THE EVANGELICAL FELLOWSHIP IN THE ANGLICAN COMMUNION statement on the appointment of the Archbishop of Canterbury  Charting a way forward for the Church of England and the Anglican Communion   “For I know the plans I have for you,” declares the Lord,“plans to prosper you and not to harm you, plans to give you hope and a future” (Jeremiah 29:11)   The Evangelical Fellowship in the Anglican Communion (EFAC) joins Anglicans across the world in praying for Bishop Sarah Mullally on the announcement that she is to become the next Archbishop of Canterbury.   Bishop Sarah takes up her role as the Archbishop of Canterbury at a difficult time for both the Church of England and the Anglican Communion. The Church of England is deeply divided over issues of human sexuality and proposed “ Prayers of Love and Faith ”. Within the Anglican Communion there has been a significant loss of confidence in the role of the Archbishop of Canterbury. In both contexts there is a cry for leadership which is consistent with our rich Anglican theological and doctrinal heritage.   As Archbishop of Canterbury, Bishop Sarah will have a unique opportunity to lead a process to reset the Anglican Communion and its leadership.   In late 2024 the IASCUFO NAIROBI-CAIRO PROPOSALS (“ Renewing the Instruments of the Anglican Communion ”) was produced for feedback. EFAC welcomed the opportunity to offer an initial response to this important report. It was clear from the document that the proposals had been produced in response to two interconnected problems: The anachronism of colonial era structures for the Anglican Communion when the vast majority of active members are now found in the Global South. The broken and impaired relationships of the Anglican Communion which have arisen due to doctrinal differences, especially to do with biblical anthropology and marriage. These have been in contention for several decades and been the subject of previous reports offering different paths of renewal. They have become more acute since the Bishops and General Synod of the Church of England in 2023 opened the way for the blessing of same sex relationships. The election as Archbishop of the Church in Wales of a person openly living in a same-sex civil partnership has further complicated the situation. The IASCUFO Nairobi-Cairo Proposals include the following proposals: That the 1930 Lambeth Conference description of the Anglican Communion be amended, including the deletion of the phrase “ in communion with the see of Canterbury ” and its replacement with words which include “ bound together through … historic connection with the See of Canterbury ”. That the existing structures be changed, including a rotating presidency of the Anglican Consultative Council. EFAC Global believes these changes need urgent implementation. However, these changes alone would not be sufficient. EFAC also believes that the Anglican Communion needs not just structural adjustments, but an agreed coherent theological and doctrinal basis and we strongly urge that consideration be given to the adoption of the Global South Fellowship of Churches Covenantal model. Unless something similar is adopted, many provinces will continue, in conscience, to disengage and there would appear to be no realistic basis for going forward together as a communion. The Lambeth Conference of 1920 put it this way: “ The Churches represented in  [the Communion]  are indeed independent, but independent with the Christian freedom which recognises the restraints of truth and love. They are not free to deny the truth. They are not free to ignore the fellowship .” Not all differences can be tolerated. Most people within the Communion do not see how the authorisation of rites of blessing for same sex unions are compatible with the teaching of scripture, tradition and reason. If Anglicans are to walk together, there must be a convergence in our understanding of the truth. If there is no convergence in our understanding of the truth, we will need to begin to learn to walk apart. We earnestly hope and pray that this will not prove necessary. Our prayer is for repentance, healing and restoration. Like any major change the steps which will be required to enable the Communion to continue to walk together will be challenging and will involve wise and determined leadership and we will pray for Bishop Sarah as she takes up this weighty responsibility. Bishop Stephen Hale Acting General Secretary *****  EFAC Statement in response to "Renewing the Instruments of the Anglican Communion" Dec 19, 2024 STATEMENT BY THE EVANGELICAL FELLOWSHIP IN THE ANGLICAN COMMUNION IN RESPONSE TO THE IASCUFO NAIROBI-CAIRO PROPOSALS (“Renewing the Instruments of the Anglican Communion”)   EFAC welcomes the opportunity to offer an initial outline response to this important report, thanking its writers for their sincere and prolonged engagement with the broken nature of our Anglican Communion. What follows sets out what we understand to be its central themes, and aspects of it which we welcome and aspects where we have questions and concerns. It is clear from the document that these proposals have been produced in response to two interconnected problems:   The anachronism of colonial era structures for the Anglican Communion when the vast majority of active members are now found in the Global South. The broken and impaired relationships of communion which have arisen due to doctrinal differences, especially to do with biblical anthropology and marriage. These have been in contention for several decades and been the subject of previous reports offering different paths of renewal. They have become more acute since the Bishops and General Synod of the Church of England opened the way for the blessing of same sex relationships in 2023.   The proposals can be summarised as follows:   A number of amendments to the classic description of the Anglican Communion adopted by the Lambeth Conference including the deletion of ‘in communion with the See of Canterbury’ to be replaced by, inter alia, ‘historic connection with the See of Canterbury’ (76) . A number of changes to the existing Instruments, notably a rotating presidency of the ACC.   We welcome a number of elements in the report including :   The removal of ‘in communion with the See of Canterbury’. This description has been used to try and delegitimise the new orthodox Provinces, recognised by both the GSFA and GAFCON, and to imply that any breaking of communion with Canterbury is tantamount to leaving the Communion. The recent decisions of the Church of England have meant that, irrespective of who the next Archbishop of Canterbury is, he or she will not be a person whose leadership can be acknowledged by many members of the Communion as primus inter pares.   The recognition of the sad reality that as currently constituted the churches of the Anglican Communion have fallen even further short of the Church’s call to be “one, holy, catholic and apostolic”: no longer having in common that they “uphold and propagate the Catholic and Apostolic faith and order” but simply seeking to do so; and no longer bound to each other “by mutual loyalty” due to recent actions by various provinces, most recently the Church of England. As a result, it is accepted that the churches of the Communion are no longer in full communion with each other but only seeking “the highest degree of communion possible”.   The statement that “Solemn calls to unity may sometimes function as an abuse of power, as they seek to enforce a closeness of relationship that would suppress or deny important differences” (45) and the call to those “who call themselves progressive or liberal…to grant graciously the degree of seriousness with which their fellow Anglicans take the matters at hand and concede the consequences of some degree of diminished communion” (48). 4. The acknowledgment that “The Covenantal Structure of the Global South Fellowship of Anglican Churches … may be viewed … as a helpful contribution to the discernment of doctrinal and ethical truth within the Communion … in hopeful service of the unity and faithfulness of the Anglican Communion” (56).   1. https://www.anglicancommunion.org/ecumenism/iascufo/the-nairobi-cairoproposals.aspx?fbclid=IwY2xjawHAJeJleHRuA2FlbQIxMQABHWMGRsAKocYvrMrgB8RwmHUGcJDgDsMQCJubQOIzy  xOt1CoAnVSOhOfa0g_aem_PX6oHSgsfRp0R3ygcTxDlQ&sfnsn=scwspmo   2 Numbers in parenthesis refer to paragraph numbers in the IASCUFO paper.  All this makes clear that earlier attempts to reform the Instruments by seeking moratoria, repentance, and renewed covenantal affirmations and commitments have not succeeded. We continue to hope and pray that those whose actions have led to this tragic failure will repent in order that fellowship may be restored and we welcome the work of GSFA and GAFCON to reset the Communion and create structures which can enable full communion to continue between churches and faithful Anglicans based on Catholic and Apostolic faith and order. Questions and concerns: In forthcoming months as the report and its proposals are digested, discussed and developed in preparation for the ACC meeting in 2026 we hope attention will be given to various questions and concerns, including for us: An explanation for the absence of any engagement with GAFCON. Engagement with GAFCON will be essential if IASCUFO is fully to engage with the deep differences and divisions within the Anglican Communion. Whether the bold redefinition of the Communion is sufficiently reflected in the practical proposals which are seemingly minimalist and risk being largely symbolic but leaving the underlying power structures of the Communion intact (for example, in the continued parity between all 5 historic regions despite the very different number of worshipping Anglicans in them). We are concerned that more needs to be done, given the unprecedented levels of mistrust and non-participation in the legacy instruments, if the “ecclesial deficit” we face is to be addressed. It would appear that the underlying assumption implied in the theological methodology of IASCUFO’s approach is that, contrary to the Communion’s clear past statements, the teaching of Scripture on matters of human sexuality is unclear and so the areas of disagreement are to be treated as adiaphora and the subject of unending dialogue until the Lord returns (43, 57). Is this what is being claimed? Does the revised definition of the Anglican Communion not significantly water down the historic identity of global Anglicanism and (in contrast to the GSFA Cairo Covenant and GAFCON’s Jerusalem Declaration) fail to offer an ecclesiology clearly under the authority of the Word of God? In particular, in contrast to the Cairo Covenant and earlier attempts to address the Communion’s travails such as The Windsor Report and the proposed Anglican Communion Covenant, there appears to be no place for exercising discipline against teaching judged to be contrary to Scripture. While the recognition of the need for distance or differentiation is welcome, how does a “commitment to making room for each other” not amount to acceptance of “serious doctrinal error and moral jeopardy” (48) within the Anglican Communion? Conclusion EFAC Global therefore welcomes the full acknowledgment by IASCUFO of the wounds of division in the Communion and the proposal that the Communion is no longer to be defined by relationship to Canterbury. It is vital, however, that in ongoing reflection on our calling as the Church, the state of the Communion, and the report’s proposals to find a new way forward, that we are not found to come under the Lord’s judgment through the prophet Jeremiah: ‘they have healed the wound of my people lightly’ (8:11).   Bishop Stephen Hale  Acting General Secretary EFAC Global Bishop Keith Sinclair  Chair of EFAC Global Trustees

By Mouneer Anis October 8, 2025   The Church of England has announced the appointment of Sarah Mullally as the 106th Archbishop of Canterbury. I had anticipated her appointment since the Church’s General Synod of February 2023, when Mullally led the motion to allow blessings for same-sex couples—a move strongly endorsed by Archbishop Welby. Her leadership in that moment made clear the trajectory that has now culminated in this appointment.   By choosing her, the Church of England has effectively distanced itself from the vast majority of Anglicans in the Global South, who have consistently upheld the traditional Christian teachings on marriage and ordination. Many had hoped for a path toward healing and reconciliation within the deeply fractured Anglican Communion. Instead, this decision appears to close that door and signals an affirmation of the unorthodox and unilateral direction taken by the Church of England and several other Western provinces.   The Church should not embrace every new trend or innovation that arises in the surrounding culture. While it is called to engage the world with love and understanding, it must also guard its spiritual identity and moral integrity. When the Church loses its distinctiveness, it risks blending into the world it is meant to transform. To remain faithful to its calling, the Church must discern carefully, accepting what aligns with the gospel and rejecting what contradicts it. Only by retaining this holy distinctiveness can the Church continue to be the salt that preserves and the light that guides a darkened world. It is increasingly evident that the Church of England is following in the footsteps of the Episcopal Church in the United States—a path marked by progressive theological and ethical positions that are heretical and have widened divisions with the rest of the Anglican family.   The appointment also risks deepening the gap between the Church of England and its ecumenical partners, particularly the Roman Catholic and Orthodox Churches, for whom questions of doctrine and tradition remain central to communion.   This does not diminish the reality that women have always played a vital role in the life and mission of the Church. From the biblical witness of faithful women such as Mary Magdalene and Priscilla, to the countless women who have sustained the Church through prayer, service, and motherhood (both biological and spiritual) over the centuries, their ministry is indispensable. Yet, at the same time, it is impossible to ignore two thousand years of unbroken Christian tradition regarding marriage (between a man and a woman) and Holy Orders (which are reserved for men). This unbroken tradition is matched by and rooted in the plain sense of Scripture in both Testaments.   Orthodox Anglicans now have a historic opportunity to reform and redesign the Anglican Communion. Established in 1868 after the first Lambeth Conference a year earlier, the Communion’s colonial structure is outdated. The needed renewal should be built on a covenantal relationship among member provinces, united in their commitment to uphold traditional Anglican faith and practice. Such provinces must embrace the principle of interdependence—walking together in mutual accountability, not in hierarchy or domination. What affects all should be decided by all. If these decisions on marriage and ministry had been decided by all, Anglicans would never have departed from the orthodox tradition on marriage and ministry. Therefore, leadership of this renewed Communion should arise from the people, through transparent and representative election, rather than inherited privilege. In this vision, the Global South Covenantal Structure, which we in the Global South Fellowship of Anglican Churches (GSFA) have developed, offers an inspiring and practical model for building a faithful, reformed, and truly global Anglican Communion. It is worth mentioning that fourteen Global South provinces have already adopted this new structure.   The GSFA Covenantal Structure corrected the current dysfunctional Instruments of Communion that led to the fragmentation of the Anglican Communion. It is composed of the following three sections.   Section 1: “have a doctrinal basis for the Global South Fellowship of Anglican Churches (GSFA), where membership of the ecclesial grouping is not merely by geographical location but by way of agreement to clearly enunciated Fundamental Declarations in keeping with orthodox faith.”   Section 2: “to express the group’s common life by way of relational commitments to one another in discipleship, mission and ministry. These relational commitments will be actualised through specific Task Forces, which we envisage will work with other doctrinally orthodox global bodies, dioceses and parishes in the Anglican Communion.”   Section 3: “to establish conciliar structures for the Churches of GSFA so that particular Provinces/Dioceses in their respective Churches and together as the Church universal have a clearer process for addressing ‘Faith and Order’ issues, establishing the limits of diversity, holding each other accountable to a common dogmatic and liturgical tradition, and making decisions which carry force in the life of the Global South Fellowship of Anglican Churches (GSFA).” Doctrinal, relational, and conciliar agreement “makes the GSFA an effective and coherent ecclesial body with member Churches in full communion with each other. The goal is to be an ecclesial body that is faithful to God’s revealed word and effective in Gospel mission to the world.”   The appointment of Sarah Mullally as head of the Church of England makes it clear that the time has arrived for different Anglican orthodox groups to join together. We need a new united Communion with such a strong Covenantal Structure.   Mouneer Anis was the first Anglican archbishop of Alexandria, Egypt.

By the Rev. Samuel L. Edwards     While they sought to establish a more perfect union, the framers of the federal Constitution made no pretense that their work was perfect.   That being so, they provided various means for redressing imbalances, refining imperfections and curbing abuses as the experience of living under the Constitution brought them to light. The essential powers of government were divided into three branches in which the powers of each were to be limited by the other two and the powers of all ultimately by the people. The built-in checks on the judiciary included the right of the President to appoint judges with the consent of the Senate, the power of the Congress to limit the jurisdiction of the federal courts in matters not specifically reserved to them, and the impeachment power. Also included was the process for amending the Constitution.     It is time the Constitution was amended in order to make the judiciary more accountable to the people in whose name and by whose commission they hold office while at the same time enabling judges to retain their independence to the greatest extent that prudence will tolerate. It is only in this way that an effective curb can be put on a corporate culture in which far too many judges are not content to interpret the law, but rather see themselves obligated to improve on it through decrees from the bench which are essentially legislative in character.     This sort of activism is the essence of critocracy - rule by judges. It breaches the wall erected by the republic’s Founders to separate the legislative and judicial spheres and so undermines the principle of popular sovereignty through elected representatives that lies at the very heart of the American constitutional order.     During the debates over the ratification of the Constitution of 1789, critics of the new document (among whom were the likes of Patrick Henry, George Mason, and Thomas Jefferson) raised objections against granting judges life tenure. They warned that it would reduce judges’ accountability to the citizenry on whose fundamental authority they were raised to the bench. It would lead at length to a judicial despotism that would in the end overthrow government by the people’s elected representatives on both the state and federal levels, thus replicating in a different form the very problem that led to the separation of the colonies from Great Britain. Recent history strongly suggests that these initial anxieties were well-placed and that Alexander Hamilton was seriously mistaken in his expectation (expressed in The Federalist, No. 78) that the judiciary would ever continue as the weakest branch of the federal government: Indeed, it seems that it now has become the strongest, before which quail the magistrates and representatives elected by the people.     The early critics of the 1789 Constitution deemed the threat of impeachment an insufficient control on judicial grandiosity: Jefferson referred to it as scarecrow and a bugbear which they fear not at all. He seems to have been right in this: The infrequency of the impeachment of judges over the past two centuries is less a testimony to the integrity of the federal judiciary as guardians of the Constitution than it is to the unwillingness of the Congress to use it except in the most egregious cases of moral turpitude. Never has a judge been impeached for opinions which misrepresent and undermine the meaning of the Constitution. This cannot have escaped the notice of the occupants of the federal bench.     It is worth noting, as well, that when the Constitution was written, life expectancies were notably shorter than they are today. It was exceptional if a judge (or anyone else) lived into his seventies or eighties. In such a time, the absence of a limit on judicial tenure was no great problem, since the Grim Reaper would generally limit it, and with it the potential of the average judge to inflict serious damage on the law. Now, however, with people regularly living long past their seventh decade of life, a judge appointed to the bench in his fifties may easily be expected to serve for a quarter-century or more. The scope for his doing lasting damage is concomitantly increased, especially since he is well aware that unless he is notoriously corrupt, he has absolute job security regardless of how outrageous to the Constitution and laws his judicial opinions might be.     Given such considerations, it would be prudent now to limit judicial tenure. This could be done by according to each federal judge and Supreme Court justice a fixed term of office that would be longer than those enjoyed by any elected federal official. A period of not less than ten nor more than twelve years would seem to be about right. Then, at the biennial general election following the conclusion of the tenth year of the judge’s term, he or she would be required to submit to a vote for or against retention in office by the voters who live in the judicial district or circuit over which the judge has jurisdiction. (In the case of the Supreme Court, of course, the vote would be nationwide.)     If the people voted to retain the judge or justice, he or she would be continued in office for another term. If, however, they voted not to retain the judge, he or she would be retired and disqualified from appointment to any federal judicial post for a fixed number of years afterward. The President would then be obliged, with the advice and consent of the Senate, to appoint someone else to the post.     The most predictable objection to such a change is that it would impair the independence of the judiciary. This objection is less weighty than it seems at first: As personal responsibility is a necessary accompaniment of liberty, so in a republic official independence must be balanced by meaningful accountability. The unfettered independence of any branch of government from the other branches or from the people is a threat to republican government. The Constitution exists in the first place to ensure that no such independence is ever established.  The change proposed here actually would have minimal impact on judicial independence: While there would no longer be life tenure, judicial tenure would still be for a longer period than that enjoyed by any elected federal official. In addition, the current provision against the reduction of judges’ compensation during their tenure would remain in place.     The appointment of judges would remain in the hands of the President with the advice and consent of the Senate, and the Congress would retain its impeachment authority unimpaired. The proposed amendment would reinforce the existing checks on judicial power by adding further level of regular accountability to the electorate.   It just may be that the addition of this kind accountability would be one part of a general remedy for the diminishing regard in which the federal courts are held, thanks to decisions that are seen as flatly wrong, or even immoral, by large sectors of the republic’s citizenry.   The people realize intuitively the truth what Jefferson expressed when he wrote, Our judges are as honest as other men, and not more so. They have, with others, the same passions for party, for power, and the privilege of their corps. . [T]o whatever hands confided, with the corruptions of time and party, its members would become despots. [1820, letter to Jarvis] It is time that the people be given a voice in judging their judges.     Fort Washington, Maryland 19 December 2003     + + + + + + +     Proposed Text of Amendment     ARTICLE ##     Section 1. The judicial power of the United States shall be vested in  one Supreme Court, and in such inferior courts as the Congress may from   time to time ordain and establish. The judges, both of the Supreme and   the inferior courts, shall hold their offices during good behavior for a term of not less than ten nor more than twelve years, and shall, at  stated times, receive for their services a compensation, which shall not be diminished during their continuance in office. The term of office for a judge shall be deemed to commence from the date of his qualification  for the same.     Section 2. At the general election for the members of the House of Representatives next after the expiration of his tenth year in office, the name of every judge not resigning shall be submitted to the electorate of the jurisdiction in which he serves for a vote for or against retention in office. If he is retained, he shall be continued in office for an additional term of not less than ten nor more than twelve  years. If he be not retained, his office shall be vacated three months following the aforesaid general election (unless his term expires prior thereto) and the President, with the advice and consent of the Senate,  shall appoint some other person to the office so vacated.     Section 3. The provisions of this Article shall be applicable to all judges of the courts of the United States in service at the time of its ratification by three-fourths of the legislatures of the several States. The name of every judge of the courts of the United States in office for more than ten years at the time this Article becomes effective and not resigning shall be submitted to the electorate of the jurisdiction in which he serves for a vote for or against retention in office.     Section 4. No person failing to be retained as a judge of the courts of the United States shall be eligible for appointment as a judge in any of the courts of the United States for a period of four years after the conclusion of his term in office. No person resigning as a judge of the courts of the United States within two years of the end of his term in office shall be eligible for appointment as a judge in any of the courts of the United States for a period of four years after the date of his resignation, except that this provision shall not apply in cases of judges resigning to assume a position on a higher court of the United States to which they have been appointed by the President and confirmed by the Senate.     Section 5. The Senate of the United States, within ninety days (Sundays excepted) from the date of its submission to the Senate, shall accord each person nominated by the President of the United States to the office of judge in any of the Courts of the United States a vote consenting or not consenting to said nomination.     Section 6. The Congress shall have power to enforce the provisions of this Article by appropriate legislation.     The Rev. Sam Edwards is a priest in the Anglican Province of Christ the King

BY SUZANNE PEREZ TOBIAS The Wichita Eagle     About 40 members of an Episcopal church in east Wichita have established a new congregation within the Orthodox Church, citing their disapproval of the decidedly liberal drift of the Episcopal Church in recent years.   The Rev. John Flora, 57, retired rector of St. Stephen’s Episcopal Church, will lead the new congregation, which will begin worshipping at St. George’s Orthodox Christian Cathedral in Wichita at 10 a.m. on Sunday.     Flora said he and the group of former St. Stephen’s parishioners have grown frustrated with the Episcopal Church, including its approval of its first openly gay bishop in August.     When I found the Episcopal Church in college, I really believed I had found something that was connected to the ancient church and was going to remain steadfast, Flora said.   But my experience in the past 31 years as a priest is, there’s been a slippery slide into theological relativism, and that’s not where I’m at.     Officials with the Episcopal Diocese of Kansas, including Bishop Dean Wolfe, were out of town for the holidays and could not be reached for comment.     Melodie Woerman, spokeswoman for the diocese, said that news of Flora’s new church mission was a surprise, and that church officials would be unlikely to make a comment until they learned more about the situation.     The new church, St. Michael the Archangel Antiochian Orthodox Christian Church, will be the first Western Rite Orthodox parish in Kansas. It will join a growing number of Orthodox congregations that use a Western form for their liturgy, rather than the more characteristic Byzantine Rite.     The liturgy of the new church will be similar to that of the traditional Anglican Book of Common Prayer, Flora said, with some additions to make it conform to Orthodox theology. Becoming an Orthodox priest, which he plans to do on Easter, will complete a personal and theological evolution for Flora. During seminary, he participated in a dialogue group between Anglican and Orthodox churches, and he has been interested in Palestinian issues and Orthodoxy ever since. For now, the new St. Michael parish will hold worship services in the chapel at St. George’s Cathedral, 7515 E. 13th St. But Flora hopes the congregation will grow and eventually have its own facility.     Leaving the 2.4 million-member Episcopal Church was a real hard decision, Flora said, but one I felt I had to make.   Other parishioners planning to join Flora agreed.     This has nothing to do with St. Stephen’s itself. It has everything to do with the Episcopal Church USA, said Bill Anderson, head of the St. Michael parish council.     My belief is that we have not left the Episcopal Church; it has left us, he said. This is not a decision we took lightly, nor is it something that just happened.     END

BY Soledad O’Brien   Duncan explains why he and his group are challenging the Episcopal Church leadership over the ordaining of the first gay bishop.  He says they are basing their challenge on the scripture, not opposition to homosexuality Dissenting Episcopal Bishop     Pittsburgh Bishop Robert Duncan on CNN   BY Soledad O’Brien   Duncan explains why he and his group are challenging the Episcopal  Church leadership over the ordaining of the first gay bishop.  He says they are basing their challenge on the scripture, not opposition to homosexuality.     SOLEDAD O’BRIEN, CNN ANCHOR: One of the dissenting Episcopal bishops joins us this morning from Pittsburgh.     The Right Reverend Robert Duncan, who’s been named moderator of the rival network, is with us.   First, give me a sense of how much support do you have for your organization? RT. REV. ROBERT DUNCAN, BISHOP OF PITTSBURGH, NETWORK OF ANGLICAN COMMUNION DIOCESES & PARISHES: Well, there are 13 bishops who came  together to make a commitment to form this network and those 13 bishops represent 13 dioceses, which are dioceses from coast to coast and from the Canadian to the Mexican border.  We estimate that about a third of the members of the Episcopal Church across the country stand in clear opposition to what the Episcopal Church did this summer.     O’BRIEN: You’re challenging the church leadership.  We heard from Susan Candiotti a list of some of the issues. What specifically do you think is the main issue that your rival group has problems with?     DUNCAN: Well, the main issue actually is the authority of scripture and the person and work of Jesus Christ.  While the outward symptom or sign is the consecration of a man who’s in a same sex partnership and the blessing of same sex unions, what this really is symptomatic of is a disregard and even an abandonment of fundamental clarity in scripture.     And it’s a movement for the whole...     O’BRIEN: So you -- so forgive me for interrupting you.   DUNCAN: Yes?   O’BRIEN: I’m just trying to clarify here.   DUNCAN: Sure.   O’BRIEN: You’re saying it’s not that you have a problem that the bishop is openly gay, you feel the scripture does not support it?   DUNCAN: Yes, that’s exactly right.   O’BRIEN: Does the scripture support open gay members?   DUNCAN: The -- again, what scripture does is to call people to a life of holiness and self-sacrifice and taking up the cross.  So what scriptures do is saying that God's love is for absolutely everybody. So, of course, God's love is for gay people, as it is for folks with any kind of falling or failing or sin.     O’BRIEN: So you wouldn’t oust your gay members but you would like to oust your gay bishop?     DUNCAN: Well, no, let’s be clear. What we’re asking of our gay members, like we’re asking of our straight members, like we’re asking of those who are tempted to adultery within a marriage and those who are tempted to steal or cheat or lie, any of that list of moral failures, what we’re asking of them is to turn and live a new life.     O’BRIEN: So you’re saying that the bishop who’s been consecrated is living a life of moral failing and all your homosexual members are moral failures?     DUNCAN: Well, I’m saying that I’m a moral failure, that we’re, you know, Christianity has a view of human beings that says we don’t do what god wills for us to do.  And this is why what’s happening in the Episcopal Church is so off track, because the Episcopal Church is saying that you don’t have to change, you don’t have to be transformed.  Just as you are is just fine.     And you’re just as you are, sort of in god’s love, is one thing.  But once you receive God's love, God asks you to live a new way, to live for him, to mirror him, to live in a kind of holiness that’s so different from the way things are in the world.     O’BRIEN: There’s been a proposal -- and we only have a few seconds -- that would, under the conservative parishes, those who are uncomfortable with the authority of the liberal bishops would be allowed to sort of have a different leadership.     Would you agree with that kind of proposal?  Would that be something that would work toward solving the dispute between the two sides?  DUNCAN: Well, absolutely.  That’s one of our, one of the main things we are working for.  And it’s one of the things that the international leaders of our Anglican Communion called for.  Very important for people who are, who are actually, in some cases, being persecuted, being told they have to change. What it is Christians have understood in every age, in every place, and that the Episcopal Church has moved in a way that’s just totally innovative and unconnected.     O’BRIEN: The Right Reverend Robert Duncan joining us this morning.     Thank you.   END

From Anglican Mainstream Oxford   We are delighted at the announcement that Canon Stephen Cottrell is to be the next Bishop of Reading. We warmly welcome him as an evangelist, a leader in mission and a teacher-pastor. We look forward to working with him both in the Berkshire Archdeaconry and the wider diocese. We assure him of our support and commit ourselves to pray for him and his family as they come to live and minister amongst us. Philip Giddings, Jonathan Wilmot and Vaughan Roberts on behalf of Anglican Mainstream Oxford Dr Philip Giddings  Convenor of AM UK The Ven. Paul Gardner  Archdeacon of Exeter The Rev David Banting Vicar of St  Peter’s Harold Wood On behalf of AM UK Tuesday 6th January 2004   It has been announced from 10 Downing Street today that the Queen has approved the nomination of The Revd. Canon Stephen Cottrell, as the next Bishop of Reading.     Since 2001 Stephen Cottrell has been Canon Pastor and Vice Dean of Peterborough Cathedral, where he has been responsible for the pastoral care and faith development of the congregation, and the Cathedral’s links with the local community.     Stephen was ordained in 1984, having trained for ministry at St Stephen’s House in Oxford. He served his title in the Southwark diocese at Christ Church & St Paul’s Forest Hill where he began leading parish missions and teaching and writing about evangelism, particularly from a catholic perspective. This remains the main focus of his ministry. After this he was a Parish Priest of St Wilfrid’s, Parklands, a small council estate parish on the edge of Chichester, and Assistant Director of Pastoral Studies at Chichester Theological College. The growth and renewal that happened in this church has shaped and inspired most of his teaching about mission and evangelism.     In 1993 he became Diocesan Missioner for the missionary diocese of Wakefield. It was here that he was part of a group that wrote and developed the Emmaus programme for evangelism, nurture and discipleship. This is used by about 3000 churches in Britain, and also around the world, where it has been translated into several languages. In 1997 he began working for Springboard, the Archbishop of Canterbury and York’s initiative for evangelism. This involved teaching and speaking about evangelism and leading missions and conferences in England and also in the Anglican Communion. Throughout this time Stephen and his family were based and worshipped at the UPA parish of St Thomas’, Huddersfield. While working in Yorkshire, particularly through Emmaus and with Springboard, Stephen found himself working very closely alongside Christians of other traditions. This has been another big influence on his understanding of mission and ministry.   Stephen is on the Governing Body and is a founder member of the College of Evangelists. He has served on the Church of England’s Mission, Renewal and Evangelism committee. He has been a member of the Advisory group for Anglican Church Planting Initiatives, and remains an Associate Missioner with Springboard and a member of the Springboard Executive. Stephen is also a member of the Society of Catholic Priests, a group of clergy committed to evangelism, and a member of Affirming Catholicism.   He was born and brought up in Essex. Before ordination he lived in South London, working in the film industry, and for a year at St Christopher’s Hospice in Sydenham. Along with the growth and renewal experienced in Chichester, and working across traditions in Wakefield and with Springboard, his work at St Christopher’s is the other great influence on his ministry.     Stephen’s interests are writing, reading, cooking and music. He is married to Rebecca, who is a potter, and also works part time as a Learning Support Assistant in a secondary school. They have three lively boys - Joseph who is13, Benjamin, aged 10, and Samuel, 8.     Stephen has written widely about evangelism, the work of initiation and spirituality. His books include - Emmaus; The Way of Faith (Church House Publishing); Travelling Well (Church House Publishing), co-written with Steve Croft; Catholic Evangelism (DLT); and  Praying through Life (Church House Publishing). His most recent books are Youth Emmaus (Church House Publishing); On this Rock (Bible Reading Fellowship), an introduction to the Bible, that focuses particularly on the life of the Apostle Peter; and, just published, the Archbishop of Canterbury’s Lent book for 2004, I thirst (Zondervan). This is a book about the cross.     On learning of his nomination, he said:  I am looking forward to becoming the next Bishop of Reading with a mixture of excitement and trepidation. I hope to be a Bishop whose ministry is based upon the apostolic call to live and share the gospel.     I believe my work in mission and evangelism has prepared me well for  the challenges facing the church in this new century. I hope and pray that my love for and understanding of the different traditions of the Church of England will enable me to be a focus for unity in the Reading Episcopal area. I have always worked in the church as a Pastor and an Evangelist: I believe that these must also be at the heart of the ministry of a Bishop .     He asks that the clergy and people of Berkshire will begin praying for him and his family as they prepare for the move, seek to sort out schools for the children, and begin to focus priorities for this new chapter in ministry. He also wants to assure everyone in the churches of the Berkshire area that he is already praying for them.     His outstanding work at Springboard has commended him widely as a Catholic Evangelist in the Church of England Rev David Banting, vicar of St Peter’s Harold Wood, Essex.   His consecration will be on 4th May 2004.     +++     Bishop of Oxford’s letter following Bishop’s nomination.   6th January 2004   To clergy and lay leaders in the diocese of Oxford   Dear Colleague, I am pleased to give you advance notice that at 11 am tomorrow, the Prime Minister’s office will announce that the next bishop of Reading will be the Revd Canon Stephen Cottrell, at present Canon Pastor and Vice-Dean of Peterborough Cathedral.     Stephen has gifts of mission and evangelism which have been widely recognised in the Church of England.  In 1997 he began working for Springboard, the initiative for evangelism of the archbishops of Canterbury and York.  This has involved teaching and speaking about evangelism and leading missions and conferences in England and other parts of the Anglican Communion. He is strongly aware of the serious challenges facing the Church today, and believes passionately in the power of the gospel to transform individuals and communities.     Stephen has rich pastoral experience from his time at Forest Hill in the diocese of Southwark, a council estate on the edge of Chichester, and a UPA parish in Huddersfield.  While drawing on the catholic perspective,he has worked very closely with evangelicals and ecumenical partners in bringing the good news of Christ to bear on the modern world.  He was part of a group that wrote and developed the Emmaus programme for evangelism, nurture and discipleship, which is used by some 3,000 churches in Britain and around the world, where it has also been translated into several languages.     He is married to Rebecca, a potter who also works part-time as a learning support assistant in a secondary school, and they have three boys aged 13, 10 and 8.     The consecration will be on Tuesday 4 May.  Stephen asks particularly for the prayers of clergy and laypeople in Berkshire as he prepares for his ministry.     Full details of the appointment will be available in a press release on the diocesan website (address below) from 11 am tomorrow, and I ask you to keep this news strictly embargoed until then.     With every good wish and blessing,   +Richard Oxon   END

The following is a letter to the Archbishop:     The Right Reverend Dr Rowan Williams Archbishop of Canterbury Lambeth Palace London SE1 7JU England   Dear Archbishop Williams:   Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ,     As the leader of a small American Wesleyan Pentecostal denomination, we acknowledge a lineage through the Church of England. Our most popular Bible translation comes from your James I. Our political family and many of our bloodlines are linked. Our marriage ceremonies have elements passed down through t he centuries from the Church of England. It is conceivable that we would be paying homage to Rome today, had it not been for the Church of England.     I acknowledge that you have sufficient challenges within your own communion not to worry about those without. However; in reflection of the effect that our television evangelists and molestation scandals have had on the universal church, I wish to plead with you to consider the damage the ordination of the homosexual bishop may do to all churches.   As a rising tide raises all ships, I am afraid that a recessing tide lowers all ships and churches. I have observed your pleasing comments  about Bishop Robinson’s appointment and t rust there is more you can do.     All churches are called to a prophetic role in society, not to be a  mirror. The unchurched are looking for a way up, not a way out. Please help us counter the moral slide that threatens all cultures who look to Christianity as a moral examples.     Thank you for your consideration.   Respectfully,   Clyde M. Hughes, Bishop International Pentecostal Church of Christ P.O. Box 439 London, OH  43140-0439   END

A Statement of the Bishops of the Anglican Province of the Democratic Republic of Congo on homosexuality and blessings of same-sex unions within the Anglican Communion   1/5/2004 [Anglican Communion News Service] We, the Bishops of the Anglican Province of the Democratic Republic of the Congo, (DR Congo) gathered in Kinshasa, its capital city, on behalf of the clergy and laity from the DR Congo, take this opportunity to officially express our unhappiness regarding the issues which have recently arisen pertaining to the issues of homosexuality and the blessing of same-sex relationships which we believe are contrary to Holy Scripture, and to moral law in the Third World. We therefore strongly condemn  - the consecration of Canon GENE ROBINSON, a divorcee and an actively gay bishop of the US New Hampshire  Diocese of the Episcopal Church on 2nd November 2003;   - the access to priesthood of actively gay and lesbian people;   - the use of the newly devised Prayer Book published by the Diocese of New Westminster/Canada for the purpose of officiating the blessing of same- sex marriages.   We believe that the above-mentioned acts clearly and deliberately misinterpret:   a) the Word of God   b) the resolution 1:10,98 of the Lambeth Conference of 1998 prohibiting homosexuality, an act contrary to Christian calling in Holy Scripture. In its position of moral keeper, the Church must do all in its power to prevent immorality and itself avoid being corrupted and in turn corrupting the whole world.   c) the work of the Commission established to study in depth the issue of homosexuality. The findings of this Commission initiated by the Archbishop of Canterbury to try and establish proper solutions to homosexuality in the Church is due in October 2004. The bishops from the Third World opposed the consecration of Canon GENE ROBINSON as bishop in their meetings at Lambeth Palace, London in October 2003.     We knowingly declare that: 1. the Anglican Province of Congo strongly condemns homosexuality and wishes to disassociate itself from relations with Dioceses and Parishes involved in homosexuality. Therefore, it disapproves the confirmation and consecration   2. of Canon GENE ROBINSON, a man living openly in a homosexual  relation ship, as bishop in God’s ministry. The Anglican Province of Congo is in fellowship with all Parishes, Dioceses and Provinces of ECUSA and of the Anglican Church of Canada in opposition to homosexuality. It is happy to support both morally, pastorally and spiritually all Christians from every part of the world within the network of theologically orthodox churches and Dioceses in opposition to homosexuality.     3. The Anglican Province of Congo condemns every immoral act which promotes active homosexuality as a cultural norm. The Gospel purifies all culture and must be in agreement with Holy Scripture.   4. The Anglican Province of Congo rejects the newly published New Westminster Diocesan Book of Prayer promoting the blessing of same-sex union. It20 calls upon each and every woman and man of God to think about God’s Word relating to marriage in Genesis 1:27,28 and encourages abstinence as the appropriate way for those who are not called to marriage. The Anglican Province of  Congo therefore invites any person knowingly involved in homosexuality to repent from his/her sin and return to the fullness of relationship with Chris t. (Lev.18:23; Mat.19:4-6; Romans 1:23-27).     5. The Anglican Province of Congo seriously warns any of its Dioceses or Parishes that have fellowship with any such groups that are involved in active homosexuality for the purpose of material interest and support.     6. The Anglican Province of Congo calls upon all goodwill Christians to refrain from criticizing, judging or remaining silent on issues pertaining to active homosexuality ravaging the western world and to seriously pray for their return to God in true repentance.     7. The Anglican Province of Congo invites all within the network of the theologically orthodox Anglican Communion to remain firm of faith and be involved in a fellowship based on spiritual, moral, material and/or financial  support to each other.     8. The Anglican Communion is a precious gift from Christ Himself that needs to be jealously protected and promoted by each and every faithful Anglican Church.   Kinshasa, 20th December 2003   For the House of Bishops The Most Revd Dr DIROKPA BALUFUGA Fidele Archbishop of the Anglican Province of Congo

By SOLANGE DE SANTIS Staff Writer Anglican Journal   Hamilton, Ont.     The decision to marry two women in Hamilton ‘s Christ’s Church Cathedral last August was either a moment of grace or a moment of error, said Rev. Peter Wall, dean of the diocese of Niagara and rector of the cathedral.   Dean Wall confirmed in an interview that he was the priest disciplined by Bishop Ralph Spence after performing a same-sex wedding in a Niagara parish. The wedding took place Aug. 25 in the cathedral with about 90 people in attendance.     Gay couples have been able legally to marry in Ontario since June, when the provincial court of appeal ruled that limiting civil marriage to heterosexuals was discriminatory and unconstitutional. However, the canons, or church laws, of the Anglican Church of Canada restrict marriage to male-female couples and the church is wrestling with the issue of whether gay relationships should be blessed.     Bishop Spence announced in early September that a priest in the diocese had presided over the wedding of a gay couple that he was suspending the priest’s licence to marry for an unspecified time and that the priest would continue in parish ministry. Bishop Spence did not identify the priest at the time. The marriage licence was restored Nov. 1.     This was a mind of heart over a mind of reason. Though I disagreed with him, I understood that, said Bishop Spence.     Noting that British Columbia, Quebec and Ontario have legalized gay marriage, Dean Wall said, I need to trust that God’s grace may be extended to same-sex couples. Here were two people who demonstrated to me that the spirit worked within them, that the light shined through.     The couple has been together 14 years.   He had met with the couple earlier in the summer and learned that they had been turned away from another church. I was showing them around the cathedral. I always thought of the cathedral as a welcoming place and I had either a moment of grace or a moment of error and I said, It is your choice if you wish to get married here, he recalled.     Dean Wall said he modified the marriage service in the Book of  Alternative Services to fit the female couple.     Breaking the rules is a dangerous thing to do, he acknowledged, but sometimes the rules need to be bent. He considered, he said, the higher purpose of living what we say we believe against the rules by which we manage ourselves.     Bishop Spence said he learned of the wedding a day later, when Dean Wall came to his office to inform him. Complicating matters was the fact that Bishop Spence had sent an e-mail to all clergy in the diocese a few days prior to the wedding, responding to a newspaper story citing rumours that an unidentified Anglican priest was planning to bless a gay couple in a garden ceremony. (The rumours proved to be inaccurate and were not referring to the planned wedding at the cathedral.)     Bishop Spence’s e-mail reminded clergy that the blessing of same-sex couples was not permitted in Niagara and that such action would be a matter for discipline.   After receiving Bishop Spence’s e-mail, Dean Wall met with the couple in his office, then prayed alone. I prayed that I could be someone who could welcome all people into the church. I believe very strongly that God loves us all with all of who we are. I hope I can be part of a church that doesn’t sanction so unkindly the way we live out who we are,he said.   The status of gay people in the church strikes close to home, said Dean Wall, who is married with two children. Significant people in my life have been gay. I had a brother who died of AIDS. They have taught me a lot about what it is to be a real person, a whole person. I consider myself enormously blessed to have lots of good examples of same-sex couples who are deeply committed to each other, deeply cherishing, he said.   Both Bishop Spence and Dean Wall said their meeting after the wedding was very emotional. I felt blindsided, said Bishop Spence, who subsequently told the fall meeting of the house of bishops that he has tried to honour the bishops’ resolution not to move on the same-sex blessing issue until General Synod 2004 discusses the question.     Dean Wall said his intent was not to defy his bishop. I have the greatest respect and affection for my bishop and I understand and accept his disciplining of me, he said.     Bishop Spence said he has received criticism that his discipline of Dean Wall was too light. I respected his ministry and did not want it to end, said the bishop. He is a creative, dynamic individual; that is what makes his ministry successful. He’s been disciplined and told not to do it again. He’s made a promise to me he would not do it again. Peter’s ministry is going on.     A cathedral dean is considered the second-highest position in the diocese, after bishop. Dean Wall, 52, is a member of the national church’s faith, worship and ministry committee and chair of the worship committee for General Synod 2004. He also holds the position of diocesan liturgical officer and is on the board of the Anglican Foundation and serves on the team leading national consultations on how the question of same-sex blessings will come before General Synod. He is also the chair of Liturgy Canada, a national organization that researches and publishes material concerning liturgy.     FORMER CANADIAN PRIMATE PRESENT     Dear editor,     Hopefully the omission of Archbishop Ted Scott’s participation in the blessing of the civil marriage of deacons Alison Kemper and Joyce Barnett was mere oversight by the/ Journal/ (October). Archbishop Scott, the former primate, pronounced his archepiscopal blessing twice during the service: first after the couple’s declaration of lifelong promises of commitment and again at the end of the eucharist. The 10th primate of the Anglican Church of Canada (1971-86) participated with the prior knowledge of Archbishop Terence Finlay and at the invitation of the couple. He was vested, walked in the procession and participated fully in the ceremony.     Hugh McCullum Toronto   END

January 8, 2004 The head of the Anglican Church in Australia, Dr Peter Carnley, has announced that he will step down next year, ending a controversial reign marked by internal church disputes over homosexuality and the role of women in the church Archbishop Carnley said yesterday that he would retire as primate and as Anglican Archbishop of Perth in May next year, marking the 24th anniversary of his consecration and installation as archbishop.     Dr Carnley was anointed as Primate of the Anglican Church of Australia in 2000. Earlier he had ordained Australia’s first women priests. He will be 67 when he retires, two years before the compulsory retirement  age for clergy in the diocese. Dr Carnley said he was announcing his retirement early to provide an opportunity for a successor to be appointed and to take up the position with minimal interruption.     His final official engagements would be in February next year. He said that over his years in Perth, there have been some ups and downs but, generally speaking, the downs have been few and overshadowed  by far by the positively life-giving and good things that we have experienced.     Dr Carnley’s liberal stance on many issues has attracted fierce criticism from church conservatives.     He has also been critical of the Howard Government’s policies on asylum seekers and the war in Iraq.     END

Special Report   By David Virtue     The president of Progressive Episcopalians of Pittsburgh, (PEP) an  inclusive organization dedicated to unseating orthodox Pittsburgh Bishop Robert Duncan, has written an article praising incest between brother and a sister.     The short story title Weekend Practice, explores in rather turgid prose, the topic of sibling incest.   Lionel E. Deimel wrote the article Weekend Practice which is at his  website Lionel Deimel Farrago described as a diverse collection of information, opinions, fiction, poetry, and trivia. (Farrago comes from the word comes from the Latin for mixed fodder.)     He writes:  Janet and Michael had always been frank in discussing the thornier details of growing up, a habit that made friends of both of them uncomfortable. Michael was, after their mother, the next person to know when Janet got her first period. He was first to know when Janet went on the pill. Janet was a similarly privileged confidant when Michael had his first ejaculation.     Michael’s Do you want to talk about it? was the beginning of another long evening.   Evelyn arrived right on time early Monday morning. Whatever her  limitations, she was punctual. Janet was already packed. She assured Michael that he didn’t have to see her off, and she went out to the car How was the weekend? asked Evelyn.   The corners of Janet’s lips moved upward almost imperceptibly. It was good, she said. Good. I got lots of schoolwork done. I saw some friends, and I worked in some really good downtime. I even got to see Michael playing on the soccer team. He’s gotten really good. And, she thought, going to bed with Michael had been good practice.     This site also includes a celebratory poem for Playboy’s 50th anniversary.   Deimel, who says he has a Ph.D., said the idea for this story occurred  to him after encountering the phrase sibling incest.     The word incest had always brought to mind sex between fathers and daughters, and this unfamiliar phrase suggested possibilities I had never considered. I am an only child; it is hard even to imagine what having a sibling “either male or female” might be like. Nonetheless, writing the story was fun.     Deimel has been in the forefront of Progressive Episcopalians of Pittsburgh (PEP) an organization he describes as wholeheartedly inclusive. INTERPRETATION: pansexual. PEP seeks to preserve and build our church through local, national, and international action. We provide a forum within the Diocese of Pittsburgh for the free expression of ideas on contemporary issues, where all persons are afforded respect and Godly grace and kindness, writes.     I was already an active member of Progressive Episcopalians of Pittsburgh (PEP) when Canon Robinson’s New Hampshire election was ratified by General Convention. PEP soon found itself leading an effort to resist Bishop Duncan’s attempt to break with the Episcopal Church, and I became one of the leaders of this effort. A petition, two diocesan conventions, many press interviews, and a host of other activities later, I now find myself the first president of PEP. Alas, the fight for a diverse, welcoming Episcopal Church in the Diocese of Pittsburgh (and, in fact, in the nation generally) goes on.     There is quite a story I could tell of PEP’s campaign against the ultraconservatives in the diocese and the Episcopal Church. Were I a compulsive blogger, I would have been telling this story as it happened. This would probably have required my completely giving up both sleeping and trying to make a living, so I will be only so apologetic for my lack of diligence. I suspect that I will eventually get around to telling the story.     In an article titled BABES AND SUCKLINGS the revisionist Episcopal layman offers this analysis of the Episcopal Church: The Anglican way has generally been to agree on how we worship and not to inquire too deeply into your exact theological beliefs beyond the basics. But the people who are supporting Bishop Duncan are very much concerned about purity. They feel they have ‘the’ interpretation of Scripture. It’s very un-Anglican.     Midwest Conservative Journal writer Christopher S. Johnson unmasked Deimel’s progressive agendum saying, Read everything ever written by Anglican theologians from Thomas Cranmer, Lancelot Andrewes and Richard Hooker down to N. T. Wright, Alister McGrath and Kendall Harmon and you will not find a better diagnosis of why the Episcopal Church is dying than that one.   Look around my parish, say diversetarians like Deimel, see how many types of Anglicans there are. That man over there thinks that Jesus Christ died on the cross for the sins of the world and rose to life again.  The woman next to him thinks the Gospel stories should be read figuratively while her lesbian lover, that woman next to her, isn’t sure what she believes about God or Jesus.     Our book club just finished reading the new biography of the Dalai Lama and we’ve just started a Cathar spirituality study group to see what the dualist tradition can teach us.  I hope you can stay for adult education next Sunday because we’re going to begin our ‘Introduction to Islam’ series.     But what’s great is that all of these groups can meet together to worship God on Sundays.  And isn’t that what’s really important?   No, writes Johnson, If Mr. Deimel is any indication, liberal Episcopalians don’t worship Yahweh, they worship a concept. They are rather like those French revolutionaries who turned Christian churches into temples of reason during the French Revolution.     It is indeed ‘the Anglican way’ to worship together when we have differing ideas of how the Word of God is to be interpreted.  But it is most emphatically not ‘the Anglican way’ to worship together when I believe in God as He is revealed in His Word while you worship a god of your own invention, concluded Johnson.   END

If there is no absolute moral standard, then one cannot say in a final  sense that anything is right or wrong. By absolute we mean that which  applies to all people, that which provides a final or ultimate standard.   There must be an absolute if there are to be morals, and there must be  an absolute if there are to be real values. If there is no absolute  beyond man’s ideas, then there is no final appeal to judge between  individuals and groups whose moral judgements conflict. We are merely  left with conflicting opinions. - How Should We Then Live? By Francis  Schaeffer (Old Tappan, NJ: Fleming H. Revell, 1976), page 145.     Dear Brothers and Sisters,     The Robinson consecration is coming home to roost. Slowly but surely, in one parish after another stories abound of parishes suffering  financially, parishioners feeling betrayed and departing, and much more.   It is not just a matter of international opprobrium and rebuke or even  of orthodox bishops in ECUSA withholding monies from the national  church; The New Hampshire action is now filtering down to the parish level Virtuosity had predicted this would happen, as did many others, and now  it is coming all too sadly true.     E-mails coming into Virtuosity’s mailbox by the dozen, tell stories of individuals and families leaving in despair and disillusionment, taking themselves off to the Anglican Mission in America, one of several Orthodox branches of the Christian Church, the Roman Catholic Church and more.     There is also the interesting side bar of orthodox Episcopal parishes  growing as believing families leave revisionist parishes that affirm  homosexual behavior or who cannot sign off on the creeds, Scripture and  more. So in order to remain in the Episcopal Church they sometimes drive 20 or 30 miles on Sunday to find a biblically faithful parish. And when they do, they rejoice.     One layman wrote to me his story and I have written it up for you in  today’s digest. It is set in America’s heartland, and it is a sad story  of the decline of a once proud parish into mission status and, by year’s end will, in all probability, close its doors.     The sad truth is that there are some 3,465 Episcopal parishes in the ECUSA (nearly 50 percent of the entire Episcopal Church) have 37 members  actually attending on Sunday and the Robinson consecration will push most of them into extinction. It is only a matter of time.     In Pawleys Island, All Saints will make a decision tonight (Thursday)  about what they will do, that is, will they leave the Diocese of SC and  ECUSA and officially join with the AMIA, or will they not.     Liberal bishops, who have sat on the fence, are suffering alongside openly revisionist bishops as they watch the slow but inevitable decline. It is now either/or; the middle ground of compromise is fast disappearing. Many of the smaller parishes may stay temporarily propped up now that ECUSA is in concordat with the Evangelical Lutheran Church in America (ELCA), but that is a short-term stay of execution. The  former Bishop of Colorado now wishes he hadn’t voted for Robinson.     One bitter former ECUSA employee wrote: I am seeing the destruction of two ECUSA congregations. . . bit by bit. The destruction is, I think, part of the whole death wish syndrome of sodomites. They are so anxious for the church  -- any denomination -- to declare they are sinless, that they are willing to reduce to ruin anything that appears to be an obstacle. Here and there, the destruction does give them money and power, both de jure and de facto.     A Lutheran pastor and Virtuosity reader wrote and told me this week, that things were no better in his church, and says that what is happening to ECUSA is happening to his own church as pansexualists take over and biblically illiterate, theologically flabby Lutheran bishops have no stomach to fight on scriptural grounds or hold back the flood of sad sack, feel your pain stories from pansexualists.     There is even a story about a Presbyterian pastor (PCUSA) and editor of The Presbyterian Layman about to be tossed out of his church because he urged Presbyterians to withhold undesignated gifts to the denomination because of its support for partial-birth abortion, homosexuality, and other practices that violate scripture. For daring to stand up to the powers that be, the Bible-believing Presbyterian minister may be stripped of his ordination credentials for criticizing leaders in his denomination.     Writers like George Orwell and Malcolm Muggeridge saw it all coming.   The truth is, we are just seeing the beginning of the decline.   On the other side there are wonderful stories of orthodox ECUSA parishes (both Evangelical and Anglo-Catholic) that are growing, because these rectors have a vigorous understanding of what the gospel is, and how to communicate it.     A group of some 20 top orthodox rectors in the country meet once a year to exchange stories, to listen and learn what God is doing in their lives and churches. These are parishes with 500 plus members, and while I am not privy to their conversation, it hardly takes a brain surgeon to figure out what they talk about.     The question is, do any of these men have futures as bishops in today’s moral climate? One doubts it, but one remains hopeful. No wannabe bishop would ever obtain consents if he did not agree to the ordination of women, and it is only a matter of time, if it hasn’t already come, that Standing Committees will want to hear words like inclusion and diversity if a person steps up to the plate to be a bishop - buzzwords for pansexual acceptance.     These world class rectors may have already reached the height of their careers. It is a sad indictment of the current sick situation the ECUSA finds itself in - hated by a majority of the primates, despised by Global South bishops, several of whom now openly accuse ECUSA of using money to bribe them.     The story of Jesus and the temple moneychangers now has a familiar 21st Century ring to it. There is nothing new under the sun. Money (the Western churches have it), Sex, (The Western churches are morally bankrupting over pansexuality) and Power (revisionist bishops are exercising it to abolish faithful orthodox priests) is now writ large over the ECUSA.     All the while the Global South has no money, and their churches are growing like crazy, sex stays within monogamous marriage between a man and a woman, and power is interpreted as authority, not half-crazed power-mad bishops like a Schimpfky or Bennison or Shaw who hate orthodoxy with a living passion, and who would sooner see the church die than compromise their heterodox unbelief.     What heart of darkness so fills these bishops that they can turn the truth of God into a lie? Do they not understand the Last Judgment, the final sorting out of those who believed and those who didn’t. And what of God’s first judgement descending on the household of faith. Do they  honestly believe that God will wink and nod and say, of course you changed my mind, how brilliant and brave of you.  And then the final word, depart from me I never knew you. Searing and sobering words indeed.     There is no denying it; no weaseling one's way round it. It is there for all to see. The Episcopal Church has sown to the wind and it is now reaping the whirlwind.     BUT OCCASIONALLY THERE IS A RAY OF SUNSHINE. This week the Queen announced a new BISHOP OF READING. We are delighted that Canon Stephen Cottrell is to be the next Bishop of Reading. We warmly welcome the appointment of a dedicated evangelist, a leader in mission and a teacher-pastor to this important post, said Dr Philip Giddings, Convenor of Anglican Mainstream UK. His outstanding work at Springboard has commended him widely as a Catholic Evangelist in the Church of England said Rev David Banting, vicar of St Peter’s Harold Wood, Essex.   Canon Michael Green, Wycliffe college, Oxford also gave the new bishop rave reviews. Score one for the Bishop of Oxford, Richard Harries who made it possible. Jeffrey John is history.     I WROTE TO CANON PATRICK MAUNEY at National Church headquarters, the church’s chief dispenser of Episcopal largess to overseas provinces  seeking money for various projects, asking whether in light of the Province of Uganda’s dis-invitation to Frank Griswold to attend the consecration of their new Primate, and alleged bribery charges, would he still go ahead and send the money, (for the Gulu’s) even though ECUSA’s delegation was not welcome at the new Ugandan Primate’s consecration? He wrote back saying The DFMS has not declared itself ‘out of communion’ with anyone and so all our budgeted grants remain on offer and will be sent if accepted.     I’ll write to the Primate in a couple of months and see if they got the check.       MUCH IS BEING MADE ON THE INTERNET about how the AHMANSON FOUNDATION (he’s an Episcopalian) is busy funding conservative causes, some of which are Episcopalian like the Institute for Religion and Democracy and  other orthodox groups as well. There is talk of sinister efforts by Mr. Ahmanson to undermine ECUSA’s liberal bias. Really. One wishes he had that sort of power. He doesn’t.     So here’s turnabout for the books. Software entrepreneur Tim Gill of the Gill Foundation is a Colorado-based nonprofit philanthropic organization providing grants to nonprofit organizations, for people of diverse sexual orientations and gender identities that make up American society.   Since its inception, the foundation has invested nearly $40 million in nonprofit organizations throughout the country, with a focus on lesbian, gay, bisexual, transgender (LGBT) and HIV/ AIDS organizations and non-LGBT organizations located in Colorado. With an endowment of approximately $200 million, the Gill Foundation is the country’s largest funder of LGBT organizations. Does ECUSA’s Integrity org. get money from the Gill Foundation and where did the $300,000 war chest come from that was used to push the PR campaign for Robinson’s confirmation at GC2003?   Inquiring minds want to know?     THEN THERE’S THE NEW BISHOP-ELECT one James Cowan, 52, of the Anglican Diocese of British Columbia “ essentially Vancouver Island and the Gulf Islands (13,400 souls) who said in an interview that it’s time for Anglicans to take a page out of some of the New Age spiritual movements. I hope to set up, fairly soon, a discussion in the diocese about what evangelism for this diocese looks like, he said. This is a very different age. Missionaries would talk about the faith and compare the two faiths, and sometimes there would be baptisms and conversions and sometimes there wouldn’t. But the dialogue was always between people who believed in something. Now, for the first time, you have a complete generation or perhaps more where they claim no religious affiliation.     He said the answer might be in the New Age movement. Perhaps he and New Westminster bishop Michael Ingham can seek enlightenment together while banging Native American drums and dancing in circles, or they could  invite Frank Griswold out to the Pacific Northwest teach them both how to dance the Circle Dance of Dispossession. It did wonders for ECUSA’s House of Bishops, God knows what it will do for Canada’s flaky lot of  Purple.     I AM POSTING A NUMBER OF STORIES in today’s digest that should be of interest to you. Based on the Biblical injunction let another man/woman praise thee and not thine own lips, I am posting a story from the Washington TIMES about the Internet and its impact on The Episcopal Church. VIRTUOSITY and this writer receives a favorable review. The writer is Culture Editor Julia Duin.     PLEASE NOTE THAT STORIES ARE NOW BEING POSTED DIRECTLY TO THE WEBSITE  ON A DAILY BASIS. You can keep up with the news as it breaks. It’s all  on the front page. www.virtuosityonline.org .     CORRECTION: In my last digest I said that four ECUSA dioceses - Springfield, Florida, Central Florida and South Carolina held special Diocesan Conventions to discuss the crisis in ECUSA. That was incorrect.  Springfield held it’s annual synod in October. There was not a special synod. The fourth diocese was Pittsburgh.     By the time you receive this digest I will be in Charleston, SC to cover the Anglican Communion Institute’s annual meeting with scholars, Primates and bishops coming together to discuss the issues of the day. I will post directly to the website as the news breaks.   PLEASE MAKE EVERY EFFORT to cover this ministry with your prayers and support it with your charitable dollars. For me to get you the news I do need your support. You can make a tax-deductible donation at the website  www.virtuosityonline.org and hitting the PAYPAL link. You can send a check by snail mail to: David W. Virtue, VIRTUOSITY, 1236 Waterford Road, West Chester, PA 19380. Thank you for your support.   All Blessings,   David W. Virtue DD   END