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STATEMENT FROM THE EPISCOPAL SYNOD OF CENTRAL AFRICA The Episcopal Synod Standing Committee of the Church of the Province of Central Africa, which met in Botswana from 17th to 18th February 2004, made the following Statement: In the name of the Father, and of the Son, and of the Holy Spirit. Amen. With profound sadness the Church of the Province of Central Africa declares that the Episcopal Church in the United States of America (ECUSA) has inflicted a desperately grave wound to us and the Communion. By official and willful action, sixty-two bishops approved the election of an openly active homosexual as a bishop. Many participated in his consecration. By choosing to ignore the clear voice of God revealed in Holy Scripture, the bishops and other leaders who have done this put in peril the souls of those who follow them into this grievous error. These bishops have disregarded the anguished cries of the Primates of the Anglican Communion, the clear voice of the Anglican Consultative Council, the overwhelming voice of the 1998 Lambeth Conference, and countless pleas from other Christians. If their actions were benign, their arrogance has irreparably shattered trust and fellowship. But the action was not morally neutral. It is so desperately sinful, it has fractured sacramental communion. Only their sincere repentance can rescue the crisis they have created. This is wrong and it is sin. By their action, they have rejected us, our counsel, and the faith we share with history and with countless millions. The Presiding Bishop of ECUSA and the other bishops who have acted with him could not have been more clear. Despite our pleas, they have declared independence from the agreed historical faith. By wilfully ignoring the unanimous voice of the Primates, ECUSA has declared independence from the Anglican Communion. They have created a separation that cannot be ignored. Though they continue to speak of unity, they have become a noisy gong or a clanging cymbal. The unity they propose no longer exists. Sadly, it appears that defiant eyes see neither truth nor pain. The province of Central Africa declares that relationship is fractured and communion is impaired. It is simply not possible to share what they have fractured. The jagged edges are too destructive to embrace. Separation is necessary to maintain Gospel integrity and spiritual safety for our people. A commission has been created to deal with ECUSA’s actions. Our primate is one of the members of that panel. We will earnestly pray for their work, that they might be empowered by the Holy Spirit to find a way forward. But the way forward simply cannot welcome sin into the church. It cannot ignore the authority of the Bible. It cannot overlook the injury ECUSA has caused. It is simply not acceptable to rob wounded people of our only true hope. Our way is to pray, consult, and decide together. It is our hope that the commission will do just that. We believe the Anglican Communion can rise to the demands of faithfulness. In the meantime, separation from ECUSA is inevitable. If there is no repentance, it will become permanent. We continue to celebrate our common life and unblemished communion with those in the USA who have rejected this decision of the General Convention of 2003. We are very concerned about the increasing reports of persecution and threats against those who maintain “the faith once delivered,” and are committed to providing support for those who share faith. We believe that God will order our steps. Relationships have been broken, but the Gospel still holds the power to transform lives. It is to that truth that we give ourselves. END

By Greg Garrison News staff writer Birmingham News 2/29/2004 Alabama Episcopalians voted Saturday to reject the denomination's approval of its first openly gay bishop and adopted a restricted budget that reduces funding sent to the New York headquarters. "It expresses disagreement, but not division," said Bishop Henry N. Parsley, head of the Episcopal Diocese of Alabama, who presided over the meeting. "We're not going anywhere." By passing a resolution "affirming our Anglican tradition and communion," priests and church members representing 36,000 Episcopalians in the state said that "blessings of same-sex unions and ordinations of non-celibate unmarried persons are not part of the common life of this diocese." Bishop V. Gene Robinson of New Hampshire was approved Aug. 5 by the Episcopal Church General Convention, even though he talked openly of his homosexual relationship with his longtime partner. Robinson has been consecrated and takes office as the top bishop of New Hampshire on March 7. Episcopalians traditionally teach that sex outside marriage is wrong, but the national church passed a statement last year that acknowledged the right of churches to experiment with rituals for same-sex unions. Alabama Episcopalians got their first formal chance to respond Saturday. "It gives us a clear statement as a family," said the Rev. Rich Webster, rector of St. Luke's Episcopal Church in Mountain Brook, which hosted the special one-day meeting of the Episcopal Diocese of Alabama. "This is the first chance we've had to speak since August. We'll keep on preaching the Gospel." The statement rejecting Bishop Robinson and opposing same-sex unions provoked extensive debate and passed by only 208–140, showing how contentious the issue of same-sex unions remains even among Episcopalians in the Deep South. "Our churches are reinterpreting scripture to justify this sin," church member Marlene Hayes of Fort Payne said, reflecting the majority vote. "The sad part to me is the national church is moving forward to a more inclusive church and Alabama's dissension is a repetition of history," said Brad LaMonte, a member of Grace Episcopal Church in Woodlawn and regional vice president for Integrity, a national ministry for gay and lesbian Episcopalians. "It's resistance toward progress in Alabama. But this was not a large victory for the conservatives. It was very narrow." Although five churches in the diocese designated that some of their money be held back from funding the national budget as a protest to the Robinson vote, no Alabama churches are planning to leave the denomination. The diocese has significantly reduced its funding to the national church this year, but still supports the ministries of the denomination, Parsley said. The diocesan budget of $2.29 million for 2004 is down from $2.54 million in 2003. "Our diocesan budget is terribly tight this year," Parsley said. Because of that, the diocese will send about 10 percent less money to the denomination this year, about 19 percent of its total budget. Parsley allowed donors upset about the Robinson decision to designate that portions of their contributions not go to the national church budget. Two proposals to cut funding for the national church even further were voted down Saturday. "You're punishing the people, that's who you're hurting," said the Rev. Jay Croft, rector of St. John's Episcopal Church for the Deaf, of those who would hold back funding. "You can't get anyone's attention that way." Parsley made a plea for reconciliation. "I hope that we will not focus or obsess on the issues that divide us," he said. "Living with disagreement is a spiritual challenge." LaMonte said that those who opposed Robinson are withholding money to express their reaction, but he expects financial support will bounce back as people get used to the idea of an openly gay bishop and the blessing of same-sex unions. "Ten years ago, these issues would not have gotten any support," he said.

By The Rev. Benjamin Bernier This generation owes a debt of gratitude to Mel Gibson for having dared use the power of modern media to bring before the eyes of millions the fruit of, what unfortunately has become a lost or rare art, the art of Christian meditation. The movie begins with an ancient quotation (700 BC) from Isaiah 53:5, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." This is the theme of the movie and runs through it from beginning to end. After the quote the movie goes on to recreate the events of our Lord's passion from the garden of Gethsemane to the resurrection, with brief flashbacks to relevant material concerning the meaning of Christ's sacrifice in light of his own teaching. Although it will surprise many, in a sense, there is nothing new in this story. It is a part of the Gospel story that every devout Christian, nourished in the historical Church, has seen in his mind's eye time and time again, as he follows the Church calendar reliving in real time the various aspects of our Lord's earthly life, especially the last moments rehearsed during Holy Week. In fact, this is a Holy Friday movie. Because of that, it is bound to be misunderstood by a culture which has lost sight of the reality and meaning of Holy Friday in its context on the Gospel story and its implications for the World. Just like Holy Friday, this movie is the kind of experience that only should be undertaken after due preparation. I believe this is the greatest problem that this movie may present. It will probably take millions of viewers unfortunately unprepared. Since people seldom read any more, and those who read do not meditate, even many Christians' acquaintance with the Gospel's story is superficial and incomplete. Therefore, many viewers will leave the theater in complete shock. But what can one say? They will only find out how unprepared they were if after the movie they decide to go to a church that understands the value of Christian meditation and learn to read the Gospel with contemplative eyes. Then they will realize that all that brutality has been actually there in the Gospel Story, all the while, with real people of flesh and blood. They will join the countless multitude of Christians through the ages that have been, without watching the movie, already there. With them they will realize that there is even more there than they have yet seen or ever imagine. "Where you there when they crucified my Lord?" the Negro Spiritual Hymn asks again and again. Michelangelo, Rembrandt, J.S. Bach and countless other artists have been there. We must go there also and face the suffering Christ. As people learn to read the Bible meditatively, they will discover that not all scenes of the movie follow exactly any reading of the Gospel and that in spite of the historical accuracy of the whole movie many details are not literally registered in the Gospels. They will then realize that they have seen first hand the fruits of the lost art of Christian meditation, i.e., the fruit of what happens when the mind engages the story reading with full devotional attention, and allows the imagination to recreate the story with its many details and shadows, recreating a multidimensional drama including things that may have been there, although they were not recorded, allowing the depth of the real human and divine drama to touch our souls; in a word allowing us to be there. PD: A Word of Caution Like the meditations that we ought to do when we close our door to the outside world to be alone with the Lord, this movie is best seen first outside the limits of group pressure. It is too much of a personally moving story, and it would be better, the first time, to go with an audience you will not have to worry about their reactions. Only children mature enough to have meditatively read the story of the gospels and who have seen in the eye of their minds the reality of the passion should be allowed to see this movie. If your children have not yet cried while attentively reading the passion story, wait until they do. It would be an offense against them to do it otherwise. The Rev. Benjamin Bernier 02/27/2004

"We have a war chest and we'll go to the mat for our property," says rector By David W. Virtue 3/1/2004 ST. LOUIS, MO — The Episcopal Church of the Good Shepherd voted overwhelmingly on Sunday to leave the Diocese of Missouri and the Episcopal Church and to affiliate with the Anglican Mission in America. The vote to leave was significant, said the Rev. Paul R. Walter, 66, who has been rector there for nearly 8 years. "Of the 148 who could vote, 98 were present, 84 voted for and 14 against leaving ECUSA. The balance of 152 (the church has almost 300 members) are being polled." That poll will be preserved for additional evidence that the parish is united, said Walter. The Bishop of Missouri, George Wayne Smith, has inhibited Walter and has fired the Vestry and Wardens of the parish. "We are ready for war. We have a war chest and we'll go to the mat for our property," said Walter, a feisty, no nonsense Evangelical. Walter said he expects a fight from the diocese and they are prepared. Walter has been accepted as a priest in the Province of Rwanda. "Our Vestry voted unanimously to change our corporate articles to expunge any reference to the Episcopal Church and the Episcopal Diocese of Missouri and to allow the congregation to align with any Anglican entity we choose. As a non-profit we filed with the County Court and the judge approved our changes and the Secretary of State issued us a revised document," Walter told Virtuosity. The consecration of V. Gene Robinson was the final straw in a church that had lost its way morally. "The resolutions at General Convention affirming Robinson to the episcopacy and same-sex rites was a bridge too far for me and my parish, and we are out of here." Walter said the bishop's accusation that he and his parish were acting out of anger was nonsense. Walter said he was prepared for battle. "We knew this was coming and we are prepared for it. We will fight all the way to the Supreme Court if necessary. We will challenge the Dennis Canon." "If we lose, the worst case scenario is that 85 percent of the core congregation and 95 percent of its income simply walks off campus praising God. We only have a small endowment. I don't expect this anytime soon. We are going to fight for the sake of all the little places and people that couldn't possibly muster the resources to do so." Should the church prevail, the new parish will call itself the Anglican Church of the Good Shepherd. "We will build a new church on the present property. We have been adding a family or two every week since word got out, and they are coming to us from the Baptists, Presbyterians and independent denominations. We are on a roll. We have nine candidates for holy orders, and we have three church plants under consideration. We are rejoicing in the Lord." The Rev. Canon Tim Smith, executive officer for the Pawleys Island based Anglican Mission in America, said, "The Anglican Mission welcomes the courageous people of the Anglican Church of the Good Shepherd in St. Louis. It is reassuring that stalwart parishioners and clergy will not placate the theologically corrupt structures of ECUSA. They desire to move forward in mission for Jesus Christ, and we welcome that."

By Paul Carter A fifth Anglican Primate has joined an alliance of International Archbishops that has extended an offer of "temporary adequate Episcopal oversight"* to churches in Canada. The Most Rev. Benjamin Nzimbi, Archbishop of Kenya, indicated his desire to assist the alliance that already includes the Primates of Central Africa, Congo, Rwanda and South East Asia. The offer of "temporary adequate Episcopal oversight" was recently made to congregations and clergy that could not, because of religious conscience, support the decision of the Diocese of New Westminster to bless same-sex unions. The diocese's unilateral, divisive and unprecedented move, taken in 2002, was denounced throughout the Anglican Communion as contrary to Scripture, Christian tradition over 2000 years and the clear wishes of the Bishops of the Anglican Communion. Since that time, the churches and clergy who would not support the diocese's unbiblical action have been in a state of impaired communion with their bishop and have faced threats of action against them and their parishes. Many Anglican leaders, including two successive Archbishops of Canterbury, have issued statements against the Diocese of New Westminster and in support of these churches. The congregations and clergy who accept the offer will now have the covering and oversight of five Anglican Primates and a valid connection to the rest of the Anglican Communion. The offer of "temporary adequate Episcopal oversight" is made as a positive step forward in dealing with the crisis in the Canadian church as the Anglican Communion deals with issues of realignment around the globe. The Rev. Paul Carter is vicar of Immanuel Church, Westside in Vancouver, BC and is active with the ACINW.

By Jonathan Petre, Religion Correspondent (Filed: 01/03/2004) Anglicanism's most senior critic of homosexuality is to embarrass the Archbishop of Canterbury, Dr Rowan Williams, by boycotting a top-level meeting in Canterbury today in protest over its first openly gay bishop. The Primate of Nigeria, Archbishop Peter Akinola, is refusing to attend the meeting of Church leaders, hosted by Dr Williams, because he objects to the presence of the leader of the liberal American Church. The Archbishop, who heads 17 million Anglicans, is a leading opponent of the Presiding Bishop of the Episcopal Church, Bishop Frank Griswold, who defied colleagues by leading the consecration, last November, of Canon Gene Robinson as Bishop of New Hampshire. Dr Akinola has told friends that to attend the week-long gathering of primates and senior Church members would be a betrayal of his views and those of a majority of Anglicans worldwide. He has described the consecration as "a Satanic attack on the Church." The snub is the most dramatic indication yet of the splits at the heart of the worldwide Church, and it will fuel speculation that Archbishop Akinola is prepared to break away and lead a rival Anglican Church. Another critic of Bishop Griswold, the Primate of Central Africa, Archbishop Bernard Malango, is expected to attend the meeting, but only after issuing a scathing attack on the American Church. The Archbishop accused the liberal leadership of the Episcopal Church of inflicting "a desperately grave wound to the Church", warning that, if it failed to repent, separation would be permanent for the "spiritual safety of our people." His comments contrasted with those of Archbishop Desmond Tutu, the former Archbishop of Cape Town and a leading liberal, who said at an Ash Wednesday service in London last week that Anglicanism must include everyone, regardless of their sexuality. The latest hostilities have undermined the efforts of Dr Williams to encourage talks between the warring parties and of the Lambeth Commission set up in October to try to avert schism. The commission, which is chaired by the Primate of All Ireland, Dr Robin Eames, urged both sides last month to end their use of "strident language" which is threatening to tear the Church apart. Insiders say that efforts by the commission to broker a deal between the conservatives and liberals, which could allow them to co-exist, has reached a "stalemate." The meeting in Canterbury of the joint committee of the Primates' standing committee and the standing committee of the Anglican Consultative council is not directly related to the commission, but is regarded as crucial.

Church of Apostles no longer funds diocese, national church By Frank E. Lockwood HERALD-LEADER STAFF WRITER PRESTONSBURG — Leaders of a Lexington Episcopal congregation, objecting to the consecration of openly gay bishop Gene Robinson, are no longer sharing communion with Lexington Bishop Stacy Sauls. Church of the Apostles, a 7-year-old evangelical parish, has stopped giving money to the Lexington diocese and the Episcopal Church USA. The congregation, with an average attendance of about 110 people, has contemporary worship services — no pews, prayer books or pipe organs. But it adheres to traditional scriptural interpretations, and is in "impaired communion" with the diocese, said its minister, the Rev. Martin Gornik. The Lexington parish is the second parish to publicly challenge Sauls. Saint John's Church in Versailles split in January after diocesan leaders dismissed that church's governing board. Earlier this month, the church's governing board voted unanimously to join the Network of Anglican Communion Dioceses and Parishes — a national group which claims the Episcopal Church has abandoned "the historic faith of the Bible." Yesterday, at the diocese's annual convention, Gornik and four members of his congregation declined to take bread and wine which Sauls had consecrated. They sat in silence while others went forward. "Clearly, this is an unusual thing," Sauls said afterward. The impaired communion capped a day that featured diocesan elections, a worship service and a brief debate about marriage for gays. Asked whether he thinks Apostles will leave the Episcopal Church, Sauls said he doubts that will happen, but added, "It certainly is a possibility that can't be ruled out." Gornik said the congregation is committed to the Anglican tradition. But locally, Apostles will continue to dissent "until there is a change in direction by the leadership of the diocese." Relations have been strained since Sauls voted to approve the election of Robinson, a Lexington native, as bishop of New Hampshire. "It is serious and grievous that our diocese cannot affirm what we understand to be basic and central teachings of the faith," Gornik said. Sauls said he respects Gornik and hopes the relationship will be restored. "I do not consider myself in impaired communion with them in any way," he said. "But I respect the fact that they see the relationship as impaired from their perspective." In recent weeks, Episcopal leaders have downplayed the importance of correctly interpreting scripture. The Episcopal bishop of Virginia, Peter James Lee, recently told his diocese's annual convention: "If you must make a choice between heresy and schism, always choose heresy." Sauls put it differently. Saying that "Scripture is full of logical inconsistencies," he told his annual convention Friday that "when it comes to family, how I love matters more than how I think." Loving each other, Sauls told the convention, "matters more than how many other commandments, laws or rules I can quote or how many specks I can see in the eyes of others while ignoring the log in my own." Gornik said he can't support efforts "to revise and change what has been understood as traditional and historic teachings of the church, based on scripture." Since founding Church of the Apostles in 1996, "We have taught, preached, discipled and formed people in the orthodox traditions of the church. That's who we are." In other convention business: • A resolution opposing marriages for gay couples in the church, tabled by the convention's resolutions committee, remained off the agenda — despite protests from some deputies. Lay deputies voted 54-46 not to debate the issue now, siding with a resolutions committee which Sauls had appointed. Clergy voted 19-7 to delay the discussion. • The convention voted to oppose the death penalty for juvenile offenders and to increase assistance to Haiti. • Deputies approved a resolution praising Sauls' "perseverance, wisdom and visionary leadership."

February 27, 2004 (CNA) Harvard Law Professor Mary Ann Glendon, former Vatican representative to the Beijing Summit on Women, argues that same-sex marriage is not a civil rights issue — but a bid for special preference. She states: “What same-sex marriage advocates have tried to present as a civil rights issue is really a bid for special preferences of the type our society gives to married couples for the very good reason that most of them are raising or have raised children.” Glendon raises three major concerns: Children’s Rights: Legalizing same-sex marriage would endorse the idea that children do not need both a mother and a father, and would normalize the view that “alternative family forms are just as good.” Sex-education and marriage-prep curricula would include homosexual practice, and objecting parents would be “branded as homophobes.” Religious Freedom: She warns of “an era of intolerance and discrimination the likes of which we have rarely seen before.” Religious institutions refusing to recognize same-sex unions would face lawsuits and public vilification. Distributive Justice: “How can one justify treating same-sex households like married couples when such benefits are denied to all the people… caring for elderly or disabled relatives whom they cannot claim as family members for tax or insurance purposes?” She insists the decision belongs to the democratic process — not courts — and must be preceded by full public debate. Citizens deserve the right to vote on whether childless same-sex unions should receive the same legal and financial privileges society reserves for families raising children. NEW HAMPSHIRE: ROBINSON’S ELECTION “RIGGED”, PLANNED A YEAR IN ADVANCE By JoAnn Samson February 28, 2004 A lay Episcopalian from St. Paul’s Church, Concord, NH, JoAnn Samson alleges that the election of V. Gene Robinson as Bishop of New Hampshire was “rigged”—orchestrated over many months, possibly years. Key claims: Bishop Douglas Theuner (Robinson’s longtime superior and Canon employer) actively campaigned for Robinson, “cajoled, pushed and twisted arms,” and handpicked delegates favorable to his election. The groundwork was laid during the Righter trial (1990s), where Theuner served as a “judge” in the case of a bishop who ordained a non-celibate gay priest — establishing precedent and alliances. Though presented as a Spirit-led open process, Samson asserts the outcome was predetermined. Following the vote, many orthodox members resigned or left within 24 hours. Samson also critiques Robinson’s theology: In a sermon on Abraham and Isaac, he speculated Abraham “maybe thought he was to sacrifice Isaac because that’s what the pagans did” — implying doubt that God spoke. He identified himself as both “wheat and weeds,” contradicting Jesus’ parable (Matthew 13), where the two are ultimately separated. Post-election, he embarked on a global “gay rights advocacy” tour — despite claiming he didn’t want to be “a gay bishop,” but “New Hampshire’s bishop.” One supporter reportedly said Robinson was “so busy he did not have time to pray or read the Bible.” More broadly, Samson warns of deeper heresies beneath the sexuality debate: Rejection of biblical authority Denial of sin as objective reality Universalism (“everyone is saved”) Relativism (“all religions are equal”) She cites liturgical erosion: communion now offered “whether you believe in anything or not,” and sermons (e.g., on “Why Jesus Died”) that omit sin entirely — replacing atonement with vague notions like “Claudia’s dream.” She concludes: “The stakes are far higher than just homosexuality or marriage. They are the basic beliefs of the Christian faith… God has said to me that Gene’s rise to international involvement… is not unlike what will happen with the Antichrist.” “Do not be fooled into believing that what is going on is harmless. It is not. It is the power to kill and destroy.” She urges believers to “speak the Truth in love” and remain watchful — citing Jonah, the lying spirit in 1 Kings 22, and the inevitability of apostasy before Christ’s return. CENTRAL AFRICA: SEPARATION WITH US EPISCOPAL CHURCH INEVITABLE GABORONE — February 27, 2004 The Episcopal Synod of the Anglican Province of Central Africa (Botswana, Malawi, Zambia, Zimbabwe) declared formal separation from The Episcopal Church (USA) inevitable unless ECUSA repents for consecrating a sexually active gay bishop. Archbishop Bernard Malango of Malawi stated: “The ordination has inflicted a desperately grave wound to the Church and the Communion… ECUSA has ignored the clear voice of God contained in the Bible.” He accused the 62 consecrating bishops of disregarding global Anglican leadership, including repeated pleas from the Primates’ Meeting and the Anglican Consultative Council. “ECUSA’s arrogance has irreparably shattered trust and fellowship… Sincere repentance is the only thing that could rescue those involved.” The Province declared: “The relationship is fractured and communion is impaired… separation is necessary for the maintenance of Gospel integrity and spiritual safety of our people.” Malango affirmed that Scripture does not permit compromise on sin, and noted that Nigeria, Kenya, and Uganda have already severed ties with ECUSA.

By David W. Virtue In a sermon delivered in Chicago honoring Absalom Jones—the first African-American priest ordained in the Episcopal Church—Bishop V. Gene Robinson equated racial oppression with the Church’s rejection of homosexual practice: “People of color. Women. Gay and lesbian folk. The physically disabled. The aged. All oppressed… and all offered liberation by this great God of ours.” Robinson cited Isaiah 61, claiming it speaks to “the kinds of oppressions that we are all dealing with,” and implied the controversy over his election was part of God’s call to “go deeper… into deeper waters.” His remarks outraged several Black Anglican leaders. The Rev. James Johnson, a Black priest from Philadelphia, called the sermon “deceptive and insulting”: “What is tragically ironic is that this very passage… which Mr. Robinson uses to argue explicitly for gay liberation… in actuality calls upon him and us all to repent of our sinful ways.” Johnson emphasized that Isaiah 61 is a Jubilee text—calling for repentance and deliverance for penitent sinners, not affirmation of sin. He rejected Robinson’s “false parallel” between race and sexuality: “Skin pigmentation is a small part of the beautiful diversity of the good created order… Homosexuality, by contrast, is not part of God’s design but a manifestation of the Fall.” He noted that Scripture consistently portrays marriage — male and female in covenant — as an icon of Christ and the Church (Ephesians 5:31–32), and that homosexual behavior is presented as a dramatization of idolatry: the exchange of worship of God for worship of self. Dr. Michael Howell, a Black Episcopal layman and professor of marine geology, likewise condemned the sermon as “a very dangerous combination of ignorance and deceit.” He stressed: Race is genetically determined and unchosen; homosexuality is a pattern of behavior, not a fixed genetic trait. Peer-reviewed science does not support the “born this way” claim for sexual orientation in the way it does for race. Unlike racism — which Scripture opposes (e.g., Numbers 12, Galatians 3:28) — homosexual practice is uniformly condemned in both Old and New Testaments. “Scripture never condones slavery and eventually advocates its eradication… But homosexual behavior is clearly against God’s created order.” Both leaders warned that conflating civil rights with sexual morality distorts the Gospel and undermines biblical authority.

An Anglican cleric who led the protest against the blessing of same-sex unions is to address Church of Ireland clergy in the coming week. The Rev. David Short, rector of St John’s, Shaughnessy, Vancouver, made his protest after his Bishop in the Canadian diocese of New Westminster permitted rites for so-called ‘gay marriages’. His parish, along with ten others, formed a coalition, the Anglican Communion in New Westminster (ACiNW), which has been recognised by the past and present Archbishops of Canterbury. Currently, the ACiNW represents 25% of the worshipping community in New Westminster. Chief among their concerns is the departure from traditional Biblical Christian faith and morals within the Church and the threat to those who practice orthodox Anglican Christian faith. Mr. Short will be addressing Church of Ireland clergy and lay readers at a lunchtime meeting in Portadown on Wednesday, organised by the Evangelical Fellowship of Irish Clergy. Its chairman, Canon Clive West, explained the purpose for this meeting: “David will be sharing his experiences of living in a church structure which is hostile towards Biblical faith and informing us of developments internationally.” The meeting, entitled “Thinking for the Future”, takes place in the Fergus Hall (St Mark’s Church Hall), Portadown from 11:30 a.m. – 2:00 p.m. on Wednesday, March 3, 2004. An Australian by birth, David Short is married to Bron and they have two sons, Ben and Josh. He says of the current situation in New Westminster: “I believe that we are in a Diocese that has unilaterally severed its connection with the global Anglican Communion by being the first to officially bless same-sex unions.” The Anglican Communion, of which the Church of Ireland is a part, is presently facing great controversy over homosexuality. In the past year, the Diocese of New Hampshire, USA, has elected a practising homosexual as its bishop, and New Westminster was the first Anglican diocese to permit the blessing of same-sex unions. Archbishop of Armagh, Robin Eames, is heading a commission to look at ways the Communion might be able to stay together at this time. The Anglican Communion in New Westminster (ACiNW) has received unprecedented support from around the world. 358 Anglican clergy, bishops, and archbishops from across Canada and around the world have issued public statements rejecting the New Westminster decision and supporting the ACiNW. See www.acinw.org . The Evangelical Fellowship of Irish Clergy exists to provide its members with encouragement, refreshment and teaching from the Bible. Their purpose is to see the clergy of the Church of Ireland equipped in biblical ministry, that Jesus Christ may be better known.

Canon Edward Norman has written a scathing attack on the Church of England and is converting to Catholicism. A former Reith lecturer and Dean of Peterhouse, and currently Chancellor of York Minster, Norman is an ecclesiastical historian with the long face and high cheekbones of a Tudor churchman. He speaks fast and quietly, polishing his dry words as he speaks, so that his prose and conversation are almost indistinguishable. In his book *Anglican Difficulties: A New Syllabus of Errors*, Norman delivers a ferocious assault on the Church of England—not from a traditionalist perspective, but from that of a leading Church intellectual. He writes: “There is a big hole at the centre of Anglicanism — its authority. I don’t think it’s a Church; it’s more of a religious society.” Of the General Synod: “Every disagreement, in seemingly every board or committee, proceeds by avoidance of principled debate. Ordinary moral cowardice is represented as wise judgment; equivocation in the construction of compromise formulae is second nature to leaders.” He also critiques evangelical bishops, suggesting they compromise principle for preferment: “Discreetly, behind the twitching curtains of the evangelical bishops’ houses, the playing pieces are being set out on the board.” Canon Norman will retire from York Minster’s chapter in May 2004 and will be received into the Roman Catholic Church later that year by Fr Dermot Fenlon at the Birmingham Oratory. He has already begun attending Mass discreetly, in collar and tie. Nevertheless, he stresses that his retirement and conversion are “quite independent developments.” His conversation is laced with aquatic metaphors: “Just because the Anglican tub is leaking is not in itself an argument for jumping into another one.” Over lunch in an Italian restaurant near the Minster, he announces: “Anglicanism is going to tip into the sea.” Then, with a thin smile: “But it will all come out in the wash.” Norman was originally in favor of women’s ordination, but has reversed his position: “We were told that a whole dimension to humanity was missing from the ministry, but that enrichment hasn’t happened.” He adds: “Women emphasise caring, relationships, suffering, healing and love. Men are interested in truth, ideas, conflict, sin, wickedness and virtue. Those are caricatures, but there was wisdom in Our Lord entrusting the office of the priesthood to men.” Though once labeled Margaret Thatcher’s favorite clergyman, Norman insists he has “no politics. My only ideology is classical Christianity, without reservation.” He remains intellectually unpredictable — even quoting gay atheist filmmaker Derek Jarman in a Minster lecture, including Jarman’s barbed critique of Dr George Carey: “Moon-faced and pudgy, a clerical Bunter, the school bully in a lurex mitre.” Touring the cathedral, he dismisses York Minster’s famed nave as “a very poor example of the late-Gothic style… put up on the cheap — the decorative devices are straight out of a stonemason’s catalogue.” Cathedrals, he says, “can be a hindrance as well as an aid to faith… They can lead people to luxuriate in emotion. I’d rather they were convicted of their sins.” Soon, Canon Norman will leave what he calls “the ideological chaos of Anglicanism” and enter into full communion with the successor of Peter. He plans to retire in Brighton — “And I shall be properly retired,” he says. When asked about his departure, he replies: “Catholicism is what I have always believed, though I did not have the wit to realise it. You might call it a shaft of light before the sun sets.”

Rowan Williams interviewed by Martha Linden, Press Association February 27, 2004 On the first anniversary of his enthronement, Archbishop of Canterbury Dr. Rowan Williams reflected on a year marked by intense pressure — especially the controversies surrounding Jeffrey John (gay but celibate nominee for Reading) and Gene Robinson (non-celibate, consecrated in New Hampshire). He acknowledged the “very high personal cost to many people” and the difficulty of discerning “what the Church overall — worldwide as well as in England — was wanting.” On sexuality and Synod: No change in official teaching: “The Church of England’s position… remains pretty much where it was.” While the tone of debate has improved (less anger, more openness), this does not open the door to same-sex blessings: “Endorsing Some Issues in Human Sexuality… did not at all open the door to services of blessings for gay couples.” On ecumenism and the Pope: His October 2003 audience with Pope John Paul II was “moving.” “The sheer Christian and human greatness of the man is just undeniable.” He rejects the idea that Rome has “given up” on Anglican-Catholic unity: “No sense of the door closing, not at all.” On women bishops: “I do not have any theological objections to women bishops… In the long run, I do not think there is a theological defence” for limiting women to suffragan roles. But implementation must be handled with care: “How it is introduced, at what price, is not something for which I have short and glib answers.” On asylum policy: Criticized government plans to reduce appeals for rejected asylum seekers: “If you defend [British society] by means that victimise or exclude people unjustly, then the very thing you are defending is affected by that.” On secularization: Britain is not so much “unbelieving” as “confused” — citing surveys where 75% still identify as Christian. Noted rising emotional volatility (e.g., public grief over Princess Diana) — but little “lively contact with the Church” among youth. He misses Wales — “It is my home” — especially the collegiality of a smaller national church. Still, London offers cultural enrichment and new friendships. Since enthronement, he has published: Silence and Honey Cakes (on the Desert Fathers) The Dwelling of the Light (meditations on icons) A collection of essays And yes — he still watches The Simpsons. “I try to keep it up… I was going to say religiously, but I’d better not.” Dr Williams has published a book called Silence And Honey Cakes, on the contribution of the desert fathers in 4th century Egypt, and a book of meditations called The Dwelling Of The Light Praying With The Icons Of Christ, as well as a collection of essays since his enthronement. END