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News Analysis By Uwe Siemon-Netto UPI Religious Affairs Editor WASHINGTON, March 4 (UPI) — A considerable increase of religious activity over the last 10 years may indicate a start of a spiritual revival in the United States, according to pollster George Barna. He termed it significant “that we are witnessing a slow but steady development of more traditional religious behavior in the Western states.” Trends, “usually start in the West, take hold in the Northeast, then infiltrate the interior of the nation,” he explained. A recent poll by the Barna Research Group showed marked jumps in private, rather than public, religious activity, such as prayers, Bible study and participation in worship groups. This might suggest that groups within mainline denominations “are taking the cue from the para-church movement,” said Thomas C. Oden, a professor of theology and a leader of the confessional movement within the United Methodist Church. According to Barna’s survey, the share of adults reporting they had read from the Bible during the past week—not including Sunday service—rose from 37 percent in 1994 to 44 percent this year. It was in this category that the increase was most noteworthy in California, Oregon and Washington state, where Bible study among residents almost doubled from 29 to 44 percent in the last decade. Similarly, participation in small groups for prayer, Bible study and fellowship shot up from 11 to 26 percent in the West, Barna reported. Nationwide, it rose from 12 to 20 percent. In this context, Barna noted a phenomenon that has been observed overseas as well: Men, traditionally less religiously engaged, are becoming more involved. In the United States, their participation in prayer and other groups doubled to 18 percent in the last decade. Western European ministers and sociologists of religion attribute a similar development on their side of the Atlantic to feminism and divorces, most of which are initiated by women, which swelled the ranks of single—and often lonely—middle-aged men. “Isn’t it ironic that while men stop smoking, women take it up, and while women stop being religious, men take it up?” quipped the Rev. Michael Stollwerk, dean of Wetzlar Cathedral north of Frankfurt. Another piece of evidence for a possible religious revival is the rise in the number of people who said they had prayed to God in the past week from 77 percent in 1999 to 83 percent in 2004; no data for 1994 are available in this category. Curiously, Barna found the steepest increase in prayer activity among those who identified themselves as atheists or agnostics, where it doubled to 20 percent in the last five years. Atheists praying to God seem an oxymoron. Yet this phenomenon has been around for almost as long as such polls have been taken, lending credence to the claim that true atheists are a rare species. In the final analysis, they may just be agnostics who don’t know if there is a God but still call on him “on spec.” This newest Barna survey has a potentially troubling aspect for the churches. It shows that while religiosity in private or in small groups is clearly intensifying, it seems to be stagnating in the public domain. Weekly church attendance, while still high compared with other Western nations, remained at 43 percent, only one point more than 10 years ago. A mere quarter of the sample group of 1,014 adults did volunteer work in their congregations. The share of those who explained their faith to non-Christians—actually a duty for believers according to Christ’s Great Commission (Matthew 28:19)—declined between 1999 and 2004 from 58 to 55 percent. Thomas Oden attributes this stagnation to the “disastrous developments in the mainline churches in the last 40 years,” especially the “loss of theological substance” in their seminaries, most of which he accused of succumbing to a liberal academic elitism that is detrimental to faith. Mark Tooley of the Institute on Religion and Democracy, a Washington-based think tank, also warns of the danger of a privatization of religiosity but considers the influence of para-church activities on mainline Christians a blessing. Remarkably, Oden, a Protestant, sounds like Catholic Church leaders in Europe when he counsels patience. It could take a century for the Christian church to overcome the theological catastrophe of the last four decades. But there is one hopeful sign pastors are observing throughout the Western world—a general “thirst for God” to which the latest Barna survey attests and the instant success of Mel Gibson’s film, The Passion of the Christ, attest.

By Mary Maraghy Clay County Line staff writer Two Episcopalian churches in Clay County, opposed to the national church’s vote to ordain a gay bishop and allow gay marriages, are withholding funds from the national church in revolt. “We’re not going to pay anymore for a crooked card game,” said the Rev. Sam Pascoe. The parish fulfilled its obligation for 2003, Pascoe said. But in 2004, it will redirect that money—about $75,000—to other missions. At the recent Florida convention in January, leaders empowered parishes to decide individually whether to donate to the national church in 2004. Parishes traditionally give 10 percent of their income to the national church. Pascoe, who has been at Grace for nearly 19 years, said it’s embarrassing to be an Episcopalian and he admits he strongly considered taking a job at an out-of-state Presbyterian church. “I hate controversy. I was ready to bail. This is a very painful and difficult time for me,” said Pascoe. “The Episcopal Church has taken a deep step into heresy.” Pascoe said his 1,380-member church needs to expand its facilities, but in the Episcopalian tradition, anything the church builds the denomination will own, so he’s holding off for now. “It’s hard to get pumped about a $5 million sanctuary expansion,” Pascoe said. “It’s hard to raise money right now.” St. Margaret’s Episcopal Church in Fleming Island also is withholding funds from the national church but the church is forging ahead with plans to build a new sanctuary. Groundbreaking is slated for April. “The gospel calls us to spread the word, not to remain stagnant,” said the rector, the Rev. Ken Hartsog. “We need to make more room. All of our services are maxed out. We’re growing like crazy.” The Rev. Hall Hunt at Church of the Good Samaritan said he and his church leaders have not yet officially decided what to do. “We’re struggling with how to express that dissatisfaction. We’re hurt and even alarmed,” he said. “We consider ourselves no better than homosexuals. We are all sinners but we are all called to repent of our sins and to struggle against whatever sin we have in our lives.” Hunt said he’s inclined to redirect the parish’s funds earmarked for the national church toward Anglican missions in Africa, Asia and South America.

by David E. Sumner, Ph.D. How ironic that the ecumenical officer of the Episcopal Church wrote a column condoning an action that has done more to damage the ecumenical relations of the Episcopal Church than any other in its history. The suspension of cooperation with the Episcopal Church by the Russian Orthodox Church, the postponement of dialogue by other Orthodox bodies, and the replacement of the presiding bishop on the Anglican-Roman Catholic International Commission all reveal our deteriorating relations with other Christians. Add to that the suspension of relations with the Episcopal Church by Anglican bishops and provinces worldwide. Church leaders such as the presiding bishop who have accused George Bush of being the “lone ranger” in foreign policy have themselves formed a small band of “lone rangers” in acting unilaterally against the other 67 million members of the Anglican Communion and 1.3 billion Roman Catholic and Orthodox Christians. Our 2.3 million members represent one-tenth of one percent of the world’s 2.1 billion Christians. Has God told us something new? In discussing those difficult biblical passages that condemn homosexual behavior, Bishop Epting assumes—like so many—that these passages form the only reason for opposing the ordination of homosexuals. Tradition is the neglected “leg” of the Anglican three-legged stool of scripture, tradition, and reason. The reason that gay rights advocates don’t talk about tradition in this debate is that they would definitely lose this argument. Roman Catholic and Orthodox churches, which represent 64 percent of the world’s 2.1 billion Christians, reject homosexual behavior as inconsistent with both scripture and tradition. Neither of these two faith traditions are fundamentalist—a term many Episcopalians use to describe Christian denominations that interpret scripture literally. The Roman Catholic catechism says, “The manner of interpreting scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God.” (p. 39) In The Orthodox Church, Orthodox bishop Timothy Ware writes, “It is from the Church that the Bible ultimately derives its authority for it was the Church which originally decided which books form a part of Holy Scripture; and it is the Church alone which can interpret Holy Scripture with authority.” Yet both the Orthodox and Roman Catholic churches arrive at the same conclusion about homosexuality as the fundamentalist churches. “The Orthodox Christian teaching on marriage and sexuality, firmly grounded in Holy Scripture, 2000 years of church tradition and canon law, holds that marriage consists in the conjugal union of a man and a woman, and that authentic marriage is blessed by God as a sacrament of the Church,” wrote the Standing Committee of Canonical Orthodox Bishops in the Americas in an Aug. 23 statement issued three weeks after our General Convention. Their statement, signed by nine archbishops, went on to say, “The Orthodox Church cannot and will not bless same-sex unions. Whereas marriage between a man and a woman is a sacred institution ordained by God, homosexual union is not.” The Roman Catholic catechism says of homosexuals: “They do not choose their homosexual condition; for most of them it is a trial. They must be accepted with respect, compassion and sensitivity.” Yet, the Catechism continues, “Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedoms…by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.” (p. 626) Bishop Epting and other Episcopalians who defend the consecration of Gene Robinson have replaced “scripture, tradition and reason” with “experience, reason, and General Convention.” While they may argue that scripture doesn’t mean what it seems to mean, they can’t argue that scripture or tradition supports the ordination of homosexuals. Those who do not recognize the weight of tradition nor the continuing consensus of Catholic, Orthodox and Protestant churches are naïve, I believe. When I hear you say, “God is doing a new thing,” you remind me of the Mormons and other sects who have argued throughout history for their “new revelations.” The rest of Christendom is unconvinced and isn’t yielding. David E. Sumner holds a master’s degree in church history from the University of the South, is a Ball State University journalism professor and member of Trinity Church, Anderson, Indiana, in the Diocese of Indianapolis.

By Frank Stirk Canadianchristianity.com & BC Christian News 2/4/2004 Four Anglican primates in Africa and one in Asia have offered “alternative episcopal oversight” to Canadian Anglicans disillusioned over the way their bishops have addressed the longstanding controversy over same-sex blessings. So far, four parishes and eight priests in the diocese of New Westminster, as well as one priest in Calgary, have accepted the offer. Recently, Archbishop David Crawley, the Anglican Church of Canada’s acting primate, spoke with CC.com—and left no doubt what he thinks of their offer. Archbishop David Crawley: The offer that the primates have made is improper within the understanding of the Anglican Communion… And so they’re acting improperly and inappropriately. They know perfectly well that we have entered a process, at the request of that meeting of the primates last fall, to provide alternate episcopal oversight internally for dissenting groups. At this juncture they’re behaving very badly. And I have, as acting primate, written them to tell them so. CC.com : One of the issues from among those who have accepted this offer is that they have been waiting for — ADC: That’s rubbish. They have a bishop—Michael Ingham is their bishop. Anglican parishes do not have the freedom to disassociate themselves from dioceses. We are not a congregationalist church. Right from the very time that this motion was passed by [the New Westminster] synod [in June 2002], the synod itself agreed that they would provide alternate episcopal oversight. The national House of Bishops provided a retired bishop for them from eastern Canada who would have the same position as their alternative episcopal overseer, and they’re not prepared to accept it, because they ‘want a bishop with full jurisdiction.’ Well, that can’t happen. I mean, it’s not part of our structure to do that. In England, where they talk about ‘flying bishops’—and these people use that as an example—they have less authority than the bishop who was appointed by the House of Bishops to provide episcopal oversight for these dissenting parishes has. They say they’ve been without a bishop, but they have simply refused alternate episcopal oversight when it was offered to them. CC.com : And there is that commission [of four bishops studying adequate/alternative episcopal oversight] that has yet to report. ADC: Yes. It’s reporting to the House of Bishops in April. CC.com : So there is a process underway to try to resolve this internally. ADC: It’s inappropriate for those foreign primates to intervene at any time, but it’s particularly unhealthy at this juncture. CC.com : And so what can the Anglican Church of Canada do about it? ADC: We cannot of course stop them from coming in. I mean, we don’t have any legal power. Anything they do here is unlawful, according to our canons. The only way that any action can be taken would be the diocese of New Westminster might choose to act against the priests, the clergy. But the diocese can’t deal with the primates. All they can deal with is clergy. The Anglican Communion, uncharacteristically, does not operate on a written constitution. We are bound by common traditions and by a common understanding of how we treat one another. And when people choose to break the common understanding, we have no way of enforcing it. There is no authority in the Anglican church that can kick a province out of the Anglican Communion. CC.com : As I understand it, the offer that the primates have made is not just for member-parishes of the Anglican Communion in New Westminster, but could extend to other parishes, perhaps even dioceses, across Canada. ADC: Yes, I expect they’d be prepared to do that. They just have—well, I won’t say it. They have no business doing what they’re doing. They just have absolutely no business doing it, and it’s appalling that they’re doing it. CC.com : Are you concerned that with the offer out there, that other priests, other parishes, perhaps even dioceses, could take up the offer? ADC: I don’t know about that. There may be other places where they would think of doing that. But what they have to understand is that by doing so, parishes are reading themselves out of the Anglican Communion. CC.com : Well, they would say that this offer allows them to remain part of the Anglican Communion. ADC: No, because those bishops have no jurisdiction here. Anything those bishops and those primates do here is unlawful and improper. They have no jurisdiction. So these parishes are becoming outlaws. They fondly think that this keeps them part of it, but it doesn’t. CC.com : So you object obviously strongly to what has happened, but there isn’t much you can do about it. ADC: We don’t have a centralized authority, like the Roman Church. And so there’s not much we can do about it, except express our unhappiness to these people. I think the whole thing’s a bit silly myself. I think the primates from the global south who are doing this are—well, I’m not sure of their reasons. I think they just fail to understand how our church works. CC.com : Is this a subject that you could bring before the primates as a whole? Are there any avenues of dealing with this? ADC: Yes, it could be brought before a primates’ meeting, but there’s nothing a primates’ meeting can do. They’ve already said they shouldn’t do it…

Solange De Santis, Staff Writer Anglican Journal BURLINGTON, ONT—(3/3/2004)—Conservative Canadian Anglicans opposed to liberal views on homosexuality attracted a nationwide audience on Saturday, Feb. 28 for a four-hour video conference entitled For Such A Time as This. Hosted by Bishop Tony Burton of the diocese of Saskatchewan and television personality Lorna Dueck, the conference was broadcast from the studios of a religious cable channel in Burlington, Ont., about 50 km west of Toronto. The video conference was beamed nationwide by satellite to 22 churches and other locations and was also available in private homes on satellite channels. The event, said Bishop Burton in his opening remarks, was intended to “prayerfully consider the future of our church” and was not intended “to promote the establishment of another church or a structure within our church.” It was produced by Essentials, a coalition of conservative Anglican groups, at an approximate cost of $70,000, said producer Doug McKenzie. Traditionalists, who believe the Bible condemns homosexuality as sinful, have voiced concern for years about more liberal church attitudes toward gays. The concern became more vocal since the diocese of New Westminster in 2002 voted to permit the blessing of gay relationships and since the Episcopal Church in the United States last August confirmed the election of an openly-gay bishop. The conference also featured Bishop Robert Duncan of Pittsburgh, who is leading a dissident coalition of churches in the U.S. opposed to Bishop Gene Robinson’s election. Also appearing was Rev. David Short, a leader within the Anglican Communion in New Westminster, a group of parishes opposed to gay blessings. “The New Testament warns us that there are limits to our communion,” he said, addressing the question of whether this issue will split the Anglican Church. (Based in England, the Anglican Communion is a federation of 38 national or regional churches.) Also appearing were Rev. C. Dawn McDonald and Michel Schnob of Montreal, who said they were formerly homosexuals. A member of the studio audience, Margaret Willoughby, of St. George’s church in Lowville, Ont., said she found the conference interesting. “I appreciate the Anglican Church and it is helpful to know it is intellectually sound to believe in the accuracy of the Scriptures. I hope the Anglican Church carries on,” she said in an interview. Bishop Burton said one of the purposes of the conference was to “ignite a holy hope” that the Anglican Church would “return to the authority of Scripture.” He also said that “part of what we are doing today is we are forming a network” of traditionalist Anglicans. The conference broadcast a telephone number for supporters to call and register their names and/or donate to Essentials. Looking ahead to General Synod 04, Bishop Burton said that if the triennial governing convention approves the blessing of same-sex relationships, the network will form a way that “Anglicans across the nation can demarcate themselves publicly and say ‘(General Synod) may agree with that but we do not.’” Mr. Short said such an action would “affect all of us across the country... the same as the blessing of any other sin like idolatry.”

The Church of Ireland could see the introduction of same-sex blessings within two years, an international Anglican leader from Vancouver, Canada has warned. The Rev. Dr David Short, whose parish St. John’s Shaughnessy, along with ten others in the Canadian diocese of New Westminster, broke fellowship with their bishop Michael Ingham after same-sex rites were introduced there. Addressing Church of Ireland clergy and lay leaders on Wednesday at a lunchtime meeting in St Mark’s Church Hall, Portadown, Short’s warning came after reading the Irish bishops’ recent pastoral letter on human sexuality. Such sentiments, he said, had been published by his Diocesan authorities about two years before they allowed gay ‘marriages’ to be blessed in churches. He feared that the Church of Ireland might be following a similar trend, he told the forty church leaders organised by the Evangelical Fellowship of Irish Clergy. Dr Short said the Diocese of New Westminster was the first diocese in the Anglican Communion to authorise same-sex blessings, forcing conservative parishes to formally separate themselves and establish a network — the Anglican Communion in New Westminster (ACiNW). It is they, and not the bishop, who are maintaining the biblical principles of Anglicanism within the diocese, he said. The ACiNW has been recognised by five Anglican primates and numerous bishops worldwide, including the former Archbishop of Canterbury, Dr. George Carey. He also emphasised that Scripture and not experience must govern the debate within the church. “The listening process must be about listening to the Bible first, ahead of the experiences of church members,” he said. Outlining the biblical view on sexuality, Short denounced homophobia as a sin alongside homosexual activity. The problem in New Westminster, he said, was that a lifestyle that St. Paul prohibits in 1 Corinthians 6:9 as a hindrance to God’s kingdom, is now seen as positive, good and blessed by God. He also discussed the nature of ‘communion’, a topic currently being examined by the Lambeth Commission, chaired by Archbishop Robin Eames. In the Bible, communion is not only that living bond we share in God, Father, Son and Holy Spirit, it is also a sharing together in the work of the gospel. How then can the ACiNW have structural fellowship with the bishop and diocese of New Westminster, when that agreement in the gospel is not present? he asked. Short said that fundamentally the issue was not about same-sex unions, but about the place and function of Scripture in the life of the Church. FOOTNOTE: The Evangelical Fellowship of Irish Clergy (www.efic.org.uk ) exists to provide its members with encouragement, refreshment and teaching from the Bible. We want to see the clergy of the Church of Ireland equipped in biblical ministry, that Jesus Christ may be better known. Please contact Clive West (028) 90419317 (048 from RoI) for further details. END

Network of Anglican Communion Dioceses and Parishes Structure and Strategy The Steering Committee of the Network of Anglican Communion Dioceses and Parishes (commonly referred to as the “Anglican Communion Network”) met March 2–4, 2004 in Pittsburgh, PA for strategic planning. The committee is comprised of one representative from each of the 12 original dioceses who signed the Anglican Communion Network’s structural Charter, as well as Moderator, the Rt. Rev. Robert W. Duncan, and Secretary, the Rev. Canon David C. Anderson. The Committee was joined by acting Convocation Deans, representatives of Global Mission Partners and the American Anglican Council’s Strategy Group. “We accomplished an enormous amount of organizational work and are committed to rapid forward movement,” said Bishop Duncan, Moderator. “This is an action-oriented group focused on addressing the urgent crisis of the men, women and children in the pews who feel disenfranchised and abandoned by ECUSA, many of whom are experiencing intimidation and harassment in revisionist dioceses.” Defining the Anglican Communion Network as a “biblically driven missionary movement”, the Steering Committee developed Mission and Vision Statements as well as Core Values based upon the structural and theological charters. A centerpiece of Steering Committee actions was the election of Convocation Deans who had previously served provisionally. Convocation Deans are: The Rev. John Guernsey, Mid-Atlantic Convocation The Rev. James McCaslin, Southeast Convocation The Rev. Ron McCrary, Mid-Continental Convocation The Rev. William Thompson, Western Convocation The Rev. David Moyer, Forward in Faith North America Convocation Appointment of Dean for the New England Convocation is pending. These Deans established Convocation structures and developed procedures for association with the Anglican Communion Network, procedures which will be available in mid-March. In addition, they are developing a framework to provide organizational, spiritual and pastoral care in the Convocations. The Steering Committee also began a funding and budgeting process and approved formation of an Anglican Communion Network Missionary Society. This Missionary Society’s primary purpose will be to bring into fellowship groups of people who have left ECUSA and those who are seeking to explore the tradition and worship of Anglican orthodoxy. In addition, the Committee unanimously voted to appoint the American Anglican Council as provisional Secretariat for the Anglican Communion Network, providing the necessary infrastructure to implement plans and strategies during this time of transition and growth. The Committee also discussed relationships between the Anglican Communion Network and other organizations and coalitions such as the Anglican Communion Institute, Ekklesia and Global Mission Partners. In addition, various committees were formed to define and implement tiered priority goals and action plans. “The American Anglican Council is delighted to continue to serve the Network of Anglican Communion Dioceses and Parishes,” said Canon Anderson, AAC President. “We have pledged the resources and staff necessary to meet the demands and fulfill the realignment goals established by the Steering Committee.” The Anglican Communion Network held their Organizing Convocation in January 2004 during which they adopted both structural and theological Charters. Twelve dioceses voted to provisionally associate with the Network and to date six dioceses — Central Florida, Ft. Worth, Pittsburgh, Rio Grande, San Joaquin, Springfield — as well as the Forward in Faith North America (FiFNA) Convocation have ratified association. The American Anglican Council is a network of individuals, parishes, specialized ministries and Episcopal Bishops who affirm Biblical authority and mainstream Anglican orthodoxy within the Episcopal Church. For more information on the AAC, please visit http://www.americananglican.org Contact: Cynthia P. Brust 202-296-5360 (cell), 202-412-8721 END

Bishop Terence Kelshaw’s message to the Diocese of the Rio Grande From the Diocesan newsletter “Together,” February 2004 Plano is passed! The gathering of a group of over 150 clergy and lay people of the Episcopal Church met in Plano, Texas, in January 2004 to formulate details of a Network of individuals, parishes, and dioceses in response to an idea from the Archbishop of Canterbury that such a network be established as a way of expressing a way forward for those who share a common unity which is seen to be at variance from where the Episcopal Church is at present. It is not a group dedicated to break away from the Episcopal Church, as some have portrayed it, and neither is it an attempt to take the Diocese out of the Episcopal Church, as has also been charged. It is an attempt to remain within the Episcopal Church and make a voice heard which is largely at variance with decisions made at the last General Convention in August 2003. So, the response might be “Why not live with the decision of the majority?” Because the majority is not always right, and in matters of faith and doctrine, the majority is not the arbiter. We have differences about the way we view things, certainly — and there are different appreciations of the role of Scripture in discussions — but in matter of faith and doctrine, let us always have in mind that the majority vote is not the end of the story and that others have a position which needs expression also — especially when that expression is contrary to the vote. Thirteen million Anglicans around the Communion signed their disapproval of the actions at the last General Convention which led to the consent of Consecration of the Bishop of New Hampshire, a man living in a sexual relationship other than in marriage and also the recognition of local option for the blessing of same-sex relationships. In response to that the Archbishop of Canterbury, meeting with a team of bishops from the United States, suggested the idea of a network. Now I realize this debate is all over the country and that the politicians are presently making hay with it all (not to mention the media and the press), but there are those in the church who are not so easily convinced, and they have been told in no uncertain terms by Bishop Barbara Harris and others to “leave the church.” Well, in the words of Bishop John McNaughton (retired bishop of West Texas), we are not going to leave the Episcopal Church, and we are not going anywhere other than to make our congregation the best it can possibly be for the proclamation of the Scripture and for newness of life in Jesus Christ. And that seems to some to be a crime! The next objection might be that Doctrine divides! To which I respond it is bad doctrine which divides, and that it what we are seeing, surely. It has been bad doctrine which for many years has divided our church and made us weak and often irrelevant. It is bad doctrine that has turned us into a caricature of the political circus which has captured our television networks from Iowa and New Hampshire and will soon impact us in New Mexico. It is bad doctrine which hinders our working together and drives our constant temptation to maintain our churches rather than get deeply into mission of the gospel. It is bad doctrine that leads so many Episcopalians to work within their churches as if the churches were local political offices rather than Christian centers for mission and ministry. And, finally, as we have seen in our own diocese, the next objection is the bishop polarizes us. Let it be said not only of this bishop but of many others in the Church that this is a common complaint! The Standing Committee at its recent meeting voted unanimously to be joined with the Network of parishes and dioceses, because it sees this as a way forward to work within the Episcopal Church and also to work with the wider church for a way forward to continue in ministry and membership. Now I know some will say, “I don’t want to be high jacked by the Network!” (as the Via Media contact in the Diocese of Fort Worth has said of the situation there) so don’t worry, you are not being high jacked. If you want to be a part of the Network you can sign on, and so can your parish. If you don’t want to be part of the Network then don’t sign on. The Standing Committee has signed on and will convey to the Diocese such information or actions as are deemed necessary. They will also be sending out information concerning the Bishop Coadjutor Search and the steps they propose to follow so that everyone has a chance to be involved and make his/her voice heard. Because there are already dissident voices making people very nervous, it is time for us to be daily in prayer for this search and election process and to cease second guessing what is happening or what will happen. These are rumors and often lies which do no one any good. What is the Network? It is a group of individuals and parishes who will seek to provide encouragement and ministry in places where there is a punitive culture, and it is also a group of people who will try to work with the Archbishop of Canterbury and also with our own Presiding Bishop to find ways forward through the disagreements and pain which currently beset us. Let us pray for peace rather than assume peace would come if we would all go away! Let us pray for a unity in which the Gospel is not compromised and in which churches can grow and flourish. +Terence Kelshaw Bishop of the Rio Grande END

Lagos, 2 March 2004 The head of the world’s largest Anglican Communion, Archbishop Peter Akinola of Nigeria, has turned down an invitation to a meeting of church leaders in protest at the presence of US clerics who supported the ordination of an openly homosexual bishop, his office said yesterday. As primate of Nigeria’s 17 million Anglicans, Akinola led opposition from the churches — especially those in the developing world — which condemned last year’s decision by the US Episcopal Church (ECUSA) to name Canon Gene Robinson, an avowed homosexual, as Bishop of New Hampshire. In a letter to Canon John Peterson, General Secretary of the Anglican Communion Office, Bishop Oluranti Odubogun, General Secretary of the Church of Nigeria, said Akinola would not attend this week’s meeting of the Anglican Consultative Committee in London, which began yesterday. “Archbishop Akinola is baffled that ACO continues to act as if what ECUSA did does not really matter,” said the letter. The letter said Akinola felt he “could not sit down with ECUSA at any meeting of the Global Communion,” saying it would “undermine the position” of the developing world church leaders who opposed Robinson’s confirmation and have since dropped links with their US colleagues. In September last year, African church leaders warned that if the US bishops did not rescind their decision to recognise Robinson’s ministry then “they would have removed themselves from the fellowship of the Communion,” the letter recalled. “I believe that you can understand Archbishop Akinola’s position better from the foregoing. It is a situation that is most painful to him,” it concluded. The Anglican Consultative Committee oversees the running of world Anglicanism’s central secretariat, and is meeting all week in London. It comprises a large number of the church’s leading bishops, including Rowan Williams, the Archbishop of Canterbury and spiritual head of the church, and Frank Griswold, the Presiding Bishop of the US Episcopal Church. Disagreements over the issue of homosexuality, most notably over Robinson’s nomination, have threatened to permanently tear apart the church — a loose congregation of autonomous national and regional provinces around the world. END

3 March 2004 The Archbishop of Canterbury, the Most Rev. Rowan Williams, warmly greeted the leadership of the Anglican Mission in America (AMiA), welcoming them to Lambeth Palace, the Archbishop’s official residence and office in London. Following informal conversation over coffee, Archbishop Williams invited the two AMiA bishops, the Rt. Rev. Chuck Murphy and the Rt. Rev. TJ Johnston, to share the work and ministry of the Anglican Mission with an advisory council that he has established to gather information on developments within the Anglican Communion. During that meeting, the Archbishop of Canterbury consulted privately with the two sponsoring Primates of the Anglican Mission, the Most Rev. Emmanuel Kolini of Rwanda and the Most Rev. Yong Ping Chung of South East Asia. At the conclusion of the conversations, Archbishop Williams again met briefly with the AMiA bishops before they departed Lambeth Palace. Bishop Murphy, the Anglican Mission’s Chairman, felt the time was very helpful. “We’re very grateful for the opportunity to meet and talk with the Archbishop of Canterbury, and to share with his advisors the growing work and ministry of the Anglican Mission in America. I feel the conversations created increased understanding and were constructive.” Archbishop Yong concurred, noting that, “Our meeting was very warm and covered a wide range of topics. Archbishop Kolini and I are thankful, especially, for the opportunity we had to pray, together again, with Archbishop Williams.” Last year the Archbishop of Canterbury asked Archbishops Kolini and Yong to arrange a meeting with the leadership of the Anglican Mission. The original meeting, scheduled for last October, was postponed due to an emergency meeting of the Anglican Communion’s Primates during the same week. This emergency meeting was called in the wake of The Episcopal Church’s consecration and election of V. Gene Robinson as the new bishop coadjutor of New Hampshire — the first openly gay bishop in the history of the church. The Anglican Mission in America is a missionary outreach of the Province of Rwanda, under the oversight of two Anglican Primates. Their focus is on the 130 million unchurched people in the United States. The AMiA is committed to church planting and evangelism. The AMiA currently numbers 65 congregations nationwide. END

BBC News The Right Reverend Gene Robinson, bishop of New Hampshire, was to argue a gay lifestyle should not stop clergy becoming bishops. But he said taking part would not help the church at this time. An Anglican commission is examining the implications of the election of Bishop Robinson, a practising homosexual. The openly-gay divorced father-of-two was consecrated in 2003 amid protests from traditionalists. Prayed long and hard He was due to speak on 11 March, proposing the motion “This House believes a gay lifestyle should be no bar to becoming a bishop.” But he said in a statement he had thought and prayed long and hard about the invitation. He said: “It has become clear to me that for me to participate would not be in the best interests of the Anglican Communion at this delicate moment in its history.” The Reverend Richard Kirker, general secretary of the Lesbian and Gay Christian Movement, was due to speak with Bishop Robinson. He said he was deeply saddened by the decision, “all the more so as it seems likely to all he was put under pressure to withdraw.” “It will seem strange to all fair minded people that while others discuss and debate him in a very personal and often offensive way, he finds himself forced into silence,” he said. “The Church has once again shot itself in the foot.” ‘Gagging order’ The Oxford Union, which attracts high-profile speakers ranging from farmer Tony Martin to Hollywood star Clint Eastwood, said the cancellation was a blow to free speech. Oxford Union President Edward Tomlinson said: “It is a shame the archbishop’s newly appointed commission should act as a gagging order, rather than as a catalyst for discussion. “I understand that Bishop Robinson is a figure of totemic importance in this debate, and his love for the Anglican Communion has meant for the time being he believes silence to be the best course of action. “As the president of the most famous debating society in the world, and as a committed Anglican, I look forward to the day when free discussion of this matter can and does take place.” END

Anglican Communion News Service — ACNS 3792 2 March 2004 The Most Revd Frank Griswold, Presiding Bishop of the Episcopal Church in the USA, celebrated the Eucharist at Canterbury Cathedral this morning on this his 19th anniversary as a bishop. The normal daily mass, in the Chapel of Modern Day Saints and Martyrs, was attended by the members of the Joint Standing Committee, a conference of Church of England Diocesan Secretaries and regular worshippers. He was assisted at the altar by the Cathedral’s Precentor. Today’s agenda for the Joint Standing Committee includes a budget report from the Most Revd Robin Eames, Primate of All Ireland, chairman of the Inter Anglican Finance Committee. [Image: http://www.anglicancommunion.org/acns/articles/37/75/acns3792low-res.jpg] Click for larger, hi-res image Full story: http://www.anglicancommunion.org/acns/articles/37/75/acns3792.cfm