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By Ruth Gledhill, Religion Correspondent THE TIMES The installation of Jeffrey John as Dean of St Albans has been brought forward by three months as a signal of the cathedral's support for the celibate gay clergyman at the centre of the Church of England debate over homosexuality. Opposition in the St Albans diocese to Dr John, currently canon theologian at Southwark, has been gathering force and evangelicals have been meeting to plan a strategy to force his withdrawal, as they did from Reading last year. The move of the installation service at St Albans to July from October is an indication that liberals in the Anglican Church are no longer prepared to allow themselves to be held to ransom by their more conservative brethren. Senior clergy in the St Albans diocese want to avoid a repetition of what happened in the Oxford diocese, where evangelicals mounted a successful international campaign against the appointment of Dr John, an open but abstinent homosexual, as Bishop of Reading. Dr John was persuaded to stand down by the Archbishop of Canterbury, Dr Rowan Williams.

By Jonathan Petre, Religion Correspondent THE TELEGRAPH 7/05/2004 A Church in Wales clergyman has become the first divorced person in Britain to be appointed an Anglican bishop. The Ven Anthony Crockett, the Archdeacon of Carmarthen, has been named as the next Bishop of Bangor following a protracted and controversial selection process. The Most Rev Barry Morgan, who succeeded Dr Rowan Williams as Archbishop of Wales, said that the 58-year-old archdeacon was the unanimous choice of the Church's Bench of Bishops. But a number of clergy in the diocese have expressed anger over the decision, saying that their wishes had been ignored, and the majority of canons at Bangor cathedral have protested to the Archbishop. For the first time in the Church in Wales's history, an electoral college failed to agree on a candidate by the necessary two-thirds majority when it met behind in March. The Rev Geraint ap Iorwerth, the rector of Pennal, said: "There will be some who will stay away from his consecration, very definitely." He said that Mr Crockett's marital history did not concern him personally, but it did worry many people in the diocese. Archdeacon Crockett, 58, who separated from his first wife in 1985 and remarried in 1999, said he was "shocked and amazed" when he was asked to take up the post. The Rev David Holloway, a leading evangelical, said the appointment was yet another example of the Church's liberal leadership being out of step with the vast majority of Anglicans across the world. Mr Holloway, the vicar of Jesmond, Newcastle upon Tyne, said: "To have a divorced and remarried bishop is, sadly, all of a piece with the move away from Biblical norms on sexual morality."

By The Rev. Dr. Ronald Moore https://substack.com/@southernanglican January 21, 2026       On 20 January 2026, the Primates of the Global South Fellowship of Anglican Churches (GSFA) issued a communiqué from Victoria, Mahé, Seychelles, under the unmistakable title: “Reformation is Underway.” David Virtue has helpfully published the full text at VirtueOnline, where it deserves careful and sober reading by every orthodox Anglican.¹ This communiqué is not another protest document. It is not a lament. It is not a warning shot.   It is a foundational act.   What has occurred here is nothing less than the public, institutional articulation of a new center of gravity within global Anglicanism — one grounded not in historical prestige or inherited instruments of power, but in covenantal fidelity to Christ and the apostolic faith.   A Quiet Constitutional Moment Most church statements are ephemeral. This one is not.   In paragraph 8 of the communiqué, the primates write:   “We have in the past written about the need for a ‘reset’ of the Communion and it was achieved in principle by the introduction of the Cairo Covenant in 2019. This created a framework for a process of reformation which is the work to which we are now committed.”   That sentence is not rhetorical flourish. It is constitutional language.   What the GSFA is declaring is that:   The old Instruments of Communion have failed to preserve doctrinal fidelity.   A new covenantal framework already exists (the Cairo Covenant).   A deliberate, structured process of ecclesial reformation is now formally underway.   This is not reaction. It is succession planning.   And it is happening in full public view.   Canterbury Has Been Written Off — Without Saying So The communiqué is restrained, dignified, and pastoral. But its implications are unmistakable.   In paragraph 6, the primates state:   “We lamented the departure from historic Anglican teaching which is now becoming entrenched in the senior leadership of the Church of England.”   The word entrenched is decisive. It means institutionalized. Fixed. Settled. They are no longer speaking of temporary drift or internal disagreement. They are declaring that doctrinal departure has now become structural and permanent at the center of Anglican authority.   And then comes the quiet pastoral off-ramp:   “We recognise that there are many in the Church of England, united in ‘The Alliance’, who have remained faithful…”   That sentence is doing ecclesial triage.   It is signaling to orthodox English Anglicans that their future does not lie with Canterbury’s leadership, but with a wider, faithful communion now forming beyond it.   GSFA Is Becoming a Church, Not a Caucus One of the most revealing lines in the communiqué appears in paragraph 5:   “Which is increasingly becoming a spiritual home, not just an ecclesial structure…”   This is not the language of a protest movement. It is the language of emerging ecclesial identity.   GSFA is no longer presenting itself merely as:   a reform caucus   a conservative pressure group   a coalition of dissenting provinces   It is presenting itself as:   a home   a covenant body   a locus of communion   a normative center of orthodoxy   That is a decisive ecclesiological shift.   It marks the transition from resistance to replacement.   “Staying in the Communion” While Replacing Its Center In paragraph 3, the primates state:   “GSFA is staying within the Anglican Communion, but more importantly, we are staying with Jesus…”   This is not ambiguity. It is hierarchy.   They are subordinating institutional affiliation to doctrinal fidelity.   They are declaring — in effect — that true Anglicanism is now defined by faithfulness to Christ, not recognition by Canterbury.   This is precisely how every major reformation in Church history has unfolded:   The faithful remnant remains “inside” the shell of the old structure.   A parallel covenantal body forms within it.   Authority migrates quietly.   The old center collapses long after it has lost spiritual legitimacy.   We are now well into that process.   The Remnant Church Thesis, Now Publicly Ratified Everything the GSFA communiqué articulates maps directly onto what I have elsewhere called the Remnant Church thesis:   The institutional Church can retain power after it loses truth. The primates now openly acknowledge this reality.   Orthodoxy cannot survive by protest alone. It must build covenantal structures for formation, discipline, and mission.   The faithful remnant becomes the true Church-in-fact before it is recognized as such. GSFA is now functioning as exactly that.   Authority follows fidelity, not history. That principle is now being operationalized at a global scale.   This is not theory anymore.   It is institutional reality.   The Global South Has Become the Anglican Church’s Moral Core The list of signatories matters more than many Western observers will realize:   South Sudan Alexandria Southeast Asia Indian Ocean Congo Brazil Sudan Myanmar Uganda   This is not a fringe coalition. It is a massive portion of the Anglican world’s living, missionary, suffering Church.   These are not comfortable, decadent provinces. These are churches forged under persecution, instability, poverty, and war.   They have not lost their faith because they could not afford to play with it.   And they are now saying to the world:   We will not mirror Western decadence. We will not revise Scripture. We will not trade truth for institutional peace.   That is not reactionary. That is apostolic.   What Comes Next The communiqué announces a Second Assembly in Uganda in April 2027.   Between now and then, we should expect:   Formal doctrinal benchmarks for GSFA communion   Clearer reception pathways for dioceses, clergy, and parishes   Expanded ministerial formation structures Growing marginalization of Canterbury as a global authority figure   The tipping point will feel sudden when it arrives.   But it has already been decided here.   This Was Not News. It Was a Founding Moment.   David Virtue is right to highlight this communiqué as a major development in global Anglicanism.¹ But its significance goes even deeper than many will yet realize.   This was not a press release. It was not a policy statement. It was not a lament.   It was a foundational act.   It was the public emergence of the Remnant Church at a global, institutional scale.   And it confirms what faithful Anglicans already know in their bones:   The future of Anglicanism no longer runs through Canterbury. It runs through fidelity.   Reference ¹ David Virtue, “Primates of Global South Fellowship of Anglican Churches Issue Communiqué: Reformation is Underway,” VirtueOnline, 20 January 2026. https://www.virtueonline.org/post/primates-of-global-south-fellowship-of-anglican-churches-issue-communique-reformation-is-underway

By Bishop Josep Rossello January 21, 2026   While much of the religious news in the UK and Europe focuses on institutional decline—even as we hear encouraging reports of a "Quiet Revival" across the Western World—another story is unfolding under the radar. A quiet expansion is taking place across the continent. The Anglican Network in Europe (ANiE) has recently passed the milestone of 100 churches, now reaching a total of 116 local congregations.   What began in 2013 as a small movement in England has become a vibrant, recognized GAFCON jurisdiction, proving that Europe remains an urgent mission field. ANiE is fulfilling the call to disciple Europe through the faithful gospel of Jesus Christ.   On June 30, 2017, the ACNA Primate, Archbishop Foley Beach, consecrated Bishop Andy Lines as a missionary bishop on behalf of GAFCON, with many other Anglican Primates and Bishops participating in the consecration.   In less than nine years, the episcopal leadership has expanded from a single pioneer bishop to a team of seven—including diocesan, assistant, and retired bishops. This team provides the leadership "backbone" for a growing, faithful Anglican jurisdiction that shows no signs of slowing down, as new churches are formed, planted, and strengthened each year.   Three Dioceses, One Mission   In 2020, the GAFCON Primates Council voted to establish the Anglican Network in Europe as a "proto-province" (an initial provincial structure) with Bishop Andy Lines serving as the Presiding Bishop. Originally formed by two convocations, we have since grown to comprise three distinct dioceses: ·           AMiE  (Anglican Mission in England): Starting and strengthening churches in the birthplace of Anglicanism. Led by Bishop Tim Davies. It has 36 Congregations. ·           ACE  (Anglican Convocation in Europe): Reaching across borders into the heart of the continent, active in nine countries. Led by Bishop Andy Lines. It has 24 Congregations. ·           AMC Europe  (Anglican Missionary Congregations): The newest addition, joining in 2024 and bringing unique energy to the Network. Led by Bishop Dr. Gideon Ilechukwu. It has 56 Congregations Though each diocese maintains its unique flavour and values, they are bound by a commitment to the Lord, biblical truth, and the historic faith of orthodox Anglicanism—expressed with a clear passion to embody God’s kingdom in Europe.   The motivation behind this mission is not merely institutional; it is born of a genuine love for Europe. Approximately  90% of the European population  does not yet know Jesus Christ as Lord and Savior.   For those of us at ANiE, Europe isn’t just a collection of nations; it is a mission field. By prioritizing church planting, development, and grassroots discipleship, the Network seeks to reintroduce the faithful gospel of Christ to a continent many had written off as "post-Christian."   As we move beyond the 100-church mark, the message from ANiE is clear: we aren’t just making noise; we are making disciples through faithful churches across Europe.   Bishop Josep Rossello Assistant Bishop, ACE (ANiE)

January 20, 2026 1. We, Primates of the Global South, met in Victoria, Mahe, the Seychelles, from 14-17 January 2026 for our first in person meeting since the inauguration of the GSFA’s Covenant Structure at our First Assembly (9th Trumpet) in Egypt in June 2024. As we met to pray, worship and take counsel together, the Seychelles national motto ‘Finis coronat opus’ (the end crowns the work) reminded us of the biblical truth that we should be steadfast in those things which are of eternal worth and not be driven off course by passing cultural fashions, so that what we build may be sound and stand the test of time. 2. We are deeply grateful to the Bishop of the Seychelles, the Rt Rev Danny Elizabeth, and His Grace Archbishop Gilbert Rateloson, Primate of the Church of the Province of the Indian Ocean, for their generous welcome and the wonderful support we received from St Paul’s Cathedral, Victoria. 3. Preaching on John 6:66-69 at our opening service, Archbishop Titre Ande reminded us that we should not be surprised if there are those who abandon Jesus and his teaching. After many left him, Jesus says to the twelve ‘You do not want to leave too, do you?’ and Peter replies ‘Lord, to whom shall we go? You have the words of eternal life’. This question comes to the Church today; are we leaving or are we staying? GSFA is staying within the Anglican Communion, but more importantly, we are staying with Jesus to bear witness that we must choose life rather than death and light rather than darkness. 4. Some of the nations we represent are experiencing war, insecurity or political tensions that threaten to spill over into violence. We grieve for the continuing violence in Sudan, South Sudan, Myanmar and DR Congo. We also prayed for Uganda as national elections took place as we met and for Madagascar as a new government is formed. We also humbly acknowledge the prophetic courage of the suffering church around the world. The tragic events unfolding in Iran were very much in our minds and we also stand in solidarity with the faithful in Bangladesh, Pakistan, and northern Nigeria. 5. We are grateful to God for the growth of the GSFA since the First Assembly (9th Trumpet) which is increasingly becoming a spiritual home, not just an ecclesial structure, modelling covenanted relationships to defend orthodoxy, promote mission, deepen discipleship and enable economic wellbeing. 6. We lamented the departure from historic Anglican teaching which is now becoming entrenched in the senior leadership of the Church of England. However, we recognise that there are many in the Church of England, united in ‘The Alliance’, who have remained faithful and are offering an increasingly effective resistance to the revisionist agenda. It was a privilege for some of us to be present with over three hundred orthodox leaders in July last year and we assure them of our continued solidarity as they contend for the faith. 7. As GSFA we are working to be truly a home for all orthodox Anglicans in which relationship based mission, mutual service, discipleship and practical action to care for one another are the flesh on the bones of our ecclesial structure. GSFA will also continue to engage for the time being with the IASCUFO Nairobi-Cairo proposals. 8. Two sessions of our meeting were given to considering a comprehensive Strategic Plan which will enable GSFA to be an increasingly effective instrument for the reform of the Communion. We have in the past written about the need for a ‘reset’ of the Communion and it was achieved in principle by the introduction of the Cairo Covenant in 2019. This created a framework for a process of reformation which is the work to which we are now committed. 9. Major landmarks in the growth of GSFA have been the development of the three activity Tracks; Leadership and Ministerial Formation, Economic Empowerment and Mission Partnerships, with a total of six in-person conferences since the First Assembly. 10. Our Second Assembly will be held in April 2027 and we deeply appreciate the offer of Archbishop Stephen Kaziimba and the Church of Uganda to host us. 11. We concluded our time together with encouragement by Archbishop Titus Chung from John 1:9-14 to be resolute in bearing witness to Jesus Christ as the light of the world. When we mirror the culture of our society, as has happened too often in the modern West, the light fades and is lost, but our great calling, as the GSFA, is to a life of faithfulness which mirrors the glory of the incarnate Word, full of grace and truth. The Most Rev Justin Badi Arama Chairman of GSFA and Primate of the Province of the Episcopal Church of South Sudan The Most Rev Samy Shehata Deputy Chairman, GSFA and Primate of the Province of Alexandria The Most Rev Dr Titus Chung Hon Secretary, GSFA and Primate of the Church of the Province of South East Asia The Most Rev Gilbert Rateloson Primate of the Church of the Province of the Indian Ocean The Most Rev Ande Titre Primate of the Province of the Anglican Church of Congo The Most Rev Miguel Uchoa Primate of the Anglican Church in Brazil The Most Rev Ezekiel Kondo Primate of the Province of the Episcopal Church of Sudan* The Most Rev Stephen Than Primate of the Church of the Province of the Myanmar* The Most Rev Stephen Kaziimba Primate of the Church of the Province of Uganda* *Unable to be present but subsequently endorsed the communique

By Jean Torkelson Rocky Mountain News May 5, 2004 Episcopal Bishop Rob O'Neill said Tuesday he plans to meet this week with the Rev. Bonnie Spencer to find out what kind of same-sex event she celebrated with her partner two weeks ago. "Details are not clear to me," said O'Neill, who was out of town when the event took place at Good Shepherd Church in Centennial. The bishop has not authorized same-sex blessings in Colorado. Spencer, an assistant rector at the parish, has denied that's what took place. A regional church official, the Rev. Lou Blanchard, described it as a party to celebrate the couple's relationship. The Episcopal Church USA allows dioceses to develop same-sex blessings. While O'Neill supports same-sex issues, he promised conservatives he would not act while the issue is being studied by a diocesan task force. Nevertheless, conservatives see the event at Good Shepherd as another sign the Episcopal Church has broken from its traditional roots and are threatening to walk unless O'Neill takes action. The Rev. Don Armstrong, of Colorado Springs, said he predicts that about seven parishes will seek to reorganize under an alternative Episcopal bishop unless O'Neill clamps down on same-sex issues. Said O'Neill: "As I told Don (Armstrong) last week, what he can always expect is a measured and appropriate response. We will take it a step at a time." Whatever took place at Good Shepherd, O'Neill said the matter will be referred to the diocese's standing committee, the decision-making arm of the diocese, as well as the same-sex task force. O'Neill shrugged off the conservatives' charge that the diocese is in a precarious position, although he acknowledged that this year's budget has been adjusted to reflect a $350,000 shortfall. "People are not leaving the Episcopal Church in droves," he said. "Some parishes and dioceses are showing increases, and some are struggling." END

TESTING THE FAITH: Christian churches running on empty? Research indicates number of Americans who don't attend services nearly doubling May 6, 2004 © 2004 WorldNetDaily.com Despite a 15 percent rise in the U.S. population, a new survey shows the number of Americans who don't go to church has nearly doubled in the past 13 years, rising from 39 million to 75 million. The report by the Barna Group, a California-based consulting firm following trends related to faith, culture and leadership in the country, says the percentage of adults that is "unchurched" has risen from 21 percent in 1991 to 34 percent today. The group defines "unchurched" as not having attended a Christian church service — other than for holiday services like Christmas or Easter, or for special events such as a wedding or funeral — at any time in the past six months. The annual church-attendance tracking survey is based on telephone interviews with a nationwide random sample of 1,014 adults conducted in late January and early February of this year with a margin of error of ±3 percentage points. In a demographic breakdown, the survey revealed four dimensions: Men dominate the ranks of the unchurched. Although they comprise slightly less than half of the national population, men constitute 55 percent of the unchurched, and they represent only 38 percent of the public which refers to itself as "born again." The unchurched are younger than the norm. The median age of U.S. adults is 43, but it's just 38 among the unchurched. Unchurched people are more likely than others to be single and to never have been married. Whereas one-quarter of American adults (26 percent) are single-never-married, nearly two-fifths of the unchurched fit that definition (37 percent). The unchurched are also attracted to the coastal regions of the country. Although just four out of ten adults (42 percent) live in the Northeast or West, more than half of the unchurched (51 percent) live there. In fact, the two most populous states in the nation — California and New York — contain 18 percent of the nation's residents, but one-quarter of its unchurched adults (23 percent). The study also found significant religious differences when comparing churchgoers to non-churchgoers. In a typical week, unchurched people are less likely than all adults to read the Bible (19 percent compared to 44 percent) and to pray (63 percent vs. 83 percent), and they are less likely to have embraced Jesus Christ as their savior. On a surprising note, while about half of the churched population has accepted Jesus as their savior, one of every six unchurched adults (17 percent) has done so as well. Interestingly, says the report, if the minority of unchurched adults who are born again were connected to a church, the resulting increase would be nearly 13 million new people — more than have joined the nation's churches in the past decade combined. Among the theological differences uncovered were that unchurched adults are less likely than others to believe the Bible is accurate, that Jesus was sinless, that Satan is real, that salvation is through the grace of God, and that God is the creator and present-day ruler of the universe. "The unchurched are more likely than others to be somewhat isolated from the mainstream activities of the society in which they live," explained author and researcher George Barna. "They see themselves as outsiders and often take refuge in that status. Evidence of this arms-length approach to life, beyond their refusal to participate in church life, includes lower levels of voter registration, less money donated to non-profit organizations, fewer non-profits supported, lower levels of media usage, and less engagement in community service activities." Additional distinguishing characteristics include the independence of the unchurched and what Barna calls their non-committal nature. "You can see this emotional and intellectual distancing of themselves through their more moderate ideology, their more ambiguous theological perspectives, a lower likelihood of embracing terms used to describe oneself (such as 'generous,' 'friendly' and 'deeply spiritual'), a substantially lower level of self-professed commitment to their faith of choice, and their rejection of the idea of responsibility for nurturing other people's faith," he said. END

OKLAHOMA CITY: Inaugural Service Held at St. James Anglican Church 5/6/2004 A large part of the congregation from St. James Episcopal Church walked away from the parish property seeking to distance themselves from ECUSA, its movement away from Scripture and Tradition and the Oklahoma Bishop. The Bishop of Oklahoma, Robert Moody voted for the election of Gene Robinson, the option for individual diocese to initiate same sex blessings, and currently has as a deacon under his authority in the diocese that is a transexual from male to female. Over 100 faithful souls attended the first service held by St. James Anglican Church in South Oklahoma City on May 2nd. The congregation meets each Sunday at 11:45 a.m. in the chapel at Southern Hills Baptist Church, 8601 South Pennsylvania, in Oklahoma City. The service was Morning Prayer, Rite II, led by David Haener. Don Gumm and the youth group provided music. After the service, the entire congregation gathered for a group portrait. The congregation encompasses all age groups, from tiny babies to the '80s and above! "This whole endeavor has been a leap of faith by a church family that has been hurting for some time," said Don Gumm, St. James Anglican's senior warden. He continued, "But 116 faithful Anglicans gathered for worship and prayers to support each other and the whole Anglican Communion." Arrangements are in the works for visiting priests to celebrate the eucharist on a regular basis and a plan is being formulated to invite Episcopal oversight by an Anglican bishop. Morning Prayer will be held until clergy can be called to celebrate Eucharist and services are open to all. END

ENGLAND: ARCHBISHOP SHOULD DEMAND CANON JOHN'S RESIGNATION Statement from the Council of Church Society: We the Council of Church Society are shocked and appalled by the recent appointment of Canon Jeffrey John to be Dean of St. Albans. Mr John's open advocacy of same-sex sexual activity flies in the face of the clear teaching of the Bible and the Church of England and therefore ought to exclude him from ministerial office. We are astonished that Archbishop Rowan Williams has apparently failed to oppose the appointment of a clergyman who so shamelessly flouts the teaching of Scripture that sexual activity should be confined to a man and a woman in marriage. We therefore call on Archbishop Williams to urge Dr John to resign. The text of a letter sent to the Archbishop is attached. For further information please contact: Revd George Curry (0191-273-4680 / 0775-287-2550) Chairman of Council Mr Duncan Boyd (020-7289-62650) Council member and General Synod Representative for London Diocese Revd David Phillip (01923-235111 / 07801-265049) General Secretary and General Synod Representative for St. Alban's Diocese Church Society exists to uphold biblical teaching and to promote and defend the character of the Church of England as a reformed and national Church. END TEXT OF LETTER TO THE ARCHBISHOP OF CANTERBURY 4th May 2004 The Most Rev & Rt Hon The Archbishop of Canterbury Lambeth Palace London SE1 7JU Dear Dr Williams, We the Council of Church Society are profoundly shocked that you have permitted Dr Jeffrey John to be Dean of the Cathedral of St. Albans. We had understood that after the appointment of Gene Robinson you had called for a moratorium on such appointments until the Lambeth Commission has conducted its work. We therefore see it as deeply hypocritical that you and the Bishop of St. Albans have failed to oppose the appointment as Dean of a man who openly advocates same-sex sexual activity. The clear teaching of both Scripture and the Church of England is that sexual activity should be confined to a man and a woman within marriage. Anyone who teaches to the contrary is clearly unfit for ministerial office in this Church. We therefore call on you to urge Dr John to resign. Yours sincerely, David Phillips (Revd) on behalf of the Council of Church Society CANADA: SAME-SEX DEBATE MUST HAVE "CLARITY AND HONESTY" SAY ORTHODOX ANGLICANS CANADA: Orthodox Anglicans call for greater "clarity and honesty" in same-sex debate Essentials Canada says motion will be a "plain endorsement" of same-sex blessings May 5, 2004 TORONTO, CANADA — Canada's largest orthodox Anglican coalition is calling on church leaders to embrace "clarity and honesty" in the debate at the church's General Synod at the end of May regarding the blessing of same-sex unions. In a written statement, the governing council of Anglican Essentials Canada, a coalition of the nation's three main orthodox groups, says it believes that Anglican Church officials are trying to downplay the meaning and importance of a controversial motion surrounding the blessing of same-sex unions. "Our greatest concern lies with statements from our national church claiming that passage of this motion does not indicate an endorsement of the blessing of same-sex unions," the statement reads. The same-sex motion asks the governing body of the Anglican Church of Canada to state that individual dioceses have the power to create marriage-like blessing ceremonies for same-sex couples. "In our view… General Synod can only affirm that which it endorses….Accordingly, we expect Canadian Anglicans will rightly see passage of this motion as a plain endorsement of same-sex blessings. … [T]his is primarily a question of Christian ethics and morals. Efforts to reframe the issue as one of institutional jurisdiction are at best unhelpful, and could serve to deepen the disenfranchisement many Anglicans experience with their national church." "We call upon our national leaders to embrace a spirit of candor and transparency surrounding this issue and the debate, in plain and genuine language," adding that church leaders needed to acknowledge the "obvious and well-documented impact" on the future of the national church and the 77-million strong Anglican Communion. The worldwide Anglican Communion has been in turmoil since June 2002, when the governing body of the Vancouver-based Diocese of New Westminster voted by a 62-per-cent majority to become the first in the world to develop a blessing ceremony for same-sex unions. In August 2003, the U.S. branch of the church narrowly approved the ordination of an openly gay man as Bishop. Both decisions repudiated a 1998 resolution of all 700 bishops in the communion, who voted by a nine-to-one majority against same-sex blessing or ordinations. In October 2003, the world's 38 Anglican national leaders said the decision in New Westminster was contributing to a "tear the fabric of our communion at its deepest level". The Canadian and U.S. churches jointly represent about 4 percent of the worldwide communion. -30- Contact: Chris Hawley, (604) 729-7557 media@anglicanessentials.org For more information, browse to: http://www.forsuchatime.ca/ http://www.anglicanessentials.org/ STATEMENT FROM THE ESSENTIALS COUNCIL OF THE ANGLICAN CHURCH OF CANADA May 5, 2004 Many members of our church have been voicing their views recently regarding the upcoming debate over the blessing of same-sex unions, to take place at this month's General Synod. Much of this discussion involves the motion drafted by the Council of General Synod, which, simply put, states that individual dioceses have the power to bless same-sex unions. The motion, and the General Synod process surrounding its debate, has generated considerable controversy in recent weeks. Some have criticized the motion because it appears vague and lacks substance. Others believe these blessings are de facto marriages and ought to be viewed as such. Others have expressed alarm that only two hours of open debate over the eight-day meeting have been allotted to consider the matter. These and other criticisms are indeed legitimate. But as a Council, our greatest concern lies with statements from our national church claiming that passage of this motion is not an endorsement of the blessing of same-sex unions. The intention seems to be to soften and minimize the implications of this decision and its obvious and well-documented impact on the future of our church, nationally and worldwide. In our view, and in the view of many Canadian Anglicans, General Synod can only affirm that which it endorses. Accordingly, we expect Canadian Anglicans will rightly see passage of this motion as a plain endorsement of same-sex blessings. It is also our view that this is primarily a question of Christian ethics and morals. Efforts to reframe the issue as one of institutional jurisdiction are at best unhelpful, and could serve to deepen the disenfranchisement many Anglicans experience with their national church. It is entirely possible that our national church has been preoccupied with this particular issue for decades precisely because it cannot bring itself to address the critical questions directly. We call upon our national leaders to embrace a spirit of candor and transparency surrounding this issue and the debate, in plain and genuine language. Whatever the outcome, let us not minimize the depth and seriousness of the issue, but face it with a renewed sense of faith and integrity. The Essentials Council, Anglican Church of Canada END

BBC News Gay Church of England cleric Jeffrey John has been given the backing of St Albans Cathedral where he has been appointed as the new dean. A group of evangelicals had called for Dr John to withdraw his acceptance. But their hopes were dealt a blow on Tuesday when the cathedral's chapter said it welcomed the appointment and had received messages of support. Dr John was forced to withdraw his acceptance for the post of suffragan Bishop of Reading last year. Canon Stephen Lake, sub-dean and acting dean at St Albans, said: "Jeffrey John brings to the abbey a track record of scholarship and preaching, and a commitment to mission. SHOW OF SUPPORT "The support for Jeffrey John from the cathedral chapter and congregation is clear. "The vast majority of the congregation have shown their support for the appointment and are looking forward to his installation and ministry here." Dr John, who is gay but celibate, is currently canon theologian at Southwark Cathedral. He will be installed as Dean of St Albans on 2 July. He withdrew his acceptance of the post of suffragan Bishop of Reading last summer after a storm of protest from conservatives in the Church of England.

May 3, 2004 On August 5, 2003, the Episcopal Church USA abandoned the clear teaching of Holy Scripture as well as the faith and order of Anglicanism. Since that time events have unfolded which prove that ECUSA has lost its moral compass. Recently we have seen a juxtaposition of significant incidents that illustrate ECUSA's continued slide into a secularized religion scarcely resembling the spiritual and moral foundation upon which Christ formed His Church. On April 25, 2004 the Religious Coalition for Reproductive Choice (RCRC) sponsored the "March for Women's Lives" on the Mall in Washington, DC. One of the primary purposes of RCRC outlined in its mission statement is support of the constitutional right to abortion, and participants carried signs with slogans demeaning the sanctity of life in a chilling fashion. Both the Episcopal Church USA and the Episcopal Women's Caucus are members of RCRC and were listed as co-sponsoring organizations for the event. Episcopal News Service (ENS) ran a story applauding participation by individual Episcopalians, "Also marching behind the Episcopal Church banner were the Rev. Margaret Rose, director of the Episcopal Church Office of Women's Ministries; Executive Council members Louie Crew and John Vanderstar; long-time women's rights activist and General Convention deputy Marge Christie; and Maureen Shea, director of the Government Relations Office." Under the banner of "justice", the Episcopal Church's official news service justifies, in fact blesses, participation in a blatant pro-abortion activist rally. Also over last weekend, Otis Charles, the 78-year old retired bishop of Utah and former president of the Episcopal Divinity School in Cambridge, Mass., "married" his homosexual partner Felipe Sanchez Paris. The so called "wedding ceremony" was held before several hundred people at St. Gregory's of Nyssa Episcopal Church in San Francisco. Mr. Paris had been married and divorced four times previously. The bishop had been married 42 years and fathered five children before reaching the conclusion he was gay in 1976. He did not make a public announcement until after his retirement in 1993, and he and his wife divorced shortly after that. According to news accounts, the bishop was "guided by his belief that all human beings are called upon to live as fully as they can." These accounts also describe details of the 2 hour and 45 minute service, depicting theatrics in no way reminiscent of the sacramental nature of marriage. The news reports failed to note that marriage is a holy institution ordained by God, a sacramental union of a man and a woman. According to Scriptural standards, anything else is mockery. For several weeks, CLAIMING THE BLESSING has been publicizing a event entitled, "It's All About Love: A Celebration of Music, Faith and Equality" scheduled for May 2, 2004 at All Saints Episcopal Church, Pasadena. The event is billed as a benefit for CLAIMING THE BLESSING, "a national collaborative of organizations that advocate for gay rights in the church and same-sex marriage". "It's All About Love" also boasts a bevy of stars gathered to honor special guest V. Gene Robinson, and tickets range in price from a modest $100 - $200 for open seating to higher levels of reserved seating: Bronze ($1000), Silver ($2500) and Gold ($5000). For those willing to "benefit" CLAIMING THE BLESSING with a $10,000 donation, the prize is two tickets at a private dinner with V. Gene Robinson. The first and obvious problem is interaction with a bishop for sale — no matter how noble a cause might be, selling access to a bishop is reprehensible. A more subtle but perhaps more disturbing concern, however, is the fundraiser itself. Why does CLAIMING THE BLESSING need such massive funds? On their website, we read: "Our initial commitment was obtaining approval of a liturgical blessing of the faithful, monogamous relationship between two adults of any gender at General Convention 2003. The results were history making, and CLAIMING THE BLESSING was instrumental in making that history happen: · Resolution C051 was passed, recognizing for the first time that "local faith communities are operating within the bounds of our common life as they explore and experience liturgies celebrating and blessing same-sex unions." · Gene Robinson was confirmed by General Convention and consecrated Bishop Coadjutor in the Diocese of New Hampshire: the first openly gay bishop in the Episcopal Church and Anglican Communion. What CLAIMING THE BLESSING offers is an alternative to those presuming to speak for Christian values - an alternative desperately needed as the Religious Right responds not only to General Convention 2003 but to the recent decisions by the civil courts in Texas and Massachusetts and to President Bush's call for a constitutional amendment banning gay marriage." from CLAIMING THE BLESSING website Note that this is CLAIM THE BLESSING's initial commitment. The word "initial" begs the question, "what's next?" Did the organization not succeed in its goals at General Convention 2003? Was not their very raison d'être fulfilled? We see a hint of the answer on the website: "There is much reason to rejoice - and much hard work left to do. Perhaps the greatest indicator of how much we have achieved is how mobilized our opposition has become: they are well financed, well organized and well focused. Never has CLAIMING THE BLESSING's organized, recognized progressive collaborative voice been more important." from CLAIMING THE BLESSING website Clearly the work of CLAIMING THE BLESSING has only begun, and it is essential that we understand that sexuality is only the presenting problem — the real issue is the authority of Scripture as the foundation of Christian theology and doctrine. For orthodox Christian Anglicans, these three events illustrate unequivocally that we face an unparalleled attack on the sacrament and sanctity of life and marriage in both civil and religious arenas. Those involved with these incidents would claim they uphold marriage, family and morality. The distinction lies in definition and interpretation. As Susan Russell, Executive Director of CLAIMING THE BLESSING, said about Scripture, there is a "crucial difference between contradicting God's revelation and expanding our understanding of God's revelation." From the AAC perspective, if revisionists succeed in altering or destroying the traditional theology of sexuality, marriage and family, we stand to lose all truth, for the final target will be the salvation message itself. As Bishop Ingham of Canada has predicted, the horizon holds a not too distant battleground centered on the exclusivity of Christianity — is Jesus truly the way, the truth and the life, or will He be reduced to "one of the ways" to fulfillment and self-actualization? We hope and pray that the Lambeth Commission and the Primates of the worldwide Anglican Communion will consider the often unseen and rarely spoken goals of revisionism and their threat to morality. END

News Analysis By David W. Virtue Jesus once said to would be disciples that whoever would follow him must take up his cross daily…lose himself…forget about his own personal fulfillment, and, if necessary, lay down his life. The former Episcopal Bishop of Utah and Episcopal Divinity School president Otis Charles, at 78, believes in the exact opposite. At his recent "wedding" to a four times married man, Charles said his actions were "guided by his belief that all human beings are called upon to live as fully as they can." For the believer, to live "fully" is to live fully into Christ, but that is not what Charles meant. He meant that to live "fully" was to personally fulfill oneself sexually, in this case with another man, despite the fact that neither the Christian Church, 2,000 years of church history nor Holy Scripture gives him that right to do so. Furthermore, one must ask oneself just how much fulfillment does Mr. Charles have in mind for he and Sanchez? Between the two of them they have had five marriages, double digit kids and in Charles case grand kids. When or where does personal fulfillment end…does it ever? Mother Teresa lived "fully". She spent herself in the service of others, she understood what Jesus said and meant. She, like millions of Americans, daily sacrifice their lives for others, their own personal "fulfillment" often runs a distant second. Take one Episcopal lady I know whose husband left her after a number of years, denying her children, and then one day he announces he is gay and is "in love" with Guido. He leaves, she cries, then she gets off the floor and takes care of her parents, one has Alzheimer's, the other MS. Where is the fulfillment for her? She's 44. Her chances of finding an understanding single man who is not in recovery from something are less than zero. She has better odds of being hit by a mack truck. The greatest commandment is to love God and then your neighbor as yourself. We are not told to specifically love ourselves presumably because that comes naturally to most people who can find a mirror. The Good News of the gospel is the greatest news the world has ever known. To embrace it and proclaim it in whatever form God has called you is the noblest cause of all. It is not amassing great fortunes, looking to be CEO of Disney, embracing the culture of celebrity, joining Integrity or having sex at 78 with someone of your own sex! Those things are not worth laying down your life for, nor is the pursuit of them worth endangering the destiny of your eternal soul. He that loses His life for my sake and the gospel will find it, said Jesus. Otis Charles has it all wrong. In reversing Jesus' command he endangers his own soul and those of others…especially his 7-year old grandson who was obliged to watch a farce of a "wedding" take place, and may well be permanently scarred as a result. The Episcopal Church may well be in its death throes, the Global South ready to pull the plug on the whole stinking mess of Griswoldian pluriformity and pansexuality. The Otis Charles "marriage" is just another example of the gadarene slide towards the abyss. God save us all. END