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NASSAU: Meeting of orthodox leaders reaffirms struggle for future of Anglican Communion By Todd Wetzel 3/30/2004 The meeting in Nassau was atypical from most meetings we have attended within the last five years. It was an unusual collection of folks, who generally do not meet together. No papers were published, statements released or strategies produced. Therefore, you will be as surprised as we were that the purpose of the Ekklesia Mission Conference in Nassau March 30- April 2, was to minister to those who are bearing the weight of reform and renewal in the US, both on the Missions front and on the Political front. The Most Rev. Drexel Gomez, Archbishop of the West Indies and Bishop of the Bahamas, Turks and Caicos Islands opened the meeting on Tuesday [March 30] morning by declaring: "We are in the struggle for the future of the Anglican Communion. What kind of Communion are we going to have? ONE THAT IS FAITHFUL TO THE GOSPEL. . . . In the next 5 months, (The Lambeth Commission Report is due on September 30, 2004) we must work for clarity. We must act with perseverance, stout-heartedness, courage and a toughness of spirit. We must put our total dependence on the Lord and His Grace. As we open to that Amazing Grace, we will be strengthened and reformed. It is His mission, not ours." "We have come together to be encouraged. We are on His course and He is with us. In His strength alone, we can prevail." Archbishop Greg Venables, Primate of the Southern Cone (South America) spoke next. When he discovered that all but one participant was from the US, he spoke with great clarity, telling us that others around the world "are praying for us now. They weep for you. They weep with you. It is true that they do not understand how the US has arrived at this impasse." Many Anglican Christians in the countries he serves spend much of their energy on the basics of life: food, water and shelter and whatever jobs are available. These folks find it impossible to understand how the Gospel can be so distorted that people actually believe that men should be allowed - and blessed - to marry another man. "But, we must not loose heart. There is no way to know what our Communion will look like in two years, but we can be assured of the steadfast purpose and presence of God and Christ," he reassured us again and again. Taking full advantage of the opportunity he taught for six hours over the next three days, taking his text from Acts 26. The presentations were Biblical, Christ centered, and refreshing like the spring rains. I can't tell you how compassionately and eloquently he spoke. It was - in the midst of the feelings of distress and despair that we brought with us - soul food of the highest order. Manna. The Rt. Rev. Royal Grote, Bishop of MidAmerica, Reformed Episcopal Church, led us in Bible study on Tuesday, talking about 2 Corinthians 2:14-3:3: "The only point of preaching the Gospel is to see transformed lives. Paul explained in 2 Corinthians 3:1-3: 'You are our letter, (of certification) written on our hearts, written by Christ not with ink but by the Holy Spirit.' Paul explained that the proof of his work was in the transformed lives of the Corinthians, to whom he preached for over two years. Plato was a good teacher but he wrote with ink. That will fade. "Only that written on the heart by the Holy Spirit will survive. Therefore, as a priest, your letter of certification is the lives of your parishioners. That certification is written by the Holy Spirit." Referring to preaching in Nassau the prior Sunday [March 28], Bishop Grote said, "With our own eyes, we saw the certification of Archbishop Drexel Gomez, who has preached and labored in Nassau for 30 years. It was quite a thrill to see all of those transformed lives." All of the Reformed Episcopal Church and Anglican Province of America bishops who preached in Nassau had memorable experiences. The churches were full and the congregations were warm and open to the message of the Gospel. Prayer times were intense and the singing was so joyous. Each reflected on how much we have lost in the States - and we don't even know it. Archbishop Venables concluded that the most redeeming purpose of the whole mess with ECUSA was that it would drive us to God. If we let it do any other thing, the enemy and the liberals win. "Nobody ever trusts God unless they have no other option. In America right now, you have no other option," he said. On Wednesday [March 32], The Most Rev. Leonard Riches, Presiding Bishop of the Reformed Episcopal Church, led us in a Bible study about character. "Whose character do your works demonstrate? 'By your fruitfulness, you demonstrate that you are Mine. Your works bear My character.' (Philippians 1:9) The suffering of the present time should draw us to Christ and draw us together, not further separate us. This is the time that the faithful must stand together and contend as one person for the Gospel; because this fight is not about sex. It is all about the Gospel; the authority of Scripture to dictate how we are to live our lives." "So, my prayer for us is the same as Paul's: 'May your love abound. May your knowledge be firm, especially your knowledge of the truth of Christ. May you have a sure and certain discernment, especially about Christ. May you be blameless and pure; may you be found righteous, so that your life and ministry will have God's impact and shine into this present darkness.'" And that is the gist of it. This time was designed so that the truth and character of God's impact on our lives can shine forth into the present darkness. Many may feel that you can't do much to affect the current situation; but I would respond that you have spent your entire lives preparing for this fight at this time. Your decades of worship have equipped you for just such a time as this. The Truth has been written on your hearts and you must not be silent. What must we do from today on? We must continue to stand, shoulder to shoulder, and repeat quietly and constantly that the Bible cannot be compromised; cannot be rewritten to appease the culture. We must continue to call those who have done so to repentance and renewal of life. We must continue to pray without ceasing. And we must give whatever is available so that the Archbishops, who, unlike Frank Griswold, don't have abundant travel budgets, can get to the two get to critical meetings. So many of these good, Godly men KNOW how the Anglican Communion must be restructured. They are certain that the heresy that Frank Griswold has promoted must not be allowed to be pre-eminent. They are willing to strive to exhaustion for this goal. But, they need our help. Anglicans United needs to raise $40,000 above office expenses in the next 10 weeks so that we, in partnership with Ekklesia and the Rev. Canon Dr. Bill Atwood, can provide travel money for the bishops and archbishops who are in agreement with the Gospel. Trust me, all of those who are not in agreement with the primacy of the Bible have an abundance of resources provided by Griswold. The truth about the redirection of missions monies to support the few bishops and archbishops who are in agreement, is very sobering. And infuriating. We need your help to meet the critical goal of $40,000.00 so that every faithful archbishop can attend all the forthcoming meetings in various parts of the Communion. Please Help! The meetings are critical, the need is real. And your prayers and most faithful financial contributions are needed. Note: For further information and to make a contribution write to: Anglicans United PO Box 763217 Dallas, TX 75376-3217 1-800-553-3645 or Ekklesia PO Box 118526 Carrollton, TX 75011-8526 1-800-303-6267 Online donations: www.ekk.org The Rev. Todd H. Wetzel is Executive Director Anglicans United & Latimer Press

May 2, 2004 The Rev. Henry Pease, President, Standing Committee The Rev. W. Nicholas Knisley, Vice-Chair, Diocesan Council The Episcopal Diocese of Bethlehem Diocesan House 333 Wyandotte Street Bethlehem, Pennsylvania 18015 Gentlemen: This letter is offered in response to your letter dated April 23, 2004 and received by a number of our parishioners. The Rector has distributed copies to other parishioners who were omitted from your mailing. In addition, our Rector and Curate have shared Bishop Marshall's letters to them together with their responses. We are aware that our Vestry has informed Diocesan Council of their decision to redirect funding from the diocese to orthodox, local, national, and international organizations and ministries. We note that this action took place only after the decisions of the 74th General Convention supported by the leadership of the Diocese of Bethlehem. Your comments regarding our movement away from participation in the Diocese of Bethlehem and the Episcopal Church USA are interesting in light of the fact that it is you who have imperiled our relationship with the worldwide Anglican Communion. The 74th General Convention has rejected the declaration of the bishops at the 1998 Lambeth Conference, the counsel of the Primates of the Anglican Communion, and the appeal of the Archbishop of Canterbury. You ask if our parish leadership is, "willing to live within the traditional understanding of what makes a church "Episcopal." Please be reminded that our leadership never said we were leaving the Episcopal Church. Yet, we wonder if the diocesan leadership is willing to live within the traditional understanding of what makes the Episcopal Church USA a member of the Anglican Communion? Indeed, does the Episcopal Diocese of Bethlehem consider itself to be part of the Anglican Communion? If so, we would ask why you have chosen to persecute our parish before the publication of the Eames Report? You write, "Suggestions by the leadership of your parish that the current problem is about homosexuality or the ordination of a gay bishop seem little more than attempts to distract from the matter at hand, etc." Herein lies the major reason our leadership is reluctant to enter into conversation with diocesan representatives. Please don't tell us we are lying to you about what we believe the problem to be. On August 19, 2003 the overwhelming majority of our parishioners signed and forwarded to diocesan leadership A Statement of Repudiation and Disassociation From the Actions of the 74th General Convention of the Episcopal Church. Trust us when we tell you that we reaffirm our belief that sexuality is inherent in God's creation of every human being in His image as male and female. All Christians are called to chastity: husbands and wives by exclusive sexual fidelity to one another and single persons by abstinence from sexual relations. God intends and enables all people to live within these boundaries, with the help and in the fellowship of the Church. When there arise within the Church at any level tendencies, pronouncements, and practices contrary to biblical, classical Anglican doctrinal and moral standards, we must not and will not support them. The Church has no authority to ordain anything contrary to God's Word written. If there is to be communication between us in the future you must accept our definition of the problem. You go on to say, "The Episcopal Church does not focus on beliefs held by individual members." Our experience of Christian Community here at St. Stephen's is contrary to your statement. The leadership of our parish actively encourages members to make their beliefs known as together we seek to make decisions consistent with the mind of Christ. As an example we cite that on this day a special parish meeting was called by our Rector and Vestry to obtain the viewpoints of all relative to the questions asked of our Vestry in your letter. Our question to you is, why aren't the beliefs of individual members important to you? Weren't they important to the Apostles? The Parishioners of St. Stephen's, Whitehall affirm the Faith of the Church as it is set forth in the Nicene and Apostles' Creeds and in the classical Prayer Book tradition. We believe that the Holy Scripture is superior to the canons. We join you in prayer for unity which as our Rector wrote to Bishop Marshall, "must be grounded in the teachings of Jesus Christ and His Apostles." Sincerely yours, The Parishioners of St. Stephen's Episcopal Church, Whitehall, Pennsylvania CC: The Rt. Rev. Paul V. Marshall

On April 23, 2004, the President of the Standing Committee and the Vice-Chair of Diocesan Council in the ECUSA Diocese of Bethlehem wrote to each parishioner of St. Stephen's, Church, Whitehall, Pennsylvania. On May 2, 2004, the rector and vestry of St. Stephen's convened a special parish meeting to discuss the letter and to offer a response. The letter from the diocese and the response of the parishioners of St. Stephen's are as follows. The letter of response was adopted by unanimous vote of the parishioners. April 23, 2004 The Parishioners of St. Stephen's Episcopal Church, Whitehall, Pennsylvania Dear brothers and sisters, We want you to know about letters that have been sent to the lay and clergy leadership of St. Stephen's Church. Your senior warden received a letter signed jointly by the Rev. Henry Pease, president of the Standing Committee of the Diocese of Bethlehem, the Rev. W. Nicholas Knisley, vice-chair of Diocesan Council, and Bishop Paul V. Marshall. That letter is enclosed. Diocesan Council and the Standing Committee of the Diocese of Bethlehem consist of representatives elected by your sisters and brothers in some 66 other churches of the Diocese of Bethlehem. Bishop Paul sent a separate letter to your clergy. We have asked the following questions in our letter. Does the Parish of St. Stephen's Episcopal Church, Whitehall, consider itself still to be part of the Episcopal Diocese of Bethlehem? Does the Parish of St. Stephen's Episcopal Church consider itself still to be in communion with the Bishop of the Diocese of Bethlehem and under his canonical jurisdiction? The leadership of your congregation has significantly decreased the parish's participation in the mission and ministry of our wider community, even to the extent of informing Diocesan Council that your parish would not meet its constitutionally mandated financial assessment. Your leadership has also ignored several attempts by elected representatives of our diocesan community to enter into conversation about what they intend and how they understand the relationship of St. Stephen's Church and the Diocese of Bethlehem. We will be interested in how your lay and clergy leadership responds to these questions. We have decided to keep you informed because we suspect you, too, will be interested. We have resorted with some regret to formal communication by letter only after attempts to invite direct conversation with the vestry and parishioners of St. Stephen's about the leadership's apparent movement of the parish away from the diocesan community were rebuffed by the rector and senior warden. For the sake of your sisters and brothers throughout the 14 counties of the Diocese of Bethlehem and for your own sake as parishioners of St. Stephen's, we seek clarity about, whether the leadership of St. Stephen's considers the parish to be part of the diocesan family, I.e., whether they are willing to live within the traditional understanding of what makes a church "Episcopal." In the Episcopal church, congregations exist as such only in relationship with a duly elected bishop, specifically the bishop of the diocese where the congregation is located. The relationship of congregations among themselves and with the wider church community is defined by a diocesan constitution and canons developed and approved at one time or another by representatives of those congregations. Suggestions by the leadership of your parish that the current problem is about homosexuality or the ordination of a gay bishops seem little more than attempts to distract from the matter at hand: governance and relationships within the Episcopal Church. Any congregation and its leaders are free to disagree on issues without risking their position in the diocesan community. The Episcopal Church in the United States does not focus on beliefs held by individual members. We are bound together not by our imperfect understanding and expression of our beliefs but by our worship of God in Christ. "It is part of the reality of the Episcopal Church," our presiding bishop said recently, "that we live with divergent points of view regarding the interpretation of scripture and understanding of the work of the Holy Spirit in the life of the church…There is no neutral reading of scripture. We interpret various passages differently while seeking to be faithful to the mind of Christ. It is therefore important to recognize that people of genuine faith can and do differ in their understandings of what we agree is the Word of God." May no one distract us from our unity in Christ expressed by our coming together in diversity as a faith community -- the community of the Episcopal Diocese of Bethlehem and the Episcopal Church USA -- worshipping God and allowing God's work to be done by the body of Christ we are. We have asked your parish leadership to respond to these concerns by May 5. Sincerely yours, The Rev. Henry Pease, President, Standing Committee The Rev. W. Nicholas Knisely, Vice-Chair, Diocesan Council

By David W. Virtue DENVER (4/30/2004)—A publicly self-professed lesbian priest in the Diocese of Colorado, The Rev. Bonnie Spencer, has been accused of luring the lonely widow of a deceased priest in the Diocese into a sordid lesbian affair, and then making up a liturgy to "marry" her at the church altar to sanctify her misconduct. Spencer told Jean Torkelson of the Rocky Mountain News that she would have no comment until she spoke to Bishop Rob O'Neill, who is out of town until next week. She added, however, that "there was no same-sex blessing." VIRTUOSITY has learned from a number of diocesan sources that the Bishop and Standing Committee are preparing for possible disciplinary hearings and actions. Under the former Bishop Jerry Winterrowd, whose weak and indecisive leadership earned him little respect from either the orthodox or liberals, the new Bishop Rob O'Neill has informed his clergy that such conduct will not be tolerated and a full investigation will be initiated immediately. "I have every confidence that our new bishop, The Rt. Rev. Rob O'Neill, will uphold diocesan standards of married and faithful, single and celibate, not to mention holding homosexual clergy to the same definitions of sexual misconduct as heterosexual clergy, and female clergy to the same standards as male clergy," the Rev. Don Armstrong, a member of the Diocesan Standing Committee, said in a telephone interview. "The whole issue of power differential between priest and parishioner is once again illustrated in this case, making it abundantly clear why it is inappropriate for a parish priest to even date a member of his or her own congregation." After an initial attempt by the Canon to the Ordinary, the Rev. Ed Morgan, to whitewash the whole affair, the issue quickly escalated to the point where Bishop O'Neill came under enormous pressure to act, even as his conservative clergy began placing overseas calls for Primatial intervention and oversight. As such charges have always brought immediate suspension from ministry for heterosexual male clergy and imposition of Title IV of the ECUSA Canons in Colorado, a careful eye is being kept on the situation so that similar vigor is exercised - in this case - involving a female homosexual priest. Under former Bishop Jerry Winterrowd, sexual misconduct allegations brought by three female parishioners against their female rector were handled behind closed doors allowing the only sexual predator ever discovered in the Diocese of Colorado to slip away to another diocese. Given the recent scandals in the Roman Catholic Church, Diocesan officials are reported to be sensitive not to let such a travesty be repeated in this case. The Diocese of Colorado and a guilty parish priest lost a civil suit involving sexual misconduct in the 1980s. In that case, because the Diocese knew about the misconduct, both Diocese and Priest were found liable, and the Church Insurance Company had to pay huge sums on behalf of both the priest and the diocese. Ironically, the Chancellor who lost that case and continues as a Chancellor for the diocese, as well as the Canon to the Ordinary, are both members of Good Shepherd Episcopal Church, where this latest misconduct is alleged to have taken place. The former Rector of this parish, Jon Johannsen, voted for Gene Robinson and CO-51 as a Deputy to General Convention. And now, all are fully supportive of the homosexual agenda, find themselves potentially liable for what has been wrought by their liberal leanings. "Years of the liberal Denver elite running the Diocese of Colorado have lead to this. Many of them have disregarded the values and theology of the vast majority of Episcopalians across the state, and as a result their control may be coming to an end by way of this one event," said Father Armstrong. "A good example of this minority liberal disregard, was the augmenting of the elected membership of the predominately conservative Search Committee by homosexual activists in the diocese's search for a new Bishop. This was done under the guise of seeking balance by the Standing Committee. The Search Committee then proceeded to completely ignore the results of its own survey revealing Episcopalians in Colorado had roundly rejected homosexual innovations being perpetrated on the church." "But now the disregard of both the mind of the Diocese and the mind of the Communion by Bishop Winterrowd, and Bishop O'Neill, Convention deputies, and the Standing Committee has born its fruit among us, and the time of judgment and repentance are upon us." END

To: The Primates and Moderators of the Anglican Communion From: Archbishop Robin Eames, Chairman of the Lambeth Commission 29 April 2004 Dear colleagues, As Chairman of the Lambeth Commission established by the Archbishop of Canterbury following the meeting of Primates and Moderators at Lambeth Palace last October I want to give you an update on our work. I thank you for the many messages of prayerful support and for the submissions we have received from different parts of the Anglican Communion. As we continue our work in your name I do not under-estimate the complexities of our tasks nor the difficulties which face the Commission. However I am greatly encouraged by the sense of common direction and purpose already evident in our work. I pay tribute to the depth of work currently being undertaken by the members of the Commission. Following preparatory work and the first full meeting of the Commission in Windsor we are at present engaged in extensive study of certain key areas which we have identified and already agreed must be addressed in our Report. These issues concern such as the nature of autonomy, the practice of communion and relationships of interdependence as they have developed in the history of the Anglican Communion, the current status of the traditional Instruments of Unity and their relationship to each other and the interpretation of authority as we have witnessed it in the life of the Anglican Communion. The conclusions of these studies will be considered by the Commission when it meets at Kanuga, North Carolina, in June. Prior to the first meeting in Windsor I visited the United States to meet with several groups who had expressed their concerns at the decisions of the General Convention of ECUSA and the Commission will meet representatives of differing constituencies in ECUSA during our June meeting. We have received a large volume of submissions and material from different parts of the Communion and plans are being made to meet others who have expressed opinions on the current crisis from the Anglican Church of Canada and Provinces in Africa. With the constraints of time available it is impossible for us to meet personally with all who have expressed their position on the issues but I can assure you that our analysis of opinions is both thorough and extensive. However there are several aspects of the current situation which I feel I must emphasise. First, the Commission needs and I believe deserves space to do its work. Actions and statements however well intentioned which express definitive positions on relationships within the Anglican Communion run the danger of limiting the opportunities and options available to the Commission. I am grateful to my fellow Primates for remaining within the letter and the spirit of our Statement last October despite the obvious differences of opinion at present throughout Anglicanism. The recent assurance of support following the meeting of the CAPA Primates has been a great encouragement to the Commission. Second, I feel it is important that without prejudice to the Report of the Commission, we maintain the highest possible degrees of communion among those who adopt differing views at this time. In that regard those in North America who feel obliged to object to developments in the General Convention of the Episcopal Church or in the Diocese of New Westminster are still to be regarded as faithful Anglicans or Episcopalians so long as these dissenting groups do not initiate schism in their own Churches. On my visit to the United States I was impressed by those who expressed a desire to remain within ECUSA despite the strength of their feelings. Their initiatives to finding a way of maintaining communion within the Episcopal Church (USA) and the Diocese of New Westminster is further evidence of that desire but I feel such schemes will only be successful if dissenting groups are afforded sufficient support to feel their place within our Anglican family is secure. I would also hope that the wish of the Primates expressed last October that such schemes would be undertaken in consultation with the Archbishop of Canterbury will be observed. Third, it is obvious to the Commission that if any groups, either dissenting from the decisions of General Convention in ECUSA, or from the forthcoming decisions of the General Synod in Canada, initiate definitive beaks from their parent church, then a different situation will arise for our deliberations. The Commission would have to regard such decisions as a serious development. But until the Commission has come up with proposals for the way in which we may handle such divisions together as a Communion, the support or encouragement of other provinces or dioceses would seem to be itself a further damaging of trust and mutual life and of the very clear guidelines concerning jurisdictional boundaries that we have agreed to adopt as a Communion at successive Lambeth Conferences. While I cannot at this stage predict the form of the Commission's Report I recognise that the Primates and the Anglican Consultative Council together with the Provinces will have to reach decisions which will have defining and widespread consequences. It would be my hope that once the Report is published we can take such decisions as necessary in a manner which is unrushed, in Christian charity and by means of due process. It is my prayer and earnest hope that the Report we are preparing will enable the Anglican Communion to move forward together in ways which will stand the test of time whatever difficulties may arise in future years for our world family. Wishing you God's blessing in your leadership and service. Yours very sincerely, Robert Armagh.

The American Anglican Council (AAC) held its Board of Trustees meeting April 27 – 29, 2004 in Atlanta, Georgia. The Board celebrated the realignment of Anglicanism that is underway, noting a strong grass roots movement of individuals and churches that are forming coalitions and planning program initiatives, networking, assisting with missionary endeavors and planting churches. The AAC renewed its commitment to the Anglican Communion Network (ACN) as well as those faithful individuals and congregations in hostile dioceses in need of encouragement and intervention. The Board also heard reports from various committees and staff members and discussed plans to encourage and minister to beleaguered individuals and parishes. The Rt. Rev. Frank Lyons, Bishop of Bolivia, was present as a special guest, offering an international perspective on the current situation. Explaining that his role as ACN Moderator has developed such that it is impossible to continue in both leadership roles, the Rt. Rev. Robert W. Duncan announced his resignation as Vice President of the AAC Board. In a letter to him the Board said, "We will miss your leadership in the operation and direction of programs of the American Anglican Council. However, we are delighted that your work as the Moderator of the Network has now expanded to the point where this realignment of your energies has become necessary." The Rt. Rev. Peter Beckwith, Bishop of the Diocese of Springfield, was elected to fill that position. The American Anglican Council declared complete and wholehearted commitment to the success of the Network. In a letter drafted to the Moderator, Steering Committee and Council of the Anglican Communion Network, Board members expressed "gratitude to Almighty God for the formation and early life of the Network. The recognition of the Network by Primates representing the majority of Anglicans around the Communion is testimony to the promise that the Network holds for the future of Anglicanism in North America". "Given the current climates and the lightening speed with which events are moving, it is more important than ever that the American Anglican Council remain focused, strong and healthy," said the Rev. Canon David C. Anderson, AAC President and CEO. "We as a Board are committed to persevere and work diligently for the realignment underway." END

Spring blossoms and Grace Church, parish hall, first afternoon of conference Cross and stained glass window, entrance Grace church, first night of conference Acolytes prepare for procession, evensong and Lord Carey's first sermon, first night of conference, Grace Church Lord Carey preaches, Evensong, first night of conference Little Mary, Bishop Alpha's adopted daughter with harpist, Alpha is Bishop in Rift Valley, Tanzania, Evensong first night of conference, Grace Church Bishop Alpha with conference attendees, Antlers Hotel first morning of conference Lord Carey and others sing Gospel praise, first morning of conference, Antlers Hotel Jeremy Begbie talks on Mystery, Antlers Hotel, first morning of conference, Exit sign is purely intentional Ashley Null answers questions after his presentation, first morning of conference Grace Episcopal clergy with Lord Carey and Bishop alpha. Fr. Don Armstrong of Grace stands between Carey and Alpha at right Lord Carey preaches, Grace Church, communion last night of conference Robert Prichard speaks first day of conference, Antlers Hotel Ashley Null speaks second day of conference, Antlers Hotel Ephraim Radner speaks second day of conference, Antlers Hotel Bill Attwood speaks second day of conference, Antlers Hotel Peter Walker speaks second day of conference, Anglers Hotel Alpha Mohamed speaks second day of conference, antlers Hotel John Karanja speaks second day of conference Photos by Grace Episcopal parishioner and Kingdom servant, Steve Starr. In Colorado Springs Steve has a ministry working with a number of ministries as a photographer and a digital photography consultant. See more of his work at http://www.stevestarr.com. Steve was honored to win a Pulitzer in photojournalism while working as a news photographer with The Associated Press in 1970. Christian journalist friends from St. Stephens in Coconut Grove, FL. lead Steve back to Christ in 1988. "I pray daily that our denomination will return to Scripture."

ROBINSON ABSENT FOR VICTORY SUE BAILEY Canadian Press Thursday, April 29, 2004 OTTAWA -- The Senate passed a bill Wednesday to extend hate-crime protection to homosexuals, but MP Svend Robinson wasn't there to enjoy his hard-won victory. The openly gay New Democrat was in self-imposed exile from the political limelight as his private member's bill jumped the last major hurdle to becoming law. Not that Robinson, disgraced after admitting he stole an expensive ring on April 9, was far away. He was seen exchanging hugs and high-fives with jubilant supporters on a street within sight of Parliament Hill. Robinson has declined interview requests since taking a medical leave from his job. He cited stress and "emotional pain" at a tearful news conference two weeks ago. "He is under orders from his medical professionals that he's not to engage in any activities that are parliamentary," said Ian Capstick, a spokesman for the NDP caucus. Robinson was only in Ottawa for a day to complete related paperwork and retrieve some personal items, Capstick said. The timing coincided with the vote by coincidence, he said. Senators voted 59-11 to pass the bill as applause echoed through the ornate red chamber. It now requires the final formality of royal assent to become law. It was a rare feat for an opposition MP but a tempered victory. Robinson, who publicly apologized for the theft, could still face charges. A special prosecutor in B.C. is reviewing whether he should be charged. "It's a real mixture of sadness and happiness," said New Democrat MP Libby Davies, a close friend of Robinson's. "It's sort of bittersweet that he's put so much into it and he's not able to be there at the Senate to see it go through." Davies, who represents Vancouver East, called Robinson right after the vote but didn't tell reporters he was in town. "He has a lot to go through, including a possible court case," she said in an earlier interview. "But right now his focus is on getting the help he needs." Robinson, a 25-year veteran of federal politics, had worked since 1981 to add gays and lesbians to a list of groups legally protected from incitement of hatred and genocide under the Criminal Code. The bill cleared the House of Commons last September after raucous debate. At the time, the former Canadian Alliance - now part of the new Conservative party - and some Liberals fought the bill over fears that freedom of speech and religion would suffer. Opponents raised concerns that the bill could be used even against religious leaders who condemn homosexuality from the pulpit. They also attacked the logic of singling out certain groups for specific protection, arguing that violence against all people should be prosecuted equally and is already outlawed. The bill's passage in the Liberal-dominated Senate alarmed critics. "Unfortunately, most Liberals in both the Senate and the House of Commons chose to support an NDP-sponsored law that could put fundamental Canadian freedoms in jeopardy," said Conservative MP Vic Toews, a former attorney general of Manitoba. Supporters dismissed such claims, citing the frequency with which gays and lesbians - particularly homosexual men - are targeted. The Canadian Association of Chiefs of Police and the Canadian Professional Police Association supported the bill. Police have so far been powerless to prosecute the likes of Rev. Fred Phelps of Topeka, Kan., who runs a website that declares God hates homosexuals. Supporters of Phelps have entered Canada twice in the last five years to hold anti-gay rallies. END

GAY BISHOP PROVES IT'S NEVER TOO LATE TO FALL IN LOVE WITH GRANDSON IN ATTENDANCE, 78-YEAR-OLD CLERIC MARRIES SAME-SEX PARTNER By Rona Marech, Staff Writer San Francisco Chronicle Thursday, April 29, 2004 The ceremony lasted two hours and 45 minutes. When it concluded, Otis Charles, the world's first openly gay Christian bishop, also became the world's first bishop to wed his same-sex partner in church. Charles, an Episcopal bishop, married Felipe Sanchez Paris before several hundred people at St. Gregory's of Nyssa Episcopal Church in San Francisco over the weekend. The bishop says he was guided by his belief that all human beings are called upon to live as fully as they can. That same precept guided him in 1993 when, at age 67, he announced he was gay. "The single most powerful possibility for raising people's awareness and consciousness would be when in the church relationships are being blessed," said Charles, who turned 78 on his wedding day. "When people see that two human beings want to commit their lives together and are able to do that and have the desire to do that with the blessing of God. "My 8-year-old grandson was there, and I think of what the world will be like when young people see two people can make a deep commitment to each other, and it has nothing to do with gender and everything to do with love." A grand total of four different clergy helped officiate the wedding, which began with drumming and ended when Charles and Paris were lifted in chairs and carried outside. The ceremony included singing, dancing and opportunities for the guests and the betrothed to give impromptu speeches. Three of the couple's nine grown children participated in the wedding, welcoming the new spouse into the family by placing a lei around his neck. David Perry, one of the best men, read from the poem "The Truelove" by David Whyte. "If you wanted to drown you could," he read. "But you don't." "I could barely get through it," Perry said. "This man had lived his life in fear of drowning and now he said, 'I'm tired of drowning.'" Charles, who served as bishop of Utah for 15 years and then president of the Episcopal Divinity School in Cambridge, Mass., was married for 42 years and has five children. He told his wife he was gay in 1976, but he didn't come out publicly until he retired 11 years ago. For years, Charles said, he told himself it would be too hard on the diocese, on his family, on his wife. But then keeping his secret became unbearably oppressive. "I was ashamed of myself for remaining silent when the church was involved in an acrimonious debate about the whole question of gay people in the life of the church. I couldn't live with that any longer," he said. "I came to realize that I was only going to wither and die and it would be a destructive relationship for my wife and myself." In a letter to fellow bishops, Charles wrote, "I will not remain silent, invisible, unknown." The Episcopal Church continues to be highly divided over the issue of gay priests and same-sex marriage. Last year, in a hotly debated election, Gene Robinson, an openly gay priest, became bishop of New Hampshire. The church had long held that it was possible to ordain gay priests, as long as they were celibate, but Robinson's election created a furor because he has a longtime partner. Robinson and Charles are the only two openly gay bishops to this day. The question of whether to bless same-sex unions has also caused some internal strife: Though such unions aren't officially encouraged, the church has acknowledged that in some dioceses, officiating such ceremonies is common practice. Charles and his wife ended their marriage soon after his public announcement. Nearly 70 and unsure "how to be gay," Charles moved to San Francisco. For the first year, he lived among Episcopal Franciscans and began to build a new life. "What was nurturing was just simple things," he said. "Walking down the street seeing a rainbow flag or two men holding hands." He directed a gay ministry. He went dancing. He had openly gay friends. "At whatever age you come out, you have to live through whatever you've missed," he said. "Even though you're 67, you have to go through a process I associate with adolescence. Hopefully, you do it with a little more maturity and grace." Two years ago, after some relationship fits and starts, he met Paris, 62, a retired professor and political organizer with four ex-wives and four children. And the white-haired bishop fell in love. "As people get older, they turn into two kinds. Some become thinner and wispier, and the lifeblood has gone out of them because they have regrets and there are some things you can't do anymore," said the Rev. Leng Lim, a friend who's also an Episcopalian priest. "Or there are people who become really alive to the moment, to the vulnerability that is there, to the love. Because they've worked through their own stuff. And Otis belongs to that second group." Several days after marrying, the couple took turns recounting the details of their wedding. True to form, Charles shed his bishop-like pensiveness and hopped out of his chair to sing and demonstrate a dance. "See what I mean by energy?" said Paris, who has a habit of pausing mid-sentence to smile. Charles is rarely at a loss for words, but reflecting on what had passed he said, "I don't think I can describe it, but I do feel different." He touched his chest and stared at Paris for a long time. "So," he said softly. END

By David W. Virtue THE WORD OF FRANK That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Episcopal Church. The life in ECUSA appeared for a season, we have seen it and testify to it, and we proclaim to you the brief life, all too brief, which was with Frank and appeared to the House of Bishops with much blinding and diverse light. We proclaim to you what we have seen and heard, so that you also may have fellowship with us and be inclusive and not excluded, for that would be a crying shame and cause many of us to be sad, for we believe in collegiality above all else. And our fellowship is with one another and it is here that we Dance the Circle Dance of Dispossession when the House of Bishops gather, in order to dispossess ourselves of all bad thoughts and rejuvenate our karmas. I write these "gracious" words to make our common joy complete. This is the message we have heard from Sufi Rumi and declare unto you: Sufi is light; and in him there is no darkness at all for he dwelleth on a plain beyond good and evil where we all hope one day to dwell, for truly there is no darkness in that place. If we claim to have fellowship with the beloved Sufi and yet continue to walk in the darkness of absolutism where there is no pluriform thinking, we lie and do not live by the many pluriform truths of which I am a great advocate. But if we walk in the transcendent light of Sufi, as he is in the light, we have collegiality with one another; and the thoughts of Sufi Rumi purifies us from all bad thoughts and raises us up beyond good and evil so we don't have to worry about those narrow-minded orthodox types who still inhabit my church. For truly there is a GREATER truth which inhabiteth Otis of the Charles and Vickie of the Gene pool who embrace many of their own species, much to their delight and ours. If we proclaim to be without error, and I am rarely wrong, we deceive ourselves only if we do not see things my way, and the truth is not in you. If we confess that it is my way or it will be the highway, we will be liberated from the bondage of believing in sin which only causes us unnecessary guilt which I have banished as being bad for your karma and aura. For there are many truths and I know most of them. If you have not embraced pluriform truths and wish to live in the narrow confines of single truths there will ultimately be no place for you among the House of Purple, for you will feel out of place because of your narrow-minded thinking. Therefore you will cry a lot and feel excluded, and I would not wish that. CHAPTER 2 My dear ECUSANs, I write this to you so that you will not fall into the habit of believing in personal sin, for truly there are only bad thoughts and they can be brushed aside if you perform acts of mercy. Think good thoughts, for I have banished the bad and the attendant guilt. If you do have bad thoughts speak to me and I will absolve you of all psychological guilt feelings, for that is all they are. And I will speak to Sufi in your defense for he is the Righteous One. And there is no need for atonement, for Mel doth have it wrong. Think triumphantly and you will be triumphant. Think good thoughts and goodness will flow from you. For truly if you obey me, you will be right, and things will go smoothly for you. The bishop who says "I know you, Frank" but does not do what I command is a liar and shall receive a private visit from David Booth Beers and he WILL demonstrate that the truth is not in you, and verily he will invoke the Dennis Canon and you shall be very much afraid. I, Frank have spoken and my words will not be gracious unto you. But if everyone obeys my word, my love and that of Sufi Rumi will be made complete with a large and bounteous check from the many and diverse Trust Funds that I have at my disposal, and verily you shall never go without. That is how you know you belong to me. Whoever claims to live in me, must walk as I do, and good things shall flow bounteously from me to you, and you shall want for nothing. Dear friends, none of this is new, for I have been preaching pluriformity for years, it is very old and goes back to Lambeth '98 where I made public my 'pluriform truths' speech at a press conference. This is old news, but let me refresh you just in case you don't get the message and ill befalls you. Yet in a way I am writing you a new command; its truth is seen in me and my revisionist pals in the HoB, because the old exclusive, fundamentalist, narrow 'light' of the gospel is slowly being extinguished and the new light of Sufi Rumi shineth, and this light inhabiteth me and it will, if you accept it and come with me to a plain beyond good and evil, find yourself shining as the noonday sun passing over a gay bathhouse in Niagara, New York which was closed down for it was no longer a 'safe place' and many did catch the dreaded disease. Anyone who claims to be in the light, and I hope that is all 100 diocesan bishops, but still loves orthodoxy, is still in the darkness. Whoever loves his brother bishop (and you have your choice of eros, philia, storge or agape, but Frankly I prefer the first), will not cause his fellow bishop to stumble, otherwise he will be forced to stand in a corner at an Oasis meeting in the Diocese of Newark and there have his bottom smacked by Louie of the Earnest. But whoever hates his brother bishop is in the darkness and walks around in the darkness and he will no longer Dance the Circle Dance of Dispossession with us and will find (Sufi forbid), a presentment against him and face the wrath of his fellow bishops, because it is very clear the darkness of narrow-minded orthodoxy has blinded him. I write to you dear children of ECUSA, because I want to banish all bad thoughts on account of the name of my friend Sufi who knoweth all things. I write to you fathers in God, because you have known me from the beginning and I can speak out of many sides of my mouth, and make words mean what I want them to mean and not mean, and when all else fails I can resolve it all in 'mystery' which we can all embrace, even as I am embraced by you. I write to you, young men, because you have overcome the narrowness of exclusive thinking. I write to you, dear children, because you are easily indoctrinated by the new thinking much proclaimed in our modern textbooks from Episcopal Publishing Houses and other publishing places of pluriformity. DO NOT LOVE THE ORTHODOX Do not love the orthodox or anything they believe any more. If anyone loves the orthodox, the love of myself and Sufi Rumi is not in him. For everything in orthodox thinking – the cravings for absolute truth, the lust for true spirituality and the boasting of what he has and does – comes not from me and Suff, but from the Bible and that is subject to many interpretations, and I have used many in the course of my lifetime. For the church, The Episcopal Church may be passing away, but the Episcopalian who does my will and that of Suff will live forever, or until the money runs out and I have to take out a mortgage on 815 2nd avenue, but that will be long after I am dead and gone to live with Suff on his plain of happiness. WARNINGS AGAINST ORTHODOXY Dear children of ECUSA, many think this is the last hour of our beloved church, but it is not so. We may have a cash flow problem but it is temporary, and if the markets continue to rise we can live off the interest of the Trust Funds for years and the Church Pension Fund floweth like the Hudson River forever and ever. I may no longer travel First Class and be reduced to Business Class in my peregrinations around the globe as I promote my inclusive, affirming, pan-everything notion of mission, but I will suffer the hardship for your sake and my gospel. The orthodox went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us and believed the new religion; but their going showed that none of them REALLY belonged to us because they could not accept pluriform truths, of which I am its foremost advocate. Their very narrowness was their undoing, for they could not see the big picture which now includes Vickie of the Gene pool. But you have been anointed by me when you became bishop. I laid my hands on your head and said you belonged to me and the Dennis Canon, and behold you do….until you die…or you will face the Title IV Review Committee. Who is the liar? It is the bishop who denies my authority and that Suff is the Liberator of our narrowness and exclusivity. Such a man is the antiSuff, he denies me and Suff and that is unforgivable. No one who denies my inclusive thinking has Suff in him; whoever acknowledges me, Frank of the Flexible Wrist, gets a night in my New York City Penthouse, dinner at Club 21…and that's a bargain. Therefore, see that what you have heard from the beginning, or 1998, remains in you. If it does, you will remain my friend forever and ever and I will be a 'safe place' for you and you shall never be attacked by narrow uninclusive bishops like Duncan of the Pitts. I write so you won't be lead astray by Iker of the Fortress mentality, for the anointing you have received from me remains with you, and you do not need anyone else to teach you, for my anointing is real, not counterfeit as some wretched cyber journalist says to you. So remain in me, for I am your liberator and friend. Fondly, Frank

May 5, 2004 For the Primates of the Anglican Communion My dear brothers, Grace to you and peace in our risen Savior Jesus Christ. I find myself, in these days of Easter in which we contemplate the mystery of the resurrection and its consequences in our lives, living with a sharp awareness of the reality of our being bound together in the Lord because of our baptism into the death and resurrection of Jesus Christ. And, that being thus bound we are called to share one another's sufferings as well as joys. Over these months I have been deeply grieved that recent events in the life of the Episcopal Church in the United States have caused suffering for many of you. I am very clear that what occurred is in accord with our Constitution and is widely regarded as a faithful action. However, as your brother I am profoundly sorry for the wound this has caused within our body. As I have said many times to the bishops of the Episcopal Church and to others, what we do in one part of the Communion can have significant consequences elsewhere. I remember vividly when we were together last October at Lambeth hearing from some of you about finding yourselves ridiculed and made a laughing stock because of your association with the Episcopal Church. I completely understand why some of you have spoken so harshly about what has occurred here. At the same time, many of us who love you deeply in the Lord are profoundly saddened that our fellowship is so severely strained, and in some cases appears to be broken. I pray that in spite of our differences, serious as they are, we can discover together in this difficult time the truth of what we said in our statement of last October that "what we hold in common is much greater than that which divides us in proclaiming Good News to the world." The prayer of my heart is that we can discover anew our unity in service to God's mission through these difficulties. Our world, which is so burdened by poverty, disease and civil strife, is much in need of our common witness and action. I regret that this communication is through a letter rather than a conversation. I hope we as primates will encourage ongoing conversations at all levels between people of our various provinces. I do believe that as we explore what we share across our differences we rediscover our common ground in service to God's continuing work of reconciliation. In conversation our differences do not disappear. Instead we find ourselves grounded upon the rock of Christ whose deathless love is able to transform our mistrust and woundedness into mutual care and affection. It is my deepest sense that we have much to learn from one another, particularly as we seek to proclaim the gospel in our often very different contexts. The visits I have been privileged to make to several of your provinces have certainly made that very plain, and I have come away with an enlarged and deeper sense of how God is acting in this world to save us all from the power of sin and death. On another matter, I want to share with you the response of the bishops of the Episcopal Church to the concern expressed in our Lambeth statement of last October that there be "adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates." The bishops of the Episcopal Church are called to be chief pastors for all people in their dioceses. They have continued to shape a plan for pastoral care which they first put forward in 2002. They have addressed how bishops with different perspectives, overseeing dioceses in which there are varying points of view, can bear one another's burdens and uphold one another's ministries for the sake of the gospel and its proclamation. When we met in March of this year we further refined our plan, which was then agreed to by an overwhelming majority. It is set forth in the enclosed document: Caring for all the churches. I am in conversation with a number of bishops, whose theological perspectives meet the pastoral needs of "dissenting minorities," about making themselves available to provide episcopal oversight at the invitation of the diocesan bishop. As well, I know of several instances where diocesan bishops have arranged or are about to arrange for Delegated Episcopal Pastoral Oversight. Key to what we are trying to do at this time is the shared understanding of our bishops that an episcopal ministry of care and oversight is not a personal possession of any one bishop but is shared by all bishops for the well being of the church as a whole. Please pray for us as we pray for you in these days that challenge us all in the various contexts in which the Lord has placed us. This comes, as ever, with my love and prayers, The Most Rev. Frank T. Griswold Presiding Bishop and Primate The Episcopal Church, USA END

Archbishop Gregory Venables Replies to Frank Griswold May 7, 2004 The Most Revd Frank T. Griswold Presiding Bishop ECUSA Dear Bishop Frank, In the name of the Father, and of the Son, and of the Holy Spirit. I write in response to your letter of May 5th. Since it has found its way all over the internet, I am constrained to respond more broadly than just in a personal note. With great respect it must be said that considering what you now write in the light of what you have already done brings to mind the old cliche of Nero fiddling while Rome burns. It's like the doctor telling the grieving family that the operation was a success even though the patient has died. You speak with clarity about your grief over the pain your actions have caused and yet you proceed with your relentless agenda. Do you not see that there is an enormous contradiction here? The key path to alleviating that pain is repentance. It is simple to turn around and join the spiritual and doctrinal direction of the Anglican Communion and the overwhelming majority of the Christians of history and the world today. When one considers that you were advised by the Lambeth Bishops Conference, the ACC, the Primates, and the Archbishop of Canterbury that to proceed would bring a harvest of pain, it is hard to see why you find the consequences you now experience surprising. You indicate that the action of the General Convention was constitutional. Of course I am not an expert in the Constitution and Canons of ECUSA, but I do remember the commitment of your General Convention to initiate an "inter-Anglican and ecumenical dialogue on human sexuality issues which should not be resolved by the Episcopal Church on its own (B-020)." (A ten minute search of internet archives shows that!) Many colleagues have also reminded me that you were clear that the official position of ECUSA was parallel to that of Lambeth I. 10 at a number of Primates meetings. When was that changed, or was it just ignored? Of course there is pain when you moved ahead in violation of your own Convention decisions. In addition, I saw the broadcast of objections to Gene Robinson's consecration which were simply and totally ignored. How can these be constitutional actions? You cling to the statement that "what we hold in common is much greater than that which divides us..." That statement was made before you chose to be the chief consecrator at an event you knew would "tear the fabric of our Communion at its deepest level." At a time like this, simply celebrating what we hold in common is like a man arguing before a judge that his offence should be overlooked because he hasn't broken other laws. You cannot offer a band aid to a person who needs open heart surgery. The situation must be addressed at the root of the disorder. You don't heal a disease by treating its symptoms. You tell us that "Delegated Episcopal Pastoral Oversight" is moving toward solving the problem in your province. It is not so. First of all it leaves the decisions in the hands of the offending bishops and does not give any substantive protection to parishes that maintain Anglican teaching and practice. In addition, we are aware of ECUSA clergy and parishes who have been ordered by their revisionist bishops not to ask for alternative oversight, threatened if they do, or who live in areas where bishops have publicly stated that they will not allow it. The fact that "some" bishops will arrange for Delegated Episcopal Pastoral Oversight does not mean at all that it can be put in place where it is really needed. And when did those who hold to the apostolical, biblical faith and practice of Christianity as accepted for 2000 years suddenly become "dissidents"? You now say that you want to be in conversation. In the light of your previous great reticence to discuss the matter in our meetings this is tragically late in the day. ECUSA's actions have caused a great and unnecessary crisis in the Anglican Communion that has spilled over into culture, ecumenical affairs, and even interfaith relations. It is tragic and painful indeed. It is the result of your actions and it is also reversible. You have insisted on autonomy from the Lambeth resolutions, from the Archbishop of Canterbury's plea, from the ACC, and from the Primates to pursue an agenda that is absolutely scandalous to most Christians. That view of autonomy is the opposite of everything Anglicanism has always stood for. Why would you still want to call yourself Anglican? May I urge you either to live as an Anglican conforming to Anglican norms or admit that you have left us and closed the door behind you. May God guide us in love and truth at this crucial and sad time. +Greg The Most Revd Gregory J. Venables Primate of the Southern Cone of the Americas