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By David W. Virtue The Bishop of the Diocese of Puerto Rico of the Episcopal Church, David A. Alvarez, has escalated his persecution of two orthodox priests, by submitting formal accusations against them to the Standing Committee. The Rev. Dr. Dennis Paris told Virtuosity that the Rev. Dr. Manuel A. Rivera and he had received letters from the president of the Standing Committee summoning them to appear before the committee on February 19, to defend themselves against the bishop's accusations. Dr. Paris wrote a book against the arguments given to favor the consent for Gene Robinson and presented it at the University of Puerto Rico, where he is a full time graduate professor, teaching Counseling and Human Sexuality courses. A day before the local Diocesan Convention, which was held last October 25, Bishop Alvarez sent Dr. Paris a letter inhibiting him in the diocese, for writing and presenting the book. The Rev. Dr. Rivera and another priest, the Rev. Pedro Balleste, were also inhibited on the same day, for participating in a panel discussion of the book, at the University of Puerto Rico. Dr. Paris shared with us that "the Rev. Balleste, a senior cleric, submitted his resignation a few months ago and now Bishop Alvarez is looking to depose Dr. Rivera and me, to use us as examples to intimidate any other dissenters amongst the priests in the diocese," he told Virtuosity. At this point in time, deposing the two priests is a strategy used by the Bishop to send a message to other dissenters and serves no other purpose, since Dr. Paris and Dr. Rivera are not participating in any way with the Diocese of Puerto Rico. Bishop Alvarez waited three months to submit the charges, so the new Standing Committee would deal with the accusations. Most of the new members on the committee are more favorable to his views than previous members. This is just another example of the "killing time strategy" used by ECUSA revisionists, to wait for a favorable tide. Dr. Paris is currently translating his book from Spanish into English and hopes to make it available this year. He has also made arrangements with a local Evangelical Church, to use their facilities to start the Anglican Mission of the Resurrection, in San Juan, under the oversight of the Anglican Mission in America. Dr. Paris sent a letter to the Standing Committee with the following reply: LETTER TO THE STANDING COMMITTEE February 9, 2004 To The Standing Committee Diocese of Puerto Rico Episcopal Church of the United States of America Dear members of the Standing Committee: I have received a letter from your president, the Rev. Fernández-Pola, summoning me to appear before the committee on the 19th of February, to defend myself against the charges brought upon me by your bishop, David A. Alvarez. I have read the account given by Mr. Alvarez, in support of the charges, with great sadness. The inclination to meet with you and offer proof of how the truth has been distorted, is one that, I must confess, has made me think considerably. Even so, I have come to the conclusion that our encounter would be of little use, considering our respective situations. In your case, the committee, by itself, is perfectly capable of establishing the lack of truthfulness in the arguments presented by Mr. Alvarez to fabricate his case. The accusations against the Rev. Dr. Manuel A. Rivera and me rest on the violation of a supposed agreement to limit the discussion of the consent for Gene Robinson, to internal meetings, where the matters discussed would be kept secret. Members of the Standing Committee who were not present at that meeting, where Mr. Alvarez claims such an agreement took place, can consult any of the more than two dozen clergy that were present. Unless they subscribe to the notion that truth is relative, they will have to admit that the oath to secrecy never took place. Mr. Alvarez himself was the first to speak to the press, on the radio and to write in the Church magazine, defending his position. He also distributed, free of charge, a pamphlet justifying his position, which was published with funds from the diocese. Most of these things happened after the imaginary agreement to have closed doors discussions on the matter. On the other hand, it seems to me that the committee will definitely have a hard time believing that the Rev. Rivera agreed to the secret conversations in that first meeting, since he was not present, despite Mr. Alvarez' claims to the contrary. How can a person agree to something at a meeting where he was not present? I am sure the Standing Committee can answer that, without my help. To determine what is true and what is false in Mr. Alvarez' arguments, you do not need my help either; and if, by any chance, you do not want to arrive at the truth, then you definitely do not need my help. As to my current situation, I will be clear and honest. I will not belong to a Church that has abandoned the faith. This is what your bishop did, abandon the Christian faith, when he disregarded the witness of Scripture, twenty centuries of Christian tradition, the consensus of present day Christendom and the clear and direct teaching of the vast majority of the Bishops at the Lambeth Conference of 1998 and the Primates of the Anglican Communion. By commission or omission you have all followed your pastoral leader on this road to schism and apostasy. Some of you believed the situation would end with Gene Robinson's consecration. It has not; three months after, there are, already, more than 38 million Anglicans in impaired or broken communion with you. Ecumenical dialogues between you (ECUSA) and the Russian Orthodox, Coptic Orthodox, Syrian Orthodox and Armenian Orthodox Churches have been suspended. The ecumenical dialogue between Anglicans and Roman Catholics has been postponed. Many have left ECUSA and a good number of those who have stayed are torn by the doctrinal deviations of a denomination that has decided to follow the world, instead of the Lord. All this has occurred because of the position taken by men like your bishop. Even so, I am afraid that the worse is yet to come. In your case, people in Puerto Rico are now waiting to see when your diocese will officially bless same sex unions. Impossible? I'm afraid not. In conclusion, I will not stay or follow the way you have chosen. As of January 22, 2004, I have been licensed by the Anglican Mission in America, to work as an Anglican missionary in Puerto Rico. I am soon to be received in the Province of the Episcopal Church of Rwanda, of the Anglican Communion, which is under the leadership of Archbishop Emmanuel Mbona Kolini. The Province of Rwanda has broken communion with the Episcopal Church of the United States of America. With all respect and charity, I must inform your Standing Committee that I am no longer under the authority of your bishop or of any other organism of your Church. I will not attend your meeting on the 19th of February. Know that you are all in my prayers. Sincerely in Christ, The Rev. Dr. Dennis Paris Anglican Priest Cc The Right Rev. Alexander Greene The Bishops of the Anglican Mission in America The Rev. Dr. Manuel A. Rivera All interested parties

Cover photo of the September 1996 issue of the Christian Challenge. (NOTE: Gary Gloster announced in a letter on the eve of the 188th NC Convention, that he planned to resign, and thus begin retirement, as Bishop Suffragan as of the 31st of August 2004. The cover of the Challenge had a photo of the bishops wearing a big red clown nose.) Is Your Church Run By These Guys!? Send in the Clowns? It had to be the ultimate in liturgical changes. The solemn rites for the consecration of the Rev James Gary Glosser as suffragan bishop in the Episcopal Diocese of North Carolina began normally enough in Duke University's chapel July 27, with nine splendidly vested bishops taking part, including Episcopal Presiding Bishop Edmond Browning, Michigan Bishop Stewart Wood, Southern Virginia Bishop Frank Vest, and North Carolina Bishop Robert Johnson. But soon there began to be some indications that the 'fix' was in - apparently with the new suffragan's full cooperation - for an unusual service. Finally, following the presentation of traditional elements of a bishop's garb - pectoral cross, crozier, mitre, and so forth - a group of clowns and children, 'symbolizing the importance of laughter and play and faith,' came forward to present their gifts. At this point, reports The (Durham) Herald-Sun, a clown put a red nose on the new suffragan, and Gloster, 'who enjoys humor and clowning...turned to the bishops standing behind him and stuck big red noses on many of them, including Browning, who smiled broadly through the unexpected turn of events and seemed to be having as much fun as Gloster, the children and the clowns. "Applause broke out. The laughing bishops began to congratulate Gloster and clown around ever so slightly. The congregation greeted each other in the passing of the peace." It was Bishop Johnson who finally recalled the gathering to the sacramental context. "There's never enough peace," he was quoted as saying, "but that's enough." The report said Gloster had also clowned around, so to speak, when elected suffragan for the 45,000 member diocese in March. In his speech to the diocesan convention, "he started with references to God's grace and the need to share. But by the end, he was talking about humor and the importance of not taking yourself too seriously." He urged his listeners to 'join together, being fools for Christ.' Then he put on a clown nose. Presiding Bishop Browning also has taken part in at least one other bit of intra-ritual 'comic relief.' A recent college graduate who attended an Episcopal Youth Event in Missoula, Montana several years ago told TCC that after Browning appeared in full episcopal regalia to celebrate Holy Communion for the gathering, he pulled a 'super-soaker' out from under his cope and squirted the now excited congregation of young people, later reassuring them that they had been 'blessed': reportedly, the super-soaker contained holy water. ++++ The Christian Challenge Auburn Traycik, Editor Christian.Challenge@ecunet.org http://www.orthodoxAnglican.org/TCC END

By David Phillips With an afternoon devoted to sex it was intriguing that in many respects the most contentious part of the business at today's General Synod was the first item on the future use of the Church Commissioners' funds. This was an unusual exercise. The Commissioners are formally answerable to Parliament and therefore this debate was part of the consultation exercise by the Commissioners regarding its proposals. The Commissioners are proposing to fund directly some of the mission initiatives outlined in Mission-shaped Church. To achieve this they are wanting to transfer some of their current responsibilities to do with Bishops and Cathedrals to Dioceses. This will have the knock-on effect of making the Bishops and Cathedrals more accountable to. There is a lot of hostility to the proposals from many of the vested interests. The Church Commissioners provide a total of £160m per year to the Dioceses although only a small fraction of this is under consideration in this review. Following a lot of passion regarding the possible removal of funding to Cathedrals and Bishops the Synod voted to adjourn the debate on the Commissioners' Funds. The idea appearing to be that there will be opportunity for vested interests to twist arms. Next in the day was the Doctrine Commission report 'Being Human'. This is a helpful resource looking at a range of issues to do with being human today but as with the later report on sexuality its handling of scripture is incompatible with the Anglican formularies and therefore the reports opens the way to erroneous conclusions. Synod took note of 'Being Human' but there was no substantive motion. In the afternoon with a fairly full house and gallery the Synod began debate on 'Some Issues in Human Sexuality'. This report from a sub-group of the House of Bishops aims to give a guide to the debate on homosexuality. This appears to be part of the strategy to keep discussion of this issue until the church changes its position. An analysis of the report is available from the Church Society website. The Bishop of Oxford gave a good summary of the report and stated that it attempts to set out all the different views within the church and to critique it. The take note motion went through without opposition and three amendments that would have skewed this in a pro-homosexual conduct direction were rejected. The substantive motion making the report available as a resource for debate was passed. There was a brief foray into some wide ranging changes to the Synod's own standing orders but they are otherwise unworthy of note. In the late afternoon the Synod voted on a York Diocesan Synod motion on 'cohabitation'. Whether deliberately or not this motion is badly worded and if it goes through will be understood by people at large as an acceptance of sex outside marriage. On behalf of the Mission and Public Affairs Committee the Bishop of Southwark moved an amendment which spelt out what the motion was trying to achieve whilst affirming marriage. There is a good amendment from the Bishop of Southwark (on behalf of the Mission and Public Affairs Committee) that raises the concern behind the motion whilst affirming marriage and not appearing to endorse immorality. Two further amendments that would have made strong statements about the importance and centrality of marriage were rejected ostensibly on the basis that this distracted from the original focus of the York motion, that is social justice. However, it is clear that there are many on the Synod who do not want to do anything to support the exclusivity of marriage. The Synod voted to accept the motion from the MPAC which affirms marriage but recognises that there are issues of hardship and vulnerability for people whose relationships are not based on marriage. David Phillips is General Secretary, Church Society General and Synod Representative for St. Albans Diocese

By David Phillips The morning of the second day of the General Synod (Tuesday 10 February) was taken up with changes to the composition of the General Synod. The initial work had been done several years ago by the Bridge Commission and although some recommendations had already been implemented most of them had to wait until now. There were over 70 items on the agenda paper although many of them were interlocking. It was agreed to reduce the number of Suffragan Bishops on Synod by 2. A radical suggestion by the Bishop of Ripon and Leeds to allow the Bishops in each Diocese to decide who would represent them was rejected, but not without significant support, on the grounds that Diocesan Bishops needed to be part of the Synod in order that they hear what everyone else has to say. It was agreed to reduce the number of Deans on the Synod who have a special electoral constituency. The proposal to create a special electoral constituency for Archdeacons was not agreed. Presently there is at least one Archdeacon on Synod for every Diocese, one is ex-officio. An amendment from the floor was passed that Archdeacons should stand as part of the ordinary clergy but that at most one Archdeacon can be elected from each Diocese. It was agreed that the number of Laity be reduced by having a lower upper limit for those elected from each Diocese. A further proposal to cut the special representation from clergy in Universities was defeated. In all the Synod will fall by about 90. In the afternoon the Synod discussed the report Mission-shaped Church. There was a good crowd in the chamber and gallery for this debate. The Bishop of Liverpool stressed that this report was largely about recognising creative ways of being church that have grown out of the grass roots of the Church. The report aims to set out an integrated strategy for both neighbourhood (parish churches etc) and network church as a response to the mobile and diverse environment of today. The report was well received and many of the suggestions within it are already shaping other business before the Synod this week. There were several amendments passed most of which are worthy although they make the final motion cumbersome and complicated. There followed a report entitled A Measure for Measures that in many ways builds on Mission-shaped Church. This document contains a large number of recommendations that will have a significant impact on the shape of the Church. The proposals do make a self-conscious shift to the Diocesan level away from the national. Following on from this they will make it far easier to restructure Dioceses and to look at the numbers of Bishops. A single new measure for Mission and Ministry is proposed dealing with Diocese, Neighbourhood and Network and Church Buildings. The Measure will recognise and facilitate the variety of fresh expressions of being Church. It will also cover issues to do with church buildings and particularly streamlining the procedures when buildings are no longer needed for worship. The Pastoral (Amendment) Measure prompted some technical discussion. It allows for parts of church buildings to be leased whereas at present they have to be used under licence. The final debate of the day was the twice re-convened debate on Gender Neutral titles. This would have required that several pieces of legislation should be revised to remove words such as chairman and replace it with chair. An amendment that was accepted by the proposers from Birmingham Diocese was passed to provide that no past legislation would need to be revised but rather in all future legislation of the synod gender neutral titles would be used. END

Church of England Heads Seek Harmony By JILL LAWLESS Associated press Writer February 11, 2004 LONDON (AP) - Church of England leaders issued a plea Wednesday for more understanding and less acrimony in the divisive debate over homosexuality in the church. The church's governing General Synod endorsed a report by bishops calling for "interpretive charity'' between reformers and conservatives - and a balancing of biblical teaching with social reality - in the debate that is threatening to split the 77 million-strong Anglican Communion. "Christian tradition is dynamic and not static,'' said the Rt. Rev. Richard Harries, Bishop of Oxford, who introduced the report to the Synod's thrice-yearly meeting at Church House in London. The report, "Some Issues in Human Sexuality,'' calls itself "a guide to the debate'' about the church's attitude toward homosexuality and stops short of advocating changes in church policy. Compiled by Harries and three other bishops after several years of research and consultation, it says the debate on sexuality will not go away, and urges Christians to remember that "real people really do have homosexual and bisexual desires.'' The consecration of V. Gene Robinson as bishop of New Hampshire last November has divided the worldwide Anglican Communion, of which the 2.3 million-member Episcopal Church is the U.S. branch. Conservatives in the Episcopal Church launched a new organization that plans to defy church leaders and may well wrestle with them for control of parishes and dioceses. It has gained support from church leaders in Africa, Asia and Latin America. Archbishop of Canterbury Rowan Williams, spiritual leader of the Anglican communion, has appointed a commission to study the crisis. The church's official line rejects homosexual practice as "incompatible with Scripture.'' Harries said that while religious scholars agreed on the Bible's disapproval of homosexual behavior, "debate about the interpretation of biblical texts has to be understood in the wider context of the societal shifts that have caused attitudes towards sexuality and sexual behavior to change in the modern era.'' Brian McHenry, a lay synod member from London, said the church was "perceived by many to be homophobic, hypocritical and discriminating.'' Saying neither side in the debate was likely to prevail, he called for "legitimate diversity'' within the church. But deep-rooted differences remain between reformers and conservatives. The Rev. David Banting, chairman of the church's evangelical Reform group and an advocate of strict adherence to the Bible, blamed "widespread disturbance and even schism'' on pro-gay members of the church. "I cannot be enthusiastic about a debate that seeks to change church teaching,'' he said. The Rev. Richard Kirker, general secretary of the Lesbian and Gay Christian movement, said the sexuality document was "very deficient.'' "No self-respecting gay or lesbian person has put their name to it. It talks to, rather than with or about, gay people, in any meaningful sense,'' Kirker told British Broadcasting Corp. radio on Wednesday. The synod voted to recommend the sexuality report to church members "for study and reflection.'' Delegates rejected amendments that would have strengthened the report to "recognize that faithful Anglican Christians hold differing views on the issues of homosexuality, bisexuality and transsexualism.'' Last year Canon Jeffrey John, a gay but celibate clergyman, was appointed Bishop of Reading in England, but withdrew in the face of protests. That controversy was soon overshadowed by the appointment of Robinson, who has a male partner. END

Irish bishops issue open letter on human sexuality The Church of Ireland Bishops has issued an open letter offering to arrange meetings and receive written submissions on human sexuality issues. The following is the full text of the Bishops' letter Following the Pastoral Letter on Human Sexuality in September 2003, the Bishops of the Church of Ireland have received responses from a number of groups and individuals. The bishops are aware that others may also wish to be heard. To provide for this, a process has been set up to continue to listen. Three options are offered: The bishops would like to meet as many as possible of those who wish to talk to them about their personal views and/or experiences. It is hoped that these meetings will take place during the latter part of this year. Those interested in meeting with the bishops should write giving a brief outline of their contribution to, Mrs Karen Seaman, Secretary's Office, Bishop's House, Moyglare, Maynooth, Co. Kildare or e-mail: klseaman@iol.ie Some people may prefer to correspond with the bishops about their personal views and/or experiences and these may be sent to the Secretary, Mrs Karen Seaman. Correspondence may be signed or anonymous as the writer wishes. If it becomes apparent that some people would prefer to communicate with them through a confidential third party or parties, such a facility will be provided. Details will then be publicised. In the event of the bishops being unable to accommodate every request for a meeting, they intend nonetheless to hear a broad range of opinions and experiences. END

By Mary Ann Mueller VOL Special Correspondent www.virtueonline.org October 30, 2025   The 2024 Episcopal Church’s Baptismal number is 19,624 down from 20,247 in 2023. Resulting in a -3.1% drop of 623.   However, Paul Paulson writing for the Episcopal News Service (ENS) missed the figure generating the headline: “Episcopal Church reports no baptized membership data for 2024, citing parochial report ‘confusion’.”   “The Episcopal Church has many members. In most years, it can provide a specific count of its baptized members – 1.5 million in 2023 — based on data compiled from its congregations’ parochial reports,” he writes. “Not for 2024.”   Continuing, Paulson fleshes out: “When the church released its latest trove of parochial report data on Oct. 24, the official membership count was unavailable and unknown, though the annual data still included some of the church’s other closely watched metrics, including average Sunday attendance and plate and pledge revenue.”   However, the 2024 baptismal numbers were there, albeit hidden in plain sight. The problem is that the baptismal figure – 19,623 – was not embedded in the body of “The Episcopal Church by the Numbers: Analysis of the 2024 Parochial Report Data” but rather revealed through an accompanying illuminative photo.   The figure was also released on October 24 through the Episcopal Church’s news release detailing the 2024 Parochial Report   Although, TEC highlighted the post COVID bump in attendance as evidenced in its news release header: “The Episcopal Church 2024 Parochial Report shows continued post-COVID rebound in attendance.”   Even though the baptismal figure was a bullet point listed with other bullet point factoids.   “Some additional details in the report include:                 •Open parishes and missions: 6,707 •Median age: 60 •Median percent White: 95 •Clergy: 9,717 •Staff: 27,360 •Parishes with a deacon: 1,803 •Confirmations: 12,600 *BAPTISMS: 19,624 •Congregations with schools: 997 •Congregations that offer simultaneous services in more than one language: 243 and •Congregations engaging people through outreach ministries: 4,576.”   The 2024 analysis of statistical data was put out by The Hartford Institute for Religious Research (HIRR), which is the progressive religious research arm of the Hartford International University for Religion & Peace (HIUR&P).   It seems that HIRR chose to highlight and feature the social gospel aspects of the Episcopal Church such as external ministries, progressive programs and on-going initiatives including online participation, congregational outreach, food & clothing ministries, social & racial justice actions, and the tracking of the Episcopal Church’s carbon footprint were deemed so important that the actual baptismal figure got caught in the weeds and Paul Paulson just simply missed it. I don't blame him.   The slick HIRR presentation is strong on bright colorful pictures and charts but weak in presenting the most important facts and figures clearly and succinctly – such as the actual number of baptisms. That figure stands at 19,642. However, it was embedded in an illustrative picture showing the baptism of a young adult. That representative photograph also shows confirmation and reception numbers – 12,600 and 5,441 respectively.   VOL did not miss the number of baptisms in 2024 and wrote: “Baptisms fell from 20,247 to 19,624 a -3.1% loss meaning 623 fewer children and adults did not experience Episcopal baptismal waters being poured over their heads,” when initially reporting the 2024 Analysis Report story on October 29.   Nor did Anglican Watch (AW) miss trying to number the 2024 baptisms in its posting.   On October 26 Anglican Watch posted: “Baptisms across the denomination declined from a 2023 total of 20,247 to 16,984, representing a 16.12 percent decrease.”   However, AW apparently misstated the 2024 baptismal figure which stands at 19,624 resulting in an overall -3.1% decline in Episcopal Church baptisms from 2023.   Mary Ann Mueller is a journalist living in Texas. She is a regular contributor to VirtueOnline.

Church fails forthcoming in revealing actual churchwide statistics  Church shows loss of 47 congregations nationwide TEC spent $2,545,648,636 leaving a deficit of $28,412,259   By Mary Ann Mueller  VOL Special Correspondent  www.virtueonline.org   October 29, 2025      The Episcopal Church is being cagey when it comes to the transparency of its 2024 statistics.   Last week at its fall Executive Council confab TEC released its summary of church stats entitled: The Episcopal Church by the Numbers: Analysis of the 2024 Parochial Report Data, prepared by the Hartford Institute for Religious Research (HIRR) for the “Executive Officer of the Episcopal Church” namely Presiding Bishop Sean Rowe. This is his first detailed report to the wider church.    Under the new Presiding Bishop’s watch the number of Episcopal churches dropped from 6,754 to 6,707 a 7% loss of 47 worshipping congregations.   However, the slick 26-page document is not detailed enough to actually get a clear look into the spiritual life of the church. Even coupling it with the previous year's Analysis of the 2023 Parochial Report Data, doesn't give a complete picture. As a result, the Episcopal Church has only offered up a superficial glance into the sliding statistical numbers of the church.      The 2024 Foreword explains: “This year's report represents a significant departure from the previous annual publications, because the content of the report form changed significantly for 2024,” it says. “The House of Deputies' Committee on the State of the Church, with the approval of Executive Council, significantly revised the questions included in the 2024 Parochial Report form to better capture the evolving needs and circumstances of Episcopal congregations. This means that certain data points collected in previous years may not be directly comparable to this year's findings.”   The Episcopal Church is trying to develop a yearly report to remain “relevant and responsive to the current landscape of congregational life,” and to provide “a comprehensive picture of The Episcopal Church.” The Hartford Institute for Religious Research (HIRR), which put out the analytical report, is the religious research arm of the Hartford International University for Religion & Peace (HIUR&P). It is dedicated to developing a “better understanding of the life and dynamics of the lived reality of faith communities.”   The small 192-year-old institution, based in Hartford, Connecticut, has Congregational Church roots but now considers itself a non-denominational seminary partnering religion with the pursuit of peace. The university also focuses on the Study of Islam and the fostering of Christian-Muslim Relations. It also has an accredited Islamic chaplaincy program.   The Episcopal Church’s HIRR Analysis of the 2024 Parochial Report Data was penned by Charissa Mikoski, an assistant professor of research at Hartford International University for Religion & Peace (HIUR&P); and B. Clarvon Watts who is a postdoctoral research fellow and she also is a visiting faculty associate at the same university.   The HIRR branches out past the scope of the sacramental life to explore other aspects of congregational life and function.     One of the other aspects of congregational life includes identifying the 45 separate languages that Episcopal services are conducted in with English-only services being held in 5,828 out of the 6,707 worldwide congregations. Another 243 congregations conduct bilingual worship services. Other TEC congregations conduct services in Spanish, which is the most common non-English language used in Episcopal worship, followed by French and Haitian Creole.   The Episcopal Church’s dioceses span the globe across 22 countries with services being conducted in such varied languages as Arabic, Dutch, Hindi, Swahili, Greek, Latin, Bengali, Hmong, German, Hawaiian, Ojibwe, Chinese, Marshallese and a host of other dialects and tongues.    Somewhere along the line the 2025 Annual Table of Statistics should be released detailing complete parochial numbers across all dioceses and provinces. The detailed data which tracks the exact number of open churches, membership figures, active communicants, ASA, baptisms, confirmations, converts, weddings, and funerals, something the Episcopal Church called its vital statistics. Those statistical numbers show how many turn to the Episcopal Church in the living out of their faith walks during the touchstone points of their spiritual lives – getting married, baptizing the baby, presenting junior to the bishop for confirmation, and burying grandpa.   For many – other than celebrating the occasional spiritual encounters of their faith – merely show up usually on Christmas and Easter which briefly swells church attendance. Unfortunately, that quick twice-a-year dose of the religion is not transformative enough to encourage them to cross the church’s threshold more often to allow the Gospel message to bring them closer to Christ, develop a relationship with Him and allow Him to shape their lives    The 2024 Analysis of the Parochial Report shows that 960,207 worshippers did indeed show up to welcome the Baby Jesus on Christmas with nearly 10,000 fewer coming back (950,275) to celebrate the Resurrection of the Crucified Christ on Easter.   Churchwide there were 523,133 celebrations of the Service of Holy Communion with an in-person ASA of 413,034 and another 121,545 tuning in online.   The Episcopal Church is now tracking both in-person attendance and online participation, a result of the impact of the digital age.    Last year (2024) the Daily Office was read in the church 258,004 times. Another 183,156 worshippers participated in person at a midweek or some other week day service.    The spiritual health of the church is not reflected in the number of languages which are being used in worship nor the statistical figures but in the participation of the spiritual touchstones.    Those spiritual touchstones – baptisms, confirmations, receptions and funerals all showed a drop from 2023. Only the number of marriages went up.   Baptisms fell from 20,247 to 19,624 a -3.1% loss meaning 623 fewer children and adults did not experience Episcopal baptismal waters being poured over their heads.    Confirmations dropped by 2,253 or -15.2% in 2024. Dropping from 14,853 in 2023 to 12,600.    Converts coming into the Episcopal Church fell by -28.1%. In 2023 a total of 7,567 non-Episcopalians were received in the Episcopal Church, yet in 2024 only 5,441 non-Episcopal Christians made the spiritual leap to TEC, resulting in a loss of 2,125 souls not seeking to join the Anglican Communion through the Episcopal Church.    In 2024 the Episcopal Church also saw 713 fewer people turning to the Episcopal Church for their burial rites. The number of burials fell from 24,878 in 2023 to 24,165, a -2.1% drop in funerals.    Only Episcopal weddings showed a +1.3% increase with 4,951 couples heading to an Episcopal altar to pronounce their vows in 2024 with an uptick of 65 weddings from the 4,886 figures in 2023.   The figures also show that there are 9,717 clergy (bishops, priests and deacons) in the Episcopal Church with another 27,360 lay men and women laboring behind the scenes to keep the wheels greased and grinding.   Of the 6,707 congregations in 2024 only 1,803 enjoy the ministry of deacons.    Not counting Sunday schools, the report delineates that there are 765 preschool and/or nursery schools programs operating across the church. Another 170 churches run K-8 elementary or grade schools and 9-12 high schools are a part of 62 Episcopal congregational educational outreach. However, neither Episcopal related colleges nor seminaries were counted.   The size of the Episcopal Church’s carbon footprint seems to be important.    The question: “How is your parish reducing your carbon footprint,” is answered in four ways – (1) energy efficiency; (2) recycling and waste reduction; (3) water conservation; and (4) paper reduction & digital communication.   Very few congregations are doubling down in their carbon footprint. A total of 1,858 churches is concerned about energy efficiency; another 1,227 parishes are working on recycling; keeping an eye on the water meter interests 438 churches; and a mere 374 congregations report an effort to reduce paper use.   One congregation – St. Peters in Chicago – reports it's working hard to reduce its carbon footprint.   “Within the last five years, our parish family significantly remodeled our church as a part of the remodeling, our parish installed a new, efficient HVAC system. The system is controlled by programmable thermostats that can be controlled through a wireless connection. This ensures that we are only heating or cooling our building when we are using it, “the Chicago church reports. “Our parish used individual cups to distribute wine during communion. A parishioner found small paper cups suitable for communion. This parishioner takes the cups and combustion after the service.”   Province IV, consisting of 20 dioceses in nine Southern states running from the American Southeast along the southern Atlantic and western Gulf Coast, is numerically the healthiest.     The province boasts 1,240 congregations with an in-person ASA of 105,033. There are 1,910 clergy serving the province with a lay support staff of 6,041. The total income is reported to be $673,283,605.   The numerically smallest, yet far flung Episcopal province, is Province IX which spreads across South America, Central America and the Caribbean. However, it does not include the foreign Episcopal churches in Europe, Taiwan, Puerto Rico, Cuba and the Virgin Islands.    Province IX sustains 256 congregations with an in-person ASA of 7,759 served by 210 clergy supported by a lay staff of 483. The foreign province’s income is $28,948,185.   Financially the Episcopal Church spent more than it brought in during 2024. The Church took in a total of $2,517,236,387 of which $1,449,045,120 came through the Plate and Pledge offerings.   However, the church spent $2,545,648,636 leaving a $28,412,259 red ink deficit.   “For the first time total expenses are greater than the total income,” the report states.   The HIRR analysis also reveals other interesting nuggets such as the median age of Episcopalians is 60-years-old. So, the Episcopal Church is rapidly graying even with the Episcopal Church being spread across the globe 95 percent of those professing to be Episcopalians are White Caucasians. Mary Ann Mueller is a journalist living in Texas. She is a regular contributor to VirtueOnline.   For more analysis click here: https://www.anglicanwatch.com/episcopal-church-releases-preliminary-2024-parochial-report-data-the-results-are-not-pretty/

By David W. Virtue ATLANTA--The split was amicable. There were no hard feelings or fights, just a sense of sadness and loss that it had reached the point that long time friends must now part. "It was like a death in the family. Most of the congregation was on the same side, making the parting just that much sadder and harder," a departing member said after seeing the devastating moral blunder committed by the Episcopal Church in consecrating a self-proclaimed homosexual to the episcopacy. "It was sheer madness, and now we are seeing the consequences in busted churches and broken relationships," said Lee Buck a former lay Episcopal evangelist. St. Jude's in Marietta, an Episcopal Church parish suddenly shrank overnight and down the road, The Light of Christ Anglican Church was born, coming under the ecclesiastical authority of the Bishop of Bolivia, the Rt. Rev. Frank Lyons. Bishop Lyons spent a week with the new parish encouraging them and to receive into ordination as a Bolivian Anglican priest the Rev. Bill DeArtega. However, Lyons made it clear that it was a temporary rescue, "and we don't know what the future holds." He said he would not desert the orthodox bible-believing people in the US, and specifically at this time in Atlanta. During his stay Bishop Lyons reiterated his criticism of ECUSA for its action in consecrating a non-celibate homosexual priest to the episcopacy. The action in bringing the parish under his ecclesiastical protection was at the instigation of his boss the Most Rev. Gregory Venables, Primate of the Southern Cone. The Rev. Frank Baltz, one of a handful of Evangelical Episcopal rectors in the revisionist Diocese of Atlanta weighed his options and decided to stay on at St. Jude's. "He did not come with us," said former Episcopal lay evangelist Lee Buck, who left the Episcopal Church after more than half a century, to join the new congregation. "We thought he was coming, but he decided he couldn't. The parting was sad but amicable," he told Virtuosity. About 100 have joined the new church. This does not include some 70 Hispanic Anglicans who will worship at the 'Light of Christ' with the Rev. Bill DeArtega who also left St. Jude's. The new church has temporary headquarters in a former bank now called Everett Manor in Smyrna. They already have an office and a secretary. The Rev. DeArtega was ordained an Anglican priest by Bishop Frank Lyons of Bolivia a week ago. He recognized and validated DeArtega's ecclesiastical orders of the CEEC - the Communion of Evangelical Episcopal Churches. "I am the temporary rector till they find a full time one," DeArtega told Virtuosity, by phone from Atlanta. "I will serve the Hispanic community here. It will be a multi-racial, Bible-believing, liturgical fellowship of Anglican believers." The church has committed itself to a budget of $270,000 in its first year, said Buck. "Money is not the primary issue, growing the church is." Buck, 80, a former Insurance executive, has been an evangelist for more than 40 years, says he plans to pull out all the stops to make the new church plant grow. "You are only as old as you feel. I believe God has got a few good years left in me to preach His word right here in Atlanta, particularly Cobb county," he told this reporter. DeArtega says he feels comfortable with whomever they pick. "They want an Anglo priest and that's fine by me. I will be the Hispanic rector and serve as the church's celebrant till a new priest is found." DeArtega, the author of several books on church renewal says he wants to appropriate Wesleyan revival into the new church. "The original sin was separating the Wesleyan revivalist tradition from Anglicanism." Wesleyan Methodism was a convergent church and they are themes DeArtega has written about in his book "Forgotten Power." "The church of Wesley's time was deeply evangelical and deeply sacramental to the point that they recovered the love feast in Wesley Methodism. They empowered the lay people unknown in Anglicanism today." He has also authored "Quenching the Spirit" on spiritual growth. "It has been enormously liberating separating from ECUSA and we have a felt a lightness of the spirit and joy in really forming a convergent church." This church will bring revival to Atlanta, he said. "This church will be self consciously a convergent church, with a strong charismatic element. I want to be self consciously not high church. I want to see a joyous and joyful congregation with the aim of bringing revival to Atlanta." Wesley wrote a book of Eucharistic hymns, which the church has forgotten about, said DeArtega. DeArtega said the unusual split resulting in them coming under the Southern Cone Primate Greg Venables through one of his bishops Frank Lyons got the interest of TIME magazine. "They are writing a story about us," he told Virtuosity. "It's going to be the church of Jesus Christ, first and foremost," said Buck. In response the Rev. Baltz said their departure was a matter of timing. "We are still an orthodox Anglican parish, and we are still within the Episcopal Church attempting to work through this process," he told Virtuosity. "People in good conscience could not stay in ECUSA and they needed to leave. The timing was one thing. The timing of the rest of the people was another and they decided to leave sooner." Baltz who is a trustee of the American Anglican Council said the process would take longer. "We are on the same page but not the same timing page." Baltz said the numbers were not as bad as first thought. "We had an average attendance of 450 (200 on the Anglo-African side and on Sunday afternoon 250 Hispanics). We have now dropped from 450 to 350. We have lost $125,000 or about a third of our budget." "For the moment we have put the issues on the backburner. On the front burner we are focusing on worship, fellowship and ministry. The School is still functioning, and breaking even and we have some 218 in our Hispanic ministries." Baltz had nothing but good things to say about those who departed. "We love them and hope they are successful in picking up unchurched people." END

By Evelyn Kwamboka NEWS FOCUS February 10, 2004 The move by the Anglican Church of Kenya (ACK) to block the ordination of one of their own by a bishop from the pro-homosexual church in the US has again brought to the fore the sharp split in the church. The Kenyan deacon was stopped from graduating to priesthood by the ACK – simply because the ceremony was to be presided over by a bishop from the United States' pro-gay Episcopal Church. The church is well known for backing gay bishops like Gene Robinson. The latest controversy started in Los Angeles, US, when an ACK deacon cleared the first phase of his theological studies. The deacon is said to have called Archbishop Benjamin Nzimbi to get the Kenyan church's blessings, which the prelate promptly gave. The deacon then prepared himself for the Feb. 1 ceremony. But it was not to be. According to the ACK provincial secretary, Bishop William Waqo, Primate Nzimbi decided to investigate the matter. "The archbishop gave the go-ahead simply because he did not know that it was the pro-gay bishop who was to preside over the ceremony," he said. When Nzimbi discovered that a bishop from Robinson's church was to ordain the Kenyan, it took him a minute to cancel the ceremony at the 11th hour. "The archbishop called the deacon and asked him to call off the ceremony immediately," said Waqo. Sources told the East African Standard that the cash-for-prayer bishop Peter Njoka travelled to the US to represent the archbishop, only to find that it was to be presided over by one in Robinson's camp. Njoka is said to have called the archbishop immediately to cancel the ceremony. Waqo said the church's stand was very clear: Had it been a church that is not in support of the gays, Nzimbi would have approved. "The archbishop refused because we are not in fellowship with those in support of gay bishops," he added. Waqo declined to give the deacon and bishop's names, saying "he had forgotten". He said of the deacon: "He agreed to step down and continue with phase two of his theology studies, then he will come back home to be ordained," he said. Since the gay issue brought a sharp division in Anglicanism, deacons, priests or bishops studying in the US or Britain have to inform the Kenyan church of who is to ordain them. Anglican members, bishops, deacons or priests visiting the two countries are allowed to go only to churches recognised by the Kenyan House of Bishops. "For them to be ordained, they have to choose from the list of Anglican Churches we have given them (anti-gay)," he said. And Waqo did not mince his words. Had the ceremony taken place as earlier planned, the deacon would not have been allowed to serve as a priest in Kenya. All Saints Cathedral provost, the Rev Peter Karanja, said it was difficult for the church to give the deacon's identity as he would be associated with the gay bishop. Last year, Robinson – a divorced father of two who has since lived with his male partner since 1989 – openly became the first gay bishop, a move that brought a sharp division in the world of Anglicanism. Robinson was quoted in a section of the international media saying he knew a good number of gay bishops, both in the US and abroad. "There are enormously gifted Episcopal priests around this church who are gay and lesbians who would make wonderful bishops and they are going to be nominated," he said. However, sources at the All Saints Cathedral, Nairobi, said the House of Bishops decided to treat the matter confidentially. END

Kenyan Bishop pulls back from fete linked to US Episcopal Pro gay bishop By MIKE MWANIKI Daily Nation 2/10/2004 Cash-for-prayers bishop Peter Njoka has narrowly escaped a new storm — he was stopped at the last minute from attending the ordination of a Kenyan deacon by clergymen allied to the controversial American gay bishop. Bishop Njoka, who is at the centre of a Nairobi City Council payments scandal, was reportedly scheduled to attend the elevation in Los Angeles, United States, of a Kenyan deacon by churchmen linked to the first openly homosexual cleric to become a bishop. A message from Anglican archbishop Benjamin Nzimbi forced him to cancel plans to attend the ordination of Mr. Johnson Muchira by churchmen in California blacklisted by the Kenyan Church for supporting the ordination of Bishop Gene Robinson. The ordination last year split the Anglican Church worldwide. A stiff letter also went to Mr. Muchira, who later cancelled the ceremony, after being reminded of the Kenyan Church's opposition to homosexuality and its decision to break links with bishop Robinson's diocese and priests who had backed his ordination. Bishop Njoka is in the United States seeking assistance for various projects in his diocese. He has been accused by auditors of receiving payments from the financially-strapped Nairobi city council for serving as the Mayor's Chaplain. Bishop Njoka was reported by a special inspection team appointed by minister Karisa Maitha of receiving a monthly pay for giving spiritual services to the council, while workers went without pay allegedly for lack of cash. He was ordered by the team to repay the Sh1.7 million he had received over the years or face an investigation by the Kenya Anti-corruption Commission. Kenya's Anglican Church broke links with American Episcopalians in the diocese of the openly gay bishop Robinson and vowed not to have any dealings with clergymen who supported his ordination. Archbishop Nzimbi said those who backed Bishop Robinson's ordination would be seen to have removed themselves from the Anglican community. On Thursday, the Anglican Church will hold a synod meeting to discuss the accusations against Bishop Njoka in the cash-for-prayers affair. The issue would then be referred to the House of Bishops, the highest decision-making organ of the church. The bishop was asked to repay the money early last month by an Extraordinary inspection team led by Mr. Erastus Rweria, which is investigating council finances. Media reports yesterday said deacon Muchira, who has been studying in California, cancelled the ordination after learning that he risked being excommunicated by Kenyan Anglicans if the ceremony was handled by Bishop Robinson's allies.

Text of remarks by the Archbishop of Canterbury to General Synod. [ACNS source: Lambeth Palace] Madam Chairman: as the Dean of Derby indicated there may be some members of Synod who have some questions in their mind about the issue affecting the wider Anglican Communion, and whether it is appropriate to debate such issues in this forum. And I hope you'll bear with me if I say just a word about some of those wider issues, perhaps in explanation of why we have not thought it fit at this point to encourage such a wider debate - though questions will undoubtedly arise. I'm thinking, of course, of developments particularly around decisions taken in the United States of America and the extraordinary meeting of Primates which took place in Lambeth Palace in October of last year. And Synod members will, I am sure, remember the statement issued at the end of that two-day gathering at Lambeth Palace. One of the things for which it called was the setting up of a Commission to examine some of the issues that were arising and would continue to arise for the Communion in the light of actions by any one province or diocese which created acute difficulties for the maintenance of communion. You will be aware that that Commission has been set under the Chairmanship of Archbishop Robin Eames to whom it is obligatory to refer all difficult and delicate matters in the Anglican Communion. And under his expert guidance that Commission is actually beginning its work; even as we speak, as they say, its first meeting takes place this week at Windsor. I hope that Synod will hold that meeting in prayer during its time together this week. They have been charged with an exceptionally difficult and delicate task. But precisely because of that it would be very difficult indeed, and I think inappropriate for either myself or the House of Bishops or Synod to attempt to second-guess the work of that Commission and its recommendations and reflections on these large issues of Communion, maintenance of Communion and breakage of Communion. The Primates' statement in October also mentioned the situation in the diocese of New Hampshire, where the consecration of Gene Robinson as coadjutor Bishop has already taken place as you may have noticed. And many Synod members will be aware of some of the reaction to that that continues in the United States and elsewhere. Now the Primates in their statement in October called on provinces to make adequate provision for episcopal oversight in consultation with the Archbishop of Canterbury for those in conscience unable to accept certain dispositions made by their provinces. In line with that request from the Primates, I want to say that I remain fully committed to searching for arrangements which will secure a continuing place for all Episcopalians in the life of the Episcopal Church in the United States and I have been involved in working with several parties there towards some sort of shared future and common witness, so far as is possible. It is in that light that I've been following sympathetically the discussions around the setting up of a network within the Episcopal Church of the United States of America engaged in negotiating some of these questions of episcopal oversight. I have also been sharing with Archbishop Eames the relevant documents and statements which have come from a number of parties around the world in this debate, so that the Commission may be fully aware of them and use them as a resource as appropriate in making their assessments and recommendations, in due course, concerning the future of the Communion. The Commission has deliberately a limited life. It will report to the Primates probably at the very beginning of the next calendar year, and interim reports will be issued meanwhile. I hope Synod will have take account of this very brief, necessarily very sketchy, update in order to put some of these matters in context. I hope Synod will be receiving and reflecting on the interim reports that will come from the Commission to which I am extremely grateful for already a good deal of work that has already gone on. As I have indicated on a number of occasions in recent months we do, as a Communion, face perhaps unprecedentedly difficult challenges and it's all the more important that we keep those involved in these discussions - in controversy and also in the work of the Commission - in our prayers, to equip all of us in the Communion for the task that lies before us. (c) Rowan Williams 2004