a jurisdiction that is recognized within The Episcopal Church or by The Anglican Communion, I question how you, as an active Diocesan Bishop of the Episcopal Church can assign or permit one of your Deacons to function in a congregation that is not a member of The Episcopal Church or the Anglican Communion? I also question your authority and pastoral judgment to assign a Deacon to minister outside the Diocese of Pittsburgh and within the Diocese of Oklahoma," he wrote to Duncan.
Moody then said that he realized that Duncan was not breaking the letter of the Canons and Constitutions, "especially as St. James Anglican Church is not part of this diocese and is not part of the Episcopal Church and the Anglican Communion. But you are breaking the spirit of the Canons and Constitutions that govern this Episcopal Church and you bringing schism into this Church by your actions."
The bishop, who is known for his revisionist positions, concluded the letter by saying that he felt "regret and deep sorrow" because of Duncan's actions.
Bishop Duncan responded and on July 30th wrote the following letter to Moody.
Dear Bob,
Word of your letter has reached me while on vacation in rural France. Your communication proceeded based upon a false assumption as stated in your letter, "I assume that he is under your authority and that you are assigning him to this ministry as the moderator of the Anglican Communion Network." It would have been simple to pick up the telephone and check with me. It is destructive of the life of the church to communicate with the entire church without verification. All the bishops of the church now have a letter stating something that is not true.
Before I left on vacation I had already begun the proceedings to transfer Deacon Vern Caswell to the Most. Rev. Gregory Venables, Primate of the Southern Cone, at their mutual request. Since then, Archbishop Venables has received Deacon Caswell. His subsequent assignment is not a matter of my jurisdiction.
Finally, while your letter questions my authority and pastoral judgment, I must state that it was your action and those of the majority of the bishops of the Episcopal Church that created the schism to which you refer. The consequences of last summer are simply unfolding all around us. I regret this is so, and even more so in consideration that with the Church's adoption of these innovations it finds itself increasingly separated from the vast majority of the Anglican Communion and the whole of catholic Christendom.
Please know that those of us in the Network are most willing to try to work with you to repair the damage done if you would turn back from these innovations which have been so divisive.
Faithfully in
Christ,
+Robert/Pittsburgh.
Both letters were also sent to the Presiding Bishop, Bishop Clay Matthews, The Chancellor, The Diocesan Bishops of the Episcopal Church.
8-10-2004
God
bless you all!
Nancy Rowe
Littleton, NH
8-10-2004
Bob from the Church of the Good Shepherd in St. Louis, Mo.
8-11-2004
Dear Members of St James:
Hang in there! The Lord is with you, and I know He is listening and watching as you work to live as faithful Christians according to his Word. I am proud and grateful that there are groups of Anglicans such you who are willing to take a stand when it is so much easier to stay in your comfortable church building and sit in complacency rather than get called "bigots" and "fundamentalists" (and the accusers don't mean the latter in a *good* way).
I am in the Diocese of Dallas, where Bishop Stanton has asked the orthodox to stay in the church and fight for traditional scripture and teachings, in part by having our Diocese join the Anglican Communion Network. I certainly understand why that was not necessarily a viable option for your parish in your diocese.
Unfortunately, even in our more traditional diocese, the bishop's words quite often make it into the ears of the priests, delegates, and vestry members but not necessarily the laity. In several parishes, the clergy and vestries seem to work hard to ensure that the laity doesn't hear about the big issues of the church---in some cases so that the "new," "inclusive" doctrine will reign. The people in the pews don't even see it happening.
Brook Johnson
8-11-2004
Windsor Action Covenant
In order to stand firm in the faith of the one holy Catholic and Apostolic Church...
Windsor Action Covenant— Laity -1 will learn and profess the historic faith I will build solidarity with laypeople, bishops priests and deacons who profess and practice the Apostolic Faith standing beside parish priests and leaders who are being pressured for adhering to the teaching of the Communion, and standing with those who stand with me regardless of what they feel they must do in their situation I will work with other parish and diocesan leaders to clarify our response to the Windsor report I will challenge my vestry with the clear choice to become a Windsor parish I will seek spiritual oversight and direction only from bishops who teach the historic faith I will build a personal relationship with, and encourage the building of a parish relationship, with an overseas parish and diocese I will commit myself to the disciplines of daily prayer, personal evangelism and discipleship I will develop a missionary attitude and practice in my personal and pastoral life I will remain committed to a life of personal holiness as embodied in my baptismal vows, and where applicable, my marriage vows, family commitments, and daily disciplines. If General Convention chooses finally to walk apart, I will not follow, but will remain a faithful Anglican, God being my helper.
Windsor Action Covenant—Priests, Deacons -1 will teach and preach the historic faith, actively supporting only those seminaries that teach the historic faith I will build solidarity with laypeople, bishops priests and deacons who profess and practice the Apostolic Faith standing beside parish priests and leaders who are being pressured for adhering to the teaching of the Communion, and standing with those who stand with me regardless of what they feel they must do in their situation I will seek spiritual care and guidance only from those who teach and practice the Apostolic Faith, I will work with other clergy and diocesan leaders to clarify our response to the Windsor report. I will build a personal and parish relationship with an overseas parish and diocese I will build a team with another priest and parish in a non-Windsor diocese I will commit myself to pray the daily office, practice personal evangelism and discipleship I will develop a missionary attitude and practice in my personal and pastoral life I will remain committed to a life of personal holiness as embodied in my ordination vows, and where applicable, marriage vows, family commitments, and daily disciplines If General Convention chooses finally to walk apart, I will not follow, but will remain a faithful Anglican, God being my helper.
Windsor Action Covenant—Bishops -1 will teach and preach the historic faith, actively supporting only those seminaries that teach the historic faith I will build solidarity with laypeople, bishops priests and deacons who profess and practice the Apostolic Faith standing beside bishops, parish priests and leaders who are being pressured for adhering to the teaching of the Communion, and standing with those who stand with me, regardless of what they feel they must do in their situation I will work with other clergy and diocesan leaders to clarify our response to the Windsor report. I will build a personal and diocesan relationship with an overseas diocese I will commit myself to pray the daily office, practice personal evangelism and discipleship I will develop a missionary attitude and practice in my personal and pastoral life I will remain committed to a life of personal holiness as embodied in my ordination vows, and where applicable, marriage vows, family commitments, and daily disciplines If General Convention chooses finally to walk apart, I will not follow, but will remain a faithful Anglican, God being my helper.
Source: The Anglican
Communion
Network Date: April 21,2005
Anglican Communion
Network
Council Meeting Looks With Hope to the
Future, Issues Communique
and Windsor Action Covenant
Representatives of the
Anglican
Communion Network (ACN) gathered
for their second annual Council meeting April 18 - 20, 2005 in Bedford,
Texas. In addition to delivering and hearing reports on the substantial
growth and progress of the ACN, participants addressed issues related
to
their missionary focus, including church planting, global mission,
ministry
to youth, and outreach to the poor.
"We recognize that our future in
Anglicanism
contains great possibilities, and we are preparing for it in many
ways,"
said ACN Moderator Robert Duncan. "Our meeting was marked by a sense of
passion and purpose as well as tremendous energy and a wealth of ideas
for moving forward. We are united in our call to change lives and
transform
the world for Christ."
One of the highlights of the Council
meeting
was the presence and ministry of the Rt. Rev. John Chew, Bishop of
Singapore
and Secretary of the Global South planning team. He presented a model
of
mission from Singapore that speaks of church planting and evangelism in
rigorously difficult circumstances, a context which makes him
particularly
sensitive to those who seek to maintain orthodoxy in an increasingly
pluralistic
setting such as the United States. In addition, he assured the
gathering
of international solidarity, promising the Global South would stand
with
the ACN bishops as they stand with those from all dioceses where
orthodox
clergy are being unjustly pressured.
A significant portion of the meeting
focused
on addressing the crisis plaguing the Anglican Communion. Participants
affirmed their commitment to remaining connected to the worldwide
Communion
and to upholding the historic faith and order of Anglicanism. The
Council
also issued a series of statements in a Communique covering a variety
of
issues, including the six Connecticut priests under fire from their
bishop.
The Council condemned the actions of Bishop Andrew Smith, expressed
solidarity
with the six congregations as well as their clergy, and pledged support
to them as they continue to endure the harassment and threats from
Bishop
Smith. [See attachment 1]
In addition, the Council adopted a Windsor
Action Covenant and agreed to take it to each diocese and convocation
in
order to develop a plan for implementation. The Covenant gives church
members
at every level a way to help the church choose between walking with the
Anglican Communion and walking apart. [See attachment 2]
"We completed our meeting with a clear
focus and commitment to action," Bishop Duncan said. "We have set the
course
for the next months, and now the work of fulfilling those plans begins."
Source: Anglican
Communion
Network News
April 21, 2005
Contact: Cynthia P. Brust
The Anglican Communion
Network
(ACN) met in Council April
18-20,
2005 in Bedford, Texas. As we celebrated the strong growth, momentum
and
vital ministry of the ACN; the gathering focused on critical issues
such
as church planting, global mission, ministry to youth, and outreach to
the poor. The crisis of the Anglican Communion also figured
predominantly
in our discussions. We reaffirmed our unequivocal commitment to the
Anglican
Communion and the faith and practice of historic Anglicanism. We agreed
to the following statements as representing the mind of the house: We
give
gives thanks for the Primates' Communique reaffirming the 1998 Lambeth
Conference Resolution 1.10 as the present position of the Anglican
Communion,
and we urge the General Convention to repent of its actions which have
alienated the Episcopal Church from the Anglican Communion and to
affirm
its intention to remain a constituent member of the Anglican Communion
by complying with the primates' requests (paragraph 17).
The primates of the Anglican Communion
at their meeting in Newry called "as a matter of urgency" for a panel
of
reference (paragraph 15), and yet as of this date, the panel has not
been
organized. We implore the Archbishop of Canterbury to organize this
panel
immediately to help ensure the protection of beleaguered parishes and
clergy
of the Episcopal Church.
We requested that ACN Moderator Robert
Duncan send a letter to Pope Benedict XVI expressing our greetings and
support, thanking him for upholding the historic teaching and faith of
the Church. We anticipate with joy his continued efforts to build
bridges
between the separated branches of God's One, Holy, Catholic and
Apostolic
Church.
We express our urgent desire that the
Anglican Communion Network continue to work diligently to build formal
relationships with Anglican jurisdictions not currently in communion
with
Canterbury, to solidify those relationships, and to work for structural
unity with them.
We denounce the response of the Executive
Council of the Episcopal Church to send a full delegation to the
Anglican
Consultative Council (ACC) meeting in Nottingham as further evidence of
the arrogance of our church and a direct refusal to comply with the
letter
and the spirit of the Primates' Communique issued at the Newry meeting.
Six priests of the diocese of Connecticut
- the Rev. Allyn Benedict, Christ Church, Watertown; the Rev. Ronald S.
Gauss, Bishop Seabury, Groton; the Rev. Mark Hansen, St. John's,
Bristol;
the Rev. Donald Helmandollar, Trinity, Bristol; the Rev. Christopher
Leighton,
St. Paul's, Darien; and the Rev. Gil Wilkes, Christ and the Epiphany,
East
Haven - are under threat of inhibition by Andrew Smith, Bishop of
Connecticut.
These priests and their congregations have been faithful to Scripture,
to the historic faith and order of Anglicanism, and to the communion.
Bishop
Smith's charge of "abandonment of communion" is unfounded and
unsubstantiated,
and his threat of inhibition and ultimate deposition represents an
abuse
of canonical power. We stand in solidarity with these godly men and the
congregations they shepherd. We condemn the actions of Bishop Smith and
pledge our ongoing support to the six clergy and churches in
Connecticut
as well as to all those across the nation who are experiencing
harassment
and persecution by their bishops.
A
Letter
From Our Bishop
Southern Cone Primate
Gregory
Venables
Replies to Frank Griswold
May 7, 2004
The Most Revd Frank T. Griswold
Presiding Bishop
ECUSA
Dear Bishop Frank,
In the name of the Father, and of the Son, and of the Holy Spirit.
I write in response to your letter of May 5th. Since it has found its way all over the internet, I am constrained to respond more broadly than just in a personal note.
With great respect it must be said that considering what you now write in the light of what you have already done brings to mind the old cliche of Nero fiddling while Rome burns. It's like the doctor telling the grieving family that the operation was a success even though the patient has died.
You speak with clarity about your grief over the pain your actions have caused and yet you proceed with your relentless agenda. Do you not see that there is an enormous contradiction here?
The key path to alleviating that pain is repentance. It is simple to turn around and join the spiritual and doctrinal direction of the Anglican Communion and the overwhelming majority of the Christians of history and the world today. When one considers that you were advised by the Lambeth Bishops Conference, the ACC, the Primates, and the Archbishop of Canterbury that to proceed would bring a harvest of pain, it is hard to see why you find the consequences you now experience surprising.
You indicate that the action of the General Convention was constitutional. Of course I am not an expert in the Constitution and Canons of ECUSA, but I do remember the commitment of your General Convention to initiate an "inter-Anglican and ecumenical dialogue on human sexuality issues which should not be resolved by the Episcopal Church on its own (B-020)." (A ten minute search of internet archives shows that!) Many colleagues have also reminded me that you were clear that the official position of ECUSA was parallel to that of Lambeth I. 10 at a number of Primates meetings. When was that changed, or was it just ignored? Of course there is pain when you moved ahead in violation of your own Convention decisions. In addition, I saw the broadcast of objections to Gene Robinson's consecration which were simply and totally ignored.
How can these be constitutional actions?
You cling to the statement that "what we hold in common is much greater than that which divides us..." That statement was made before you chose to be the chief consecrator at an event you knew would "tear the fabric of our Communion at its deepest level."
At a time like this, simply celebrating what we hold in common is like a man arguing before a judge that his offence should be overlooked because he hasn't broken other laws.
You cannot offer a band aid to a person who needs open heart surgery.
The situation must be addressed at the root of the disorder. You don't heal a disease by treating its symptoms.
You tell us that "Delegated Episcopal
Pastoral
Oversight" is moving toward solving the problem in your province. It is
not so. First of all it leaves the decisions in the hands of the
offending
bishops and does not give any substantive protection to parishes that
maintain
Anglican teaching and practice. In addition, we are aware
of ECUSA clergy and parishes who have
been ordered by their revisionist bishops not to ask for alternative
oversight,
threatened if they do, or who live in areas where bishops have publicly
stated that they will not allow it. The fact that "some" bishops will
arrange
for Delegated Episcopal Pastoral Oversight does not mean at all that it
can be put in place where it is really needed.
And when did those who hold to the apostolical, biblical faith and practice of Christianity as accepted for 2000 years suddenly become "dissidents"?
You now say that you want to be in conversation. In the light of your previous great reticence to discuss the matter in our meetings this is tragically late in the day.
ECUSA's actions have caused a great and unnecessary crisis in the Anglican Communion that has spilled over into culture, ecumenical affairs, and even interfaith relations. It is tragic and painful indeed. It is the result of your actions and it is also reversible.
You have insisted on autonomy from the Lambeth resolutions, from the Archbishop of Canterbury's plea, from the ACC, and from the Primates to pursue an agenda that is absolutely scandalous to most Christians. That view of autonomy is the opposite of everything Anglicanism has always stood for. Why would you still want to call yourself Anglican? May I urge you either to live as an Anglican conforming to Anglican norms or admit that you have left us and closed the door behind you.
May God guide us in love and truth at this crucial and sad time.
+Greg
The Most Revd Gregory
J.
Venables
Primate of the Southern
Cone of the Americas
Salt Lake City "SNOW JOB"
Thursday, January 13, 2005
A Word to the Church
The House of Bishops of the Episcopal
Church
January 12 - 13, 2005
Salt Lake City
To the faithful in Christ Jesus, greetings in the season of Epiphany.
We rejoice together with you that God has "caused a new light to shine in our hearts" revealing God's glory in the face of Jesus Christ our Lord. The sufferings of our brothers and sisters in the aftermath of tsunamis in South Asia and flooding and mud slides in California and here in Utah where we are meeting, make us long all the more for this new light revealed to us in Christ. We are mindful as well of the suffering around the world caused by global poverty, HIV/AIDS, malaria, other diseases, and war. In this suffering world we are called to "serve and signify God's mission to the world, that mission whereby God brings to men and women, to human societies and to the whole world, real signs and foretastes of that healing love which will one day put all things to rights" (Windsor Report, paragraph 3).
We decided at our September meeting in 2004 to set aside this time so we might together begin to receive the Windsor Report with humility. We have met for a day and a half in Salt Lake City. We welcome with gratitude the work of the Lambeth Commission on Communion. We realize this is a long-term effort which will most likely extend beyond our March meeting. In the meantime, we aim to practice the more intentional consultative processes called for by the Windsor Report. We also anticipate the Executive Council of our church joining in this consultation.
In this spirit of intentional practice, we affirm that all need to repent, as the Archbishop of Canterbury reminded us in his Advent Letter 2004. We repent of the ways we as bishops have sometimes treated each other, failing to honor Christ's presence in one another. Furthermore, too often we have also failed to recognize Christ's presence fully manifest in our sister and brother Anglicans around the global communion. We honor their full voice and wisdom. We desire mutuality. We recognize our interdependence in the Body of Christ.
Moreover, we as the House of Bishops express our sincere regret for the pain, the hurt, and the damage caused to our Anglican bonds of affection by certain actions of our church. Knowing that our actions have contributed to the current strains in our Communion, we express this regret as a sign of our deep desire for and commitment to continuation of our partnership in the Anglican Communion.
We note here that our decision-making structures differ from those in many parts of the Anglican Communion and that our actions require conciliar involvement by all the baptized of our church, lay and ordained. Therefore we as bishops, in offering our regrets, do not intend to preempt the canonical authority of the General Convention of the Episcopal Church. At the same time, we are keenly aware of our particular responsibility for episcopal leadership.
We long for the fullest expression of the gift of communion that God has given us through Christ. "The communion we enjoy with God in Christ and by the Spirit, and the communion we enjoy with all God's people living and departed, is the specific practical embodiment and fruit of the gospel itself" (Windsor Report, paragraph 3). We rejoice in our partnership in the worldwide Anglican Communion and affirm anew our commitment to the interdependence of this church as a member of the Anglican Communion.
We agree that one important expression of our communion would be a Communion-wide study and discernment process on matters of human sexuality as recommended by Lambeth Conferences of 1978, 1988 and 1998 and are eager to continue to respond to this challenge. This would be a sign of respect for gay and lesbian persons in our common life and of our ongoing pastoral care for them. We also believe that such a process would strengthen our communion. By doing so, we will be able to share more of the prayerful conversations and studies on the ministries and contributions of homosexual persons in the church that have enriched our experience for many years. The Presiding Bishop has already established a committee to offer a theological explanation of how "a person living in a same gender union may be considered eligible to lead the flock of Christ" (Windsor Report, paragraph 135).
We pray our brothers and sisters throughout the Anglican Communion will forgive us and that together we may remain in steadfast relationship so we might open our lives and our hearts to one another and learn how the Holy Spirit is acting in our different contexts. We are eager to take steps to make this possible, and particularly would welcome invitations to visit other Anglican provinces to learn from them the many ways they are vital witnesses to the healing love of Christ, often in very difficult circumstances.
During this brief meeting we humbly struggled in our deliberations to discern how best to receive the Windsor Report. We had an extensive discussion about a "moratorium on the election and consent to the consecration of any candidate to the episcopate who is living in a same gender union until some new consensus in the Anglican Communion emerges" (Windsor Report, paragraph 134). We have only begun a serious and respectful consideration of how we might respond. Further, we have not had sufficient time to give substantive consideration to recommendations in the Report calling for a moratorium on diocesan boundary violations or the call for a moratorium and further discussion of the authorization of liturgical texts blessing same sex unions. (Here we note that there are those among us who do not agree with the statement in paragraph 144 of the Windsor Report that "the Episcopal Church has by action of Convention made provision for the development of public Rites of Blessing of same sex unions.")
In February 2005 the Primates of the Anglican Communion will consider the Windsor Report. We commit ourselves to a more thorough consideration of the range of concrete actions identified in the Report at our House of Bishops meeting in March 2005. We do not wish to act in haste. We believe it is extremely important to take the time to allow the Holy Spirit to show us ways we can engage with people throughout our church in a consideration of all of the invitations for further reflection and the recommendations of the Windsor Report.
We seek together the epiphany of
Christ's
reconciling love for the world, which lies at the heart of the mission
we share. It is our prayer that along with Anglican Christians around
the
world we may be faithful to God's mission.
SOUTHERN CONE REPORT
OFFERS
SUPPORT FOR FAITHFUL EPISCOPALIANS CAUGHT IN REVISIONIST DIOCESES
Exclusives :
SOUTHERN CONE: Ecclesiastical Oversight
Will Continue for Orthodox Parishes
News Analysis
By David W. Virtue
Posted by dvirtue on 2004/11/13
WEST CHESTER, PA (11/13/12004)--Though couched in diplomatic language, a recent report from the Eighth Synod of the Southern Cone meeting in Santa Cruz, Bolivia made it very clear that this province will continue to offer a safe place for beleaguered orthodox parishes and dioceses in the Anglican Communion that are under siege by revisionist bishops.
At their meeting, leaders of the Synod's reaction to the Windsor report was guardedly positive saying it "provides valuable tools for the church to deal with the rebellious and unilateral actions" of American and Canadian churches.
Several former ECUSA parishes have successfully sought ecclesiastical protection from the Southern Cone Province after leaving the Episcopal Church. Many more are scheduled to follow their lead.
Bishops of the orthodox province were critical of the Windsor Report because it failed to direct liberal churches to the repentance necessary to restore broken communion, as required by the bishop’s pastoral letter earlier in the year. The Synod also requested that the Primates meeting establish structures and limits by which the Communion can assure its future.
The carefully worded report from the Southern Cone indicated that the Windsor Report has the tools needed to hold both the Episcopal Church and the Anglican Church in Canada accountable for its actions.
VirtueOnline has learned that a declaration will shortly be forthcoming from this province.
Present at the meeting in Santa Cruz, which met on the first week of November, was Canon Bill Atwood, General Secretary of Ekklesia, an Anglican organization that liaisons with a number of Primates in the Global South. He was present at the CAPA meeting of all the African Bishops in Lagos recently.
Primate Gregory Venables was reelected to lead and represent the Anglican Church of the Southern Cone for a further period. In addition, he was given unanimous and unqualified support for those responsibilities and consultations related to the Anglican Communion crisis and to ensure that "dioceses, bishops, churches and individuals who remain faithful to the life and testimony" of the Communion receive pastoral care.
Hector "Tito" Zavala continues as the
vice
chair. The Southern Cone of the Americas includes the seven dioceses of
Argentina, Bolivia, Chile, Paraguay, Peru, Northern Argentina, and
Uruguay.
The Province was formed in 1983.
South America vows to continue interventions
Number: 5746 Date: Dec 3, 2
The Anglican Churches of South America have backed their Primate's intervention into the American Episcopal Church civil war over homosexuality saying such interventions will continue so long as there is a need.
The recent General Synod of the Province of the Southern Cone gave "thanks" for the Windsor Report and endorsed its recommendations concerning the United States and Canada, but questioned the committee’s choice of language.
"It worries us that the report has not made a clearer call to repentance on the part of the provinces of the Episcopal Church of the United States and the Anglican Church of Canada."
It is the Episcopal Church "that have clearly taken decisions and practices against the Holy Scriptures, the apostolic tradition of two thousand years of ethical education of the Church, and against the clear voice of the Communion" the 35 members of Synod, representing the Anglican Churches of Argentina, Chile, Peru, Bolivia, Paraguay and Uruguay stated.
The "regret" urged by the Windsor Report for the actions taken by the Episcopal Church and the diocese of New Westminster was insufficient to restore the impaired communion between South and North America. Relations "could only be restored through repentance, and through pardon and love".
The Primate of the Southern Cone, Archbishop Gregory Venables, who through Bishop Frank Lyon of Bolivia, has taken on the pastoral oversight of American Episcopal parishes in the diocese of Atlanta -- contrary to the wishes of the Bishop of Atlanta -- was re-elected Primate by the Synod and given a vote of confidence for his actions.
L The American Episcopal Church will be asked to withdraw from the Anglican Communion should it not heed the recommendations of the Windsor Report, Archbishop Drexel Gomez told his Provincial Synod.
While the week-long General Synod meeting addressed issues of local concern: the spate of hurricanes, funding for the Province, crime and social upheaval and the election of a new bishop for Belize, responses to the Windsor Report occupied centre stage. “We hope to resolve the serious situation created by sister churches in the US and Canada,” Archbishop Gomez, a member of the Lambeth Commission on Communion (LCC) said on Nov 12.
But if the two Churches “refuse to comply with the recommendations, more decisive action" including “ultimate withdrawal will have to be enforced.".
Blessings of same-sex unions and the
ordination
of non-celibate homosexuals to the ministry are "unbiblical and we are
not prepared to support them" he said. The Church in the Caribbean
must,
however, "take our position within the Anglican world and decide how we
are going to go forward together as a communion or whether we are going
to be placed in a position where we have to part our ways."
One-hundred and sixteen people
attended
the first service of St. James' Anglican Church. Spirits were high as
we
took our first step towards a future of dedicated mission and Spirit
filled
worship!
The basis for more than 100 former members of St. James Episcopal Church to form the new Anglican one is the Episcopal Church USA's 2003 vote not to affirm Resolution B001.
The resolution, in part, states: "Resolved, ... that this 74th General Convention affirms that 'Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation' as set for in Article VI of the Articles of Religion established by the General Convention on Sept. 12, 1801; and be it further
"Resolved, that this 74th General Convention re-affirms that 'it is not lawful for the Church to ordain (that is, establish or enact) any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another," as set forth in Article XX of the Articles of Religion established by the General Convention of Sept. 12, 1801; and be it further
"Resolved, that
this
74th General Convention affirms that every member of this Church is
conscience-bound
first of all to obey the teaching and direction of Our Lord Jesus
Christ
as set forth in Holy Scripture in any matter where a decision or action
of this Church, or this General Convention, may depart from that
teaching."
A Message From Our Senior Warden
April 29, 2004
Mr. Don Gumm
St. James' Anglican starts
this
Sunday.
St. James'
Anglican
Church has announced that it will start worship services beginning
11:30,
Sunday, May 2, 2004. Services will be held in the chapel at Southern
Hills
Baptist Church, 8601 South Pennsylvania in Oklahoma City.
The congregation
will affiliate with the Anglican Communion Network, a network of
orthodox
Anglican parishes formed in response to recent actions and non-actions
by the General Convention of the Episcopal Church of the USA (ECUSA).
The congregation
numbers over 70 people who formerly attended St. James' Episcopal
Church
in South Oklahoma City. The congregation has elected a vestry committee
to administer the business affairs of the parish and will be seeking a
more permanent home as circumstances permit.
"We've been a church
family for a long time and we look forward to worship and growth in an
orthodox Anglican setting, "said Don Gumm, Senior Warden of St. James.
Morning Prayer will be held until clergy can be called to celebrate Eucharist and services are open to all. For more information, contact Don Gumm at 685-6571 or David Longmire at 413-5919.
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