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Dear members of FIFNA, The switchboard has been lighting up at our Fort Worth headquarters with many calls over the past several days. The basic question from the callers is, "What does FIFNA think about the Network, and are we really part of it or not?" Let me first say that what follows is my personal commentary as President of FIFNA. It is not a Council statement. The Council is scheduled to meet February 11-13, at which time Bishop Duncan plans to be with us, as well as representatives from other Anglican jurisdictions. I would expect that the Council will make a corporate statement at the end of our meeting about the Network, and upon other areas of concern and development. The week following, Fathers Ilgenfritz, Tanghe, and I will travel to London for a meeting with the Archbishop of Canterbury along with FIF leaders from England, Scotland, Wales, and Australia. There will undoubtedly be a statement for you at the conclusion of that meeting at Lambeth Palace as well. It would be an understatement to say that the crisis of Faith and Order in ECUSA and the Anglican Communion has intensified in recent months. This greater crisis exists because of the rejection of biblical morality by ECUSA as a body in a highly symbolic way with the election, approval, and consecration of Gene Robinson. You well know that Forward In Faith (and its previous identities as ECM and ESA) has consistently stated that the "ordination" of women to the priesthood (and the subsequent "ordination" of women to the episcopate) was a gross violation of and departure from Biblical teaching, Apostolic Order, and Catholic Truth. I think that Bishop Kapinga of Tanzania's words are worthy of serious reflection. He stated, "With the ordination of women, ECUSA left the Catholic fold of the Church. With the consecration of Gene Robinson, ECUSA left the Christian religion. We now have The Network of Anglican Communion Dioceses and Parishes before us. You can read its Charter on the America Anglican Council's website. In Article V of the Charter, there is the proposal for a "non-geographical Convocation...known as the Forward in Faith North America (FiFNA) Convocation, and may include all congregations which apply to and are accepted as FiFNA members." The Network understands itself as "a church within the Church. You may remember that this is what the Episcopal Synod of America stated of itself in June of 1989 as its founding Assembly. In July of 1997, our identity was altered in the Good Shepherd Declaration, that ESA/FIFNA would continue in its mission to be the Church....We are not leaving anything or going anywhere&We have said from the beginning that we intend to be the Church. We will continue to be who we are." With the passage of time, and with ECUSA's introduction of and legislation for more theological innovations (along with the selective interpretation of Canons, and the legislative decisions of many Dioceses and agenda of their bishops), the concept of being a church within the Church is deserving of serious reflection. We now see ECUSA as a Province of the Anglican Communion whose actions have been rejected by a large number of Provinces which represent two-thirds of the Communion's membership. Only if the Network interprets itself as a church sharing a common mind with majority of World-Wide Anglicans can their focus and identity be grounded in the theological integrity required. I had hoped to be present at the Network's organizational meeting in Plano, but pastoral responsibilities as the Rector of Good Shepherd, Rosemont, as well as a scheduling conflict, prohibited my attendance. Father Ilgenfritz (one of FIFNA's Vice-Presidents) was there as our official representative. I believe that the creation of the Network (encouraged by the Archbishop of Canterbury) is a good first step towards the Primates' call for Adequate Episcopal Oversight. Let us remember that oversight implies jurisdiction. I also believe that there will be no fundamental change until diocesan bishops are willing to cross diocesan boundaries, and orthodox priests are willing to refuse the sacramental ministry of revisionist bishops. I would hope that in conscience leaders will increasingly be unable to accede to the misuse of Canon Law, false teaching, and the tyranny of revisionist bishops. It is wise for us to appropriate the declaration of the Council of Constantinople: "They who separate themselves from communion with their bishop on account of any heresy condemned by the Holy Synods of the Fathers, while he evidently proclaims the heresy publicly, and teaches it with brave front in Church - such persons, in excluding themselves from communion with their so-called bishop before Synodical cognizance, not only shall not be subject to canonical censure, but shall be deemed worthy, by the Orthodox, of becoming honor; for they condemn as teachers, not bishops but pseudo-bishops; and they do not cut up the unity of the Church by schism, but hasten to deliver her from schisms and divisions." And many centuries later, Richard Hooker wrote, [capitalizations are Hooker's] "Laws touching Matter of Order are changeable, but the Power of the Church; Articles concerning Doctrine not so. We read often in the Writings of Catholic and Holy men touching matters of Doctrine. This we believe, this we hold, this the Prophets and Evangelists have declared. This the Apostles have delivered. This the Martyrs have sealed with their blood, and confessed in their Torments, to this We cleave as to the Anchor of our Souls; against this, though an Angel from Heaven should preach unto us, we would not believe. But, did we ever in any of them read touching Matters of mere Comeliness, Order and Decency, neither Commanded nor Prohibited by a Prophet, any Evangelist, and Apostle. Although the church wherein we live do ordain them to be kept, although they be never so general observed, though all the Churches in the World Command them, tough Angels from Heaven should require our Subjection thereunto, I would hold him accursed that doth obey?" Unsettling and spiritually challenging words from a Church Council and from the seminal mind of our tradition. With the Dennis Canon as it relates to parishes and their property, and with how a Diocese's status could be judged as a binding relationship with the National church, we may be hostages with no seen avenue of freedom. And within this situation, one cannot be reckless or cavalier as stewards of the church. But when we stand before the great judgment seat of Christ, I don't believe that how diocesan boundaries were honored will be a criteria for our Lord's favorable judgment. I pray that this commentary will be received and understood with a generous spirit. I pray that God will continue to use FIFNA as faithful people who are characterized by humility, repentance, steadfastness, and obedience to the Word of God Incarnate and the Word of God written. You have my assurances that FIFNA remains committed to its mission which is: To uphold the historic Faith, Practice and Order of the Church Biblical, Apostolic and Catholic, and to resist all efforts to deviate from it. David L. Moyer+ 22 January 2004 Feast of St. Vincent, D. & M.

BARNA REPORT (Ventura, CA) - Any objective social analyst would conclude that the United States faces its fair share of moral and spiritual problems. A new research study from the Barna Research Group suggests that a large share of the nation's moral and spiritual challenges is directly attributable to the absence of a biblical worldview among Americans. Citing the findings from a just-completed national survey of 2033 adults that showed only 4% of adults have a biblical worldview as the basis of their decision-making, researcher George Barna described the outcome. "If Jesus Christ came to this planet as a model of how we ought to live, then our goal should be to act like Jesus. Sadly, few people consistently demonstrate the love, obedience and priorities of Jesus. The primary reason that people do not act like Jesus is because they do not think like Jesus. Behavior stems from what we think - our attitudes, beliefs, values and opinions. Although most people own a Bible and know some of its content, our research found that most Americans have little idea how to integrate core biblical principles to form a unified and meaningful response to the challenges and opportunities of life. We're often more concerned with survival amidst chaos than with experiencing truth and significance." Not Just Any Worldview The research indicated that everyone has a worldview, but relatively few people have a biblical worldview - even among devoutly religious people. The survey discovered that only 9% of born again Christians have such a perspective on life. The numbers were even lower among other religious classifications: Protestants (7%), adults who attend mainline Protestant churches (2%) and Catholics (less than one-half of 1%). The denominations that produced the highest proportions of adults with a biblical worldview were non-denominational Protestant churches (13%), Pentecostal churches (10%) and Baptist churches (8%). Among the most prevalent alternative worldviews was postmodernism, which seemed to be the dominant perspective among the two youngest generations (i.e., the Busters and Mosaics). For the purposes of the research, a biblical worldview was defined as believing that absolute moral truths exist; that such truth is defined by the Bible; and firm belief in six specific religious views. Those views were that Jesus Christ lived a sinless life; God is the all-powerful and all-knowing Creator of the universe and He stills rules it today; salvation is a gift from God and cannot be earned; Satan is real; a Christian has a responsibility to share their faith in Christ with other people; and the Bible is accurate in all of its teachings. The Difference a Biblical Worldview Makes One of the most striking insights from the research was the influence of such a way of thinking upon people's behavior. Adults with a biblical worldview possessed radically different views on morality, held divergent religious beliefs, and demonstrated vastly different lifestyle choices. People's views on morally acceptable behavior are deeply impacted by their worldview. Upon comparing the perspectives of those who have a biblical worldview with those who do not, the former group were 31 times less likely to accept cohabitation (2% versus 62%, respectively); 18 times less likely to endorse drunkenness (2% versus 36%); 15 times less likely to condone gay sex (2% versus 31%); 12 times less likely to accept profanity 3% versus 37%); and 11 times less likely to describe adultery as morally acceptable (4% versus 44%). In addition, less than one-half of one percent of those with a biblical worldview said voluntary exposure to pornography was morally acceptable (compared to 39% of other adults), and a similarly miniscule proportion endorsed abortion (compared to 46% of adults who lack a biblical worldview). Among the more intriguing lifestyle differences were the lesser propensity for those with a biblical worldview to gamble (they were eight times less likely to buy lottery tickets and 17 times less likely to place bets); to get drunk (three times less likely); and to view pornography (two times less common). They were also twice as likely to have discussed spiritual matters with other people in the past month and twice as likely to have fasted for religious reasons during the preceding month. While one out of every eight adults who lack a biblical worldview had sexual relations with someone other than their spouse during the prior month, less than one out of every 100 individuals who have such a worldview had done so. Some Groups Are More Likely to Have a Biblical Worldview Adults who have a biblical worldview possessed a somewhat different demographic profile than those who did not. For instance, individuals who attended college were much more likely than those who did not to have this perspective (6% versus 2%, respectively). Married adults were more than twice as likely as adults who had never been wed to hold such a worldview (5% versus 2%). Whites (5%) were slightly more likely than either blacks (3%) or Hispanics (3%) to hold this ideology. One of the largest gaps was between Republicans (10% of whom had a biblical worldview), Independents (2%) and Democrats (1%). Residents of Texas and North Carolina were more likely than people in other states to have a biblical worldview. Among the states in which such a worldview was least common were Louisiana and the six states in New England. The nation's largest state - California - was average (i.e., 4% of its residents had a biblical worldview). Attributes such as gender, age and household income showed no statistical relationship to the possession of a biblical worldview. Some Churches Are Helping People The research found that one of the most effective methods of enabling people to develop a biblical worldview is by addressing seven critical questions that consistently lead to beliefs and behaviors that are in tune with biblical teaching. Outlining that process in a new book he has written as an outgrowth of the research, entitled Think Like Jesus, Barna also noted that many churches are already helping their congregants to implement such a way of addressing daily challenges and opportunities. "The emphasis of these churches is to not only teach biblical perspectives," according to Barna, "but also to help people connect the dots of the core principles taught. Rather than simply provide people with good material and hope they figure out what to do with it, these are churches whose services, programs, events and relationships are geared to weaving a limited number of foundational biblical principles into a way of responding to every life situation. The goal is to facilitate a means of interpreting and responding to every life situation that is consistent with God's expectations. These are not perfect people, but once they catch on to the critical principles found in the Bible and train their minds to incorporate those views into their thinking, their behavior varies noticeably from the norm." Research Source and Methodology The data described above are from telephone interviews with a nationwide random sample of 2033 adults conducted during September through November 2003. The maximum margin of sampling error associated with the aggregate sample is ±2.2 percentage points at the 95% confidence level. All of the interviews were conducted from the Barna Research Group telephone interviewing facility in Ventura, CA. Adults in the 48 continental states were eligible to be interviewed and the distribution of respondents coincided with the geographic dispersion of the U.S. adult population. Multiple callbacks were used to increase the probability of including a reliable distribution of adults. The data from the 2003 survey was compared with figures on worldview possession compiled from Barna Research Group surveys conducted in 2002 in order to assess the reliability of the new data. The 2002 surveys also showed that just 4% of the aggregate population and 9% of the born again segment had a biblical worldview. Other repeated measures were compared, producing virtually identical results to the current measures. "Born again Christians" were defined in these surveys as people who said they have made a personal commitment to Jesus Christ that is still important in their life today and who also indicated they believe that when they die they will go to Heaven because they had confessed their sins and had accepted Jesus Christ as their savior. Respondents were not asked to describe themselves as "born again." Being "born again" is not dependent upon any church or denominational affiliation or involvement. The Barna Research Group, Ltd. is an independent marketing research company located in southern California. Since 1984, it has been studying cultural trends related to values, beliefs, attitudes and behaviors. If you would like to receive regular e-mailings of a brief overview of each new bi-weekly update on the latest research findings from the Barna Research Group, you may subscribe to this free service at the Barna Research web site (www.barna.org). END

The Rev. Martyn Minns reflects on the new network It is about five months since the idea of the Network was conceived and now it has been officially birthed! The Network-or to use its complete name "A Network of Anglican Communion Dioceses and Parishes" held its inaugural convocation in Plano on January 19-20. Teams of delegates that usually consisted of the diocesan bishop, two clergy and two laity, represented the twelve founding dioceses. Those of us who are not part of the founding dioceses were clustered in regional convocations. John Guernsey and I represented the Mid-Atlantic Convocation. We spent most of our time working through the foundational documents, a Charter and a basic theological statement "Confession and Calling of the Anglican Communion Dioceses and Parishes," both of which will be available through the Truro website. It was painstaking work, but by God's grace we were all able to agree on both statements. We also spent a considerable amount of time in prayer and were blessed to have numerous testimonies of the work of the Holy Spirit in the lives and ministries of those gathered. We were also blessed to have Michael Green present with us. Michael is one of the great Anglican evangelists and New Testament theologians and he not only gave us tremendous encouragement but also challenged us to truly live out the Great Commission. At the end of the convocation the founding documents were adopted unanimously and Bishop Bob Duncan was elected by acclamation to serve as Moderator. What does it all mean? It is a vital first step in the realignment of Anglicanism within North America. The Network will provide a structure to connect orthodox Anglican believers throughout North America and a means whereby we can relate to the wider Anglican Communion. It gives us hope for the future and the opportunity to get on with the work of mission from a firm foundation. One of the key components of the Network is the provision of Episcopal oversight for isolated congregations. The details of this are still being worked out because there is a wide range of situations which confront us. Some parishes are experiencing persecution whereas others are merely marginalized. Some parishes have actually had their leadership removed and property confiscated whereas others have simply been threatened. A steering committee was appointed to begin to develop guidelines and protocols. What does it mean for Truro Church? It is a structural response to the informal realignment that we have been pursuing for some time. When the process for formal membership is established I will share it with all of you, and we will have the opportunity for study and response. I believe that it is an answer to our prayers for a way whereby we can live out our faith as loyal Anglicans without compromise. There is still a tremendous amount of work to do but I am greatly encouraged. To God be the Glory! The Rev. Martyn Minns is rector of Truro Church in Fairfax, Virginia

Feast of St. Hilary To: The Rt. Rev. Robert O'Neill St. John's Cathedral Denver, Colorado January 14, 2004 Your Grace: Inasmuch as an Archbishop of an Anglican Province in Africa has publicly declared his belief that "the devil has entered into" the Episcopal Church, and given that as you say "we have more in common than what divides us," I should like to challenge you to a public debate, me on the Affirmative and yourself obtaining the Negative, on one of the following timeworthy propositions, of your own choice: {1} "Resolved: That it is deducible from the writings of the fathers and that Spirit of discernment granted as a gift to all believers in Christ [I John] that the Episcopal Church is invaded by the demonic power." {2} "Resolved: That given that 'we have more in common than whatever may divide us,' a consensus should be reached by faithful Anglicans as to whether or not recent actions of General Conventions supporting the election of certain and future Bishops contrary to what the Church and Scripture has ever deemed worthy criteria for the Ordination of same, and advocating marriages contrary to natural law, could ever be rationally construed a the work of the Holy Spirit." {3} "Resolved: That it is entirely appropriate for the faithful, for the sake of their own spiritual welfare and that of others, to resolve without external coercion within their own consciences, by the grace of God, whether the Episcopal Church has not fallen prey to that inauthenticity the fathers designate as 'prelest,' i.e., that form of spiritual delusion and self-deception engendered through the incensive power of the soul of the individual by demons." The Affirmative is willing to debate the Bishop of Colorado on any or all of the above resolutions at the public venue of his own choice, within a suitable framework of time for the sake of mutual preparation, utilizing the debating rules of the National Forensic Society with impartial judges selected from university faculty agreed upon by both parties, and including extra time allotted for rebuttals that both sides might agree upon. Throughout the history of the faith such debates and discussions have profited their hearers, remembering as we do the famous theological debates at European universities throughout the Middles Ages between e.g. Franciscans and Dominicans, the famous discussions during the continental Reformation, and those engendered in and out of council during the early centuries of Christianity, e.g. between St. Justin Martyr and Trypho, Tertullian and his interlocutors, St. Augustine and the Pelagians, etc. May God in His wisdom grant to as such of the faithful, as well as ourselves, that Spirit of discernment without which the Apostle enjoins us to understand we cannot "test the spirits, to see whether they are of God or the world." Respectfully submitted, Fr. James C. Barlow St. Francis of Assisi Anglican Church 3480 St. Francis Way Estes Park, Colorado 80517 Bibliographical Indices (partial): "Authenticity," Fr. Thomas Dubay, SM (1977) "People of the Lie," M. Scott Peck, Ph.D. (1983) "Texts of Commandments," St. Gregory of Sinai (Philokalia, 1951) "A Different Gospel," D.R. McConnell (1988) "Precepts," St. Simeon the New Theologian (Philokalia, 1951) "How to Respond to Satanism," B. Frederickson (1988) "Ascetic Discourse," St. Neilos (379) "The Scale of Perfection," Walter Hilton (1388) "On the Spiritual Law," St. Mark the Ascetic (425?) "Texts," St. John of Karpathos (680) "Confessions," St. Augustine (397) "The Will to Power," Friedrich Nietzsche (Kaufmann, 1967) "Goddess Unmasked," Hughes, (1996) "On Discrimination With Respect to Passions and Thoughts," Evagrios (393) "The Closing of the American Mind," Allan Bloom (1988) "Unseen Warfare," Fr. Lorenzo Scupoli, CR (1589) "Against Heresies," St. Iraenaeus (178) "Ascent of Mount Carmel," St. John of the Cross (1579) "Discernment of Spirits," Jacques Guillet et.al. (1970) "Ignatian Discernment," John Futrell (1970) "The Devils of Loudun," Aldous Huxley (1936) "Faith: Its Nature and Meaning," Paul Surlis, ed. (1972) "Epistle to the Romans," St. Paul (54) "Le Discernement dans les ecrits pauliniens," Gerard Therrien (1973) "Intellectuals," Paul Johnson (1990) "The Second Epistle of Peter," Alois Stoger (1969) "Elucidations," Hans Urs von Balthasar (1975) "The Epistle of St. James," Otto Knoch (1969) "Toward a Theology of Communal Discernment," Fr. Ladislas Orsy, SJ (1973) "The City of God," St. Augustine (385) "On Spiritual Knowledge and Discrimination," St. Diadochos of Photoki (451) "The Culture of Narcissism," Christopher Lash (1988) "On the Character of Men," St. Anthony the Great (291) "Satanic Counterfeit," Gordon Moher (2000) "On Watchfulness and Holiness," St. Hesychios the Priest (425) "Satanization of Society," Mark Rossio (1994) "On the Demon of Unchastity and the Desire of the Flesh," St. John Cassian (428) "Demons Behind the New Age," J.D. Kallinger (1997) "On the Guarding of the Intellect," St. Isaiah the Solitary (482) "First Epistle," St. John the Evangelist (80) "Second Epistle to the Corinthians," St. Clement of Rome (125) "The difference between the spirit of truth and the spirit of deception becomes discernible in whether the proclaimed word is heard or not." --Rudolf Bultmann "We do not err because the truth is difficult to see. It is visible at a glance. We err because this is more comfortable." --Alexander Solzhenitsyn "The true prophet disturbs consciences, and most people do not like to be disturbed. The false prophet is popular because he soothes the consciences of the wayward with his easygoing teaching." --Bruce Vawter, The Conscience of Israel END

MAIL: 4800 Dupont Avenue South Minneapolis, MN 55409 USA (612) 824-3933 THE FAITH ONCE DELIVERED. The Fellowship of Concerned Churchmen has been working for the preservation of the historic Anglican Way since 1976 and is a unifying catalyst for Anglican traditionalists. The Fellowship continues to make available: AUDIO TAPES that are clear copies of the 1977 Congress of St Louis as recorded by the late Russell B Joseph - now in a two-tape set ($14.00 per set - postage included)! By 'em now. You won't be sorry. The Fellowship of Concerned Churchmen was founded over 25 years ago in response to the putative "ordination" of women clergy by a bishop in the Episcopal Church USA, the authorization by that jurisdictions's general convention of further such "ordinations", and the adoption of a prayer book, which was politically and feminist-correct, to displace the historic liturgy found in the Book of Common Prayer. As a response in 1977, the Fellowship of Concerned Churchmen sponsored a Congress in St Louis, Missouri. There, nearly 3000 people took steps toward providing a refuge for Christians who had been abandoned by the Episcopal Church USA and the official Anglican Church of Canada. The Congress also adopted the Affirmation of St Louis as a statement of essentials of continuing Anglicanism. A year later faithful bishops consecrated four men as bishops as a means of continuing the Anglican branch of the Church - a light at the end of the tunnel. The Anglican Continuum today includes bishops consecrated in the succession of those pioneers as well as other faithful men originally consecrated in the Anglican Communion. The Fellowship continues to work as a support group for Anglicans who continue orthodox Anglican Christianity. In 1976 few could have imagined how far from Christianity the Episcopal Church USA would have wandered from guidance offered by the Holy Spirit. The evidence is clear at this writing in November of 2003 that the Fellowship is the confederacy of jurisdictions that offers Episcopalians (those of who value the Word of God) a venue that is faithful to Christ and familiar in worship. The reader is encouraged to join with the Fellowship in prayer and find a continuing Anglican parish in which to worship our Lord. At the bottom of this web site and you will find a link to hundreds of traditional Anglican or Episcopal parishes that offer valid sacraments by real priests, parishes that continue the worship of God and adhere to Scripture. If you would like to join the Fellowship: Annual dues are $35.00 US for individuals and $45.00 for married couples. A DEFINITE MEMBERSHIP ADVANTAGE ! Members receive a copy of the Directory of Traditional Anglican and Episcopal Parishes. To join, send a check or money order in the amount of the dues to the Fellowship's mailing address. It is: Fellowship of Concerned Churchmen 4800 Dupont Avenue South Minneapolis, Minnesota 55409-2326 Please include the declaration requested below: "I agree with the purposes and goals of the Fellowship of Concerned Churchmen and the Affirmation of St Louis. I will work and pray for unity and harmony among traditional Anglicans." ____________________________ Signature Membership application should include the following information: Your name________________________, Address_______________________________________________, Telephone number_________________________, e-mail address_________________________, Your parish name and location__________________________________________________, (Optional): name of jurisdiction to which you belong (ex: ACA, APCK, EMC, UAC, etc.)_________________________. Contact the Fellowship! Rev'd Scott Kingsbury [ACA], President 4510 Finley Avenue Los Angeles CA 90027 (626) 398-7935 Wallace Spaulding, Vice President [ECUSA,FiF/ NA] 1206 Buchanan St, McLean VA 22101 (703) 356-7291 Donald de Kieffer [ACC], Secretary 729 Fifteenth Street, NW Washington DC 20005 (202) 783-6900 Mr D J Fulton CPA [APA], Treas 9489 Brown Rd Jonesboro GA 30238 (770) 961-4200 Other Members of the Board of Directors: Fr William E Bauer FODC PhD, Fernley, Nevada [EMC] Rev'd Dr Robert Bowman, Little Rock, Arkansas [REC,FiF/NA] The Rev'd Michael Cochran, Reynoldsburg, Ohio [EMC] The Rev'd David Kennedy, Lantana, Florida [ECUSA, FiF/NA] Mr Gary Pinhero, San Diego, California [APCK] The Rev'd Elijah White, Hamilton, Virginia [ECUSA, FiF/NA] Mrs. Jeanne Wooley, Colorado Springs, Colorado [ACA] The Fellowship assists faithful Anglicans and Episcopalians to find traditional worship, real priests and valid sacraments by publishing the Directory of Traditional Anglican and Episcopal Parishes. The directory lists 1,000+ parishes, missions, and congregations in the USA, Canada, and other countries, with current information available about addresses, telephone numbers, service times, and officiating clergy. The 2003 edition of the Directory has been purchased by 219+ individuals (this is in addition to the directories that went out to each dues-paying member). Order a Directory. Send $35.00 to: Fellowship of Concerned Churchmen MAIL: 4800 Dupont Avenue South, Minneapolis, MN 55409. Conferences of Traditional Anglicans If you are a member of a continuing parish and have news of a local or regional conference or other function, please contact the FCC webservant at the email address on the bottom of this site It's TIME to get serious about confederacy or jurisdictional UNITY. You can help by petitioning our Lord for such unity. Links Continuing Church Jurisdictions include: American Anglican Church Anglican Church in America Anglican Church Inc. Anglican Catholic Church Anglican Province of America and Reformed Episcopal Church Anglican Province of Christ the King Episcopal Missionary Church Holy Catholic Church, Anglican Rite Southern Episcopal Church United Anglican Church United Episcopal Church of North America More Resources: Forward in Faith, North America Click here for links to hundreds of Anglican parishes which offer a traditional Holy Eucharist, maintain a traditional male Priesthood and provide valid Sacraments. If you are a member of the Fellowship of Concerned Churchmen and do not see the jurisdiction to which you belong listed or mentioned on this site, please contact your webservant, Fr. Bauer, at the email address below. Please mention the FCC in your email. For information contact: bauerfam@oasisol.com ++++ 1928 BCP Congregations in the United States of America If you would like your parish to be included in this directory - and you are the rector, priest or deacon in charge - simply email us, including your URL, and say, "Please add my parish to the 1928 BCP list!" We will then verify your information and add you to the list. In order to be included in this list, your congregation must have a web page on the Internet. (If your parish does not have a posted web page, forministry.com offers free web sites for churches, and allows the parish to make its own design, etceteras.) NOTE: Being included in this list means only that a congregation uses the 1928 Book of Common Prayer. For more information on a particular congregation, be sure to closely examine their website, telephone or E-mail them with your questions BEFORE attending. For a list of the various jurisdictions, denominations and affiliations, which are represented in this listing, scroll down to the bottom of the page. ALABAMA Saint Andrew's, Atmore (ACC) St Bede's, Birmingham (APCK) Holy Trinity Anglican Church, Huntsville (ACA) St. Charles. King and Martyr, Huntsville (APCK) Saint Andrew's Episcopal Church, Madison (UECNA) Church of the Holy Comforter, Montevallo (APCK) Saint Timothy's Mission, Mobile (APCK) St. Joseph of Arimathea Anglican Church, Montgomery (EMC) St. Anne's Anglican Church, Pelham (APA) St Francis at the Point, Pt Clear (TPEC) ALASKA Anglican Church of the Redeemer, Fairbanks (ACA) Saint Andrew's Anglican Church, Wasilla (AEC) ARIZONA Christ Church, Carefree (APCK) Anglican Church of the Holy Nativity, Payson (ACA) Church of the Ascension, Payson (APCK) Church of the Atonement, Fountain Hills (APCK) Anglican Church of the Epiphany, Phoenix (ACA) American Anglican Mission Phoenix (AAC) St. Alban's Anglican Church, Peoria (ACA) St. Paul's Anglican Church, Prescott (ACA) Saint Nicholas Church, Scottsdale (APCK) Saint Luke's Episcopal Church, Sedona (DBS) St. John's Parish Church, Sun Lakes, (ACA) Holy Cross Church, Tucson (EMC) St. Judes Tucson (AAC) ARKANSAS St. Alban's Anglican Church, Little Rock (EMC) Blessed Sacrament, Little Rock (ACC) CALIFORNIA Holy Family, Arcata (APCK) St. Peter's Anglican Church, Auburn (ACA) St Joseph of Arimathea, Berkeley (APCK) All Saints, Burlingame (APCK) St Augustine of Canterbury, Chico (APCK) Trinity Church, Castro Valley (APCK) St Martin's, Concord (APCK) All Saints' Anglican Church, Fountain Valley (ACA) Holy Apostles, Glendale (APCK) St. Augustine's Anglican Church, Hollister (AEC) St Mark's, Larkspur (APCK) St Francis of Assisi, Livermore (APCK) St. Mark's Anglican Church, Loomis (ACA) Saint Andrew Anglican Church, Los Alamitos (IND) Saint Paul's Anglican Church, Lost Altos (IND) Anglican Church of Our Saviour, Los Angeles (APCK) St. Mary of the Angels Church, Los Angeles (ACA) Saint John's Chapel, Monterey Holy Trinity Church, North Highland (APCK) Saint Benedict, Oakland St Stephen's, Oakville (APCK) St Luke's Church, Redding (APCK) St. Mary Magdalene, Orange (ACC) St. Matthew's, Newport Beach (ACC) All Saints Anglican Church Pinon Hills (AAC) St Luke's Church, Redding (APCK) St Mary the Virgin, San Diego (APCK) St Thomas, San Francisco (APCK) Christ Church Parish, San Mateo (ACC) Church of our Saviour, Santa Barbara(APCK) Saint Elizabeth's Anglican Church, Saratoga (APA) St George's Anglican Church, Ventura (AEC) COLORADO Grace & St Stephen's Parish, Colorado Springs (ECUSA) St. Athanasius Anglican Church, Colorado Springs (ACA) St Aidan's, Colorado Springs (APCK) Ascension, Fort Collins (APCK) St. Mary's Church, Denver (ACC) St. Francis of Assisi, Estes Park (ACA) CONNECTICUT Church of the Resurrection, Ansonia (APCK) Church of the Advent, Greenwich (APCK) Church of the Ascension, Manchester (APCK) St. Matthias Anglican Church, Mystic (ACA) St. Mary's Anglican Church, Salem (EMC) DELAWARE Saint Paul's, Georgetown (AIC) Saint James, Georgetown (AICA) Saint Mary's Church, Wilmington (ACC) DISTRICT OF COLUMBIA Parish of Christ the King (APCK) FLORIDA St. Cuthbert's, Boyton Beach (ECUSA) St. Peter's Church, Deerfield Beach (APA) St. Mary the Virgin, Delray Beach (APA) Advent, fort Pierce (APCK) All Saints, Gainesville (AFCC) St. Andrew's Church, Gainesville (EMC) Church of the Nativity, Jacksonville (ECUSA) Holy Trinity, Jacksonville Beach (ACC) St Francis Church, Kissimmee(APA) Guardian Angels, Latana (ECUSA) SS. Peter and Paul, Lutz (ACA) St. Paul's Church, Melbourne (APA) St. Barbara's Anglican Church. Miami (ACA) Holy Trinity, New Port Richey (SECUSA) Resurrection, Ocala (ACC) St George's Cathedral, Ocala (AFCC) Christ Church Anglican Mission, Ocala (ACA) St Alban's Cathedral, Oviedo (APA) St. Michael and All Angels Parish, Orange Park (ACA) Cathedral of the Incarnation, Orlando (ACA) St Matthew, Orando (ACC) Holy Spirit, Palm Springs (APCK) All Saints Parish, Palatka (ACA) Saint Michael's Church, Panama City (ACC) St John the Theologian, Pompano Beach (ACC) St Charles Borromeo, Pompano Beach (ACC) St Paul's, Port Charlotte (APCK) St. Luke's Church, Port Orange (APA) St. Stephen's Church, Sarasota (APA) Christ Church, St Augustine (EMC) Saint Philip's Anglican Church, St Petersburg (APA) Church of All Saints, Port St John (APA) Saint Andrew's, Tallahassee (ACC) St Matthew's Church, Riverview/Tampa (APA) Saint Paul Theological College Chapel, Spring Hill (IND) Saint Mark's Church, Vero Beach (APA) Saint Augustine of Canterbury, West Palm Beach (ACC) St Mary's Winter Haven (APCK) GEORGIA St Alban's, Albany (ACC) St Stephen's, Athens (ACC) St. Hilda of Whitby, Atlanta (ACC) Church of the Holy Spirit, Augusta/Grovetown (EMC) St Luke, Augusta (ACC) St. Luke's Episcopal Church, Blue Ridge (EMC) St. Alban's Mission, Brunswick (ACA) St. George's Parish, Columbus (ACA) St Barnabas Anglican Church, Dun woody/Atlanta (APA) St Andrew's, La Grange (APCK) All Saints, Macon (ACC) Our Redeemer, Marietta (ACC) St. Francis Anglican Church, Morrow (ACA) Saint John's Church, Savannah (ECUSA) HAWAII IDAHO ILLINOIS St. Nicholas Anglican Church, Bloomington (ACA) All Saints, Naperville (APCK) St. John's Anglican Church, Quincy (ACA) All Saints Mission, Springfield (SECUSA) INDIANA St Andrew's Church, Franklin (ACC) Christ the King, Hobart (ACC) Good Shepherd Anglican Church, Indianapolis (APA) St Edward the Confessor Pro-Cathedral, Indianapolis (ACC) Holy Trinity, Peru (ACC) IOWA Holy Innocents Anglican Church, Bettendorf (ACA) St. Mark's Anglican Church, Cedar Rapids (ACA) St. Aidan's Anglican Church, Des Moines (ACA) St. Thomas of Canterbury, Dubuque (ACA) KANSAS St. Alban's Anglican Church, Lenexa (ACA) Trinity Anglican Church, Prairie Village (ACA) St. Augustine's Anglican Church, Topeka (ACA) St. Thomas Becket Episcopal Church, Wichita (EMC) KENTUCKY St. Mary's Anglican Church, Ashland (ACA) St John the Evangelist, Dayton (ACC) Bethlehem Priory, Lexington (ACC) Church of the Good Shepherd, Louisville (EMC) Grace Episcopal Missionary Church, Louisville (EMC) Grace Church, Louisville (APCK) LOUISIANA St. Athanasius Anglican Church & Retreat Center, Covington (AAC) Saint Mary the Virgin, Houma (ACC) Holy Trinity, Lafayette (ACC) Church of the Resurrection, Natchitoches (ACC) Christ Church, New Orleans (ACC) Church of the Epiphany, Shreveport (ACC) MAINE St. Francis' Mission, Augusta (ACA) Deblois Mission, Deblois (ACA) St. Thomas Anglican Church, Ellsworth (ACA) St. Paul's Anglican Church, Portland (ACA) MARYLAND Saint Paul's Anglican Church, Annapolis/Crownsville (AIC) Holy Saviour Anglican Chapel Baltimore (AAC) St Anne's Church, Charlotte Hall (ACC) St Mary the Virgin, Clinton (APCK) St Michael the Archangel, Fredrick (ACC) Saint Alban's Church, Joppa (APA) Mount Calvary, Lothian (AIC) St Matthew's, Seat Pleasant (ACC) St George's, Temple Hills (ACC) St Stephen's, Timonium (ACC) MASSACHUSETTS Incarnation, Cambridge (APCK) Saint Botolphs Church, Boston (ACC) St Alban the Martyr, Clinton (APCK) St. Matthew's Anglican Mission, Brookline (ACA) Holy Cross Community Chapel, Danvers (CEEC) St. Columba's Anglican Church, Dudly (ACA) St. George's Anglican Church, Easthampton (ACA) St. Stephen's Anglican Church Lowell (AAC) St. Paul's Anglican Church Malden (AAC) St. Mark's Anglican Church Middletown (AAC) Church of the Holy Spirit, Pepperell (APA) MICHIGAN St Patrick's, Comstock/Kalamazoo (ACC) Parish of St Paul, Grand Rapids (ACC) Holy Trinity Anglican Parish, Hillsdale (EMC) Mariners Church, Detroit (IND) Saint John's Episcopal Church, Detroit (ECUSA) MINNESOTA Anglican Church of our Lord and Saviour, Mankato (CEEC) St. Dunstan's Anglican Church, Minneapolis (ACA) St. Andrew's of the Lakes, Tower (AAC) St. Luke's Anglican Church, St. Paul (AAC) MISSISSIPPI St. Andrew's Anglican Chapel Biloxi (AAC) St Stephen's Episcopal Church, Flowood (AFCC) St. Luke's Anglican Church, Gulfport (APA) St. George's Anglican Church, Pass Christian (AAC) All Saints Chapel, Starkville (ACC) Saint Stephen's Church, Vicksburg (ACC) MISSOURI St. John's Anglican Church, Kansas City (ACA) St. Luke's Anglican Church, Springfield (ACA) Cathedral Church of St James, Saint Louis (AAC) Anglican Mission, St. Ann (AAC) MONTANA St Matthias' Church, Hamilton (APCK) NEBRASKA Holy Cross, Omaha (APCK) St Joseph of Arimathea, Lincoln (APCK) NEVADA St. Edward's Anglican Church, Las Vegas (ACA) Chapel of Christ the King, Fernley (IND) St. Columba's, Fernley (EMC) NEW HAMPSHIRE St. Luke's Anglican Church, Amherst (ACA) Church of the Good Shepherd, Charlestown (ACA) St. Margaret of Scotland, Conway (ACA) St. Michael's Anglican Church, Holderness (ACA) St. Andrew's Anglican Church Nashua (AAC) St John's Anglican Church, Rochester (ACC) Trinity Anglican Church, Rochester (ACA) St. Elphege's Chapel, Winchester (ACA) NEW JERSEY St Augustin's Church, Elizabeth (APA) Sts. Stephen & Paul Anglican Church, Matawan (ACA) Saint Stephen the Protomartyr, Plainfield (DR) NEW MEXICO St. John the Evangelist, Gallup (ACA) Holy Trinity Anglican Church, Hobbs (ACA) NEW YORK St. Joseph's Anglican Church, Brooklyn (ACA) Good Shepherd, Cuba (ACC) Trinity Anglican Episcopal Church, Gloversville (ACTA) Saint Thomas of Canterbury, Halfmoon (ACTA) St. Winifred's Anglican Church, Hollis (ACA) Good Shepherd Anglican Church, Huntington Station (ACA) Blessed Sacrament, Liberty (ACC) St Mary the Virgin, Lverpool (APCK) St Mary Magdalene, New York City (APCK) St. Peter and St. Paul's Anglican Church, Oakdale (AAC) St. Andrew's Anglican Mission Ossining (AAC) Church of the Rock Episcopal Church, New Rochelle (IND) Holy Innocents Scarborough (AAC) St Alban's, Schyler Lake (APCK) St. Elizabeth's Anglican Church, Tuxedo (ACA) Holy Cross Anglican Church, Webster (ACA) NORTH CAROLINA All Saints Anglican Church, Arden (APA) All Souls' Church, Asheboro (APA) St. Peter's Anglican Church, Canton (ACA) St Benedict's, Chapel Hill (ACC) St. Michael the Archangel, Charlotte (APA) St Mark's, Durham (APCK) Church of St John the Evangelist, Greensboro (APA) St Bartholomew's, New Bern (ACC) Bishop Stephen Neill Memorial Chapel, Ocracoke (EMC) St George's, Raleigh (APCK) Christ the King Church, Salisbury (APA) Annunciation, Statesville (ACC) NORTH DAKOTA OHIO Parish of St Mary, Akron (ACC) St. Paul's Anglican Church, Cincinatti (APA) Parish of St James, Cleveland (ACC) St. Anne's Anglican Church, Columbus (REC) Christ Church Anglican, Columbus (EMC) All Saints, Dayton (ACC) All Saints, Janesville (ACC) Holy Nativity Church, Lima (APA) St John's, Menomonee Falls (ACC) Resurrection, Mentor (ACC) Ascension, Rushville (ACC) OKLAHOMA Good Shepherd Anglican Church, Edmond (EMC) Anglican Church of the Holy Cross Oklahoma City (APCK) Saint Thomas the Apostle, Oklahoma City (EOC) St. Augustine of Canterbury, Tulsa (ACA) All Saints, Tulsa (APCK) OREGON St. Paul's Anglican Church, Bend (ACA) Saint Andrew's, Jacksonville (ACA) St Andrew's Chapel, Jacksonville (APCK) St. Margaret of Scotland Anglican, Lake Oswego (ACA) Prayer Chapel of St. Francis of Assisi, McMinnville (EMC) Pro-Cathedral of St. Mark, Portland (ACA) PENNSYLVANIA St Therese of Lisieux, Easton (APCK) Saint James, Erie/Edinboro (ACC) Holy Spirit Parish, Hatfield (ACA) All Saints, Lancaster (ACC) Church of the Evangel, Narbeth (AIC) Anglican Church of Philadelphia (CIBPC) St Thomas of Canterbury, Philipsburg (ACC) Transfiguration, Phoenixville (APCK) Church of the Incarnation, Quakertown ( HCC) Saint Alban's, State College (ACC) St Alban's, State College (APCK) RHODE ISLAND Saint John the Evangelist, Newport (ECUSA) SOUTH CAROLINA All Saints, Aiken (APCK) St Timothy's, Charleston (ACC) Church of the Epiphany (APCK) Our Saviour, Florence (ACC) Christ the King, Gaffney (AFCC) Holy Trinity Anglican Church, Greenville (AFCC) St Luke's, Landrum (APCK) Church of the Redeemer, Hilton Head (APA) Saint Francis Anglican Church, Spartanburg (AFCC) St. Andrew's Anglican Church, Tri-Cities Area (EMC) St John's, Westminster (APCK) SOUTH DAKOTA Lakota Deanery, Kyle (ACA) TENNESSEE All Saints, Chattanooga (ACC) Chapel of the Holy Spirit, Clarksville (SECUSA) Holy Cross Anglican Church, Franklin (EMC) St Peter's Mission, Hendersonville (APCK) St Andrew's, Kingsport (ACC) Christ Church Cathedral, Monteagle (EMC) All Saints, Nashville (SECUSA) Faith Chapel, Nashville (EMC) TEXAS Ascension Anglican Church, Amarillo (ACA) St. Stephen's Anglican Church, Athens (ACA) St. Francis Church, Austin (EMC) St Patrick's Mission, Austin (APCK) St. Augustine's Church, Austin/Pflugerville (ACC) Church of the Redeemer, Brownsville (EMC) St Benedict's Chapel, Cameron (ACC) St Stephen the Martyr Reformed Episcopal Church, Carrollton (REC) Saint Francis Anglican Church, Dallas (HCAC) The Chapel of the Cross, Dallas (IND) St. Francis of Assisi, Dallas/Richardson (EMC) Saint Stephen's Church, Dallas/Richardson (ACC) Saint Andrew's Episcopal Church, Fort Worth (ECUSA) St. Antony's Anglican Chapel Houston (AAC) Saint Thomas Episcopal Church, Houston (ECUSA) Church of St Peter, Houston (APCK) Saint John's Old South Church, Houston/Richmond (ACC) St. Michael and All Angels, Houston (ACA) St. Paul's Anglican Church, Midland (ACA) St. Joseph's Anglican Church, New Braunfels (ACA) St Mary's, Plano (APCK) Round Rock (ACC) All Saints Anglican Church, San Antonio (ACA) The Anglican Chapel San Antonio (AAC) Emmanuel United Anglcan Church, Waco (UAC) UTAH VERMONT All Saints Anglican Church, Danville (ACA) Green Mountain Ministries, Plainfield (ACC) St. David's Anglican Church, Poultney (ACA) VIRGINIA Church of the Good Shepherd, Abington (ACC) St Andrew & St Margaret of Scotland, Alexandria (ACC) Church of the Epiphany, Amherst (ACC) St Matthias, Arlington (APCK) St Francis Anglican Church, Blacksburg (ACC) Church of the Ascension, Cape Charles (APCK) Church of the Ascension, Centreville (ACC) All Saints Parish, Charlottesville (ACA) St David's Anglican Catholic Church, Charlottesville (ACC) St. Bartholomew's Anglican Mission, Charlottesville (ACA) St Stephen's Church, Clifton Forge (ACC) St Peter the Apostle, Christiansburg (ACC) St. Luke's Anglican Catholic Church, Fredricksburg (ACC) St. Columba's Anglican Catholic Church, Lebanon (ACC) St. Paul's Anglican Catholic Church, Lexington (ACC) St John the Baptist, Marshall (APCK) Saint James Church, Mathews (APA) St Matthew's Anglican Catholic Church, Newport News (ACC) St Francis, Newport News (APCK) St Alban's, Richmond (ACC) St. Luke's, Richmond (ACC) St. Thomas of Canterbury, Roanoke (ACC) Christ Church, Warrenton (ACC) WASHINGTON Holy Trinity Anglican Church, Redmond (ACA) St Bartholomew, Redmond (APCK) Saint Paul Anglican Church, Seattle (APA) Anglican Church of the Resurrection, Spokane (ACA) St. Alban's Anglican Church, Tacoma (ACA) Old St. Peter's Episcopal Church, Tacoma (EMC) WEST VIRGINIA St. Michael the Archangel, Hinton (ACC) WISCONSIN Church of the Apostles, Pewaukee (APCK) St Matthew's, Custer (APCK) WYOMING All Saints, Cheyenne (APCK) JURISDICTIONS, DENOMINATIONS, AFFILIATIONS AAC – American Anglican Church ACC – Anglican Catholic Church ACA – Anglican Church in America ACTA - Anglo-Catholic Church in America AEC - Anglican Episcopal Church AFCC – Anglican Fathers of the Corpus Christi AIC – Anglican Independent Communion AICA – Anglican Independent Communion in the Americas APA – Anglican Province of America APCK – Anglican Province of Christ the King CEEC - Communion of Evangelical Episcopal Churches CIBPC – Anglican Church of India DBS – Diocese of the Blessed Sacrament DR - Diocese of the Resurrection ECUSA – Episcopal Church in the U.S.A. EMC – Episcopal Missionary Church EOC – Episcopal Orthodox Church HCC - Holy Catholic Church (Anglican Rite) HCAC - Holy Cross Anglican Communion SECUSA- Southern Episcopal Church in the U.S.A. TPEC – Traditional Protestant Episcopal Church IND - Independent UAC - United Anglican Church UECNA - United Episcopal Church of North America END

By David Roseberry Dear Christ Church Leaders, Many of you will know that Christ Church hosted two very important national events this week. I am thankful to the staff and volunteers who, once again, provided incredible support and encouragement to so many around the country at this important time in the life of our church. Many of our members followed the conference on the news. I want to take a few minutes of your time to tell you what the results of the conference are. The Network is Launched The first meeting was the convening session of the new Network of Anglican Communion Dioceses and Parishes (NACDP). The network charter, theological statement, and purposes can be found on the AAC website: www.americananglican.org. The Network will provide oversight and support for congregations all over the U.S. in dioceses where invited by parishes. It will exist as a fellowship to be in communion with brothers and sisters in the Anglican Communion all around the world. The Network will uphold the historic faith of the bible, particularly as it relates to the issues facing our church and society. The newly elected moderator of the Network, Bishop Bob Duncan, said, "The Network is committed to moving forward with the mission and ministry of the Church. It will operate within the constitution of the Episcopal Church and in full fellowship with the vast majority of the Anglican Communion." Leading the Church in Difficult Times The second conference at Christ Church this week was planned and hosted by Vital Church Ministries under the leadership of Kevin Martin. If the first meeting was for the construction of an orthodox platform, the second meeting began to assemble the program and ministry through which parishes and dioceses will do the business of the Network: the Great Commission. Over 100 church leaders from larger parishes in the Episcopal Church came to our campus to be encouraged, educated, motivated and inspired to carry on the work of the Great Commission in their own congregations. This conference is part of the overall strategy of the Vital Church Ministries outreach of Christ Church: To encourage and equip Episcopal leaders to fulfill the Great Commission. It was an extraordinary time of fellowship and training for key church leaders around the country. What does this mean? These were important events for a great number of churches and leaders around the country. From the beginning of this turmoil in the Episcopal Church, I have been honest and clear about my thoughts, beliefs, and understanding. I will continue to do so. Let me enumerate my thinking as follows: The Network will give churches the support and oversight from orthodox bishops and other church leaders they are requesting. The Network gives the rest of the Anglican Communion a way to recognize the orthodox Anglicans in the U.S. The Network provides us with a clear voice to speak to the Archbishop of Canterbury and the Primates of the Anglican Communion through our new moderator, Bishop Bob Duncan. The Network is a good step forward, but it is only a first step. It must clearly define its mission to be the realignment of Anglicanism in the United States with the worldwide Anglican Communion. The General Convention of the Episcopal Church committed a grievous assault on the historic faith and witness of our church. They left the historic, biblical faith. However, the Network is a positive step to stand together. Now, we must move forward to work, pray, and give for the spread of the Gospel in our Anglican tradition. We will labor with the Network to that end and, as always, I covet your prayers. I do not forget that behind all of these "issues" are real people. There are many members of our church who have relatives, loved ones, friends, colleagues, or who themselves have homosexual attractions or lifestyles. Christ Church welcomes all people. And our church will continue to offer the transforming love of God in Christ that changes us all. That is the Good News of God: Jesus can help, heal, and save us . all of us! The church can bless only what is God's best for people. I am proud of our church for the work we have done together. We have given thousands of brothers and sisters great hope for the future of gospel in the United States. Brothers and sisters, may I also remind you that we have a solemn obligation before us: to stand where we can be the most faithful to Jesus Christ and the truth of His Word. I believe that that place is right here at Christ Church and right now at this hour. Together, let us be strong, vibrant, gracious and clear. Let us move into the New Year with boldness and a high expectation that God will use us when we are faithful and obedient to Him. In Christ, The Rev. David Roseberry is rector, Christ Church, Plano

CHARGE by the Most Rev. Henry Luke Orombi 7th Archbishop of The Church of the Province of Uganda Sunday, January 25, 2004 St. Paul's Cathedral, Namirembe Greetings of Dignitaries Dear brothers and sisters in Christ, all God's people here present, ladies and gentlemen: This day is of special significance to the Church of Uganda Christians as well as people of Uganda. The significance extends to the worldwide body of the Church. Today the 7th Archbishop of this Church is installed. It seems like yesterday when the outgoing Archbishop Livingstone was installed. His leadership was clear-headed, productive, people-oriented and sound. I have many things to copy from him. I am coming to build on the same foundation. I do thank my fellow bishops who trusted me to lead this Church together with them for the next ten years. I salute all Archbishops who have gone ahead of me with blazing examples. PROVINCIAL MISSION STATEMENT The Church of Uganda is an independent Province of the Anglican Communion worldwide, which subscribes to the Holy Scriptures. It is part of the Holy Catholic and Apostolic Church worshipping the one true God, the Father, the Son and the Holy Spirit. The Church is commissioned to carry out Christ's mission of preaching, teaching, healing and nurturing her people so that they may have abundant life and build an evangelistic, living, caring, worshipping, peaceful and just community. CHALLENGES I will mention only five challenges among many others: Towards a Sustainable Church The Church has some physical resources such as land. This land is spread all over. I urge that every Diocese have Title Deeds for every property available. Do we know how much land there is? How can we use these properties to generate the much-needed funds? Can we develop a very deliberate plan for these properties? When we do so, we will be good stewards of God's property entrusted to us. Human Resources. The Church of Uganda has between 8-9 million members. This number is strong when properly utilized. Many of these are capable intellectuals. We have resourceful people in other areas as well. I urge our leadership to use these people where they should be so that maximum benefits can be derived from their expertise. Social Goodwill For a long time the people of Uganda have held Church leadership in high esteem. Can we provide consistent leadership to meet the people's expectations? In the coming years, let us guide and shepherd people accepting changes with open minds. The Holy Spirit is in business in His Church. Church House I thank Archbishop Livingstone for reviving the Church House vision. It is a noble and practical vision. We have not yet raised enough money to get started. We have under one billion [$500,000] of the five billion [$2,500,000] needed for phase one. I am taking over this gigantic challenge. You and I can move it forward. I am willing. Meanwhile, I thank the people who worked hard to bring us this far. May the God of Creation help us to move forward. Together we shall get there and do not ask me how as yet. HIV/AIDS The Church has a responsibility to the people of Uganda to warn them beforehand to avoid burying many of them. We also need to care for the suffering with compassion. The orphans and widows need our practical assistance as a demonstration of our Christian commitment. I commend those who are involved in the particular ministry of feeding, clothing, treating and paying school fees of these orphans. Thanks you for caring for the widows as well. Uganda Christian University (UCU) Mukono I thank Archbishop Livingstone for initiating this higher institution of learning. This University has a role in building an intellectually, morally sound and forward-looking citizenship for Uganda and Africa. The demand for space for students is big. One word of caution: please do not take more than you can manage; otherwise the high standard of excellence can diminish due to overflow. I shall work with the University Council and management in order to offer credible opportunities for our people. I thank Professor Stephen Noll and his team for work well done so far. I do seek the President's support when we shall bring to your attention issues that need your intervention. Loss of Spiritual Direction Many of our Christians have gone away from practical Christianity. There are cases of Corruption, Witchcraft including human sacrifices, Overwork to make money without taking rest, Commercializing Christianity, the attempt to come to faith for what you can get out of it. It is like a "give me" club. Church attendance by convenience, i.e., Christmas, Easter, Funerals, Weddings only. These are some of the symptoms of Loss of Spiritual Direction. I call upon such Christians to revive their commitments. MY PASSION I desire to create room for the younger generation of our church. They need: Acceptance and understanding from the Church. Involvement in decision-making Guidance in their choice of career, marriage partners and mentoring. Need for assurance that there is safety and stability within the Church. The Church must practice honesty and integrity. I am pledging my service to this end. I desire to see the Church rise and shine: Isaiah 60:1 "Arise, shine for your light has come, and the glory of the Lord rises upon you." I believe that the Church has a message of wisdom to guide the people of this nation. We can live wisely and so make a difference. We can strengthen our networking effort from Diocesan-Congregational levels by sharing information, using technology, i.e., radios, newspapers, television, e-mails, etc., to mobilize our people. We need to further strengthen our positive contribution in health, education, counselling and other voluntary services. We need to recapture our missionary calling championed by Apollo Kivebulaya, the great missionary to the Congo, a vision later shared by the late Bishop Festo Kivengere. He was one many I greatly admired and I try to emulate. I desire to see prayer becoming central in the life of our Church. The more we pray, the humbler we become. When we humble ourselves, God will exalt us and heal our land. I desire to see the Church promote Christian values: By appreciating our local music and intensify our worship as Africans dedicated to Jesus. Our Africanness must be valued. By instilling gospel-transformed cultural values refined by the fire of revival in our current generation who are facing cultural crisis today. By teaching true Christian family values, biblically based and traditionally proven. Families governed by love. Co-habitation and other lesser marriage ties erode the beauty of marriage. PARTNERSHIP With other Churches: The Christian Church has rainbow colours. No one Church contains it all. Our riches depend on recognizing each other. Let us share each other gifts and contribution. Let us learn from each other out of humility. Let us participate together in the Great Commission of our Lord to proclaim the Good News. Churches together should bring unity to the nation. The future of this Nation depends on us for better or for worse. With the Global Church: We need the world-wide body of the Church. We need teachers and technology from the outside Church. We also can teach the Global Church passionate proclamation of the Gospel and Practical Faith. This Church pledges to stand firm on the Apostolic Faith where many Churches today lack confidence in the power of Jesus which we take for granted here. Please humbly learn from us. At this time in the Anglican Communion, we are willing to take the leadership role to demonstrate that JESUS IS ALIVE. With Government: Church and government have co-existed in complementary roles in our society. This has brought harmony, development and peace in many places. The Church is called to work for reconciliation especially in conflict areas. To this end, I call upon the Government and the Lord's Resistance Army (LRA) to seek the way of peace and reconciliation in order to weed out deep mistrust in the North and North-East. This war must come to an end so that as a country we can realise national political health. I commend Government efforts and that of the Acholi Leaders Peace Forum seeking to bring peace. We need this peace and God must give us this peace. APPRECIATION I want to thank the Government of Uganda for the freedom of worship we have in this country. I commend the leadership of President Yoweri Museveni for this. The Gospel has been proclaimed widely through mass media as never before. Thank you for the degree of freedom for the press in this nation. I thank the people of Uganda and the international community for changing the face of Uganda. I thank the retired Archbishop for his focused, exemplary and enthusiastic leadership. I am grateful and shall continue to following his footsteps and build on the same foundation. I thank the Kabaka of Buganda for being the symbol of unity in the Central Region. Sir, your wise leadership has brought peace to this region and prosperity. May God continue to bless you in your leadership. I thank the Central Organizing Committee members who worked so hard to prepare for this occasion. Bishop Samuel Ssekkadde has been an able leader. Thank you. I have appreciated the overseas partners who have joined us today. Many wanted to come but space and time would not allow it. Among them are people who trained me: Dr. Christina Baxter, Bishop Colin Buchanan, Bishop Harold Millar. Others have encouraged our ministry. There are those who gave materially to the work of God we have been involved in. I thank you all. I thank Bishop Wilson Turumanya and Sayuni his wife for leading our Retreat. They did the same when I was being made Bishop in 1993. I also thank Rev. Sandy Millar and his wife Annette for preaching at this occasion. His love for Christ has always attracted me. Thank you for coming to Uganda. I also thank my wife Phoebe for always being by my side. I also thank our children who because of studies cannot be here today. They patently bore the burden with us as we moved into more responsibility each time. Members of our extended family have also made our home beautiful to live in. Thank you. Finally, thank you for your physical presence today. This function is special because you have come. I commend each one of you into the hands of the God of grace and the God of surprise who is personally here with us today to grace this day. To Him alone be Glory, now and for ever. AMEN.

Church of England to consider women bishops; third non-geographical province unlikely by Matthew Davies (ACNS)--Several reports in the British press over the past two weeks have suggested the possibility of a third non-geographical province being introduced to the structure of the Church of England...

CHARGE by the Most Rev. Henry Luke Orombi 7th Archbishop of The Church of the Province of Uganda Sunday, January 25, 2004 St. Paul's Cathedral, Namirembe Greetings of Dignitaries Dear brothers and sisters in Christ, all God's people here present, ladies and gentlemen: This day is of special significance to the Church of Uganda Christians as well as people of Uganda. The significance extends to the worldwide body of the Church. Today the 7th Archbishop of this Church is installed...

Missionaries will be certified for orthodoxy The Most Reverend Frank Tracy Griswold Presiding Bishop of the Episcopal Church of the USA 815 Second Avenue New York NY 10017 USA 8th January 2004 Dear +Frank, This comes with a prayerful greeting from the Southern Cone in Jesus' name. As you can see from the attached statement, the decision of ECUSA to consecrate Gene Robinson, a person sexually active outside marriage, and to declare by resolution that same-sex blessings are "in bounds," has left us no choice but to recognize the situation which you have created. That is one of a profound impairment of communion. Our deep sadness comes on two fronts. First of all, you have done what you had no right to do. You have represented as God's blessing your promotion of an unbiblical agenda. You must know that the overwhelming majority of the people in this province view that as absolutely scandalous. Our concern is very great for those who embrace the deception you foster. Spiritually, it is a terrible place to be. In addition, you should know that many of us in the provinces you obviously consider to be of little consequence are also deeply offended at the arrogant, strident and unilateral action ECUSA has taken. This is doubly problematic because you personally have been so critical of your own government's failure to be collaborative in international affairs. Is stridence only a problem when you happen to disagree with the action? Could you not at least have discussed your convictions and underlying principles with your fellow primates before the final steps were taken? With deep regret, I must also inform you that the Province of the Southern Cone is designing a process for certification of missionaries. Candidates will have to demonstrate their commitment to orthodoxy in order to be acceptable for ministry here. Surely by now, you must see the folly of what you have done. The implications are staggering. Hardly a day goes by without international mention of more consequences. It is my fervent hope that you will repent. The mercy of Jesus knows no limit. I continue to pray that you will turn away from the course you have taken and turn to the "faith once delivered to the saints." With great sorrow, The Most Reverend Gregory James Venables Primate of the Southern Cone +++ To ECUSA and the churches of the Anglican Communion from the House of Bishops of the Province of the Southern Cone of America. In the Name of God: Father, Son and Holy Spirit. Dear brothers and sisters in Christ. The recent unilateral actions of the Episcopal Church in the United States (ECUSA) in consecrating a bishop who is sexually active outside marriage, and the recognition of same-sex blessings have created a deeply painful and divisive situation and devastated our Christian witness. In the light of Tradition, it reveals a misinterpretation of the clear witness of God's Word and a deaf ear to the heartfelt pleas of the entire Communion. When the economically powerful church in America acts, it attracts worldwide attention; and despite repeated warnings, ECUSA's leaders have shown selfish indifference to the difficulties and confusion their actions have now brought this and other provinces. Their action is a clear departure from the moral teaching, practice and common understanding of the Anglican Communion, clearly expressed by the Lambeth Conference of 1998. Following the example of Jesus we are open to all people, but we reject as sin those acts which separate us from God and from each other. ECUSA's action has forced painful division in the Communion and is a schism of their own making. Because by its precipitous action it has fomented needless division and denied the Tradition of the Church catholic, we believe that ECUSA cannot represent the Anglican Communion in any legitimate or moral sense. As a consequence, this Province now shares only a profoundly impaired communion with ECUSA and, in faithfulness to the Word of God, we cannot accept this consecration as a valid one. Impaired communion means that we cannot share fellowship, ministry, Eucharist or gifts with those who have affirmed or participated in the consecration of Gene Robinson, nor with those who perform or permit blessings of same-sex unions outside historic Christian marriage, nor with any clergy who are sexually active outside marriage. We give thanks to God for the bishops, clergy and laity of ECUSA who have stood firm against these unacceptable acts. We remain in full fellowship, ministry and Eucharistic celebration with them. At the same time we are deeply concerned about increasing reports of pressure and persecution against those who hold fast to the Scriptures and the historic faith through retributive applications of canonical and secular legal procedures. Missionaries desiring to serve in our Province must reject the erroneous decisions of ECUSA and must affirm traditional scriptural norms. It is our hope and earnest prayer that ECUSA will come to its senses, repent and turn back from its schismatic actions; but without renouncing their present position there is little hope of it. As a Province we believe institutional unity in meaningless unless it is based in the truth of the Holy Scriptures. May God have compassion on His church. END

"Episcopal Church has begun a new religion" "Ecclesiastical action against me logically incomprehensible" By the Rev. Joseph P. Murphy Ph.D. January 21, 2004 To: The Rt. Rev. Peter J. Lee The Rt. Rev. David Jones The Rt. Rev. Francis Gray Mayo Memorial Church House 110 W. Franklin St. Richmond, VA 23220 Dear Bishops Lee, Jones, and Gray, At the gathering of clergy you convened this past fall at Christchurch School to discuss the actions of General Convention 2003, I made clear to you all my understanding that the Episcopal Church no longer holds the teaching of the Christian Faith that it had received, thus making void the vow of ordination that I, and all Episcopal clergy, have taken. I repeated this to Bishop Lee in person later that month. That I am not alone in such an understanding is clear from Claiming Our Anglican Identity: The Case Against the Episcopal Church, USA, a paper commissioned in 2003 for the Primates of the Anglican Communion by the Most Rev. Drexel Gomez, the Most Rev. Peter Akinola, and the Most Rev. Gregory Venables (pages 13-14). Further reflection and consideration of the action of the Episcopal Church, and the responses from Anglicans all over the world, have only deepened my conviction that the Episcopal Church of the United States of America has departed from the Christian faith in a substantial manner. By reading Scripture in such a way that its ethical imperatives no longer address personal desires where they conflict with Scripture, the Episcopal Church has now formally adopted a spirituality that is not subject to the Word of God. Without its life rooted in submission to God Who speaks, its theology and liturgy are cut off from the source of all life in the One God, Father, Son, and Holy Spirit. You may view such a judgment on my part as extreme. However, if Christian disciples cannot be taught that all of our lives are to be submitted to Jesus Christ without reservation, that all of our thoughts and desires are to be brought into obedience to Him such that He alone determines what pleases Him, and that determination comes through what He has spoken to us all publicly through the writings of the Hebrew prophets, the teachings of Jesus, and the writings of His apostles and their immediate disciples, then such "discipleship" as results from such restricted teaching will not know the freedom for which we have been created. It is not worthy of the name Christian. Truly, by formally relaxing the demands of discipleship on the entire self, the Episcopal Church has begun a new religion, one in which we determine what is necessary to please God. Of course, that determination rests in what pleases the majority of us, reducing our grasp of He Who is wholly Other than us to our political consensus about Him. Rather than ruling over us, He is effectively tamed. It is the call of Jesus to lay down one's life for Him, or lose it. To reduce His call for radical discipleship at the level of the thoughts, desires, and intentions of our hearts to merely bearing with one another's "opinions" as if the Church were merely a body politic, is to not only misconstrue the nature of the Church, but to fail to hear Jesus' call to discipleship at all at the level where His cross—which differentiates Christianity from all other spiritual ways—becomes evident, that of personal obedience to Him where our desires run contrary. The issue at hand is not merely a social issue, or even an ethical issue. It is a question of the gospel itself, and of the reality of the acts of God in the life of humanity—since words are acts. It is a matter of the differing ways we read scripture, but that is of the most profound importance, as that reading instantiates, brings into being, who we are. God's Word is alive, as are those who submit their hearts to Him through it. The Episcopal Church has chosen to deny His words by granting itself the right to read them in such a way that they do not address our sinful condition. What is left is a message, a "gospel," indistinguishable from the ways of the world, and frankly, better served by abandoning the vestiges of Scripture and tradition that can be retained under its new understanding. Cut off from its power to address the sinful self as God has chosen to, Scripture as contextualized in the new ethos of the Episcopal Church is no longer the Word of God, no longer the conduit for His Life that our Anglican tradition affirms. I applaud the efforts of the American Anglican Council, and look forward to the day when a single Anglican Church will faithfully serve our Lord here in the United States. Until then, however, due to the actions of the Episcopal Church, I find the conclusion inescapable that violating Anglican order in some way is a necessity if Episcopalians are to remain obedient to the Lord. In my observation, the ethos of the Episcopal Church in large part is ignorant of, and resistant to the teachings of Scripture, evidencing processes long under way and only brought to fruition in the decisions of 2003. While many congregations demonstrate exception to this observation, so many do not that I am convinced that the Church cannot reform itself. As I mentioned to all of you prior to the General Convention while urging you to help avoid the current crisis, the Episcopal Church is now in so many ways akin to the Donatist Church of the fourth and fifth centuries, that I believe its only hope is intervention from the wider Anglican Church as that Church's salvation came from the universal Church. Consequently, to remain faithful to my ordination vow to serve as a presbyter in the Church of Jesus Christ proclaiming the gospel of Jesus Christ, I hereby submit myself to the Anglican Province of Rwanda in the Anglican Mission in America. I do so in order to fulfill my ordination vow, maintaining my desire to serve the Lord in the Anglican Communion as it has historically existed as catholic and evangelical, proclaiming Christ in both Word and Sacrament. Further, since the House of Bishops of the Episcopal Church of Rwanda on September 5, 2003 declared that "the Episcopal Church, USA has departed from the doctrine, discipline and worship of Christ as the Church has received them," and that "by these actions the Episcopal Church, USA has placed itself out of communion with other member of the worldwide Anglican Communion" by this letter I do hereby declare that any action taken against me as a presbyter under authority of Title IV Canon 10 of the Constitutions & Canons of the Episcopal Church of 2000, as revised by the General Convention of 2003, by the Diocese of Virginia (1) to be legally and logically incomprehensible given the loss of status in the Anglican Communion of the Episcopal Church which is assumed in Title IV Canon 10, and (2) to be null and void in the Anglican Communion by virtue of the Episcopal Church's loss of its communion with other Anglican Communion churches. It is my understanding that by this action I remain a presbyter in the Anglican Communion, whereas by my remaining in the Diocese of Virginia of the Episcopal Church, I would not. By my stating what I deem to be the truth in regard to the Episcopal Church as it now stands, I imply nothing in regard to yourselves or any other clergy or members of the Episcopal Church. We each answer to our Lord alone. However, I urge you and all Episcopalians, by the mercies of our Lord, to give ear to His voice anew. Sincerely yours in Jesus Christ, The Rev. Joseph P. Murphy, Ph.D. Formerly rector of St. Mary's - Fleeton, Reedville, VA END

News Analysis By David W. Virtue Episcopal Church revisionists have begun to spin the Network document presented at Plano this past week, with the Episcopal Church's leading homosexual revisionist Dr. Louie Crew announcing that he was surprised by its "tameness"... [Article continues with full text...]