BBC December 25, 2025   The church of Holy Trinity is a solid red-brick presence at the top of Guildford's medieval High Street. There has been a place of worship on the site since at least the 14th Century, and today's Georgian building includes the tomb of an archbishop of Canterbury from the reign of the Stuarts. The pre-Christmas scene here could not be more traditional - children from the local Church of England school putting on a Nativity show of song, dance and drama.   But there is a quiet revolution unfolding at Holy Trinity. In defiance of the Church of England's current rules, the rector of Holy Trinity and St Mary's, Simon Butler, is conducting stand-alone same-sex blessings (blessings that are carried out individually, rather than as a small part of a normal scheduled service).   This quiet act of defiance is a metaphor for the state of the Church as a whole, as Dame Sarah Mullally, the Bishop of London, prepares to take over the C of E's top job on 28 January.   The sense of crisis facing the Church in the aftermath of Justin Welby's resignation this time last year has subsided. Archbishop Welby stood down after being accused of failing to follow up information about abuse committed by the late John Smyth, a lawyer who ran Christian camps here and in Zimbabwe.   While the process of finding a permanent replacement for Justin Welby has taken time, it has all been done by the book, and the choice has been welcomed by many, though not all.   But beneath the smooth-sailing surface, the icebergs are still there. Many of the big issues that troubled Justin Welby's time in office remain unresolved, and the evidence suggests Dame Sarah is facing truly turbulent times when she is installed at Canterbury Cathedral.   Splits over same-sex couples The debate over same-sex relationships has troubled the Church for decades. Sir John Wolfenden, whose 1957 inquiry concluded that sex between men should be decriminalised, was a committed Anglican, and his recommendation was couched in grudging terms.   "We do not see," he declared, "why this particular form of sexual behaviour, which we regard, most of us, as morally repugnant… should be a criminal offence."   The archbishops of Canterbury and York of the day (and in the 1950s the views of archbishops carried much greater weight) both supported the change in the law, but also both condemned homosexuality in moral terms. Michael Ramsay, then Archbishop of York and later of Canterbury, declared, "Christianity abhors the indulgence of lust, whether by fornication, adultery or homosexuality."   In 2023 it looked as if the cycle of debate which had held the church in its clutches for so many years had been broken. The General Synod, the Church's parliament, voted to approve a set of prayers for blessing same-sex couples, and also decided that stand-alone blessing services should be trialled – even though many traditionalists argued that these are gay weddings in all but name.   The decision was, critically, endorsed by both the then Archbishop of Canterbury, Justin Welby, and his successor, Sarah Mullally.   But in October this year the Church's leaders performed what one of their critics describes as "a handbrake turn". After a private meeting in Berkshire, the bishops announced that trials of stand-alone services should only begin if the Synod voted for them by a majority of at least two-thirds.   One reason for their change of heart can be traced to the warnings – some called them threats – emanating from a group of conservative churches. "It was becoming increasingly obvious that this was a source of huge division within the Church of England," says Madeleine Davies, who writes for the Church Times.   "More traditional members of the Church, including conservative evangelicals, many of whom represent quite large churches… became increasingly vocal about what they might do if the blessings went ahead without this full approval procedure."   Dame Sarah Mullally, has been a prominent voice in the debate over same-sex blessings.   Ian Paul, a conservative theologian and a member of the General Synod, denies that this amounted to "strong-arm tactics". He says that the bishops have simply recognised why opponents of the blessings feel so strongly. "This is sufficiently important to us to say that we will withdraw our support and our co-operation," he told me. "We will say that we are out of communion, out of step with our bishop. The reason for that is that these are churches who are committed to the doctrinal teaching of the Church."   Dr Paul believes that the bishops' ruling means "we have an opportunity… to draw a line under this process" at the next Synod meeting in February. He argues that if the "war of attrition" over sexuality continues then "it's going to harm the church. It's going to harm our witness. It's going to continue with this demographic crisis we're facing on clergy numbers, with dropping vocations, it's going to be very demotivating, and it's also going to continue to undermine trust."   Many on the other side of the argument would recognise his concern that this debate has become corrosive, but the idea that they will simply give up and accept defeat is fanciful.   At Holy Trinity in Guildford the rector, Simon Butler, is pushing ahead with his stand-alone blessings out of frustration with the bishops' recent announcement.   In the vestry, surrounded by racks of well-pressed white surplices and brightly coloured vestments, I met Ian and Paul, one of the couples he has blessed. Paul, a regular churchgoer from a family of Anglican vicars, spoke warmly about the service.   "I think it was something about being in that chapel, which has been there for over 1,000 years, with the priests, with the candles," he said. Both men felt they had been brought closer by the ceremony, especially by the promises they made to look after one another in times of sickness. "It was probably the covenants that were the important thing," Ian reflected, "because it was something that we were agreeing between us to do, which just binds us that little bit closer together."   Simon Butler argues that far from ending the debate about same-sex blessings, the bishops' decision to raise the bar for a trial of stand-alone blessing services will actually encourage campaigners on his side to push the even more contentious issue of same-sex marriage in church.   "The reality is that the hurdles that the bishops have put in place now means that it seems a rather pointless thing to do, to be arguing about stand-alone versus… existing services, when the option of having same sex-marriage, which requires the same majorities in General Synod… are the ones that I think many people will feel are worth going for now," he says.   If you can have the "full-fat option", he asks, why would you go for the "fairly thin gruel" on offer at the moment?   Dame Sarah Mullally will be the first woman Archbishop of Canterbury Dame Sarah Mullally has been a prominent voice in this debate, and she has given every indication that she wants to move it on. As Madeleine Davies of the Church Times notes, "She has used these phrases about wanting to get her sleeves rolled up and being someone that likes to sort of fix things." But quite what she can do when the two sides are so far apart is difficult to see.   There are elections to the Church's General Synod during her first year in office, and it is already clear this issue will dominate the campaign.   The official announcement of Dame Sarah's appointment noted that her roles in her new job include being "primus inter pares – or first among equals – of the Primates of the global Anglican Communion, which consists of around 85 million people, across 165 countries".   In reality, her leadership of the wider Anglican world can no longer be taken for granted in the way that claim suggests.   How female leadership triggered divides The fact that she will be the first woman Archbishop of Canterbury has been welcomed by many on her home turf. Coming just over three decades after the first women priests were ordained in the Church of England, it seems a natural development.   But in some of the countries where the Anglican Church claims a large and growing membership there are very different views. At a recent thanksgiving service in the Nigerian city of Lagos, for example, one priest told the BBC, "I find it difficult to believe that a female [can] lead any church." Another declared, "There's this feeling of the church sinking… going the way of the world rather than the way of God."   The formal opposition to her worldwide leadership role comes from a group of conservative churches – including Nigeria's – which at a 2008 meeting in Jerusalem established Gafcon, or Global Anglican Future Conference. The movement was a response to the consecration of a gay bishop in the United States, and the organisation holds firmly to traditional church teaching on sexuality. So Dame Sarah's past support for gay blessings crosses a red line.   Dame Sarah is facing truly turbulent times when she is installed at Canterbury Cathedral early next year, writes Edward Stourton   Gafcon's chairman, Archbishop Laurent Mbanda of Rwanda, described her as "a leader who will further divide an already split Communion".   And when I spoke to the organisation's general secretary, Texas-based bishop Paul Donison, his challenge to Sarah Mullally's leadership of the worldwide Anglican communion was direct. "Now we really want nothing to do with the Canterbury structure," he said, "because it's failed to hold together any sense of biblical, historic Anglicanism." He described the new archbishop's appointment as "a profound split, profound breaking point".   Justin Welby devoted huge amounts of time and energy to preserving the unity of the worldwide Anglican communion, but that battle may be over before his successor even takes office.   Aftermath of sexual abuse scandals Closer to home, the new archbishop will be faced with the task of restoring the trust the Church lost during the leadership crisis this time last year. The anger that erupted following the publication of a much-delayed report into the brutal abuse of young boys by John Smyth reflected a sense that the Church did not really understand the damage that abuse can do.   "Abuse is… about power being used wrongly in relationships over a long period," says Andrew Graystone, who interviewed many of Smyth's victims for his book, Bleeding for Jesus: John Smyth and the Cult of the Iwerne Camps. "And if there's to be any recovery or healing for the victim or survivor of abuse, it needs that power dynamic to be reversed and the messages that have been fed to that person to be to be reversed and countered, and you can't do that simply by making an apology or signing a check."   In the months since Justin Welby's resignation, the Church has been struggling to reform the way it deals with abuse, but the record has been patchy - partly because of the C of E's decision-making processes. At its meeting in February the General Synod debated advice from Alexis Jay, the academic who chaired the Independent Inquiry into Child Sexual Abuse. Prof Jay had recommended that the Church should transfer all responsibility for dealing with abuse to an independent body. But the Synod rejected that, instead voting for independent oversight at a national level, while the Church retains control in dioceses and parishes. The General Synod voted to put aside £150m for what it is calling the Redress Scheme, to which any victim of Church-related abuse can apply   In the summer, after years of debate, the Synod did finally pass a scheme for giving redress to survivors, but like all big Synod decisions it had to work its way through parliament because the C of E is the established church. And accusations that the Church has been dragging its feet keep coming. Only last month the Charity Commission ruled that the Church's efforts to reform safeguarding showed "insufficient urgency and pace" and imposed its own, faster timetable.   Joanne Grenfell, the bishop responsible for safeguarding, defends the Church's record. She told me, "I don't want to make any apology for trying to get the governance of this right. We've done this quickly once before, and got it wrong. To be really, really frank, we can't afford to do that again."   Andrew Graystone's verdict is that "the preventative safeguarding that happens in parishes and churches all around the country, with parish safeguarding officers and safeguarding training… is pretty good. What they haven't managed to do is find any ways to care for victims and survivors of abuse… Really, nothing much has changed."   It is a formidably challenging in-tray.   But here is a final thought that may cheer the new archbishop: the Church of England still seems capable of inspiring deep affection, even from those who feel it has wronged them.   I asked the gay couple who had been blessed by Simon Butler in Guildford why they wanted to be embraced by an institution that had shown such ambiguity – to put it at its mildest – towards their relationship.   Paul came back immediately: "We have to keep hope and keep with the Church of England," he said. "It's a great institution. "It's part of the fabric of our country, and it's something we should cherish."   END

By David W. Virtue, DD www.virtueonline.org December 24, 2025   Jurisdiction of the Armed Forces and Chaplaincy ( JAFC) filed an amended complaint against the Anglican Church in North America (ACNA) in Federal Court on December 22, adding new counts alleging conspiracy, theft of proprietary information, and theft of personnel records. Link here: file:///C:/Users/david/Downloads/ECF%2035%20-%20Verified%20Amended%20Complaint%20for%20Permanent%20Injunctive%20Relief%20and%20Damages%20(1).pdf   The content of this amended filing further undermines any possibility that the ACNA could successfully claim protection under the Ecclesiastical Abstention Doctrine, an argument they have unsuccessfully presented to the judge at least three times. The Federal Court has already issued injunctions on three counts against the ACNA. In legal terms, by issuing these injunctions, the court has essentially signaled that "the plaintiff (JAFC) is likely to prevail." The injunctions addressing purposeful trademark violations carry substantial fines, not including treble damages, attorney fees, and costs. According to experts in trademark law and precedent in similar cases, these three counts alone could exceed a $6 million judgment should the case proceed to trial. However, these injunctions may now be the least of the ACNA's concerns. The new claims submitted by attorneys representing the JAFC are serious and include allegations of theft of personnel records, which constitutes a federal crime. VOL has learned that JAFC clergy and staff have received letters, as required by law, notifying them of the data breach. "This is a grave development," a source told VOL. The ACNA's professional communications team and Bishop Julian Dobbs of the Diocese of the Living Word, who is currently leading the ACNA, have maintained a sustained public criticism of Bishop Derek Jones, the JAFC's CEO. This strategy may have legal consequences. The judge warned the ACNA about slander laws in October. Bishop Jones and the JAFC leadership have notably refrained from responding publicly to the ACNA's statements. In the amended claim, JAFC attorneys have introduced slander as a count, characterizing it as a purposeful corporate tactic to defame the JAFC's CEO, adding an additional $1 million claim against the ACNA. In total, the lawsuit now exceeds $10 million on base counts alone, before penalties, costs, and attorney fees. The ACNA has had two formal opportunities to settle this matter. The reasons for the ACNA's refusal to pursue settlement remain unclear to observers. While Bishop Jones may be facing challenges in public opinion, the JAFC appears to have the stronger legal position in Federal Court. One ACNA bishop, speaking on condition of anonymity, reportedly commented, "I think we are getting dangerously close to bankrupting ourselves into non-existence. Every day we wait to settle this, the more it's going to cost us."

PRESS RELEASE Issued  by Anglican Mainstream 23 December 2025   A UK Christian website that was abruptly “frozen” earlier this year for its traditional views on marriage is experiencing unprecedented global growth after relocating to an overseas web host - including more than 2,000 visits a month from China.   For more than 22 years, Anglican Mainstream, a registered charity, has published daily news and weekly briefings on church and social issues at www.anglicanmainstream.org   On 28 February, web-hosting giant GoDaddy suspended Anglican Mainstream’s website without warning. The company cited a single, vague complaint alleging a “potential breach of copyright” after the charity posted links to mainstream newspapers reporting on biblical views of marriage and sexuality.   GoDaddy refused to identify any specific legal basis for its action. The company made only a passing reference to an individual claiming to represent NLA Media Access, a body known for marketing copyright licence packages to charities and educational organisations. NLA did not claim to be acting on client instructions and had made no prior contact with Anglican Mainstream either to raise concerns, or to offer a licence.   Denying the charity any right of reply or further explanation, GoDaddy stated: “We appreciate your business, but due to the nature and scope of the infringement that we've identified, we have no choice but to terminate your use of our hosting services for this website. This suspension is permanent and there are no reactivation options available.”   Trustees faced a stark choice: pursue legal action in the UK at a cost of tens of thousands of pounds and months of delay or speedily find a new host.   Within a week, a Christian businessman offered to host the site outside the UK. Since March, traffic to the UK’s only dedicated Anglican news portal from an orthodox evangelical perspective has grown month-on-month, with readers now connecting from every continent.   The site averages 1,800 page views a day, with around 700 daily visitors. Trustees have been particularly encouraged by the breadth of its reach: alongside more than 2,000 monthly visitors from China, readers now come from 37 European countries, including Eastern Europe and Russia.   The UK remains the largest source of traffic (4,307 visits per month), followed closely by Belgium, Germany, Ireland and the Netherlands. Readers also connect from Australia and New Zealand, the USA and Canada, Brazil and Colombia, Vietnam, Angola, Benin, and many more. In total, visitors from 2,747 towns and cities worldwide now access the site.   Canon Dr Chris Sugden, Chairman and co-founder of Anglican Mainstream, said: “When Anglican Mainstream began in 2003, we were the only group coordinating orthodox opposition to the appointment of clergy in same-sex relationships to senior leadership roles in the Church of England.   “Over time, ministries such as the Church of England Evangelical Council and The Alliance have taken on that role. But, in an era of declining newspaper sales and shrinking religious coverage, there has never been a greater need for trusted, accurate Anglican news, especially for those who are evangelical or biblically orthodox.   “What initially felt like a disaster - even a spiritual attack - has proved to be God’s means of placing us on a firmer technological footing and extending our reach far beyond what we imagined.”   Anglican Mainstream seeks to balance coverage from global Anglican bodies such as the Global South Fellowship of Anglican Churches and GAFCON, while also highlighting the work of often under-reported evangelical ministries including the Evangelical Fellowship in the Anglican Communion, the Langham Partnership, evangelical theological colleges, and patronage organisations such as the Church Pastoral Aid Society.   Trustees are now exploring ways to develop the website over the next five years.   For further information on Anglican Mainstream, visit www.anglicanmainstream.org Anglican Mainstream is a registered charity, No: 1111739.   END

A HISTORY OF SEXUAL ABUSE BY EPISCOPAL CLERGY MINNEAPOLIS, MN-An organization calling itself SNAP (Survivors Network of those Abused by Priests) will file a lawsuit against an Episcopal priest who abused a California youngster years ago, and still serves in a parish today. David Clohessy, 46, a national director of SNAP told VIRTUOSITY that he could not name the priest pending the suit, but would release the name shortly. Clohessy did express one serious concern. "I fear that some 400 ex-Roman Catholic priests will surface in other denominations including the Episcopal Church." (Aug. 2, 2003) South Australia, AUS. A South Australian police task force into child sex abuse within the Anglican Church had identified 217 victims and 48 possible offenders, police said today. However the number of victims could rise to more than 400 as investigations continued, Police Commissioner Mal Hyde said. Mr Hyde today likened the scale of police investigations into child sex abuse to those for the infamous Snowtown bodies-in-the-barrels murders in 1999. (The Age, July 16 2003) MAJOR SEX ABUSE UNCOVERED IN ANGLICAN CHURCH Vicar Rev Robin Everett of Castle Donnington, Leics, is convicted of indecently assaulting two young girls. (UK Telegraph, June 7, 2003) VICAR FACES PRISON FOR SEX ASSAULTS Queensland, AUS. In the small town of Seymour, townspeople are shocked to learn that the late Anglican Fr. Sapsford molested dozens of alter boys while he was married with children, and after his serial molestation at another church was revealed in 1996. There are allegations by the parents of the victim boys that the Archbishop covered up the original allegations. The church is not compensating victims while they consult with legal counsel. Anglican Father Walliker says he is not shocked as he has seen this before in the Anglican Church. (ABC online, May 8, 2003) COVER-UP LEFT PAEDOPHILE TO PREY ON VIC ALTAR BOYS PROVINCETOWN, RI. The pastor of an Episcopal church in Provincetown has resigned and left town after admitting he sexually molested a teenage boy more than 25 years ago while assigned to a Maryland parish, church officials said. On Thursday, a 48-year-old man told the Baltimore diocese that he was molested by Barasda, who was a priest in the victim's parish. The abuse allegedly started in 1966, when the victim was 14 years old, and continued for two years, Arnold said. (The Boston Globe, 12/25/2002) EPISCOPAL PASTOR ADMITS MOLESTATION DENVER -- A former Denver school teacher and Episcopal priest accused of sexually assaulting at least two boys in his Denver home was sentenced Thursday morning to 24 years in prison. Donald Shissler, 68, pleaded guilty to the charges in August as part of a plea bargain. He was originally charged with two counts of sexual assault on a child, two counts of sexual assault on a child by a person in a position of trust, one count of sexual assault on a child -- pattern of abuse, and one count of sexual exploitation of children. Based upon evidence found in his home earlier this summer, there may be as many as 20 additional victims, detectives said. Police said they seized hundreds of pornographic pictures and videos from Shissler's house when he was arrested. Rappaport concluded in her sentencing remarks that Shissler is a sexual predator who clearly committed crimes against young boys for almost 18 years, including sexually assaulting a boy he adopted. Prosecutor Kerri Lombari called Shissler's case "the most disturbing case I have ever worked as a prosecutor." (October 17, 2002) CROWLEY MICHAEL JAMES, 58 Hobart psychologist and former head of Anglican Church's independent inquiry into child sex abuse. Appears in Hobart Magistrates Court charged with maintaining sexual relationship with minor between January 1973 and February 1976. Offences allegedly occurred at Fern Tree, Pontville and Hobart when victim aged 13 to 16. Court hears Crowley, of Howden, appointed by Anglican Church in 1997 to examine allegations of child sex abuse levelled against some clergy members and church officials. Court told Crowley co-authored report Not The Way of Christ in 1998 which contained 31 recommendations on how sex abuse allegations could be handled by church. (Tasmania, Australia, 2002). MCAULEY CANON ROSS LESLIE STEWART Brisbane senior Anglican priest, St John's Cathedral precentor, choirmaster and Church Sexual Abuse Committee member. AUS Governor-General and former Brisbane Anglican archbishop Peter HOLLINGWORTH comes under fire after appointing McAuley to Church Sexual Abuse Committee while Brisbane archbishop despite being aware of allegations that McAuley sexually abused 2 males. One victim, choirboy aged 15, was allegedly assaulted in 1975 at Brookfield, Brisbane. In 1995, Hollingworth appoints McAuley to Sexual Abuse Committee despite protests from first victim. In 1997, Sexual Abuse Committee warns Hollingworth that McAuley should not be left in charge of young members of choir. In 1999, McAuley leaves Anglican Church 18 months after making inappropriate sexual advance to male victim, aged 24, with whom he had "tangled relationship". Anglican sources describe McAuley as sexual predator. (Queensland, Australia, 2002). [Document continues with extensive additional cases - would you like me to continue with the rest?] yes 5:01 PM BRAZIER REVEREND PETER WILLIAM, 56 Kingston-Robe Anglican priest. Receives 2 year and 6 month jail sentence in Mt Gambier District Court after pleading guilty to 7 sex charges, including 6 counts of indecent assault and 1 of unlawful sexual intercourse, against boy, aged 15, in 2001 while priest at Kingston-Robe parish, southeast of Adelaide. Court hears Brazier, of Parafield Gardens, in Adelaide's north, abused position by giving boy alcohol, cash and showing him blue movie. In 1994, Brazier received 2 year suspended jail term after pleading guilty to 3 charges of indecently assaulting boy, aged 16, while priest at Tailem Bend-Meningie parish, southeast of Adelaide. Church in 2002 criticised for shifting priest with child sex conviction to another parish and recommendation made that in future all priests and lay workers in SA undergo police checks before being employed by church. (SA, Australia, 2002). ELLIOTT REVEREND JOHN LITTON, 69 Brisbane Anglican priest, rector and former Church of England Boys Society (CEBS) chief commissioner. Receives maximum 7 year and 6 month jail sentence in Brisbane District Court after pleading guilty to 28 sex charges, including 10 counts of sodomy and 18 of indecent dealing, involving 5 boys, aged 10 to 13, in early 1970s at Wide Bay, QLD. Court hears Elliott, who set up Wide Bay Anglican youth group, encouraged "corrupting" behaviour including skinny-dipping and playing strip poker and that offences occurred at local church and in priest's own bed. Investigations reveal Elliott ordained in 1986, after offences occurred, and ministered at Bundaberg, Nanango and Dalby parishes. AUS Governor-General and former Brisbane Anglican archbishop Peter HOLLINGWORTH comes under fire after reports reveal he appointed Elliott rector of Nanango in 1990 and Dalby in 1991 while archbishop between 1989 and 1991. (Queensland, Australia, 2002). ELLMORE REVEREND ROBERT, 64 Hunter Valley Anglican priest and Justice of Peace. Receives 11 year jail sentence in Sydney District Court after being convicted on 6 charges of indecently assaulting 3 girls, aged 8 to 12, between 1981 and 1984 at Cumnock and West Wyalong, in central eastern NSW, and again in 2001 in Sydney's south. In 1999, Ellmore received 12 month jail sentence in Liverpool District Court after pleading guilty to indecently assaulting 2 sisters, aged 6 and 8, and another girl, aged 7, in 1976 while training for priesthood at Newcastle college, northeastern NSW. Court hears Ellmore, who was ordained in 1978, assaulted sisters in Hunter Valley and molested 7 year old in vestry of All Saints Anglican Cathedral, Bathurst. In 1998, Ellmore accused of abusing twin girls, aged 7, at Regents Park, in Sydney's south-west. Charges later dropped. In 1991, Ellmore received 5 year good behaviour bond and $5000 fine for molesting own granddaughter, aged 5, on weekend trip to Mudgee, central eastern NSW. In 1984, Ellmore accused of sexually abusing girl, aged 8, after confirmation class in central NSW parish residence. In 1967 Ellmore received fine for indecent exposure in park at Blues Point, Sydney. In 1957, Ellmore received 1 month jail sentence for aggravated assault of girl, aged 10, at Toowoomba, QLD. 2002 reports reveal Ellmore still wore dog collar at time of arrest for 2001 offence and that he was first Anglican priest to be defrocked and stripped of holy office in living memory. (New South Wales, Australia, 2002). KITCHINGHAM REVEREND ALLAN, 69 Hunter Valley Anglican priest. Receives 2 year and 9 month jail sentence after pleading guilty in Newcastle District Court to 5 counts of indecent assault against boy, aged 13, in 1975 at North Coast Children's Home, Lismore. Victim, who described ruling as "joke", claims priest assaulted him "several times a week for a year" and that church officials put him on bus to Kings Cross after complaints made. (New South Wales, Australia, 2002). HAWKINS REVEREND GARTH Anglican priest and former Church of England Boys Society (CEBS) chief commissioner. Found guilty by Anglican Church tribunal of child sex offences. (Tasmania, Australia, 2002). HAZELDINE PHILLIP, 55 Gippsland former Anglican school teacher. Receives 18 month jail sentence in Melbourne Magistrates Court after pleading guilty to sexually assaulting 5 school students between 1977 and 1981 while teacher at Gippsland Grammar, Sale. Court hears Hazeldine, of Buninyong, west of Melbourne, often touch young boys when he was alone in their company and that victims were students in grades 3 to 6. (Victoria, Australia, 2002). HOLLINGWORTH DR PETER JOHN, 67 AUS Governor-General (2001+), former Brisbane Anglican archbishop (1989-2001), 1992 Australian of Year, Kids First Foundation member and patron of Plan Australia, Barnardo's, Open Plan and National Association for Prevention of Child Abuse and Neglect, aka Father Hollywood. Sacked from aforementioned child group committees, banned by Australian teacher's union from visiting public schools, and pressured publicly and politically to resign as GG, "Australia's highest office", over his handling of at least 6 separate sex abuse cases while archbishop of Brisbane Anglican Church. Allegations include Hollingworth, of Yarralumla, Canberra: 1: appointed convicted QLD pedophile priest Reverend John ELLIOTT as rector of 2 Brisbane parishes; 2: failed to act on child sex abuse allegations against Toowoomba Anglican preparatory school boarding master, Kevin GUY; 3: authorised secret cash settlements to hush up sex abuse evidence against Brisbane Anglican school counsellor, Kevin LYNCH; 4: appointed Brisbane senior priest Canon Ross McAULEY, himself the subject of abuse allegations, to QLD Church Sexual Abuse Committee; 5: failed to act on child sex abuse allegations against former Rockhampton Anglican bishop, Donald SHEARMAN; 6: failed to act on child sex abuse allegations against Churchie East Brisbane Anglican Grammar school gymnastics coach, William WHITELOCK. (For other accused or convicted Churchie offenders, see and Reverend Robert SHARWOOD.) Hollingworth, who earns $310,000 pa as GG, criticised for being "unlike Jesus ... on side of lawyers and insurers instead of on side of victims". Hollingworth also slammed for implying on national television that schoolgirl victim, aged 14, seduced priest and not other way around. Report notes one of Hollingworth's most openly supportive senior Anglican figures, Bishop George BROWNING, was embroiled in controversy over sexual misconduct with parishioner. (Queensland, Australia, 2002). NAME SUPPRESSED, AGE 75 Brisbane Anglican school teacher and class master. Appears in Brisbane Magistrates Court on 5 charges of indecent treatment involving 3 boys, aged 11 to 13, between 1951 and 1963 while teacher at Churchie Anglican Grammar school, East Brisbane. Accused allegedly "taught" several students how to masturbate in early 1950s while he was their class master. (Queensland, Australia, 2002). NAME SUPPRESSED, AGE 39 Reverend TAS Anglican priest. Police charge anglican priest with pedophilia. (Queensland, Australia, 2002). NAME SUPPRESSED, AGE 78 Brisbane Anglican school teacher. Appears in Brisbane Magistrates Court charged with 31 child sex offences, including 24 counts of indecent treatment, 2 of sodomy, 2 of attempted sodomy, 2 of allowing sodomy to be performed on him and 1 of indecent assault, involving 9 boys, aged under 14, in 1940s and 1950s. (Queensland, Australia, 2002). SAPSFORD REVEREND ALAN, 66 Wangaratta Anglican priest and archdeacon. Ordered to appear in Seymour Magistrates Court charged with gross indecency and indecent assault against altar boy, aged 13 to 16, over 3 year period "several decades ago". Report reveals Reverend Sapsford, of Avenel, who ceased holding Anglican church license in 1996, spent 30 years in Wangaratta church diocese and was archdeacon (one rung below bishop) from 1979 to 1996. (Victoria, Australia, 2002). SHARWOOD REVEREND ROBERT FRANCIS Brisbane Anglican priest and school chaplain. Is sacked as chaplain of exclusive Churchie Anglican Grammar school, East Brisbane, in February 2002 after allegations surface that he repeatedly molested young male between 1974 and 1976 while serving at Brisbane Anglican Church. Police contacted in January 2002 after victim learns Sharwood still working with children. (Queensland, Australia, 2002). SHEARMAN BISHOP DONALD, 76 Rockhampton Anglican bishop and OBE recipient. AUS Governor-General and former Brisbane Anglican archbishop Peter HOLLINGWORTH comes under fire after allowing Shearman to serve in church while Brisbane archbishop despite being aware of allegations that Shearman sexually abused at least 2 victims. Reports allege Shearman, of Brisbane, assaulted one girl, aged 14, repeatedly over 2 year period in mid-1950s at St John's Church of England Hostel, Forbes, central NSW. In 1993, another victim allegedly went to Hollingworth with abuse claims against bishop but apparently was discouraged from going to police. (Queensland, Australia, 2002). GUY KEVIN GEORGE, 39 Toowoomba Anglican preparatory school senior boarding master. Toowoomba Supreme Court orders QLD Anglican Church pay record $834,800 compensation to sex abuse victim after jury finds Brisbane diocese failed in its duty of care to girl, aged 12, in 1990 at Toowoomba Anglican Preparatory school. Court hears Guy, 39, formerly of Toowoomba, was charged with up to 30 sex counts against victim but committed suicide in December 1990 on day of court appearance. Victim support groups accuse AUS Governor-General and former Brisbane Anglican archbishop Peter HOLLINGWORTH of failing to act on allegations, of hiding behind lawyers, and of covering up sexual abuse of 20 girls at school which was then under his control. (Queensland, Australia, 2001). ST GEORGE'S Rockhampton Anglican children's home. Seven former residents file actions in QLD Supreme Court alleging they were subjected to atrocities in 1970s described as among worst committed against children in QLD. Litigants claim Anglican priest attached live electrical wires to children's genitals and inserted wire implements in their rectums. Priest also allegedly beat children using cricket bats and flushed their heads in faeces-filled toilets. (Queensland, Australia, 2001). PHILADELPHIA - After two days of testimony, a county judge took less than a minute to decide to deny a request to grant a new trial to Fr. Robert K. Orr, 55, an Episcopal priest convicted of possessing child pornography and distributing it on the Internet. The defense attorney has 30 days to appeal to State Superior Court. For now,the former pastor from Wyncote still faces an 11- to 23-month prison sentence, handed down by the judge April 27. Defense had argued that crucial evidence, including phone records and witness testimony, were not adequately addressed by Orr's former defense attorney during the March trial. He tried to show that much of the evidence used against Orr was part of a larger conspiracy that included one of Orr's former parishioners, John Ralston, whom Orr claims downloaded the pictures and framed him. Additionally, he raised questions about a message allegedly left by a school principal saying he had the photographs Orr requested. The recording was later determined to be a hoax. The assistant district attorney agreed that the message was a setup, but said that it could not be used to prove that the entire case against Orr was part of an elaborate scheme to get him. Instead, she said much of Grimes' questioning amounted to a "smear campaign," to target Ralston. Police acting on a tip found about 20 pictures of children engaging in sex acts on the new computer in Orr's church office at in May 1998. Shortly after his arrest, Orr was relieved of his priestly duties by the Episcopal Diocese of Philadelphia. He was later inhibited, meaning he cannot perform in a religious capacity, pending a church investigation. Inquirer 6/7/99, 3/11/99 DANIELS REVEREND LOUIS VICTOR, 51 Burnie Anglican archdeacon and former Church of England Boys Society (CEBS) leader. Receives 9 month jail sentence in Hobart Supreme Court after pleading guilty to 6 child sex charges, including 4 counts of indecent assault and 2 of committing oral sexual intercourse, against boy, aged 14, in 1992 while rector at St George's Anglican church, Burnie. Court hears Daniels, who was extradited from Canberra, assaulted boy on TAS northwest coast and that charges were laid following church inquiry into sexual misconduct of priests. (Tasmania, Australia, 1999). NAME SUPPRESSED, AGE 23 Canberra Anglican deacon. Receives 5 year jail sentence after being convicted in ACT Supreme Court on incest-related charges, including indecent assault, against daughter, aged 13, over 4 year period. Name SUPPRESSED BY COURT ORDER to protect daughter. Court hears character reference from Canberra Bishop George BROWNING who in 1999 was found guilty by church inquiry of adultery with female parishioner. For other accused or convicted Canberra Anglican offenders, see Reverend John AITCHISON, Bishop Owen DOWLING and Reverend Eric GRIFFITH. (ACT, 1999). BROWN STEPHEN JOHN, 49 Sydney Anglican Boys Society camp caretaker and youth group leader. Found hanged in cell at Silverwater Remand Centre 2 days before facing Sydney Local Court over 170 child sex offences, including committing unlawful sexual intercourse and aggravated indecent assault, against 27 boys, aged 11 to 17, between 1979 and 1998 at 18 locations across NSW. Court hears Brown, of Blackheath, committed many offences while caretaker with Church of England Boys' Society at Loftus, south of Sydney, and while leading skiing, canoeing, camping and shooting trips across country NSW. Police claim Brown's victims highest ever attributed to single alleged sex offender in NSW. (New South Wales, Australia, 1999). DANBURY, CT. - A former priest has been defrocked by the Episcopal Church for allegedly offering oral sex to a 13-year-old boy as a "confirmation gift." Fr. Bruce Jacques was removed as a priest from the Diocese of Connecticut after he unsuccessfully appealed a similar decision made by a lower church court, the diocese announced. The embattled pastor, who denied the boy's accusations, resigned from his parish in Feb. 1995, after the boy's family went public. Jacques had been pastor for more than 10 years in 1984, when church officials reviewed the accusation and ruled that he could remain at the church if he received counseling. But the boy's family objected. He sued the family in 1995, and the boy's parents filed a countersuit. Both suits were withdrawn after a settlement in 1997. No criminal charges were filed against Jacques. In Sept. 1997, the diocese ecclesiastical court found Jacques in violation of his ordination vows and "conduct unbecoming a member of the clergy." He unsuccessfully appealed that decision. AP, 11/10/98 ST. PETERSBURG, FL. - A family is suing the Episcopalian Diocese of Southwest Florida and the Church of the Good Shepherd in Punta Gorda, charging a deceased assistant priest molested their son. According to a civil suit, Fr. Greydon Copeland "exploited the power of his position ... to perform lewd and lascivious, homosexual acts" on the boy, now an adult, while he went to the church there from 1985 to 1989. The boy was a minor at the time. The suit alleges Copeland told the boy that if he told anyone about the molestations, his family would be humiliated and harmed, and the community would ostracize him. The boy's father was studying to become a Episcopal priest at the time. The boy apparently made the allegations after Copeland was investigated by the church on charges he molested another minor while serving at another parish. The suit claims Copeland did not deny the allegations when confronted by church officials in May 1994 and that he committed suicide immediately afterwards. Bp. Rogers Harris and Rector Vincent Scotto of the parish are also named as defendants in the suit. Scotto said he remembered that Copeland was questioned by Harris and another bishop about the incident, and that Copeland committed suicide, but did not know the details of the alleged molestations. Copeland did perform some services but did not perform children's Sunday School services or have contact with the church's youth other than the families with whom he was directly involved, he said. The family seeks a jury trial and monetary damages against the defendants on 13 charges, including negligent hiring and supervision, fraud and negligent infliction of emotional distress on all of the family members. The unidentified family contends the son is "severely and permanently injured" by the charged molestations. He continues to incur expenses for medical, psychiatric and psychological treatment, therapy and counseling. Sun-Herald, 2/17/99 VINELAND - A lawsuit filed by a teen-age girl who was an altar server, choir member and Sunday school aide accuses an Episcopal priest of sexually assaulting her. The lawsuit was filed on behalf of the family of the unidentified girl, now 18 and living in another county. A second lawsuit filed there the same day alleges the priest also fondled a 40-year-old parishioner. The lawyer representing the two unidentified women said they came forward after speaking with six or seven other parishioners who made similar claims against Fr. Thomas Berlenbach. Berlenbach and his lawyer denied the allegations. The diocese removed Berlenbach from his post at the Trinity Episcopal Church in Feb. 1997. He faces a trial in the diocese's ecclesiastical court. The county prosecutor would not comment on whether Berlenbach was ever investigated on criminal charges, but said no investigation is pending. The lawsuit seeks compensatory and punitive damages, medical and legal expenses, and payment for the clients' lost capacity to earn money in the future. In the summer of 1994, the girl, then 14, was "violently raped" in a basement meeting room during a coffee hour after a Sunday service, according to the lawsuit, and 3 years later, the girl was sexually assaulted in Berlenbach's office. The second lawsuit claims a woman, now 40, was abused by "inappropriate touching of the plaintiff's lower torso" on Feb. 22, 1997. The lawsuits also name Bps. Mellick Bellshaw and Joe Morris Doss as defendants, alleging they knew about Berlenbach's "deviant sexual conduct" before the women were abused, but failed to investigate. AP, 1/30/99 WILLIAMSBURG, VA. - Plaintiffs in a sexual molestationlawsuit against Bruton Parish Church are alleging that a former priest abused children and had a sexual relationship with a male teen-age baby sitter. The lawsuit stems from charges first filed against baby sitter Richard Wescott Weaverling,who was later convicted of multiple sex crimes and sentenced to 73 years in prison. Weaverling molested children in their homes and at the 300-year-old Episcopal church, where he baby-sat with his mother from Jan. 1993 until Sept. 1994. The plaintiffs allege that John A. Grubb,a church member, and Fr. Michael W. Jones, the associate rector, also took part in the abuse. The amended suit raises to more than $250 million the amount of damages sought by the 35 plaintiffs, who include more than a dozen children. Jones, now rector in Chesapeake, denied the allegations. Grubb has an unlisted phone number and could not be reached. No criminal charges have been lodged against Jones or Grubb, but prosecutors said they are continuing to investigate the case. AP, 10/14/98 DENVER - An Episcopal priest will be leaving her parish and moving to another after acknowledging that she had "relationships" with two women in her congregation. The admission by the Rev. Sandra Wilson, 45, a black female pastor was cited in a confidential memo from Colorado Episcopal Bishop Jerry Winterrowd. The memo's recipients are not identified, but sources said it was written to two women who accused Wilson in late March of "sexual and ethical misconduct," prompting Wilson's suspension from the pulpit. A third woman also filed a complaint but the nature of it has not been made public. Although a diocesan "response team" found the women's complaints "credible," Winterrowd reinstated Wilson saying the case was closed. Wilson denies any "exploitation of those parties or abuse of her role" as a priest, the bishop's memo says. But official guidelines of the Episcopal Church forbid a priest from having a sexual relationship with a member of his or her congregation. Wilson declined comment on the memo because of a confidential agreement between Wilson and her bishop. (9/7/98 Denver Post) CHARLESTON, WV. - The state Supreme Court refused to reinstate a man lawsuit that claims he was sexually molested by an Episcopal priest when he was a boy but repressed memories of it until years later. The man claimed the memories resurfaced while under hypnosis, but in an unanimous opinion the court said the lawsuit was filed too late. In 1996, the man filed a suit against Fr. H. Willard White, and the Protestant Episcopal Diocese of West Virginia, claiming the diocese knew White had a "proclivity for deviant sexual behavior" and did nothing about it. White and the church immediately sought to have the case dismissed because of the statute of limitations. The county circuit judge agreed and the high court upheld his ruling. White's attorney said the molestation never occurred and White was surprised by the allegations. White is still a minister and lives somewhere in Tennessee. He has never been charged with a crime and no one has ever made a similar allegation against him, his lawyer said. (6/23/98 Associated Press) NEW YORK CITY - A Manhattan judge has declined to hold the Episcopal Diocese or Trintity Church Retreat civilly liable to a man who was allegedly sexually assaulted by one of the retreat's priests. Judge John Koeltl found no merit to claims that the church should be held responsible for Fr. Masud Syedullah's alleged sexual assaults on a former parishioner of his from Oklahoma. The judge did allow the plaintiff to proceed against Syedullah on the claims of assault and battery, false imprisonment and intentional infliction of emotional distress. (2/27/98) DALLAS - A youth minister of the Church of Christ has been arrested after allegedly sending nude pictures of himself to a 14-year-old girl over the Internet. Matthew Washington, 23, was charged with distribution of harmful material to a minor. Police said Washington sent her four photos of him seated nude on an exercise bike at the church after talking to her in an Internet chat room. The girl showed them to her mother who alerted the police. Washington was released on bail but faces up to one year in jail and a $4,000 fine. (12/22/98) PORTAGE, WI. - Episcopal Church officials here and in Ft. Worth, Texas, allowed a now-imprisoned man to become a priest despite accusations of sexual misconduct during his seminary training, police records show. Defrocked priest Eugene Maxey, 43, now serving 20 years in Wisconsin, admitted to police that he abused four boys at Nashotah House, a Wisconsin seminary, in the late 1980s, some of them dozens of times. He denied sexually molesting a young man there whom he had driven up with from Texas and gotten drunk, saying it was consensual. No charges were filed in that incident nor in regards to his confession to police of abusing boys in Albany, New York, after ordination. Maxey served there until the early 1990s and then worked at parish in Chester, England, until his arrest. Signs of trouble first surfaced by early 1986, when a fellow seminarian told the dean that she suspected Maxey of trying to seduce her 12-year-old son. Police records show that men who lived in the dormitory with Maxey backed up her claims, saying boys often visited him behind closed doors. The dean at the time, Fr. Jack Knight, said it was only "innuendo" and Maxey denied wrongdoing. Knight is himself now suspended from the priesthood for sexual misconduct with a Colorado woman. After more allegations were made, Maxey was allowed to transfer his allegiance to the Albany diocese. Fr. Rex Perry, who worked at the seminary and served as mediator, resigned last year as a pastor in Dallas after pleading no contest to fondling a Dallas police officer in a public restroom. Since completing a probationary sentence, he is now an assistant pastor in Baton Rouge. Several people interviewed by police at Nashotah House, one of the most conservative Episcopal seminaries in the country, said that at the time consensual adult misconduct was common there, describing heterosexual adultery, homosexual promiscuity and faculty-student liaisons. Five prosecutions resulted from the investigation. Along with Maxey, Fr. Russell Martin, 39, also sponsored by the Ft. Worth diocese and now suspended, was convicted for three incidents of child-abuse, and is serving a four-year term which he is appealing. Along with another seminarian, courts found they abused a young teenage boy whose stepfather was studying for the priesthood at the seminary at that time. The victim came forward in early 1994 with allegations of everything from fondling to rape, sometimes accompanied by pornography and drug use. This led to the identification of other victims of Maxey, most of whom were also sons of fellow seminarians. (10/5/97) WYNCOTE, PA. - A suburban Philadelphia Episcopalian priest is facing child pornography charges. Fr. Robert Orr, 54, was arrested after images of young boys engaging in sex acts was found on a computer at his church in Wyncote, where Orr is the rector. He was being held on $50,000 bail at the pending a hearing scheduled for mid-May. (1998)) TRENTON - The state Supreme Court said that the trusting relationship a person has with a religious leader has legal weight and a clergy member can be sued for sexual misdeeds that abuse that trust. However, the court stopped short of opening doors for lawsuits against clergy specifically for malpractice, like doctors and therapists. It concluded that a malpractice rule for clergy would violate the First Amendment. The case involved Episcopal priest Fr. Alex MacDonell, who had counseled a female parishioner who claimed that in 1992-3, MacDonell, who was married, engaged her in sexually intimate behavior, but not intercourse, when she visited. She alleges the distress led to a suicide attempt and required psychiatric hospitalization. After MacDonnell left the church, she confided in his successor, Fr. Fletcher Harper, about their affair. She said Harper violated her confidence, telling the congregation about the affair during a sermon and in a church newsletter. After a dismissal of the suit and a reversal on appeal, the Supreme Court struck a middle ground, permitting the lawsuit on breach-of-trust points only. Lawyers on both sides claimed victory. (7/23/97) NEW YORK CITY -- An Episcopal Church investigation confirmed allegations, raised in Penthouse magazine, that Episcopal priests in Brooklyn held sex orgies with youths, including young men brought from Brazil. (The Living Church magazine, 6/29/97) LYNCH KEVIN JOHN, 64 Brisbane Anglican school student counsellor. Found dead in car just hours after being charged with 7 counts of indecent assault against boy, aged 14, between 1992 and 1993 while counsellor at St Paul's Anglican College, Bald Hills, in Brisbane's north. Described by victim support group as one of QLD's most audacious child molesters. Lynch allegedly abused countless number of boys, aged 10 to 16, while at St Paul's Anglican College, Bald Hills (1989-1997), and St Joseph's Christian Brothers College, Gregory Terrace, Brisbane (c1979-1989). Also taught at Brisbane Grammar. Law firm Shine Roche McGowan estimates at least 23 potential litigants from St Paul's alone. In 2002, allegations surface AUS Governor-General and former Brisbane Anglican archbishop Peter HOLLINGWORTH authorised secret cash settlements to hush up evidence of sexual abuse against Lynch. (Queensland, Australia, 1997). BAZELY REVEREND FRANK DENNIS MARTIN Perth Anglican priest. Receives maximum 5 year jail sentence in Perth court after pleading guilty to 12 child sex charges, including 9 counts of indecent assault and 3 of carnal knowledge, against 3 children, aged 6 to 16, between 1969 and 1975. Court hears Bazely, of Belhus, Perth, indecently assaulted 2 boys as well as their sister. (Western Australia, Australia, 1997). FISHER MARK GEOFFREY, 55 Sydney Anglican church choirmaster and scoutmaster. Receives 18 month jail sentence in Parramatta District Court after pleading guilty to 11 child sex charges against 8 boys, aged 11 to 15, between 1969 and 1988 while Anglican church choirmaster and 1st Hunter's Hill scoutmaster in Sydney. Fisher, of Hunter's Hill, originally charged with 35 child sex offences. (New South Wales, Australia, 1997). UNDERWOOD FREDERICK CHARLES, 58 Bunbury Anglican youth group leader and scoutmaster. Receives 12 year jail sentence in Bunbury District Court after pleading guilty to 92 child sex charges, including 79 counts of indecent dealing, 10 of gross indecency, 1 of inciting indecent dealing and 1 of attempting carnal knowledge, against 17 boys, aged 8 to 16, between 1971 and 1991 in WA. Originally charged with 500 sex offences against 25 boys. Some victims reportedly committed suicide or molested children themselves after assaults occurred. Church allegedly knew of offences in 1984 but permitted Underwood, of Bunbury, south of Perth, to continue preying on victims for 7 more years. (Western Australia, Australia, 1997). BLENCOWE PETER SCOTT, 39 Melbourne Christian school teacher. Pleads guilty in Melbourne County Court to 6 counts of committing indecent act on 5 girls, aged under 16, between 1991 and 1993 while teacher at Westbourne and Williamstown Grammar school, in Melbourne's west. Court hears Blencowe, of Newport, encouraged girls to touch him through his pants. Judge describes offences as "bizarre and ludicrous". In 1980, Blencowe placed on 3 year probation after being convicted on 5 counts of indecent assault against 3 young girls at Dandenong primary school where he taught. In 1993, Blencowe accepted position as head of junior campus of Firbank Anglican Girls School, Brighton, where he worked until charges laid in 1995. (Victoria, Australia, 1996). AITCHISON REVEREND JOHN PHILLIP, 45 Canberra Anglican priest. Receives maximum 3 year jail sentence in Queanbeyan District Court after being convicted on 2 counts of performing indecent act on boy, aged 10 and 13, in 1987 and 1989. Court hears Aitchison, of Canberra, committed first offence while deacon at Ainslie All Saints Anglican church, Canberra, and second offence while minister at Bombala Anglican Rectory, southeast NSW. Court told Aitchison rubbed talcum on boy's genitals, performed oral sex on him, then clothed him in nappies. Records show Aitchison ordained in 1988 despite being convicted in Wangaratta Magistrates Court in 1973 on 2 counts of indecently assaulting girl, aged 7, and her brother, aged 8, between 1970 and 1971. (ACT, 1996). NAME SUPPRESSED, REVEREND Sydney Anglican priest and rector, aka AC1. Appears before Justice James Wood's NSW Royal Commission into Pedophilia accused of sexually abusing girl, aged 14, in 1980 at his North Sydney parish. Commission hears AC1, who forced victim to perform oral sex on him and other acts, commenced 3 year affair with girl soon after she began attending Bible and confirmation lessons. Priest described before commission as "disgrace". (SM 960508; 960509) For other accused or convicted church offenders exposed during Wood Commission, see Robert "Dolly" DUNN, Brother Michael EVANS, Brother Brian GORDON, Brother John LITTLER, Brother NAME SUPPRESSED, age 15 and Brother Francis RILEY. (New South Wales, Australia, 1996). Anglican Pastor John Phillip Aitchison, Canberra 1996, 18 to 36 months for indecency on a boy (plus various other court appearances); Utah. Episcopal bishop Steven Plummer was reinstated as the bishop of the Navajo Indians on June 1. Plummer, who admitted he had a 2 year sexual relationship with a teenage boy, took leave of absence last year after acknowledging the allegations. He was granted absolution and was given counseling. The young man he abused also received counceling. Episcopalians are divided on Plummer's return. (The Milwaukee Journal, 4/21/95) Anglican Pastor Robert Winston Duffield, of Victoria and NSW, 6 months suspended jail term (Melbourne, 1995) for gross indecency against a boy; SOUTH CAROLINA. Episcopal Priest on Church Trial. Rev. Antoine Campbell of Charleston was relieved of his duties during a second church trial on charges of misconduct. He was cleared of charges of sexual misconduct in a previous church trial. Source: San Antonio Express-News 3/30/94. EPISCOPAL TEACHER CHARGED WITH MOLESTATIONS. A Sunday school teacher and church elder at St. Cuthbert's Episcopal Church in Harris County has been charged with the sexual molestation of 2 male teens. A third boy, 15, may be a victim also. Assaults began in May 1992 and ended this February after a boy, 16, told his mother that Richard Dick Gray, 59, had molested him. Gray admitted having sex with another boy, 14. Gray was released on $20,000 bond. The 16-year-old is under psychiatric care and cannot testify. One mother invited Gray into her home to be an adult male role-model for her son. While she was away, Gray molested the youth. Gray was also accused of molesting a family member 20 years ago, for which his relatives have severed ties with him. Gray was also arrested 10 months ago for exposing himself to an undercover officer in an adult book store. Source: Houston Chronicle 4/27/94. PALMDALE, CA. EPISCOPAL PRIEST SENTENCED FOR MOLESTATION. An Episcopal priest of Palmdale, Robert L. Ducker, 63, received the maximum sentence of 12 years in prison for repeatedly molesting 2 parishioner boys. (Inland Valley Daily Bulletin, 6/26/94) KING, REVEREND GORDON VIRGO, 70, CAIRNS ANGLICAN PRIEST. Receives 4 year jail sentence in Townsville District Court after being convicted on child sex charges, including committing unlawful sexual intercourse and indecent dealing, against boys, aged under 16, in 1994 at Anglican youth drop-in centre, Cairns, QLD. In 1993, received 12 month jail sentence after being convicted on charge of gross indecency against young man between 1962 and 1963. Also, in 1956, received 12 month jail sentence after being convicted in Perth court on 4 charges of indecent dealing with boy, aged 14, in WA. (Queensland, Australia, 1994). PAINTER, REVEREND MICHAEL RODERICK, 54, PERTH ANGLICAN PRIEST. Receives 3 year probation and 240 hour community-based order in Perth District Court after pleading guilty to 2 charges of indecently assaulting boy, aged 17, at Mt Hawthorne Anglican rectory, Perth. Court hears boy awoke to find Painter, of Middle Swan, Perth, performing oral sex on him. Priest found dead in car south of Perth after sentencing. (Western Australia, Australia, 1994). EPISCOPAL PRIEST CHARGED WITH SEXUAL BATTERY. An Episcopal priest, Douglas Hodges, 57, was charged with sexual battery, a 3rd-degree felony, in a 1991 incident involving a parishioner in counseling. A Fostoria woman and her husband, who said Hodges had sexual intercourse with her during counseling, had previously filed a civil suit against Hodges, Bishop James Moodey of the Episcopal diocese of Ohio, Trinity Episcopal Church, Fostoria, and the owner of the counseling center. An episcopal official says Hodges is no longer a priest, but declined further comment. Source: Toledo Blade 2/11/93. PARISH SUPPORTS PORTLAND PREYING PASTOR. Prominent pastor Rev. Willie B. Smith, 64, former president of Ecumenical Ministries of Oregon, is accused of sexually abusing 3 teenage girls at First African Methodist Episcopal Zion Church. He was charged with 11 counts of 1st degree sexual abuse, a felony, and 1 count of 3rd degree sexual abuse, a misdemeanor. Pastors in the community were quick to speak about his "exemplary" work. Two of the victims told police Smith had cornered them in his church office and groped them. A third said she was repeatedly abused by Smith for 16 months, beginning in September 1990. The victims were 12, 13, and 17 at the time of the incidents. Almost every parishioner lined up to hug, kiss and reassure Smith following the arrest. Source: Oregonian 3/13,15/93. EPISCOPAL PRIEST, "ABOVE REPROACH", SUED, INVESTIGATED. Six women including one filing a $4 million civil lawsuit have accused Byron Bruce Newell, 60, former assistant pastor of Falls Church Episcopal Church, of sexual molestation or advances. The plaintiff alleges Newell forced her into sexual activities during counseling sessions at the church for 2 years, telling her that her sexual feelings toward him would bring her closer to God. Episcopal officials said they removed him from his pastoral role and ordered counseling after learning of complaints by women in 1988. However, they only launched a full inquiry last September. Newell, now a fundraiser for Trinity Episcopal School for the Ministry near Pittsburgh, is named in the suit, along with the church, the diocese, the bishop and church pastor John W. Yates II. According to the suit, Yates told the woman what happened during counseling was her fault, and did not act on complaints from 5 other women that Newell had verbally or physically harassed them. The dean of the seminary insisted Newell "has more than amply repaid our trust. His behavior has been above reproach". Source: Washington Post 3/20/93. JEFFREY BLACK, FORMER RECTOR OF ST. ANDREW'S EPISCOPAL CHURCH IN KANSAS CITY, MISSOURI. Knows the pain that child sexual abuse can cause a church. In May 1993 a 15-year-old parishioner came forward and indicted the church's music minister for molestation. The minister confessed, and the church terminated him after seventeen years of service. (1993) Music minister confesses to molestation Report in Christianity Today ANGLICAN PASTOR GORDON VIRGO KING. Jailed in WA in 1956 (but was kept in the Anglican ministry), jailed again in Cairns in 1993 and jailed again in Townsville in 1994 for offences (including sodomy) against boys. AYLES, REVEREND RAYMOND FREDERICK, 48, ADELAIDE ANGLICAN PRIEST AND ORDER OF AUS RECIPIENT. Receives suspended 12 month jail sentence and 18 month good behaviour bond in Adelaide District Court after being convicted on 2 charges of attempting to procure 2 boys, both aged 15, to commit acts of gross indecency at Anglican church camp in SA. Court hears Ayles, formerly of Adelaide, asked boys to masturbate in front of him while conducting sex education talk. In 1987, Ayles receives Order of AUS medal but loses it in 1998 over offences. (SA, Australia, 1993). MANSFIELD, OH. TALES OF SATANISM DIVIDE MANSFIELD. City Agonizes Over Children's Claims by Michael A. Hobbs; "Months after two baby sitters were convicted of sexually assaulting more than 60 children at First Presbyterian Church in Mansfield, rumors persist that there is much, much more to the case. Like murder, cannibalism, mutilation of corpses, forcing children to consume bodily fluids and waste and animal blood. All part of satanic rituals. Children and their parents insist at least 18 more church members should be charged." (Plain Dealer, November 29, 1992) CHURCH SUED FOR CHOIRMASTER'S ASSAULTS. St. George's Cathedral & the Anglican church are being sued over a choirmaster's sexual assaults on choirboys. John Gallienne is serving a 6-1/2 year sentence for abusing boys. Now 17 plaintiffs are suing, claiming damages, plus interest & costs. The suit in part claims church officials were aware of Gallienne's misconduct & held at least 5 meetings over a 6-year period to discuss them, yet took no action to protect boys. Source: Ottawa Citizen 11/11/92. WOMAN SUES EPISCOPAL PRIEST. A Fostoria woman is suing Rev. Douglas Hodges, of Trinity Episcopal Church, Bishop James Moodey & the owner of a counseling center, alleging the priest forced her to have sex as "treatment". The abuse occurred at a counseling center & the church. Shelley & Daniel Lebay seek more than $700,000 in damages. Source: Columbus Dispatch 10/9/92. ANGLICAN PRIEST SUSPENDED WITH PAY. Owen Sound minister Jim Francom was suspended with pay from St. George's Anglican Church after being charged in July with rape & assault of a girl under 14. The assaults were alleged to have occurred in London, Ontario between 1975–1984. Source: Ottawa Citizen 8/18/92. PROMINENT EPISCOPALIAN REMOVED. Nationally known Rev. W. Graham Pulkingham, now living in Virginia, was suspended temporarily from the Episcopalian priesthood after admitting he initiated a sexual relationship with a man he was counseling, destroying the man's marriage. Church officials asked everybody to pray. Source: Denver Post 8/92. EPISCOPAL PRIEST SETTLES. Episcopal Rev. Paul Robinson agreed to pay $575,000 in damages to Mary Tenantry, mother of 5, for luring her into an extramarital affair while counseling her. Source: Reuters/Boston Globe 8/92. ANGLICAN BISHOP CHARGED FOR SOLICITATION. Anglican Bishop Owen Dowling, 57, of Canberra and Goulburn, was recently charged with soliciting a male off-duty cop for prostitution. Source: Christian Century 5/13/92. RAPIST-MINISTER GETS 12 YEARS FOR INCEST. Suspended associate rector of a Tucson Episcopal church, Stephen P. Apthorp, 56, pleaded guilty in Massachusetts to repeatedly raping his stepdaughter between her 10th and 16th birthday, an estimated 830 incidents of abuse. He was sentenced to 12 years in prison. Charges included indecent assault and battery, rape and distribution of pornographic materials to a minor. The assaults began in 1980 when a Lincoln, Mass. congregation asked him to leave because he was abusing alcohol, ignoring their problems, and "using the women of the parish like they were some kind of fringe benefit", Apthorp said. He was suspended from the Tucson church. His contract as a counselor for Tucson General Hospital's Westcenter was not renewed. He gave nationwide worships and lectures based on a book of advice for clergy with alcohol and drug addictions. The 21-year-old victim, who publicly identified herself as Mimi Coleman, noted the betrayal made her suicidal, gave her eating disorders and nightmares, shameful feelings over sex, continuing gynecological problems, feelings of someone always watching her, feelings of panic whenever she sees a man in a clerical collar, and feelings that she is a freak. "Never have I seen him practice what he preached, and I heard him preach a lot." Source: Arizona Daily Star 3/13/92; Boston Herald 5/7/92; Lincoln Journal 5/14/92. SEXTON GETS 35 YEARS. A sexton at St. Stephen's Episcopal Church in Whitehall Township was sentenced to 35–70 years in jail for molesting boys. Adam Tannous, 61, of Allentown, agreed to plead guilty to 7 merged charges of involuntary deviate sexual intercourse, after originally being charged with more than 4,000 crimes. One victim said Tannous bragged of having sex with 400 boys over the past 40 years. He was removed as pastor of St. George's Episcopal Church in Hellertown in 1970 because of similar allegations. In 1972, he was arrested on a morals charge in Emmaus. He was "treated", not jailed, then expelled from the ministry. Despite this record, St. Stephen's hired him in 1976 to be custodian, saying he was rehabilitated. Many victims say Tannous caused them alcohol problems by plying them with liquor. Source: Express-Times 12/17/92. TOP EPISCOPAL PRIEST RESIGNS AMID SEX SCANDAL. The highest-ranking U.S. Episcopal priest, who ironically headed a national committee examining the church's position on sexuality, resigned in October following charges he sexually abused young men in his congregation. Rev. Wallace A. Frey, rector of St. David's Church in DeWitt, is married with 2 grown children. A church official said he had been involved in "sexual misconduct over a lengthy period with some male, young adults & a teenager under his pastoral care". The official said the number of victims appears to be "less than 10". Source: NYT News Service/Chicago Tribune 10/7/92. NEW SOUTH WALES ANGLICAN PRIEST ERIC WILLIAM GRIFFITH, 50, OF GRATTON. Was jailed for 18 months after pleading guilty to 3 counts of indecent assault & 4 counts of gross indecency against a boy, 14. Source: Courier-Mail 11/15/92. NORTHAMPTON, MA. CHARGES DROPPED AGAINST POLISH NATIONAL CATHOLIC CHURCH PASTOR. Charges of raping a 16-year-old from Poland were dropped against Rev. Julian Pagacz, 50, pastor of St. Valentine's Polish National Catholic Church in Northampton, after she refused to testify. Charges of indecently assaulting a Hampshire Co. girl, age 17, were plea-bargained down to one charge of indecent touch. Pagacz was accused of threatening to deport the Polish girl if she reported the rape. A judge ordered him to turn over the girl's passport, as well as his own. He also denies a charge by a neighbor that she and her husband caught him looking in her window late one night and that she had stopped sunbathing in the backyard because he ogled her. She wrote out a trespass notice against him and informed the church, but was told "he wouldn't do that". Angry parishioners decried the women's complaints as a "witch hunt". Follower Ellen Mierzewski called one of the alleged victims "a Communist who thought she'd get money out of it". (Springfield Union-News 2/17,18/92, 5/8/92; Sun-Republican 2/16/92; Boston Globe 5/5,8/92) MONAGHAN, IAN JAMES, 29, COFFS HARBOUR ANGLICAN CHURCH ELDER AND FORMER ALTAR BOY. Receives 7 year jail sentence in Coffs Harbour District Court after pleading guilty to 30 child sex offences, including committing unlawful sexual intercourse, performing indecent act and performing indecent act in aggravated circumstances, against 11 boys, aged 6 to 15, while involved in Anglican church groups in Coffs Harbour, on NSW's northern coast. Judge describes assaults by Monaghan, of Coffs Harbour, as "particularly depraved". (New South Wales, Australia, 1992). MORLEY, REVEREND JOHN SYDNEY, 67, SA ANGLICAN PRIEST AND ARMY CHAPLAIN. Receives suspended 18 month jail sentence and $1000 good behaviour bond in Adelaide District Court after pleading guilty to 2 charges of indecently assaulting 2 girls, aged 11 and 15, in 1988 and 1990 in SA. Court hears Morley had touched girls' breasts on outside of clothing. Judge says abuse stemmed from Morley's "hidden aberration". (SA, Australia, 1992). MOUNTFORD, REVEREND JOHN, ADELAIDE ANGLICAN PRIEST AND BOYS' SCHOOL CHAPLAIN. Returns to Britain before being interviewed by police and Family & Community Services Department officials over claims he engaged in sexual relationship with student, aged under 18, while chaplain at St Peter's Anglican College, Adelaide. Investigation reveals relationship "common knowledge" at school and that Mountford fled soon after being confronted over claims by deputy principal. (SA, Australia, 1992). 1991: REV. G. SNOW, 38, JAILED FOR SEXUAL ASSAULT. Rev G Snow, 38 jailed for sexually assaulting a 10 year old boy. Police found two suitcases filled with indecent photographs of boys and men in Snow's vicarage. WIGGINS, REVEREND LESLIE JAMES, 63, ROSEBUD ANGLICAN PRIEST, BOARDING MASTER AND ASSOCIATE CHAPLAIN. Receives suspended 3 month jail sentence in Dromana Magistrates Court after being convicted on 4 charges of indecently assaulting 3 boys, aged 11 and 12, between 1989 and 1990 at Rosebud, south of Melbourne. Court hears Wiggins, of Rosebud, exposed himself to one boy and asked another to "move his gear stick". Also served as boarding master and associate chaplain at Trinity Grammar Anglican College, Kew, Melbourne. (Victoria, Australia, 1991). 1990: REV. GORDON HAGGARTY, TV VICAR AND CELEBRITY JAILED. Rev Gordon Haggarty, TV vicar and celebrity jailed for lewd and libidinous practices at Edinburgh Crown Court. He bound, blindfolded and gagged girls in his care aged from 8 to 12 years, then took photographs of them. 1989: REV. WILLIAM THOMPSON, 45, HEADMASTER AT EPISCOPAL CHURCH, PLEADS GUILTY. Rev William Thompson 45, Headmaster at an Episcopal church pleaded guilty to charges of child pornography and molesting 7 boys aged 11 to 16. ELLIOT LAKE, ONTARIO. ANGLICAN MINISTER JAILED FOR SEXUAL ABUSE. Rev. Russel Nicolle, 50, an Anglican minister received 8 months in jail for "repulsive, disgusting and degraded" sexual abuse of a 12 year old and 16 year old boy. Judge M.C. DiSalle said he "seriously breached" his position of trust as rector of St. Peter the Apostle Anglican Church. (Scranton Times 7/14/88) REV. WILLIAM EDWARD THOMPSON, JR., 45, CHARGED WITH CHILD ABUSE. Charged with 21 counts of child sexual abuse, pleaded guilty in a plea bargain. The married father of 4 sons was headmaster at St. Timothy's Episcopal Church in Catonsville. He was charged with child pornography and molesting 7 boys, ages 11 to 16, in his home and on church property. A social worker reported him. (The Maryland Sun, 4/8/89) ANGLICAN CHURCH SECRET OUT-OF-COURT SETTLEMENT FOLLOWING ALTAR BOY MOLESTATION. In a precedent-setting decision, the Anglican church made a secret out-of-court settlement of damages to an altar boy molested by a parish priest 4 years ago. Rev. Charles Griggs, 61, former rector of St. Bede's, near Winnipeg, pleaded guilty in 1986 to charges of molesting a 13 year old. He received a 2 year suspended sentence and was ordered to receive counseling. Anglican officials offered wide and glowing support for Griggs after his confession. An uproar resulted when Archbishop Walter Jones allowed Griggs to continue as rector following his conviction, saying Griggs' confession of sin was sufficient repentance. Jones removed him from his post a month later. Griggs left the priesthood and lives in rural Manitoba. Molestings occurred after church services and at the priest's home. The family says former diocese bishop Barry Valentine had received complaints about Griggs prior to assaults on their son, but did nothing. Bishop Valentine, now in Baltimore, MD, says he received "only one" complaint, and immediately removed him as director of a diocesan summer camp. The Anglican Journal editorialized: "Similar incidents, just as serious, have received little or no publicity because ecclesiastical authorities have stepped in, quietly removed the priest from the parish, appeared with him in court and arranged for psychiatric help. But although such action protects the church's image, it gives little public warning to priests of the consequences they face for a breach of trust, and nothing to alert society that it has an alarming problem in its midst." (Anglican Journal, May 1989) REV. WILLIAM S. BARRETT, EPISCOPAL RECTOR IN NEW YORK, PLEADS GUILTY. Rev. William S. Barrett, a rector of Episcopal churches in Moreau and Fort Edward, New York, pleaded guilty to providing alcohol and drugs and showing pornography to two 14 year old boys with whom he engaged in oral sex. Barrett's crimes were particularly shocking to those who knew him since he had made a 20-year volunteer career of supposedly helping troubled youths. He was a certified foster parent for eight years, and had founded Project STRIVE in the late 1960s, a program for troubled youths. Barrett was known as a very religious man, who offered prayers during class reunions. (Source: Schenectady Gazette, 1/15/88) REV. JAMES LEECH, EPISCOPALIAN PRIEST, CHARGED WITH MOLESTING TEEN. Rev. James Leech, an Episcopalian priest formerly at St. Paul's Church, Minneapolis, was charged with sexually molesting a 15 year old boy who came to him for religious instruction before confirmation in 1985. According to a complaint, he molested the boy at his house when his wife was away. Reports of other victims have surfaced, and a psychiatrist recommended treatment for a drinking problem. In February 1986 Episcopal church officials offered Leech a chance to sign a document saying that he would enter a program at the University of Minnesota for sexual evaluation and/or treatment, and that he would tell his wife everything. If he had signed it, they told Leech he would have been suspended rather than fired. Leech resigned and moved to Massachusetts with his wife. He was charged with criminal sexual conduct on a Minnesota warrant. The youth said that he had not reported the abuse earlier because he was "ashamed and embarrassed to talk about it." Although Minnesota law requires people who have professional relationships with suspected victims of child abuse to report it to authorities, a county attorney was apparently not pursuing the failure of Episcopal officials to report the case. (Source: Minneapolis Star Tribune, 1/9/88) 1988: CHURCH OF ENGLAND VICAR MICHAEL WALTER JAILED AGAIN. Church of England Vicar Michael Walter, already having served time for indecently assaulting little boys yet allowed to continue his clerical career by the church, is found guilty of further assaults on children. 1988, WINCHESTER, ENGLAND. MULTIPLE CHURCH FIGURES JAILED FOR CHILD SEX ABUSE. 2 Anglican vicars, a choirmaster, a solicitor and an already convicted child molester all jailed at Winchester Crown Court on 21 specimen charges of sexual abuse of boys as young as seven which were carried out on them at church outings, at the YMCA and in churchyards. The men made the children take an oath never to breathe a word of what was going on and paid them £1.00 for each session. Sometimes the children's private parts were beaten with a fly swatter. 1988: VICAR TREVOR WARD JAILED FOR CORRUPTING BOYS. Vicar Trevor Ward jailed for 7 years for using pornographic books to corrupt boys as young as eleven. Ward arranged sex 'threesomes'. Ward admitted offences of indecent assault, gross indecency and buggery over an 8 year period. PRIEST REV. FRANCIS PAPWORTH, SANTA ROSA EPISCOPAL CHURCH, SENTENCED. Priest Rev. Francis Papworth, rector of the Santa Rosa Episcopal Church of the Incarnation, was sentenced to seven years for molesting several teenagers at his Windsor home. A $120 million lawsuit was filed against the Northern California Diocese of the Episcopal Church, claiming church leaders knew of Papworth's problems but failed to take action. (Source: San Francisco Chronicle, 9/12/87) EPISCOPAL PRIEST AND MILITARY CHAPLAIN CONVICTED OF DRUG-FOR-SEX WITH BOYS. Episcopal priest and military chaplain Rev. Thomas Evans Dobson was convicted of pushing methamphetamines in exchange for sexual acts with young boys in Seattle's street culture. His attorney defended him on the basis of his religious career, and because he is a "family man who has children." Charges of pedophilia stuck in Dobson's case—but the abuse continued undetected for so long precisely because of the perceived incongruity of someone of his status victimizing homeless boys. (Source: Seattle Times, 6/4/87) FRED BEIHL, OKLAHOMA CONFERENCE OF CHURCHES EMPLOYEE, RECEIVES 240-YEAR SENTENCE. Fred Beihl, an employee of the Oklahoma Conference of Churches, raped and sexually assaulted four little girls between the ages of eight and nine, and received a 240-year sentence—despite the testimony in his favor of several religious leaders including Episcopal Bishop Gerald N. McAllister. The judge said, "We're not going to have a fifth little girl that he rapes and sodomizes." (Source: Tulsa Tribune, 8/29/86) EPISCOPAL PRIEST KENNETH BEHREL FOUND GUILTY OF ABUSING TEEN. Episcopal priest Kenneth Behrel, was found guilty on Feb. 7 of abusing a 14-year-old boy at St. James School near Hagerstown, Md., in the 1980s, according to the Washington Post.

March 24, 2004 By Cynthia P. Brust Director of Communication The House of Bishops has proven once again their dysfunction and inability to acknowledge, much less address, the crisis of the Episcopal Church. From a format of "process", small group discussion and multiple revisions, they have produced a plan for episcopal oversight that is undeniably and woefully inadequate. "Adequate" oversight must be determined by those who are seeking it. The House of Bishops considered the effect of their plan upon the Archbishop of Canterbury, the Presiding Bishop, individual bishops and their House as a whole; but the voices of the people in desperate need of AEO were not heard. The plan is designed to be viable only where it is unnecessary, that is, in the few dioceses where bishops agree to AEO. It gives no relief to orthodox beleaguered Episcopalians. It gives no recourse to those whose very constitutional rights of freedom to associate are threatened. It gives no hope for those who feel abandoned by their church. This meeting was couched in terms of "reconciliation," but it is impossible to achieve reconciliation without repentance. It is impossible to affect reconciliation when this Church has fragmented itself and will not address the ensuing emergency. The call of the Archbishop of Canterbury and the Primates has been flagrantly ignored; the deep division in ECUSA has been ignored; the outcry from the Anglican Communion has been ignored; the condemnation of the larger Christian Church has been ignored. We will not be party to perpetuating the fantasy that "all is well" or even "shall be well." We cannot ignore the anguish of orthodox Episcopalians. We cannot embrace unity at the cost of faithfulness. We cannot ignore the exhortation of the Primates of the worldwide Anglican Communion "to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates." We will proceed as we must, seeking to be faithful to our Lord Jesus Christ, Holy Scripture and the apostolic faith and practice which lies at the heart of Anglicanism. We stand in solidarity with those in beleaguered dioceses, and we pledge our support of senior bishops who courageously and compassionately seek to minister to those in need of adequate episcopal oversight. DETAILED ANALYSIS INADEQUATE EPISCOPAL OVERSIGHT: THE HOUSE OF BISHOPS OFFERS NON-BINDING MEDIATION IN PLACE OF ADEQUATE EPISCOPAL OVERSIGHT In October 2003, the Primates of the Anglican Communion called for adequate Episcopal oversight to be offered to those North American Anglicans who conscientiously dissent from the decisions of their national and diocesan synods and leaders. In response, the House of Bishops has released a document entitled "Caring for all the Churches." This document responds to neither the Primates' call for adequate Episcopal oversight nor the concerns of orthodox Episcopalians. Rather, it offers nothing more than the hope that non-binding mediation might be available to beleaguered congregations. This remedy is already available in those dioceses where the bishops are open to compromise. For those congregations in hostile dioceses, this document offers nothing. "Caring for all the Churches" brings no moral force to bear on those bishops who are oppressing orthodox congregations, much less subject them to real accountability. It's all Whereas and no Resolve. Everything in the document is, effectively, a 'whereas' clause. There is no 'resolve'; there is no operative language. Indeed, the central provision offering non-binding mediation by a panel of bishops is qualified and merely an aspiration. The document states that "[i]f for serious cause in the light of our current disagreements on issues of human sexuality, the bishop and rector/congregation cannot work together, we propose the following process for Delegated Episcopal Pastoral Oversight." 'Serious cause' is not defined, nor is it clear who determines or what constitutes serious cause. Moreover, a process is merely proposed. There is no moral authority, much less real accountability, brought to bear on a recalcitrant diocesan bishop who refuses to enter into that process or honor its result. In short, the Report is essentially a statement of aspirations, rather than a serious response to the Primates' call for adequate Episcopal oversight. Moreover, the Report, such as it is, has three key flaws. The first flaw is definitional, the second can be best described as chronological, and the third is functional. The definitional flaw can be summarized in this manner: As usual, we are not talking about the same thing. The document purports to respond to the call for "adequate Episcopal oversight" issued by the gathered Primates in October 2003. It does nothing of the kind. It is worth restating the entire relevant sentence from the Primates' statement of October 2003: "Whilst we reaffirm the teaching of successive Lambeth Conferences that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own, we call on the provinces concerned to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates." The authors of the "Caring for all the Churches" suggest that the Primates were calling for the provision of pastoral care in a way that did not address questions of jurisdiction. This is an incorrect reading of the statement. Indeed, in order to read the Primates' statement in this way, the document is obligated to create an idiosyncratic definition of "Episcopal Oversight" which excludes the concept of episcope. The proper view of the Primates' statement, which takes seriously both clauses of the relevant sentence, is this: acknowledging the jurisdictional rights of bishops, the Primates call for genuine structural and jurisdictional relief to be offered to dissenting minorities by the bishops in a spirit of generosity. This much, at least, the Canadian House of Bishops Report seems to have understood correctly. "Caring for all Churches" studiously ensures that the terminology "adequate Episcopal oversight" do not appear together, except when the Primates statement is quoted, and instead, substitutes the term "Delegated Episcopal Pastoral Oversight". Whether by accident or design, the Report is not the continuation of a conversation about adequate Episcopal oversight; it is another conversation entirely. The chronological flaw also can be easily summarized: The Report is so Spring 2003. The Report and its authors are living in the past. The document that informs the report on the most fundamental level is not the Primates' statement of October 2003, but the covenant of the House of Bishops from March 2002. It is instructive to remember the context from which that covenant was issued. A national conversation was ongoing in the Episcopal Church. As part of that conversation, the House of Bishops Theology committee issued a report in the Spring of 2003 noting the divisions in the church and recommending that the conversation continue and consensus be sought before decisive action was taken. Instead of continuing that conversation in good faith, the conversation was ended by the actions of the last General Convention. Instead of continuing the conversation until real consensus was achieved, an up or down vote was forced. In Minneapolis the good faith within the Episcopal Church, upon which that covenant was based, was shattered. To pretend otherwise is to live in the past. Likewise, the functional flaw: Tthis proposal will only work where it is not necessary. It envisions a non-binding mediation process in which a panel of bishops, as mediators, makes recommendations to the diocesan bishop and parish. Of course, it goes without saying that this or similar forms of mediation are already available for bishops and parishes who find themselves at odds. Indeed, in those dioceses where the bishop is open to such conversations, compromises that respect the interests of the bishop and the conscience of the parish are already being reached. However, those bishops who are unwilling to compromise with (or who actively oppress) dissenting minorities in their dioceses are subject to no additional accountability pursuant to the terms of the report. The Report is so intent on affirming the rights of bishops that it entirely ignores the generosity of spirit to which they were called by the Primates. Accordingly, the Report provides no real relief to any dissenting minorities over and above that which they do (or do not) possess already. Protecting Rights or Showing Love? All of these concerns are insignificant compared to the most fundamental flaw of the Report: The 'substantive' language of the Report centers on the rights of bishops, not about mutual, self-sacrificing love. The Report makes references to love in an inchoate way; but in what passes for its concrete proposals, its authors are unable or unwilling to articulate what such love might look like. There is not so much as an exhortation to bishops to consider radical acts of love toward dissenting minorities in their dioceses. 'Delegated Episcopal Pastoral Oversight' vs. 'adequate Episcopal oversight'. Consider the decision to substitute 'delegated' for 'adequate' in the term 'Delegated Episcopal Pastoral Oversight'. Substituting 'delegated' for 'adequate' shifts the emphasis from the needs of the dissenting minority to the rights of the diocesan bishop. This substitution illustrates the destructive nature of the Report and this entire conversation. The Primates acknowledged the jurisdictional rights of provincial and diocesan bishops in their statement, but asked them to lay down those rights for a season in order to protect the consciences of others and the unity of the Church. Yet we continue to focus on the rights of bishops as hierarchs, rather than Christian charity and the unity of the Church. The Report betrays a hierarchal mindset bent on protecting the interests of powerful individuals and institutions at the expense of the powerless. Consider Paul's willingness to set aside his rights as an Apostle for the Gospel. (I Corinthians 9:15) A similar humility is utterly absent from the substantive terms of the Report. What would this process look like in practice? According to the terms of the document, dissenting parishes must consult with their diocesan bishop prior to requesting non-binding mediation, and must inform their diocesan bishop upon making such a request. There are several procedural and practical deficiencies in this process. First, while a consultation certainly should be the norm, requiring a consultation with, and notification to, an openly hostile bishop may well open a parish to retaliation. Such consultation or notification would not necessarily be required in situations involving either whistler-blowers or abused persons, both of which may, in some cases, be apt analogies. Moreover, the Report is unclear as to who is in a position to declare an impasse (i.e., that the parish has met its obligation to "meet together [with the diocesan bishop], with a consultant, if needed") such that the parish could properly request non-binding mediation. Does impasse become another dispute to be resolved, and who will be the finder of fact who either finds that impasse has been reached or sends the parties back to the bargaining table? Finally, assuming that a parish is able to successfully negotiate this onerous process to the end, what relief can it expect? The only remedy available is the issuance of non-binding recommendations to the bishop and parish. There is no provision that requires, or even encourages, the diocesan bishop to honor these recommendations. Conclusion. The Primates called for the hierarchs of ECUSA to offer, willingly, generously and out of love, adequate Episcopal oversight to dissenting minorities, with all that the term entails. Rather than responding to that call in an exuberant spirit of generosity, "Caring for all the Churches" represents a grudging spirit that grasps at its rights rather than offers its love. The American Anglican Council 1110 Vermont Avenue, NW Suite 1100 Washington, DC 20005 Phone: 800-914-2000 or 202-296-5360 Fax: 202-296-5361 E-mail: info@americananglican.org

A BROKEN LADDER EPISCOPAL BISHOPS' NEW OVERSIGHT PLAN IS INADEQUATE, SHOULD BE IGNORED by David Roseberry Plano, TX (March 25, 2004) -- The Bishops of the Episcopal Church, in a meeting this week, have revealed a new plan to supposedly provide pastoral oversight for dissenting congregations in dioceses. The plan is inadequate and should be ignored. The Episcopal Church (ECUSA) voted at last year's convention to consecrate as bishop a man who is living in a homosexual partnership. In addition, they voted to regard the blessing of same sex unions as within the boundaries of church practice. Both decisions are fatal errors and cannot stand the test of time. God will not bless these actions that so flagrantly disregard the clear teaching of Scripture — teaching so abundantly clear even in a casual reading of the Bible. The Primates of the Anglican Communion, in their pastoral letters from the emergency meeting in October 2003, called for the provinces to provide "adequate Episcopal oversight" for some orthodox congregations. This idea was a pastoral measure intended to help heal and lead congregations through very difficult times. Bishops whose views were consistent with the Bible could be asked to oversee and direct congregations in other bishops' diocese as needed and invited. The House of Bishops, meeting this week for the first time since the 2003 General Convention, has just approved a version of Episcopal oversight that is so inadequate and procedure-laden as to be just plain silly. It is a lengthy, cumbersome, tedious distraction from the real work of any parish: making disciples and preaching the gospel. For example, by some counts, it could take two to three years to get a bishop to come for confirmations! It is an imposition, literally, of an elaborate and tortuous process intentionally designed to wear "dissident" churches down. Apparently, the House of Bishops did not solicit comments from, or listen to, a single parish or rector who would want Episcopal oversight. This plan is like a broken ladder -- it only looks useful, but it can't take you anywhere. And so it should be ignored. Orthodox parishes should find oversight wherever they can find it, within their dioceses or outside their dioceses. Congregations should link together through the Network (that is, the "Network of Anglican Communion Dioceses and Parishes" whose charter was adopted at Christ Church in January 2004) and act together as bodies of believers in a faithless age. It is a tough assignment and it is a hard cross to bear, but we should not ignore the call to be "builders and battlers" for the Kingdom of Christ. (Luke 14) There is some good news, perhaps. It might be that this folly from the House of Bishops will reach the missionary ears of the Primates. This tragically broken ladder may actually convince the Anglican Communion that ECUSA needs a major repair or replacement. At Christ Church we continue to stand for the orthodox faith that has been handed down to us. Some say that God is doing a new thing. We say that God does not do new things, but instead makes all things new. We trust that one day He will do this for the Anglican witness in North America. Christ Church will continue to preach and teach the message of the redeeming love of Jesus Christ for all people and the reconciling work of the Cross. Sadly but firmly, we have nothing to do with ECUSA. We send no money to the national church. We receive no direction from the national church. For the time being, we labor alongside our bishop to build the Network in order to maintain our relationship with the worldwide Anglican Communion. And we stand. The Rev. Canon David H. Roseberry is Rector of Christ Church Episcopal — Plano, Texas

TRADITIONALIST EPISCOPALIANS MAY FORM CHURCH IN NORTH CAROLINA By YONAT SHIMRON Staff Writer News Observer March 23, 2004 RALEIGH, NC—Traditionalist Episcopalians upset with the recent confirmation of an openly gay bishop are considering forming their own church in Raleigh. The group, All Saint's Fellowship, printed notice of its intention to explore starting a new church in its weekly Sunday bulletin. It has been holding Sunday services in the chapel of St. David's School, formerly St. Timothy's-Hale High School, since January. "What's going on here in Raleigh is going on throughout the United States," said Garland Tucker III of Raleigh, one of the leaders of the effort. Since the Episcopal Church U.S.A. voted last year to confirm its first openly gay bishop, the Rev. V. Gene Robinson of New Hampshire, many conservative church members have declared a desire to part with the 2.3 million-member denomination. A new organization, the American Anglican Council, headed by Bishop Robert W. Duncan of Pittsburgh and others, recently formed. But it's not clear how big the group is. Many of the conservative Episcopalians would like to remain part of the Anglican Communion, a worldwide family of churches with 75 million members headed by the Archbishop of Canterbury. But for now, the archbishop recognizes only the Episcopal Church U.S.A. among U.S. Anglicans. Episcopal bishops are discussing alternative oversight for dissenting churches. The core members of All Saint's Fellowship are, or were, part of the 2,700-member Christ Church in downtown Raleigh. But services at St. David's Chapel have drawn other disaffected Episcopalians. Attendance at 5 p.m. Sunday services has been between 130 and 420 people, Tucker said. Bishop Michael B. Curry of the Episcopal Diocese of North Carolina, which includes 118 churches across 39 Piedmont counties, was at a meeting of the church's House of Bishops near Houston and was not available for comment. Curry voted last year in favor of confirming Robinson, the gay bishop, and a majority of Episcopalians in the diocese have signaled that they support him. At the annual diocesan convention in January, conservative delegates proposed a dozen resolutions asking the diocese to change its stand. All were soundly defeated. At Christ Church, conservatives won only one of four vacancies on the governing board in early February. For many opponents of gay ordination, it was clear the diocese was not going to revise its position. Although Christ Church is holding discussions about reconciliation this Wednesday evening and next, some members are determined to leave the church. "We just want to explore the possibility of a new church parish where we can experience biblical teaching with the majority of Anglicans worldwide who are overwhelmingly orthodox in their faith," said George DeLoache, one of the group's leaders. In North Carolina, a dozen churches split with the Episcopal Church in recent years -- long before the consecration of a gay bishop. The leaders of All Saint's Fellowship said they do not want to join forces with those churches but would rather wait until new oversight is established. Some of those splinter churches do not recognize the ordination of women; others do not recognize changes to the Book of Common Prayer, the Episcopal church's book of liturgy. "We respect the other congregations," said John Wood, one of the leaders of the new group. He added, "Most of our people are not opposed to women's ordination." END VIRTUOSITY FOOTNOTE: This group is made up largely of disaffected Anglo-Catholics from a wide geographical circle in North Carolina.

NEWS ANALYSIS By David W. Virtue The Episcopal Church House of Bishops has adopted a covenant which they believe will resolve all the problems that now exist between revisionist bishops and biblically orthodox parishes. After three days of closed door meetings at Camp Allen, Texas where even cell phones didn't work and guards were needed at the gates, in order, one presumes, to prevent anyone wanting to run in and steal the pluriform mind of Frank Griswold, the 100 or so bishops have come up with a plan. It is so convoluted and confusing that one doubts that even the mystic Sufi Rumi could make sense of it if they all met on a plain in NJ's Meadowlands. Furthermore one seriously doubts the Holy Ghost had much to do with the compromise either. After all the Spirit of Truth will never compromise on sexual sin, that at least is one truth that is absolute. Griswold said the decision shows the hierarchy's commitment to reconcile the two sides. "We are coming to a new place of mutual discovery and trust," he said. One orthodox theologian said the Navasota plan is "dead on arrival. It doesn't even come close to recognizing the crisis we face," he said. He is right. The American Anglican Council came out with a statement declaring it to be "inadequate", scoring it as a failure in terms of "reconciliation." It is impossible to achieve reconciliation without repentance. It is impossible to affect reconciliation when this Church has fragmented itself and will not address the ensuing emergency." "The House of Bishops has proven once again their dysfunction and inability to acknowledge, much less address, the crisis of the Episcopal Church. From a format of "process", small group discussion and multiple revisions, they have produced a plan for episcopal oversight that is undeniably and woefully inadequate," said communications director Cynthia Brust. Two opposing ideas were on the table. One was supplemental episcopal pastoral care, proposed by liberals and revisionists, which allowed the diocesan bishop to invite the visitor (an orthodox bishop) but that he (the revisionist bishop) remains in pastoral contact with the congregation. It was understood to be a temporary arrangement, the ultimate goal being the full restoration of the relationship between the congregation and their bishop. The other side said no deal. What they wanted was Alternative Episcopal Oversight with an arrangement not dissimilar to the Forward in Faith UK plan to allow flying bishops to come in and the diocesan to stay right out of it forever, or if, by some miracle, a biblically orthodox bishop might get elected following the retirement of say a Bennison, Shaw or Chane, that could change. But that dog will never hunt, because it is not allowed by the canons and constitutions (that's the official excuse), but because it would see a diminishing of the power of the revisionist bishops who are already watching their dioceses in congregational free fall. (See stories on the dioceses of El Camino Real and Ohio). You see the name of the game is power, coupled with a heavy-handed use of the canons to keep the orthodox in line. So the House of Purple came up with a third way. They recommended something called Delegated Episcopal Pastoral Oversight (DEPO). What that means, in their words, is this. "We expect that the first priority in a relationship between a diocesan bishop and congregation is a striving for unity. As such, it is incumbent upon both the bishop and the rector/congregation to meet together, with a consultant, if needed, to find ways to work together. If for serious cause in the light of our current disagreements on issues of human sexuality, the bishop and rector/congregation cannot work together, we propose the following process for Delegated Episcopal Pastoral Oversight." In the spirit of openness, the rector and vestry, or the canonically designated lay leadership shall meet with the bishop to seek reconciliation. After such a meeting, it is our hope that in most instances a mutually agreeable way forward will be found. If reconciliation does not occur, then the rector and two-thirds of the vestry, or in the absence of a rector, two-thirds of the canonically designated lay leadership, after fully engaging the congregation, may seek from their diocesan bishop, (or the diocesan bishop may suggest) a conference regarding the appropriateness and conditions for Delegated Episcopal Pastoral Oversight. After such a conference the bishop may appoint another bishop to provide pastoral oversight. If no reconciliation is achieved, there may then be an appeal to the bishop who is president or vice-president of the ECUSA province in which the congregation is geographically located, for help in seeking a resolution. Those making such an appeal must inform Continue 4:57 PM the other party of their decision to appeal. When such an appeal has been made, the provincial bishop may request two other bishops, representative of the divergent views in this church, to join with the provincial bishop to review the situation, to consider the appeal, and to make recommendations to all parties. If an episcopal visitor is to be invited, that bishop shall be a member in good standing in this Church. When an agreement is reached with respect to a plan, it shall be for the purpose of reconciliation. The plan shall include expectations of all parties, especially mutual accountability. The plan shall be for a stated period of time with regular reviews. The provincial bishop shall periodically inform the Presiding Bishop, the Presiding Bishop's Council of Advice, and the House of Bishops at its regular meetings of the progress and results of this process. On first reading there is a silver lining in this DEPO plan for the orthodox and it is this. They can run this process out for months, possibly years and never have to see a revisionist bishop ever again. In the meantime they can take their confirmands to an orthodox diocese for confirmation (that's canonically legal). As one orthodox bishop said to VIRTUOSITY, "if a priest presents confirmands to me at one of my churches and asks me to confirm them, I will do so, there is no canonical violation." The priest can then return and keep the "process" for DEPO running on indefinitely. Of course all this is about strategy not truth. The notion that you can reconcile homoerotic behavior with holiness and revealed religion with pansexuality is the biggest lie of all. It will never happen, and that is why, at the end of the day, this plan, like all other plans of compromise, will fail. NOTE: If you are not receiving this from VIRTUOSITY, the Anglican Communion's largest orthodox Anglican Online News Service read by more than 750,000 persons at www.virtuosityonline.org then you may subscribe for FREE by going to that website. END

FORWARD IN FAITH SAYS HOB DEPO STATEMENT UNACCEPTABLE STATEMENT FROM FIFNA PRESIDENT, FR. DAVID MOYER 24 March 2004 FIFNA'S RESPONSE TO THE HOUSE OF BISHOPS' STATEMENT ON EPISCOPAL CARE Kyrie Eleison, Christe Eleison, Kyrie Eleison. It would be wise in this second half of the Lenten season to pray unceasingly in light of the ECUSA House of Bishop's Statement of 23 March, 2004. We have a church (or as Father Sam Edwards would say, an "unchurch") that has been declared to be in rebellion, disobedient to the whole counsel of God, by the vast majority of baptized members of the Anglican Communion, as well as the Roman Catholic and Eastern Orthodox Churches. Although the bishops say that the church is "to be a trustworthy sign to the world of this costly reconciling power of God," they mean that the orthodox must be "reconciled" to the agenda of ECUSA. Forward In Faith, North America, being a part of an international witness to Apostolic Order, Catholic Truth, and Evangelical Faith, is totally committed to reconciliation and unity. But, this reconciliation must be grounded in the teachings of Jesus Christ and His Apostles which alone fosters unity amongst Christians. We strive to submit ourselves to God's Revelation as known in the mind of the Anglican Communion and the Catholic Church. The thrust of the House of Bishops' Statement is on episcopal oversight. How in the Name of God can a church in crisis and denial led by revisionist bishops in aggressive and willful disobedience to Holy Scripture and ecumenical consensus think that faithful and intelligent people be deceived by this statement (see HOB statement below). No member parish or individual of FIFNA takes joy in the brokenness and impairment of relationships with their bishops. This isn't the way it should be. But, we are not foolish. We see the state of denial that the ECUSA House of Bishops maintains. We understand the agenda to be that of intimidation, suppression and the elimination of orthodox faith and practice. Has there been any reversal of this? I will say with the words of the Lord Jesus Christ, "Bear fruit that befits repentance" (Matthew 3:8) Bishops are not welcomed and diocesan programs are not supported for the simple reason that a significant number of faithful souls don't see them upholding and maintaining the Church's proven witness to the world for salvation, healing, and reconciliation. We observe with heavy hearts those entrusted with apostolic authority who do not bring to the sheep of Christ's pasture the doctrine of the Church Catholic and Apostolic. Indeed, they undermine Christ's teachings. How could any converted soul welcome their statement? The provision (and there are no guarantees) of Delegated Episcopal Pastoral Oversight is simply a denial of reality, and a gross failure to be apostolically pastoral to people. What committed priest or lay person could embrace this token thrown our way to deceive us by attempting to lower the temperature of unrest, and to stop the hemorrhaging of people. We all know that fully orthodox bishops cannot be reproduced in ECUSA and that fully orthodox churches are no longer free to maintain fully orthodox clergy leadership upon the death or retirement of their priest. Daily ECUSA loses more of her members to other churches or to nowhere at all! We will not accept this. We are committed to Adequate Episcopal Oversight as defined by the Archbishop of Canterbury. We will continue to work with the "Network" to achieve this goal. Let us be glad for Mother Church's gift of Lent. We truly need it. (The Rev. Dr.) David L. Moyer HOB TEXT FOLLOWS: CARING FOR ALL THE CHURCHES A RESPONSE OF THE HOUSE OF BISHOPS OF THE EPISCOPAL CHURCH TO AN EXPRESSED NEED OF THE CHURCH The church is the Body of Christ. Our life in this Body is a continuing action of God's grace among us, by whose power alone we are "joined together" in Christ and grow "into a holy temple in the Lord" (Eph. 2:21). Through the church's common life in Christ, God intends to signify to the world the beginning of a new and reconciled creation. We know the unity with God that Christ has won for humanity, he won through the victory of his passion. We are mindful of the suffering of Jesus who, on the Cross and through his resurrection, reaches into every corner of alienated human life, reconciling and restoring to the household of God all who come to him in faith. By God's grace the church is continually called, in repentance and hope, to be a trustworthy sign to the world of this costly reconciling power of God. We understand that, in obedience to Christ and putting our whole trust in him, we may share in his unity with the Father through the Holy Spirit. Communion in the Trinity is the salvation of the world. The church, thus, exists for the sake of the world. Therefore, for the sake of the world, we have been called "to serve before God day and night in the ministry of reconciliation", (BCP, p.521) which is to be carried out "with all humility and gentleness, with patience, bearing one another in love, makingevery effort to maintain the unity of the Spirit in the bond of peace." (Eph. 4:2-3) We as bishops are not of a common mind about issues concerning human sexuality. Different points of view on these matters also exist within our dioceses and congregations. In some instances there are significant differences between congregation(s) and the bishop and few of our congregations are themselves of one mind. As we exercise pastoral leadership in our dioceses, we pledge ourselves to work always towards the fullest relationship, seeking, as the Archbishop of Canterbury has said, "the highest degree of communion." We are grateful for his leadership and share the pastoral concerns expressed by the Primates of the Anglican Communion in their statement of October 2003, "for those who in all conscience feel bound to dissent from the teaching and practice of their province in such matters." We have committed ourselves to living through this time of disagreement in love and charity and with sensitivity to the pastoral needs of all members of our church. In the circumstance of disagreement regarding the actions of the 74th General Convention on issues of human sexuality, we commit ourselves to providing and to making provision for pastoral care for dissenting congregations, and we recognize that there may be a need for a bishop to delegate some pastoral oversight. Oversight means the episcopal acts performed as part of a diocesan bishop's ministry either by the diocesan bishop or by another bishop to whom such responsibility has been delegated by the diocesan bishop. In other Anglican Provinces, the term "pastoral oversight" signifies what we mean by "pastoral care." In our Episcopal Church polity, "oversight" does not confer "jurisdiction." We are aware of current examples of the delegation of pastoral oversight in the gracious accommodations which have occurred in some dioceses. As we together commit to a process for Delegated Episcopal Pastoral Oversight, we also recognize the constitutional and canonical authority of bishops and the integrity of diocesan boundaries. We are in accord with the statement of the primates: "Whilst we affirm the teaching of successive Lambeth Conferences that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own, we call on the provinces concerned to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates." Sensitive pastoral care does not presuppose like-mindedness. Bishops and congregations have frequently disagreed about particular articulations and interpretations of scripture and the Creeds while being able to transcend their differences through common prayer and celebration of the sacraments of the new covenant. The notion that the bishop's views must be in accord with those of a particular rector or congregation for the bishop to be received as chief pastor opens the way to undermining the bishop's pastoral ministry, which must embrace all and "support all baptized people in their gifts and ministries." Our theology and practice hold that ordination and consecration provide the gifts and grace necessary for the sacramental acts of a bishop to be effectual. (See article XXVI of the Articles of Religion: Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.) As bishops we share a ministry of episcopé as stewards of the mystery of faith that none of us possesses alone. We believe it is our particular charge to nourish, guard and represent in the church this "unity of the Spirit in the bond of peace." We understand this to be for the sake of the world and in fidelity to our Lord who gave his life to restore all to unity with God. We recognize and repent of our failures of charity towards one another in this shared ministry of episcopé, and we pledge ourselves to a sacrificial ministry with one another, valuing in each the presence of the Crucified and Risen Christ. While our unity may be strained, we continue to strive for godly union and concord. Our task requires humility, charity, mutual respect and a willingness to make every effort to maintain the unity of the Spirit in the bond of peace. In March of 2002 the House of Bishops adopted the following covenant: "We believe that the present Constitution and Canons of The Episcopal Church are sufficient for dealing with questions of episcopal oversight, supplemental episcopal pastoral care, and disputes that may arise between the bishop and a congregation. We encourage that their provisions be used wisely and in the spirit of charity. "The provision of supplemental episcopal pastoral care shall be under the direction of the bishop of the diocese, who shall invite the visitor and remain in pastoral contact with the congregation. This is to be understood as a temporary arrangement, the ultimate goal of which is the full restoration of the relationship between the congregation and their bishop." Expanding on this previous agreement, and working always towards "the highest degree of communion," we offer the following recommendations in order to provide Delegated Episcopal Pastoral Oversight. We expect that the first priority in a relationship between a diocesan bishop and congregation is a striving for unity. As such, it is incumbent upon both the bishop and the rector/congregation to meet together, with a consultant, if needed, to find ways to work together. If for serious cause in the light of our current disagreements on issues of human sexuality, the bishop and rector/congregation cannot work together, we propose the following process for Delegated Episcopal Pastoral Oversight. In the spirit of openness, the rector and vestry, or the canonically designated lay leadership shall meet with the bishop to seek reconciliation. After such a meeting, it is our hope that in most instances a mutually agreeable way forward will be found. If reconciliation does not occur, then the rector and two-thirds of the vestry, or in the absence of a rector, two-thirds of the canonically designated lay leadership, after fully engaging the congregation, may seek from their diocesan bishop, (or the diocesan bishop may suggest) a conference regarding the appropriateness and conditions for Delegated Episcopal Pastoral Oversight. After such a conference the bishop may appoint another bishop to provide pastoral oversight. If no reconciliation is achieved, there may then be an appeal to the bishop who is president or vice-president of the ECUSA province in which the congregation is geographically located, for help in seeking a resolution. Those making such an appeal must inform the other party of their decision to appeal. When such an appeal has been made, the provincial bishop may request two other bishops, representative of the divergent views in this church, to join with the provincial bishop to review the situation, to consider the appeal, and to make recommendations to all parties. If an episcopal visitor is to be invited, that bishop shall be a member in good standing in this Church. When an agreement is reached with respect to a plan, it shall be for the purpose of reconciliation. The plan shall include expectations of all parties, especially mutual accountability. The plan shall be for a stated period of time with regular reviews. The provincial bishop shall periodically inform the Presiding Bishop, the Presiding Bishop's Council of Advice, and the House of Bishops at its regular meetings of the progress and results of this process. As bishops of this church, we pledge ourselves to pray and work for patience and the generosity of spirit that can enable a pastoral resolution as we live with our differences. As well, we will strive for Godly union and concord as together we seek to be led by the Spirit of truth who, as Jesus tells us, "will guide us into all the truth." (John 16:13) The House of Bishops of the Episcopal Church 23 March 2004

NACDP NETWORK: HOB OVERSIGHT PLAN WILL TAKE 'EXTRAORDINARY NEW LEVELS OF TRUST' 3/24/2004 NETWORK MEMBERS, MODERATOR, RESPOND TO ECUSA PLAN The national Episcopal Church's just-released plan for "Delegated Episcopal Pastoral Oversight" will require "tremendous generosity and charity on the part of the bishops and an extraordinary new level of trust on the part of the people and clergy," if it is to work, said the Rt. Rev. Robert Duncan, Bishop of Pittsburgh, and moderator of the Anglican Communion Network. "The Network bishops will do what they can to enable the plan's success," he added. "I am deeply concerned that we are able to offer Adequate Episcopal Oversight as the Primates understand it. The question is whether there is the will in the Episcopal Church to make this plan into that," said Duncan. "My commitment, and that of the Network, is to stand in solidarity with people of faith who are desperately struggling in some of our dioceses." Responses from clergy and laity in the Network's 12 dioceses and six convocations make it clear that, for most, the new plan leaves much to be desired. "Parishes being oppressed by bishops have to go to the person oppressing them, meet with them and then they may provide another bishop for you," said Kendall Harmon, canon theologian for the Network diocese of South Carolina. According to Fr. Greg Brewer, Rector of the Church of the Good Samaritan in Paoli, PA, "generosity and charity" haven't been what he and other orthodox parishes in liberal dioceses have always received in the past. "I was very disappointed in the content, It presumes the good will of liberal bishops to provide outside conservative pastoral care — There are a number of bishops that do not have that kind of good will," he explained. The Network of Anglican Communion Dioceses and Parishes, commonly known as the Anglican Communion Network, represents the Episcopalians of 12 dioceses and six regional convocations as well as thousands of individual Episcopalians from all over the United States, committed to being a united missionary movement of those sharing the gospel and rejecting false teaching. Primates, representing more than two-thirds of the world's 60 million active Anglicans, have voiced public support for the Network. END

BISHOPS OFFER NEW PLAN TO GAY DISSENTERS RICHARD N. OSTLING Associated Press Winding up three days of closed-door talks, the Episcopal Church's bishops offered a new plan Tuesday for ministering to conservative congregations that feel bound to reject the leadership of bishops who support gay clergy. The head of the denomination, Presiding Bishop Frank Griswold, said the decision shows the hierarchy's commitment to reconcile the two sides. "We are coming to a new place of mutual discovery and trust," he said. But the plan, produced at a meeting in Navasota, Texas, may not prevent further problems in a denomination that has been in turmoil since the consecration of its first openly gay bishop last year. Conservative activists rejected a very similar proposal last November, and one cleric said that the new plan was "dead on arrival." Under normal Episcopal procedure, the local bishop controls all ministries in his diocese but can decide to invite visiting bishops to substitute in cases of special need. In the current situation, congregations that cannot accept leadership by the resident bishop because of the denomination's split over gay clerics are asking to be led by visiting, conservative bishops. Five retired Episcopal bishops pressed the issue by performing confirmation rites near Akron, Ohio, this month without required approval by the local diocese. The bishops implied that further disobedience would occur if conservative congregations were not given what they want. Tuesday's plan for "Delegated Episcopal Pastoral Oversight" calls on parishes that disagree with the local bishop over gay clergy to meet with him. If a deal for visiting bishops cannot be struck, an appeal can be filed with the president or vice president of the region, or province. The provincial bishop might consult in turn with two other bishops representing different views before deciding what to recommend. Last November, conservatives complained that the church's liberal majority would have control of such regional appeals. The visiting bishops would serve temporarily "for a stated period of time" and church leaders would regularly review the situation. The whole issue ignited last August when the denomination approved New Hampshire's election of an openly gay priest, V. Gene Robinson, as the local bishop. Robinson attended the Texas meetings this week. At an emergency summit in October, the top leaders of the international Anglican Communion urged the Episcopal Church, the communion's U.S. branch, to grant dissenters "adequate provision for episcopal oversight." The American church leader, Presiding Bishop Frank Griswold, and his Council of Advice then proposed the provisional plan that conservatives rejected. Meanwhile, a "network" of conservative dioceses and parishes has been working on plans for ministering to member churches scattered throughout the country. Canon Kendall Harmon, South Carolina's delegate on the network steering committee, said the Navasota plan is "dead on arrival. It doesn't even come close to recognizing the crisis we face." Harmon said the views of the conservative priests and parishioners "were never sought" before the Texas gathering. He said several bishops in the network left Navasota in discouragement before Tuesday's final vote. Bishop John Chane of the Washington, D.C., diocese, a Robinson supporter, said under the Navasota plan, dissenting congregations will continue "significant relationships" with their regular bishops, and that that was "as much as we bishops could do" without violating church law. In another wrinkle, Jim Naughton, spokesman for the liberal Washington (D.C.) Diocese, sees the latest plan as also providing outside bishops to lead congregations that support the denomination's policies but live under conservative bishops. A closed-door national caucus for such Episcopalians begins Thursday in Atlanta.

Submitted by David W. Virtue SUPPLEMENTAL EPISCOPAL PASTORAL CARE The Church is the body of Christ. Striving to be the limbs of Christ, as fully as possible, and acknowledging and appreciating the tension such diversity may bring, the Episcopal office offers the Church a source of unity. Representing these limbs, we who are called to be bishops, recognize that diversity may require extending our charity with one another in new directions and through creative forms of care and understanding. We are called to be one, as Jesus prayed (John 17:22ff). While we know that our unity is strained, we will continue to strive for godly union and concord. Consistent with the ancient teaching of the Church, ordination and consecration provide the gifts necessary for the sacramental effectiveness of all bishops. We, therefore, call upon the bishops of the Episcopal Church, as we exercise leadership in our dioceses and as we work always towards the fullest relationship--and as the Archbishop of Canterbury has said, "the highest degree of communion,"--to provide for pastoral care of those who are in distress. We acknowledge particularly that there may be need for Supplemental Episcopal Pastoral Care to be given to some congregations where such distress has been articulated in terms of significant differences between the diocesan bishop and those congregations. At all times, however, we must recognize the constitutional and canonical autonomy of bishops and geographic integrity of diocesan boundaries. In response to the current climate of debate, we believe it is important to restate a document of agreement and procedure already crafted and adopted by the House of Bishops. MARCH 2002, A COVENANT ON EPISCOPAL PASTORAL CARE: "We believe that the present Constitution and Canons of the Episcopal Church are sufficient for dealing with questions of Episcopal oversight, supplemental Episcopal pastoral care, and disputes that may arise between the bishop and a congregation. We encourage that their provisions be used wisely and in the spirit of charity. The provision of supplemental Episcopal pastoral care shall be under the direction of the bishop of the diocese, who shall invite the visitor and remain in pastoral contact with the congregation. This is to be understood as a temporary arrangement, the ultimate goal of which is the full restoration of the relationship between the congregation and their bishop." Expanding on this previous agreement by reframing what was affirmed by the House of Bishops in March 2002, and working always towards the highest degree of communion, we offer the following recommended steps in order to provide "Supplemental Episcopal Pastoral Care" while keeping the integrity of the diocesan bishop's responsibility for oversight intact. RECOMMENDED STEPS: If a congregation and/or diocesan bishop of this Church find the need for Supplemental Episcopal Pastoral Care for serious cause, the following steps apply: The priest in charge and the canonically designated lay leadership, after fully engaging and consulting the congregation, will seek from their diocesan bishop, (or the diocesan bishop may suggest) a consultation regarding the appropriateness and conditions for Supplemental Episcopal Pastoral Care. If no resolution regarding such Supplemental Episcopal Pastoral Care is forthcoming consistent with A Covenant on Episcopal Pastoral Care, either the priest in charge and the canonically designated lay leadership, or the diocesan bishop, after informing the other, may approach the provincial bishop of this Church serving on the Presiding Bishop's Council of Advice for help in seeking a resolution. After review of the situation, that provincial bishop shall request two other bishops of this Church representative of the divergent views of that province to join with the provincial bishop to review the situation, to consider the request, and to make recommendations to all parties. The provincial bishop shall periodically inform the Presiding Bishop, the President of the House of Deputies, the Presiding Bishop's Council of Advice, and the House of Bishops at its regular meetings of the progress and results of the process. As bishops of this Church, we pledge ourselves to pray and work for generosity of spirit and flexibility in carrying out these procedures while striving for Godly union and concord. We recognize that this commitment will require self sacrifice by the bishops, and we invite the Church to join us in this Commitment. If the provincial bishop is the diocesan bishop about whom an appeal has been made, that bishop shall recuse her or himself and ask the Council of Advice to request one of its members to serve in this capacity. FACILITATING SUPPLEMENTAL PASTORAL CARE The bishops of each province within this Church, under the leadership of the bishops serving on the Council of Advice, will meet between November 1 and January 31, 2004 to discuss this proposal and record the following: a. What might constitute a "serious cause" that would require consideration for Supplemental Episcopal Pastoral Care? b. Who among the active and resigned bishops within your province of this Church would be appropriate to provide such care? c. Will the active and resigned bishops within your province of this Church, working in unity with each other, facilitate requests for Supplemental Episcopal Pastoral Care in congregations? d. If facilitation within your province cannot be accomplished, would you be willing to make use of bishops who have been identified by other provinces within this Church? e. What would be your hesitation(s), if any, with this proposed process? f. Should training be required and made available for those who might provide Supplemental Episcopal Pastoral Care within this Church? g. Who shall pay the costs, travel and other expenses, including an honorarium, when Supplemental Episcopal Pastoral Care within this Church is provided? While this process is being further developed, should any request for Supplemental Episcopal Pastoral Care be made, the Council of Advice strongly recommends the use of this process as prescribed above until such time as the House of Bishops of this Church has adopted a procedure. The bishops of the Council of Advice will meet in the month of February 2004 to review the findings from each provincial meeting of bishops of this Church and to develop a more complete process of Supplemental Episcopal Pastoral Care. A more fully developed process for Supplemental Episcopal Pastoral Care within this Church, incorporating the suggestions of the Provincial discussions, will be presented to the House of Bishops for further discussion and affirmation at its March 2004 meeting. PERSONS WHO HAVE WORKED ON THIS DRAFT: The Most Rev'd Frank T. Griswold, III The Rt Rev'd Vincent Warner, Diocese of Olympia The Rt Rev'd Robert H. Johnson, Diocese of Western North Carolina The Rt Rev'd Ted Daniels, Assistant Bishop, Diocese of Texas The Rt Rev'd Katherine Jefferts Schori, Diocese of Nevada The Rt Rev'd Jack M. McKelvey, Diocese of Rochester The Rt Rev'd Gary Gloster, Bishop Suffragan, Diocese of North Carolina The Rt Rev'd Bruce Caldwell, Diocese of Wyoming The Rt Rev' F. Clayton Matthews, Bishop Suffragan, Pastoral Development Ms. Ira Leidel, Spouses Planning Group Ms. Jamel Shimpfky, Spouses Planning Group Mr. David B. Beers, Chancellor, The Presiding Bishop The Rt Rev'd Lloyd Allan, Diocese of Honduras The Rt Rev'd Chilton Knudsen, Diocese of Maine The Rt Rev'd Jim Jelinek, Diocese of Minnesota The Rt Rev'd Robert Ihloff, Diocese of Maryland The Rt Rev'd Charles Jenkins. Diocese of Louisiana The Rt Rev'd Wendell Gibbs, Diocese of Michigan The Rt Rev'd Harry Bainbridge, Diocese of Idaho The Rt Rev'd Bruce MacPherson, Western Louisiana The Rt Rev'd Richard S. Chang, Diocese of Hawaii ---END---