A statement from the Presiding Bishop's Council of Advice March 16, 2004 We, the elected members of the Presiding Bishop's Council of Advice, on the eve of the spring meeting of our House of Bishops, are moved to express our strong disapproval of the action taken by five retired bishops of our church who have violated our Constitution and Canons by performing episcopal and sacramental actions in the Diocese of Ohio without first securing the permission of the Bishop of Ohio. We affirm our Presiding Bishop's statement of March 15 in which he says "the claim that their [the five bishops] action was pastoral and in accordance with a mandate from the Archbishop of Canterbury and the Primates of the Anglican Communion is contradicted by the statement of the Primates last October which states quite clearly that they, 'reaffirm the teaching of successive Lambeth Conferences that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own...'" We also note that this action - being in violation of our Constitution and Canons - is contrary to the Archbishop of Canterbury's understanding of how we are to move forward. As he said in a recent letter to our Presiding Bishop regarding the forthcoming meeting of the House of Bishops: "My hope and prayer is that this meeting will offer generous and constructive ways forward within the constitutional and canonical structures of ECUSA that will guarantee Episcopal care for all and avoid further fragmentation, and the consequent distraction from our main task of proclaiming Christ." As members of the Council of Advice we represent different points of view and are not all of one mind regarding the rightness of certain actions taken at last summer's General Convention. We are, however, completely one in our commitment to working together as fellow bishops in our common mission, which is to proclaim the reconciling love of God made known in Christ to a broken and divided world. Through our life in Christ we are bound together in a common ministry of oversight and "care for all the churches." We believe that these bonds, grounded in common prayer, are far stronger and more enduring than the forces at work which seek to sow the seeds of division. It is our earnest hope and prayer we will be guided and upheld by God's grace in the days ahead as we move forward together in the service of the gospel. The Rt. Rev. Chilton R. Knudsen Province I, Diocese of Maine The Rt. Rev. Jack M. McKelvey Province II, Diocese of Rochester The Rt. Rev. Robert W. Ihloff Province III, Diocese of Maryland The Rt. Rev. Charles E. Jenkins, III Province IV, Diocese of Louisiana The Rt. Rev. Wendell N. Gibbs Jr. Province V, Diocese of Michigan The Rt. Rev. James L. Jelinek Province VI, Diocese of Minnesota The Rt. Rev. Bruce D. MacPherson Province VII, Diocese of Western Louisiana The Rt. Rev. Harry B. Bainbridge Province VIII, Diocese of Idaho The Rt. Rev. Lloyd Allen Province IX, Diocese of Honduras The Rt. Rev. Richard S.O. Chang Vice President, House of Bishops Province VIII, Diocese of Hawaii

Statement from the President of FIF/NA March 15, 2004 Forward in Faith, North America, the oldest orthodox and traditional organization in the Episcopal Church, offers its support and prayers to both the bishops who took the pastoral initiative to reach out to beleaguered members of the church, and to the clergy and people of the "Ohio cluster." We believe in the necessity of Sunday's action as a response that provides Godly leadership and hope for members of the church who remain steadfastly committed to biblical Christianity as practiced in the vast majority of the Anglican Communion. We remember with thanksgiving the first provision of emergency pastoral care when in November of 2000, two Anglican primates and a diocesan bishop confirmed 85 individuals at the Church of the Good Shepherd in Rosemont, Pennsylvania. That event and Sunday's event are not to be viewed as acts of provocation, but as responses to the on-going crisis of faith and authority that has plagued the church for decades. Faithful clergy and their people must have apostolic care and oversight from bishops who are committed to upholding orthodox faith and practice. Forward in Faith has chosen to be a partner with the American Anglican Council (AAC) and a member convocation of the Network of Anglican Communion Dioceses and Parishes (NACDP) to join with those with which we hold much in common and with which we view our commitment to the Church's historic position on Holy Orders as an integral ingredient for the realignment of orthodox Christianity and the Anglican tradition. The Rev. Dr. David L. Moyer President Forward in Faith North America

A Statement by the Rev. Todd H. Wetzel, Executive Director, ANGLICANS UNITED & LATIMER PRESS Anglicans United applauds the unprecedented actions of 5 Faithful bishops in confirming 110 people in Ohio this past Sunday. For more than a decade, the liberal faction of the Episcopal church has acted in a way that proves it is easier to get forgiveness than it is to get permission. They were repeatedly denied permission for their agenda of ordaining homosexual persons and performing same-sex marriages by successive General Conventions. Yet, they "in good conscience," they continually permitted or "looked the other way" while same-sex blessings and homosexual ordinations proceeded unabated. Now that these agenda items have been approved by General Convention, it is time for all Faithful Episcopalians to consider actions of ecclesiastical disobedience for reasons of conscience. Faithful Episcopalians in the Diocese of Ohio have stood by through James Moodey and Clark Grew and watched the evisceration of this once proud diocese. Twenty years ago, it numbered over 40,000. It now numbers less than 24,000. If you are in a diocese headed by an apostate bishop, disobedience of Canon Law - exactly mirroring what the liberals have done for the past decade - is "in good conscience". The liberals have said that we must listen to them and observe their ways. We have. We, sadly, must now meet and match their repeated defiant behavior in support of the Gospel and the Lord we love. As a father of two boys, I can assure you that I made hard decisions about which bishop would lay his hands on my sons' heads. These parents and priests have done the same. This weekend's House of Bishops meeting must come to grips with the fact that application through the bishop for alternative oversight will not work. It will be fraught with arrogant egos instead of true compassion for every single sheep. The old notion of diocesan boundaries has already been destroyed by the liberals. Now, conservative and faithful, orthodox Episcopalians have the right to be ministered to by a Godly Bishop. The Rubrics and Canons make the definition of Godly clear. Today, many Episcopal Church, USA bishops do not fit the definition. Anglicans United strongly urges the Presiding Bishop of the Episcopal Church and the House of Bishops to provide more than "adequate" oversight. We challenge you to make access to Godly oversight available to every traditional parish in these United States.

AS EYE SEE IT - A response to Presiding Bishop Frank Griswold By Matt Kennedy "C'mon Frank, Don't be such a literalist. Remember the reader and the text are in conversation with one another. The text has its perspective and culture, the reader has hers. Somewhere in the middle, beyond the written canon and living reader a new reality is birthed that is "truth" for both the text and the interpreter. You see Frank, it does no good to prooftext canon. What was going on in the canonists community at the time the canon was written? What particular social, economic, ethnic or political struggles marked the community in which the canonist lived? Surely you are not suggesting that we simply take the words of the text written in one social context and apply them directly to our own? Perhaps, Frank, God is doing a new thing? I mean you have your perspective on canon and these retired bishops have theirs. Both are valuable. Both are true. Somewhere in the tension between your two truths a new community of reconciliation is taking shape. Whatever happened, Frank, to the field beyond rightness and wrongness? I thought we were all going to meet you and the Sufi mystic Rumi there? This is not the time for prooftexting and literalism. This is not time to draw lines or to marginalize those outcasts on the fringes of ECUSA whose voices are so seldom heard. Now, Frank, is the time to wage reconciliation." Yours in the Diverse Center, Matt Kennedy

CANON THEOLOGIAN RESPONDS TO OHIO ACTIONS By Canon Kendall Harmon This is simply one more consequence of the arrogance of much of the current Episcopal church leadership which unilaterally acted against Scripture as understood by both the Eastern and Western Churches worldwide. We have had parishes in Atlanta leave for Bolivia, we have a church in Wyoming emerging under the care of a Canadian bishop; we have a new parish in Versailles, Kentucky, whose place in the Anglican family is as yet not fully known. These and other similar steps are part of a larger picture of an Episcopal community in crisis whose primary overseers remain sadly in denial. It is a matter of regret that the Diocese of Ohio has allowed the development of an atmosphere so hostile and intimidating to traditional Episcopalians that people from these six parishes felt they had to take this step. The fact that the five retired bishops who reached out in love were joined by an international Anglican bishop serves to underscore that the worldwide communion understands the seriousness of this situation, even though most Episcopal leaders do not. This was an act offered out of deep pastoral concern for those in Ohio who were profoundly alienated, hurt and excluded from many facets of the diocesan common life. As Jesus discovered, religious authorities often struggle with the offer of genuine compassion to those who are oppressed. Let us remember that the canons were made for the church, not the church for the canons. Let us pray that many in Episcopal authority will awaken to the profound misstep against the faith of Christ's Church that they have made. Let us also hope that the House of Bishops will support a plan for Adequate Episcopal Oversight as the Primates envisioned it in October 2003. Anything less than that will simply increase the chaos in, and the hurt and damage to, the body of Episcopalians in this country. Dr. Kendall S. Harmon Canon Theologian Diocese of South Carolina

Gay Episcopal bishop says it's 'pretty clear' opposing bishops violated ordination vows RICHARD N. OSTLING Associated Press NEW YORK - The Episcopal Church's first openly gay bishop, V. Gene Robinson, said Monday it is "pretty clear" that five bishops opposed to his election who led an Ohio confirmation service Sunday violated their vows taken as members of the hierarchy. Six conservative congregations that also oppose Robinson invited the five bishops from outside the diocese without required approval from Ohio's Bishop J. Clark Grew II. They do not accept Grew's leadership because he voted for Robinson. Robinson, a Lexington, Ky., native, was speaking to reporters before a ceremony to receive the annual Leadership Award from the National Gay and Lesbian Task Force, the oldest U.S. gay rights organization. Plans to provide special bishops for dissenting congregations like those in Ohio are the top issue at a meeting of the nation's Episcopal bishops that opens Friday in Texas. Robinson said he supports a plan from the head of the denomination, Presiding Bishop Frank Griswold, to allow visiting bishops with permission of the regular resident bishop, as provided under current church rules. Conservatives have already declared that plan unacceptable and warn there could be further Ohio-style disobedience if the bishops' meeting does not provide an absolute right to be led by outside bishops they consider acceptable. Robinson's consecration has provoked a severe dispute in the Episcopal Church and even more so in the international Anglican Communion, of which the U.S. denomination is a part. Robinson said he is "very open" to allowing visiting bishops in his own New Hampshire diocese, so long as he continues to make periodic visits to dissenting congregations and the visitor does not "try to undermine my authority" or "take the congregation out of the Episcopal Church." The award from the task force showed the degree to which Robinson has become a symbol for the nationwide gay movement. Task force Executive Director Matt Foreman said Robinson's elevation ranks in significance with recent steps toward same-sex marriage in Canada, Massachusetts and several U.S. cities. "He is a hero to our community," Foreman said, not only for becoming a church bishop but for "the way in which he has conducted himself in the face of vitriolic attacks." As a gay celebrity, Robinson was also named "Person of the Year" by The Advocate, a gay periodical. And he was featured last week in a segment on CBS' "60 Minutes" that included a visit to a New York gay bar. "I have this double life," he remarked. "I'm not the gay bishop in New Hampshire. I'm just the bishop."

Pullman may give Jesus a novel role By Jonathan Petre, Religion Correspondent THE TELEGRAPH Philip Pullman, the children's author and prominent atheist, disclosed last night that he might introduce the figure of Jesus into his next book. Mr Pullman's revelation came during a much anticipated debate with the Archbishop of Canterbury, Dr Rowan Williams, and caused a ripple of surprise in the audience at the National Theatre in London. The theatre is producing an acclaimed adaptation of Mr Pullman's trilogy His Dark Materials, which ends with the death of an enfeebled, aged God. Philip Pullman: declined to expand on the role of his Jesus Given that his novels have been denounced by some critics as shamelessly blasphemous and anti-Christian propaganda, some might have been expecting a fierce clash between the forces of light and darkness. But last week Dr Williams largely disarmed the confrontation by recommending at a Downing Street seminar that Mr Pullman's novels should be studied as part of religious education in schools. Despite the affability of their wide ranging and often arcane conversation however, some profound differences remained. Dr Williams was sharply critical of Mr Pullman's fictional portrayal of organised religion as dogmatic and ruthless without such balancing Christian virtues as redemption. Pressed by Dr Williams to explain what had happened to the teachings of Jesus in his books, Mr Pullman said that he had made one mention of Christ in the context of the idea of human wisdom. He then said that he might return to the subject in his next book but he declined to expand. However, he said that there was no prospect of an imminent conversion to Christianity as he believed that morality did not rely on the existence of God. Dr Williams said that Mr Pullman's views were deficient from the point of view of a Christian. "One of the intriguing things about the Church in your books is that it is a Church without redemption," the Archbishop said. "It's about control. Although that's how a lot of people see the Church here it is not how I see it." In a wry reference to his own problems in managing the divisions in the Anglican Church, he added: "Chance would be a fine thing."

By Ronald Moore www.virtueonline.org December 2nd 2025 "Is the church dying?" The question arises with regularity in Western societies—and not without cause. In nearly every denomination, membership is falling, clergy are aging, and doctrinal fidelity is eroding. Weekly church attendance in the United States—which in the modern era has remained more church-going than Europe—has dropped steadily over the past two decades. Younger generations are increasingly unaffiliated, and once-thriving denominations are now grappling with schism, scandal, or slow erosion. While some congregations flourish, the broader trend is unmistakable: the influence of institutional Christianity is waning. Yet perhaps the question is wrongly framed. The church may not be dying so much as being refined. For in every age of decay, God promises to preserve a remnant: not a cultural majority, but a covenant people. In the Reformed tradition especially, we should expect nothing less. Our theology teaches us that God is not dependent on numbers, that his grace is sovereign, and that the church is most alive when most dependent on him. In this moment, the church must recover the vision of the remnant—not as a retreat, but as a rallying point. A Church in Decline or Refinement? The statistics paint a bleak picture. But for the theologically mature, this should not provoke panic. Scripture and church history both testify that God often strips away the outward marks of strength and success in order to grow his people in true faith and fruitfulness. The church in Elijah’s day had largely gone apostate, yet seven thousand had not bowed to Baal. In Isaiah, the prophet is told that the nation will be laid waste, "but the holy seed shall be the stump" ( Isaiah 6:13 ). God may diminish what is visible, but he never abandons what is vital. The faithful are often few, but they are never absent. So too in our own time, the decline of cultural Christianity may not be a curse but a clearing. The collapse of nominalism can give rise to a deeper fidelity. What looks like loss may in fact be pruning—painful, yes, but ultimately purifying. What is falling away may not be the true church at all, but only a brittle shell of cultural habit without gospel substance. Church history affirms this pattern. In the early centuries, the church thrived not by cultural privilege, but by costly discipleship. Christianity spread through martyrdom and mission, not media and marketing. Likewise, the Reformation was not born in cultural ascendancy, but in a period of deep spiritual decline. The Reformers called the church back to Scripture, sacraments, and discipline precisely because these things had been obscured. What God did then, he can do again—but not through crowds and applause. Through a remnant. The Remnant in Scripture and Reformed Thought The doctrine of the remnant is no minor motif in Scripture. Throughout the Old Testament, we see God preserving a faithful remnant amid widespread apostasy: Noah and his family in a corrupt generation; the faithful few under Ahab; the exiles in Babylon who longed for Zion. The prophets frequently speak of this remnant as the seed of renewal. Micah declares, "The remnant of Jacob shall be in the midst of many peoples like dew from the Lord" ( Micah 5:7 ). In Romans 11, Paul appeals to the Elijah narrative and insists that, "Even so then, at this present time also there is a remnant according to the election of grace" ( Rom. 11:5 ). The remnant is not preserved by effort, but by grace. God keeps his people, even in judgment. This biblical remnant motif aligns perfectly with Reformed soteriology. Reformed theology has long made a distinction between the visible and invisible church. As Calvin writes, "Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christ's institution, there... is a Church of God" (Institutes, IV.1.9). Yet he also warns that many within the visible church may be "reprobate," and that only God knows those who are truly his. The church visible may contain both wheat and tares, but the invisible church—God's true elect—is never lost. The remnant, then, aligns with the invisible church: those who, through genuine faith, cling to Christ in the midst of unbelief or compromise. They are the wheat among the tares, the sheep among the goats, the gold refined by fire. Far from being a pessimistic doctrine, the remnant testifies to God’s sovereignty and mercy in every age. Even when structures fail or apostasy spreads, God remains faithful to his covenant. The Church Growth Model vs. the Remnant Vision In much of the Western world, the dominant ecclesial model for decades has been one of numerical growth. Metrics have replaced ministry. Success is measured in attendance, giving, and programs. Churches mimic business strategies, and pastors become CEOs. This approach, while well-intentioned, has often sacrificed substance for scale. In the quest to reach the unchurched, many churches have become unchurchly. Sermons are reduced to motivational talks. Worship becomes a concert. Doctrine is diluted. Discipleship is outsourced. The remnant church offers a different vision. It does not reject growth, but it seeks faithfulness first. It believes that deep roots matter more than wide branches. It values catechesis over charisma, holiness over hype, and substance over spectacle. Indeed, these are the priorities that lead to true and lasting growth. As Paul reminds us, what is foolish and weak in the world’s eyes is in truth the wisdom and power of God ( 1 Cor. 1:25 ). Ironically, it is often these remnant-minded churches—serious, reverent, rooted—that are now seeing younger generations return. In a culture flooded with shallow answers, people are hungry for the real thing. As moral confusion deepens and institutions crumble, the desire for transcendent truth and meaningful community grows. The remnant church, by refusing to compromise, becomes a refuge. Marks of the Remnant Church Today What does this remnant look like in our own time? First, it is marked by a return to the ordinary means of grace. The preaching of the word, the right administration of the sacraments, and prayer—these are not embellishments but the engine of Christian life. The remnant church does not seek novelty. It hungers for depth. Its members do not want to be entertained. They want to be sanctified. Second, it is marked by reverent worship. In an age of casual spirituality and performative religion, the remnant bows low. It sings psalms and hymns rich in doctrine. It receives the Supper with trembling joy. It approaches the throne with both boldness and humility, aware that God is both Abba and Almighty. Third, it is a community under discipline. The remnant does not wink at sin. It calls its members to repentance. It practices church discipline not to punish, but to purify. Where many churches have grown silent on sexual ethics, biblical authority, and doctrinal clarity, the remnant church speaks with a firm but gracious voice. Fourth, the remnant endures. It does not crumble under pressure from culture, nor does it chase relevance through compromise. Whether it meets in cathedrals or rented rooms, it remains steadfast. The remnant remembers that the church is not called to be popular, but faithful. These marks are not theoretical. In my own pastoral experience, I have seen small congregations, written off by their communities, live out these values with quiet strength. I have seen young believers gathering for catechesis on weekday evenings, families recovering sabbath rest, and congregations singing psalms with full hearts. These are not signs of decline. They are signs of spiritual health. But we must be extremely careful here. The remnant is not a badge to be worn or a checklist to be tallied, as though the remnants membership is outwardly obvious. Elijah himself thought he was utterly alone until God revealed the seven thousand who had not bowed to Baal—faithful, hidden, unseen. If we mistake the remnant for something obvious and measurable, we risk slipping into self-righteousness, narrowness, legalism, and hypocrisy. The true remnant is known perfectly only to God, and its strength lies not in boasting, but in humble faith and godliness. Hopeful Realism: A Call to Reformed Churches What, then, is the way forward? Reformed churches must reclaim the strength of our tradition. The Reformation motto, “ Ecclesia reformata, semper reformanda” —The church reformed, and always reforming—must not mean constantly innovating, but continually returning to biblical roots. The fear of the Lord, often neglected, must be restored. Reverence is not a relic; it is a necessity. We must also recommit to theological depth. Confessions and catechisms must not gather dust. Pastors must be theologians. Elders must be shepherds. The church must again become the pillar and ground of the truth. Moreover, we must recover the home as a spiritual center. Families must be trained to read Scripture, pray together, and sing the faith. Children must be taught not only what we believe, but why it is worth suffering for. The remnant church is generational. It does not merely react to culture; it builds enduring lives. And above all, we must be people of hope. Not in our programs, numbers, or social standing, but in Christ who reigns. The Lord of the remnant is also the Lord of the harvest. He is pruning now, but he will gather fruit in due time. Stand, even if few stand with you to continue to build and strengthen his church. The remnant is not a gloomy doctrine. It is a promise. God always has a people. He preserves them. He purifies them. And he uses them to continue to build and strengthen his church. In times of cultural upheaval and ecclesial decline, the church need not panic. She must repent, remember, and reform. The way forward is not to chase relevance but to embrace holiness. Not to lament lost influence, but to recover lost awe. If we must be fewer here, let us be faithful here. If we must be fire-tested, let us be gold. Let the church stand, even if few stand with her. She is surrounded by a great cloud of witnesses. Above all, Christ stands with her. And he is enough. Ronald Moore The Rev. Dr. Ronald Moore is a theologian and writer whose work explores the Church’s identity and mission in a rapidly changing cultural landscape. He holds degrees in Theological Studies, History, and Psychology, and his essays—featured regularly on VirtueOnline and other publications—often examine the intersection of faith, tradition, and contemporary society.

By Uwe Siemon-Netto Mel Gibson's The Passion reignited debate over High Priest Caiaphas's role in Jesus's trial. While some (like scholar Geza Vermes) argue the Gospels unfairly scapegoated Caiaphas to placate Rome, others—like Rev. Col. Peter Thiede—point to archaeological and textual evidence of his hypocrisy. Key findings: Caiaphas served 18 years (18–36 AD)—unusually long, likely due to bribing Roman prefects. He profited from Temple commerce (money changers, mikveh baths)—which Jesus condemned. He funded a Jerusalem aqueduct with Temple funds—sparking deadly riots. An ossuary believed to be his contained a woman's skull—with a coin in her mouth (a pagan rite for Charon, ferryman of Hades). "While publicly denying resurrection (as a Sadducee), Caiaphas prepared his bones for it—just in case." Jesus's words ring with fresh force: "You are like whitewashed tombs… on the outside righteous, inside full of lawlessness and hypocrisy." (Matt. 23:27–28) END

Bishop Peter James Lee (Diocese of Virginia—the largest in ECUSA) appointed a 14-member Reconciliation Commission to prevent schism after Robinson's consecration. Chaired by the Rev. Andrew Merrow (a self-described "centrist"), the group includes: Conservatives withholding funds (e.g., Church of the Apostles, Fairfax) Liberals and moderates Canon lawyers, scholars, communicators (including ex-NBC anchor Jim Hartz) Merrow admitted hesitation—but affirmed episcopal obedience: "When your bishop calls, you try to serve as he sees fit. You trust his judgment and step up." He added: "I would have preferred New Hampshire looked to the larger Anglican Communion before they acted."

By Donald Sensing Same-sex marriage is not the cause of marriage's decline—it's the result. The real turning point came 40 years ago—with the birth control pill. For the first time, sex could be fully delinked from procreation. Premarital chastity lost its biological imperative. Men no longer needed marriage for sex; women discovered sex didn't guarantee commitment. Consequences: Marriage rate ↓ 43% since 1960 Cohabitation ↑ 1,000% Over half of marriages now begin with cohabitation Once society stopped regulating heterosexual conduct, the logic for barring homosexual unions collapsed. "Weddings became symbolic—not substantive. They're now about property rights, not permission to procreate." Sensing concludes (as a Christian traditionalist): "Same-sex marriage won't destroy marriage. It's the final symptom of its prior collapse."

By Warren Smith St. Margaret's Episcopal Church in Charlotte became a flashpoint on February 22, 2004—when Bishop Michael Curry (a Robinson supporter) visited. Before the service, a parishioner held a sign: "Bishop Curry Is A Heretic." During the service, another stood to confront him—before Curry delivered his sermon. This followed a five-page letter from Pastor Filmore Strunk and 11 clergy calling on Curry to repent for supporting Robinson's consecration. Strunk predicts: "Within three years, you will have two Anglican bodies on this continent." Yet he remains—for now: "My Lord Jesus went to the temple with the very people who would crucify Him." The rise of continuing Anglican bodies—like the Anglican Mission in America (AMIA), with 200+ parishes—shows the "war of attrition" is already underway. "The question is no longer whether it's possible to drink cool, clear water from a boiling well—but whether anyone should try."