(Ventura, CA) - Any objective social analyst would conclude that the United States faces its fair share of moral and spiritual problems. A new research study from the Barna Research Group suggests that a large share of the nation moral and spiritual challenges is directly attributable to the absence of a biblical worldview among Americans. Citing the findings from a just-completed national survey of 2033 adults that showed only 4% of adults have a biblical worldview as the basis of their decision-making, researcher George Barna described the outcome. If Jesus Christ came to this planet as a model of how we ought to live, then our goal should be to act like Jesus. Sadly, few people consistently demonstrate the love, obedience and priorities of Jesus. The primary reason that people do not act like Jesus is because they do not think like Jesus. Behavior stem s from what we think - our attitudes, beliefs, values and opinions.     Although most people own a Bible and know some of its content, our  research found that most Americans have little idea how to integrate core biblical principles to form a unified and meaningful response to the challenges and opportunities of life. Were often more concerned with survival amidst chaos than with experiencing truth and significance.     Not Just Any Worldview     The research indicated that everyone has a worldview, but relatively few people have a biblical worldview - even among devoutly religious people. The survey discovered that only 9% of born again Christians have such a perspective on life. The numbers were even lower among other religious classifications: Protestants (7%), adults who attend mainline Protestant churches (2% ) and Catholics (less than one-half of 1%). The denominations that produced the highest proportions of adults with a biblical worldview were non-denominational Protestant churches (13%), Pentecostal churches (10%) and Baptist churches (8%).     Among the most prevalent alternative worldviews was postmodernism, which seemed to be the dominant perspective among the two youngest generations (i.e., the Busters and Mosaics).     For the purposes of the research, a biblical worldview was defined as believing that absolute moral truths exist; that such truth is defined by the Bible; and firm belief in six specific religious views. Those views were t hat Jesus Christ lived a sinless life; God is the all-powerful and all-knowing Creator of the universe and He stills rules it today; salvation is a gift from God and cannot be earned; Satan is real; a Christian has a responsibility to share their faith in Christ with other people; and the Bible is accurate in all of its teachings.     The Difference a Biblical Worldview Makes     One of the most striking insights from the research was the influence of such a way of thinking upon people behavior. Adults with a biblical worldview possessed radically different views on morality, held divergent religious beliefs, and demonstrated vastly different lifestyle choices.     Peoples’ views on morally acceptable behavior are deeply impacted by their worldview. Upon comparing the perspectives of those who have a biblical  worldview with those who do not, the former group were 31 times less likely to accept cohabitation (2% versus 62%, respectively); 18 times less likely to endorse drunkenness (2% versus 36%); 15 times less likely to condone gay sex (2% versus 31%); 12 times less likely to accept profanity 3% versus 37%) ; and 11 times less likely to describe adultery as morally acceptable (4% versus 44%). In addition, less than one-half of one percent of those with a biblical worldview said voluntary exposure to pornography was morally acceptable (compared to 39% of other adults), and a similarly miniscule proportion endorsed abortion (compared to 46% of adults who lack a biblical worldview).     Among the more intriguing lifestyle differences were the lesser propensity for those with a biblical worldview to gamble (they were eight times less likely to buy lottery tickets and 17 times less likely to place bets); to get drunk (three times less likely); and to view pornography (two times less common). They were also twice as likely to have discussed spiritual matter s with other people in the past month and twice as likely to have fasted for religious reasons during the preceding month. While one out of every eight adults who lack a biblical worldview had sexual relations with someone other than their spouse during the prior month, less than one out of every 100 individuals who have such a worldview had done so.     Some Groups Are More Likely to Have a Biblical Worldview     Adults who have a biblical worldview possessed a somewhat different demographic profile than those who did not. For instance, individuals who attended college were much more likely than those who did not to have this perspective (6% versus 2%, respectively). Married adults were more than twice as likely as adults who had never been wed to hold such a worldview (5% versus 2%). Whites (5%) were slightly more likely than either blacks (3%) or Hispanics (3%) to hold this ideology. One of the largest gaps was between Republicans (10% of whom had a biblical worldview), Independents (2%) and Democrats (1%).     Residents of Texas and North Carolina were more likely than people in other states to have a biblical worldview. Among the states in which such a worldview was least common were Louisiana and the six states in New England. The nation largest state - California - was average (i.e., 4% of its residents had a biblical worldview). Attributes such as gender, age and household income showed no statistical relationship to the possession of a biblical worldview. Some Churches Are Helping People     The research found that one of the most effective methods of enabling people to develop a biblical worldview is by addressing seven critical questions that consistently lead to beliefs and behaviors that are in tune with biblical teaching. Outlining that process in a new book he has written as an outgrowth of the research, entitled Think Like Jesus, Barna also noted that many churches are already helping their congregants to implement such a way of addressing daily challenges and opportunities.     The emphasis of these churches is to not only teach biblical perspectives, according to Barna, but also to help people connect the dots of the core principles taught. Rather than simply provide people with good material and hope they figure out what to do with it, these are churches whose services, programs, events and relationships are geared to weaving a limited number of foundational biblical principles into a way of responding to every life situation. The goal is to facilitate a means of interpreting and responding to every life situation that is consistent with God’s expectations. These are not perfect people, but once they catch on to the critical principles found in the Bible and train their minds to incorporate those views into their thinking, their behavior varies noticeably from the norm.     Research Source and Methodology     The data described above are from telephone interviews with a nationwide random sample of 33 adults conducted during September through November 03. The maximum margin of sampling error associated with the aggregate sample is B12.2 percentage points at the 95% confidence level. All of the interviews were conducted from the Barna Research Group telephone interviewing facility in Ventura, CA. Adults in the 48 continental states were eligible to be interviewed and the distribution of respondents coincided with the geographic dispersion of the U.S. adult population. Multiple callbacks were used to increase the probability of including a reliable distribution of adults.     The data from the 03 survey was compared with figures on worldview possession compiled from Barna Research Group surveys conducted in 02 in order to assess the reliability of the new data. The 02 surveys also showed that just 4% of the aggregate population and 9% of the born again segment ha d a biblical worldview. Other repeated measures were compared, producing virtually identical results to the current measures.     Born again Christians were defined in these surveys as people who said they have made a personal commitment to Jesus Christ that is still import ant in their life today and who also indicated they believe that when they die they will go to Heaven because they had confessed their sins and had accepted Jesus Christ as their savior. Respondents were not asked to describe themselves as born again. Being born again is not dependent upon any church or denominational affiliation or involvement.     The Barna Research Group, Ltd. is an independent marketing research company located in southern California. Since 1984, it has been studying cultural trends related to values, beliefs, attitudes and behaviors. If you would  like to receive regular e-mailings of a brief overview of each new bi-weekly update on the latest research findings from the Barna Research Group, you may subscribe to this free service at the Barna Research web site (www.barna .org).     END

by George H. Gallup Jr. Senior Staff Writer     After dipping to an all-time low in the wake of the recent sex abuse scandals afflicting the Catholic Church, weekly church attendance among Catholics appears to be on the rebound. However, historical  Gallup Poll data show that Protestants have now clearly overtaken Catholics in church attendance, for the first time in Gallup polling history. Between March 2002, when the news of the scandals broke, and February 2003, weekly church attendance among Catholics fell nine percentage points to 35%, the lowest measurement since Gallup began asking the question in 1955. By November 2003*, however, the figure had climbed 10 percentage points to 45%. Protestants levels of church attendance, meanwhile, remained fairly stable during this same period.     While it is up from earlier this year, that 45% figure among Catholics is 29 percentage points lower than the 74% recorded when this question was first asked in 1955. Comparatively, Protestants church attendance is actually slightly higher in November 2003 (48%) than it was in 1955 (42%).     George Gallup Jr. is the Chairman of the George H. Gallup International Institute and is recognized internationally for his research and study on youth, health, religion, and urban problems.   END

Associated Press COLUMBUS, Miss. - The Rev. Sandra DePriest has become the first Mississippi Episcopal priest to step down to protest the ordination of the church first openly gay bishop. DePriest told The Commercial Dispatch newspaper in Columbus that she could no longer actively serve as a priest until the gay bishop issue is resolved.     DePriest finished up with the Church of the Good Shepherd in Columbus and St. John’s Episcopal Church in Aberdeen on Christmas Day.     DePriest told the newspaper she was not resigning her vows for the time being, but could no longer actively serve as a priest until the gay bishop issue was resolved.     Earlier this year, Bishop V. Gene Robinson became the first openly gay man elevated to that rank in any major Christian body. Robinson was ordained after an August vote at the Episcopal Church USA General Convention in Minneapolis.     Many Episcopalians who believe in a traditional interpretation of the Bible want Robinson removed as bishop and have won the support of several American bishops.     DePriest said she is one of those opposed to Robinson ordination and her stance on the issue meant she could not continue leading worship.     I believe that my vows have been placed in conflict, DePriest said. I took vows to uphold Scripture when I was ordained ... and at the same time I took vows to uphold the doctrine and discipline of the Episcopal Church of the United States. And I cannot teach those doctrines and disciplines.     DePriest joined the priesthood after a 17-year career as a lawyer. She joined the seminary in 1996 and was ordained in 1999.     After spending two years as the priest of Christ Episcopal Church in Tuscaloosa, Ala., DePriest took her position with the two churches in Columbus and Aberdeen.     DePriest said the appointment of Robinson to a senior position within the church was a deal breaker for Episcopalians who believe in a traditional interpretation of the Bible.     DePriest said these Episcopalians consider homosexuality a sin that must be repented a belief completely at odds with Robinson openly gay lifestyle.     DePriest said for the moment, she is not willing to leave the church completely while there is hope that the rift can be repaired.     DePriest said the Episcopal Church USA was willing to provide alternative pastoral care for priests and congregations who were opposed to Robinson ordination. This arrangement, she said, is supposed to keep disgruntled members of the faith under the Episcopalian banner by allowing them to shift their churches under the authority of another bishop.     DePriest said this is unacceptable to members of the faith who are thinking about splitting from the church because they no longer support its leaders. DePriest said under present arrangements, those Episcopalians would have to abandon their churches and sever financial links with the church.     Bishop Duncan Gray of the Mississippi Diocese said the Anglican faith that Episcopalians practice - founded in England over 400 years ago - was based upon diversity of belief and tolerance.     We were founded in theological conflict, Gray said. Gray said the church had the ability to broker a compromise with in its DNA. He claimed a number of the 13 bishops who had been identified as working against the church leadership had since clarified and even retracted earlier statements.     Gray said a great deal of work is going on behind the scenes to broker a compromise.     This is certainly something that will be ongoing, but I’m very pleased with the efforts (of the church) to respect individual conscience, Gray said.     END

By Dr. Chris Seitz     As President of the Anglican Communion Institute I am pleased to announce the appearance of a new document drawn up for the orthodox Anglican presence within the United States and Canada. It is titled The Theological Charter for Anglican Communion Dioceses and Parishes of ECUSA and the Anglican Church of Canada. It follows in the same line as other ACI documents, including Claiming Our Anglican Identity and Steps of Discipline but is meant to serve as the theological mission statement for Anglican Communion Dioceses and Parishes in North America. It has been adopted as such by the Bishops who form the leadership for this network, whose Moderator is the Rt Revd Robert Duncan.     The Theological Charter will be a topic of discussion at the ACI January Conference in Charleston, SC on The Future of the Anglican Communion (St Philip Church, 8-9 January). The Archbishop of the West Indies, The Most Reverend Drexel Wellington Gomez, will be the keynote speaker at that event. Please join us for a lively discussion of important issues now facing Anglicans in the United States and in the wider Communion.     This site has on it the Theological Charter for our times. Anglican Communion Dioceses and Parishes is the umbrella organization in Communion with the wider Anglican Communion, with oversight by an international coalition of Primates, Bishops, Clergy and Laity, and exists for all those in their various situations who want the Episcopal Church to more than a mere reflection of the culture, but to be again a real witness to the joy lives dedicated to obedience and discipleship.     Here is offered a place where Dioceses, individual parishes or congregation, Bishops, Priests, Deacons and Laity can register their opposition to the current leadership and error of the national church, but more importantly express their hope and plans for the future, for rebuilding the Anglican presence in the United States.     The central document the undergirds the work of this coalition is available at VIRTUOSITY website www.virtuosityonline.org .     For more details see anglicancommunioninstitute.org , or contact The Revd Donald Armstrong at GraceRector@aol.com . http://www.AnglicanCommunionDioceses.org/     END

Prayer is a crucial element of every New Wineskins conference   By Jeff Walton THE LIVING CHURCH September 23, 2025 Anglican Missionary Norman Beale believes that God opens unexpected doors to Christian ministry. As he worked among Nepal’s Tamang people in the 1990s, he asked what he could pray for villagers, who directed him to an ailing water buffalo.   “I had no veterinary background,” Beale said, and he unsure where to place his hands on the suffering creature. After settling on its nose, the Anglican priest prayed, and the animal’s healing opened doors to literacy classes, screenings of the  Jesus  film , and the launch of a local church.     Veteran missionaries Norman and Beth Beale | Anglican Frontier Missions “The Holy Spirit just showed up in great power. I don’t have power to do any of this stuff, but God does,” Beale said. “Today the church in Nepal is full of people from many ethnic groups and castes, not just the Tamang people.”     “The hope of unreached peoples in the world and in Nepal is found in the Lord,” Beale’s wife, Beth, said before more than 1,500 people at the  New Wineskins for Global Mission Conference , which met September 17-20 outside of Asheville, North Carolina. More than half were participating for the first time, ranging from missionaries with young children to retirement-age people still on the mission field.     The Tamang were at the inception of Anglican missionary efforts there, and today the Rev. Prem Tamang serves as the first indigenous dean of the Anglican Church in Nepal, which ministers among the south Asian country’s 227 ethnic groups and 125 languages. “God in his Spirit is growing and multiplying,” Tamang said. “Let us dare to carry the gospel of Jesus Christ to the unreached. It is our responsibility to extend the kingdom of God wherever in the globe we are in.”     The Rt. Rev.  Jeremiah Maet Paul , Bishop of Gambella, Ethiopia, echoed Tamang’s words. Established in 1996, the Anglican Church in Gambella has grown to 75 churches, 47 congregations, and 16 church plants in the region. “Many of these congregations are in a great need for discipleship training with a purpose of being rooted in Jesus. Many of our congregations worship under a tree, as they cannot afford to build proper church buildings for worship,” Paul said of his growing flock.     The triennial conference, which brought participants to the Blue Ridge mountains from dozens of nations, marked its 50th anniversary, first founded as the Episcopal Church Missionary Community in 1975. Among the largest recurring events in the Anglican Communion, New Wineskins serves as a mission conference, family reunion for sending churches and missionaries serving across the globe, and a time of united worship.     Under the theme “Hope for the Nations,” the 2025 event drew 70 different ministries, several of which hosted multiday pre-conference gatherings, including the sending organizations  Anglican Frontier Missions  and the  Society of Anglican Missionaries and Senders . Anglican institutions including  Trinity Anglican Seminary  and  Nashotah House Theological Seminary  also sent teams.     Anglican bishops from the provinces of Alexandria (Egypt and North Africa), Uganda, and Southeast Asia participated alongside those from the Anglican Church in Brazil and the Anglican Church in North America. Members of the Global South Fellowship of Anglicans and the Global Anglican Future Conference were present.     “I cannot tell you how proud I am that the largest event our province hosts is a mission conference,” ACNA Archbishop Steve Wood said during the conference’s concluding worship service, in which Archbishop of Southeast Asia Titus Chung and Archbishop of Uganda Stephen Kaziimba concelebrated the Holy Eucharist.     Visa issues prevented some longtime participants from attending the gathering, including many from Myanmar and Sudan. Archbishop Stephen Than Myint Oo of the Church of the Province of Myanmar provided a video message, and Ugandan participants’ visas were only granted the week before the conference, enabling their presence.     Divine Appointments     New Wineskins is regarded by returning participants as consequential for unplanned interactions among those seeking to minister overseas, which conference conveners call “divine appointments.”     “A simple table conversation can be life-changing,”  E412 Ministries  Executive Director Carol Smith Rogers said of the conference, which she first attended in 2007 with her husband, Clark. The two have since crisscrossed the world at the invitation of Anglican churches in Mozambique, Nepal, and numerous other nations.     Those conversations can lead to ministries spread far beyond Anglican circles, but each group at New Wineskins has a shared belief in the uniqueness of Jesus Christ and the necessity of the Great Commission in bringing the gospel message “to the ends of the earth.”     “Missions is not cultural imperialism. It is God’s heart,” said Sharon Steinmiller, emeritus executive director of New Wineskins. “God is on the move in amazing ways in our world today. There are as many as 2 million believers in Iran today. The Islamic Revolution hasn’t delivered on its promises and people are turning to Jesus.”   Dependence on God’s providence and prevenient grace were recurring themes across the event.     “If you think you can’t do it, that’s exactly the point: You can’t, you need God,” Steinmiller said.   Speakers described the role of Christians in society to preserve, using Jesus’ language of salt.   “Salt in the shaker changes nothing. Withdrawal or compromise empties our witness,” said the Rev. Canon Paul Ssembrio, chaplain of Uganda Christian University. He described the Church as a “city on the hill” through a collective public witness and a “lamp on the stand” through its members’ personal domestic witness.   “Jesus isn’t exclusive for us,” said the Rt. Rev. Dr.  Yassir Eric , bishop of the GAFCON-initiated  EKKIOS Church , an extra-provincial diocese working among those from a Muslim background. “We hear about bad things happening and we have a ‘heart of Jonah’ towards Muslims. But God can change that as we share the message of hope, the message of Christ.”   Anglican Practices for Missions   Among the themes proclaimed at the conference is that Anglicanism offers “helpful, contextualizable practices and rhythms” that can connect people with the gospel, according to Anglican Frontier Missions Director Chris Royer. Royer was a cross-cultural worker to the Middle East in the 1990s. He recalls being asked by a new convert what festivals and special observances Christians practice. He was incredulous when Royer, not yet an Anglican, could identify only Christmas and Easter, compared to dozens of holy days on the Islamic calendar. Royer now identifies liturgy, sacrament, the prayer book tradition, and a global, visible Anglican church structure as inherited things that can help reach people with the gospel.   The priority of church planting has also proved helpful in spreading the gospel, said the Rev. Gabriel Uchôa of the  Anglican Diocese of Recife , Brazil, which has planted 16 churches, including a new diocesan cathedral.   “The joy of seeing children in a new parish lift their voice to God for the first time—that joy is why we keep planting and why we cannot stop,” Uchôa said. “If planting churches is our method, reaching the next generation is our holy mission. What would it mean to multiply structures if our next generation does not carry the fire?”   Leading with Beauty   New Wineskins was not just about overseas missions, but about how God calls Christians to be missionaries in their fields, including the arts. “Why do the arts matter? There is a theological anchoring because God is an artist. He created us to co-create with him. We are called to bring beauty to broken places,” said the Rev. Dr. Winfield Bevins, executive director of  Creo Arts  in Wilmore, Kentucky.   Bevins, who previously served on the faculty of Asbury Theological Seminary, mentioned artists in the temple who were anointed and skilled in craftsmanship and produced works of art for God’s kingdom.   “As Christians we are called to lead with beauty, to prepare hearts and minds for the truth of the gospel,” Bevins said. He quoted Catholic Bishop Robert Barron of  Word on Fire  and the  Diocese of Winona-Rochester , Minnesota: “The most effective evangelistic strategy is one that moves from the beautiful to the good and then to the true.”   Beauty matters, Bevins said, because it is a means of grace that reflects God’s glory.   “What the arts can do for every one of us is that it can remind us to make our lives a work of art—a life set apart that is holy unto the lord,” Bevins said. Conference speakers consistently reiterated that the task of bringing Christ to the ends of the earth is impossible on human abilities alone.   “The mission of God is not sustained by human cleverness but by divine might,” Archbishop Wood preached in the conference’s closing service. “It’s not your story that will change another life. It’s an account of how his story changed your story.”   END

Bishop Derek Jones Jurisdiction of the Armed Forces and Chaplaincy terminates its affiliation with ACNA   By David W. Virtue, DD www.virtueonline.org Sept. 23, 2025   ACNA Archbishop Steve Wood has inhibited Armed Forces Chaplain and Bishop Derek Jones for “credible complaints alleging conduct…that, if substantiated, would constitute the basis of presentable charges against him.”   The charge promptly brought a response from David van Esselstyn, Executive Committee Chairman of the Jurisdiction of the Armed Forces and Chaplaincy, declaring that it was terminating its affiliation with the ACNA pursuant to Article II.3 of the ACNA Constitution. “You may not meet nor contact our member Chaplains or use the trademark Anglican Chaplains,” the note concluded.   VOL reached out to Bishop Jones for additional comment but did not hear back by the time of this publication.   In his letter to Bishop Jones, Archbishop Wood said that it was his “duty to see that these complaints are carefully, fairly, and thoroughly investigated, and I have directed that such an investigation take place.”   Wood said he met with Bishop Ray Sutton, Presiding Bishop of the Reformed Episcopal Church and Dean of the Province, and with Bishop Jones to discuss the complaints against him.   “At Bishop Jones’s request, the meeting was held by videoconference. At that meeting, and with the written consent of three of the five most senior active diocesan members of the College of Bishops, I issued to Bishop Jones a Godly Admonition directing him to take, or refrain from taking, certain actions in order to ensure the integrity of the investigation. Additionally, I had the written consent of four of the five senior diocesan bishops of the College of Bishops to inhibit Bishop Jones at this meeting.”   Wood said he was pursuing this as a “pastoral matter” and informed Bishop Jones of the signed Inhibition and his decision to withhold its administration for the time being. Wood said it would be in effect for sixty days with the possibility of further extension as provided by canon law.   Wood appointed the Most Rev. Robert Duncan, founding Archbishop of the Anglican Church in North America, along with the Rt. Rev. Jay Cayangyang, to serve as pastoral and episcopal shepherds of the Special Jurisdiction.   To ensure that the chaplains of the Special Jurisdiction are well shepherded and pastorally supported during this season. In addition, and in accordance with the canons of the Special Jurisdiction, given the inhibition of Bishop Jones, the Vicar General of the Special Jurisdiction will serve as the interim endorser of chaplains.   However, the letter from David van Esselstyn seemed to rule out any intervention by the ACNA.   VOL wrote Archbishop Wood requesting additional information as to the nature of the charges involving the inhibition, but did not hear back from the archbishop at this time of publication.   The ACNA is in the midst of a trial charging Bishop Stewart Ruch III with disobedience and willful contravention of the canons of this Church. The ecclesiastical court will resume the trial of Bishop Ruch on October 8, 2025.   With continued internal arguments and discussion over the issue of women’s ordination, an issue that has dogged the ACNA for 16 years (since 2009), a number of active ACNA clergy and laity told VOL that this latest dustup might cause fragmentation within the ACNA.   END

A man from Wilsonville makes the difficult decision to leave the Episcopalian Church after it consecrates an openly gay bishop   01/24/04   BY NANCY HAUGHT     The Marine Corps has left its mark on Robert W. Hawkins. He stands, even sits, straight and tall. His graying hair is trimmed close to his head. When he speaks, it is with an abiding sense of authority and that, he’ll tell you, is the root of the problem. Hawkins, 48, a resident of Wilsonville and a former major in the Marines, is now a former Episcopalian.     He’s made the painful decision to walk away from the church that he thinks left him Nov. 2, when the Diocese of New Hampshire consecrated an openly gay bishop, to the distress of many U.S. Episcopalians and their global community, the Anglican Communion.     It was a question of authority, Hawkins says. The church violated its own Articles of Religion in August, when its national convention voted to allow same-sex unions and to approve the election of the Rt. Rev. V. Gene Robinson of New Hampshire, Hawkins says. The hypocrisy is overwhelming.     Hawkins is reeling from the decisions of the Episcopal Church in the United States, and his own. And he is not alone. Delegates representing about 235,000 Episcopalians, by some counts about one-tenth of the U.S. church, met this week in Texas to create a church within a church. They call themselves the Network of Anglican Communion Dioceses and Parishes.     Hawkins is one of several Oregon lay people to have signed the networks theological charter. He did not attend the meeting, staying home to work on salvaging his own vocation. He'd like to attend seminary, become a priest and establish an Anglican church in Wilsonville.     As Hawkins pursued his goal, Americans heard President Bush suggest in his State of the Union address Tuesday that a constitutional amendment might be needed to reserve marriage as a bond between a man and a woman. The issue shows no sign of fading away. As the Episcopal Church in the United States struggles to avoid a schism, other mainline denominations are preparing to take it up. The Evangelical Lutheran Church in America will decide whether to ordain practicing homosexuals (celibate ones already can be ordained) and to endorse same-sex unions at its national assembly next year.       Deep ties to church, state As a conservative Episcopalian, I’m an oxymoron in Oregon, Hawkins says. But as a native Oregonian, he’s loath to leave the state, even to attend seminary. He was born in Bandon and attended St. John Episcopal Church. He still owns a cranberry farm there, but he moved to Wilsonville two years ago so he and his wife could continue their educations. They drove 45 minutes each way to attend services at St. Paul Episcopal Church in Salem.       His rift with the larger church began as the United States threatened to invade Iraq in the ongoing war against terrorism. When the leadership of the U.S. church and the archbishop of Canterbury, head of the Anglican Communion, denounced the U.S. decision to act without the approval of the United Nations, Hawkins disagreed. It was only later, after the convention votes on Robinson and same-sex unions, that the problem of authority became clearer to Hawkins.     They say the country does not have the right to act unilaterally and then they reserved to themselves the right (to act unilaterally), to take a stand that is against the overwhelming Anglican community, Hawkins says.     In October, Hawkins met with the Rev. Jack L. Hilyard, a retired priest who was acting as interim vocations director of the Diocese of Oregon. The two had a conversation about whether Hawkins should go forward with his application to study for the priesthood.     As Hilyard remembers it, Hawkins talked about his conservative viewpoint and his confusion over his calling. I did discourage him, Hilyard says, but the reason for the discouragement was his own lack of clarity about whether to pursue this right now.     From Hilyard’s perspective, the conversation was almost routine. Those seeking to begin seminary studies are often told, not right now and sent home to think about it some more, he says.     We don’t ordain just for us in Portland or in the Diocese of Oregon. We ordain for the whole Episcopal Church, and people need to be clear about that call. If there is any confusion or wavering or concern, we say, not right now.     From Hawkins perspective, he left the meeting thinking someone with his conservative views would not make it through the selection process. I was telling (Hilyard) quite frankly that if this church didn’t abide by the archbishop of Canterbury and other leaders, that I was withdrawing my application.     Thats what happened.     The church of my birth left me I remember sitting in the pews on November 2 in St. Paul’s (in Salem) when the church of my birth left me, Hawkins says. That was the date that Robinson was consecrated in New Hampshire.     It was an emotional time for me and my wife. It started them a course of personal study, he says. They reviewed arguments on all sides of the question, but found no compelling reason to defy the interpretation of Scriptures that they believe most Anglicans hold.     Hawkins and his family left St. Paul’s, where the congregation was not open to further discussions. The family found a new church in Wilsonville, at Community of Hope, whose pastor, the Rev. Doug Adams, describes himself as theologically conservative.     Hawkins recently contacted the Parish of St. Mark in Northwest Portland, a member of the Anglican Church in America since 1995. He has applied to become a postulant there, studying for the Anglican priesthood. He expects a decision from the seminary and St. Marks soon.     Meanwhile, Oregon’s new Episcopal bishop, the Rt. Rev. Johncy Itty, consecrated Sept. 20, has traveled throughout the diocese. The issue of Robinson’s consecration and same-sex unions come up infrequently, he says. He has not met Hawkins, but the prospect of an Episcopalian leaving the church because of these issues is painful.     If people indicate that they are leaving, I share a sense of loss and hope that somehow, they will continue to be part of a conversation, he says. We are not all of the same mind on this or other matters, but we always leave the door open to disagree or to come back. I am troubled that people do feel so strongly that they feel compelled to leave. Were a church that prides ourselves on being understanding and respectful of many points of view.     Itty, who has been careful to stand in the middle without taking an extreme position on the issue, says he wont be pushed to take one. Thats not where I am and not where the diocese is at this time, he says. I don’t want this to be an issue that defines us.     We view the church to be a place of compassion, of engagement, a place where there is mutual respect and understanding in the midst of disagreements. The most important thing we are called to do is to focus on Christ and live out our Christian witness in a way that is meaningful to others. Many things in life are not neat or tidy, but that’s God prerogative, to sort it all out.   Hawkins is not willing to wait. He sees the issues clearly, he says. He does not appreciate the criticism that he is homophobic or a bigot. The American Episcopal Church has overstepped its boundaries, those outlined in the Articles of Religion and published in The Book of Common Prayer, he says.     It all comes down to authority.     END

Clergy Fear They Are Next     Family Action Coalition release     Clergy from across the nation are deeply concerned that their religious freedom will be violated with the same Edict imposed upon the Marriage Commissioners of B.C. On behalf of Clergy nationwide Dr. Charles McVety, President of Canada Christian College and Canada Family Action Coalition calls for Prime Minister Paul Martin to fulfill his promise to protect the religious rights of those who perform marriages in Canada. Dr. McVety has heard from Clergy across the country on this issue.   I have had numerous calls and visits from Pastors who are afraid they are next in line as the government invades the religious territory of marriage. The Director of the Evangelical Association seems to concur. Dr. Thomas stated It is only a matter of time until the government decrees that others who perform marriages must Do them or quit.     Several Marriage Commissioners have expressed their dismay at the heavy-handed action of the B.C. Government. A private Marriage Commissioner who received this Edict states I REFUSE to solemnize a relationship that counters my faith. I will have to resign because I cannot afford to fight any battle.     Those who object have been stripped of their freedom of conscience and have lost their livelihood. Each Commissioner is paid $75 per marriage plus $.44 per km for travel expense. As of March 31st, they will be forced to resign or in other words fired for their religious beliefs.     Dr. McVety believes that the Government is sending the message to all those who perform marriages. If you do not abandon your religious convictions then you will not be permitted to solemnize marriages and in turn lose your position and livelihood.     For months Dr. McVety has been cautioning Clergy that the day will come when they will be forced to marry same sex couples or have their license to perform marriages seized. Dr. McVety calls on Prime Minister Paul Martin to be true to his word. In December Martin stated I would look at it (the notwithstanding clause) if it was a question of affirming a (religious) right,.       The Catholic Civil Rights League Vice President, lawyer Phil Horgan says, for those who have been engaged in the debate over the role of the state and the exercise of religious and conscience rights, the demand of the B.C. Government is merely another step in a concerted effort to remove religious voices from public administration. The Canadian Government's duty to accommodate religious rights gets steam rolled in this brave new world.       Now the nation waits to see if the Prime Minister will act or vacillate until he obtains a majority government and then absolve responsibility.     END

By Diane Knippers     I have been invited to place the current crisis in the Episcopal Church in a larger context, first to look at the cultural context and then the context of the wider church.     I want to expose three myths.      Myth one: The recent experimental ethics of the Episcopal Church represents the future. Myth two: The Episcopal Church’s recent actions indicate concern for the oppressed.   Myth three: Those of us who dissent from the Episcopal Church’s actions are undermining Christian unity.     Time and again, folks ask me how the Episcopal Church and indeed the other mainline Protestant churches got in the fix they are in.  I’m never sure where to start with an answer.  Do I go back to the Enlightenment?  Do we blame 19th century German theologians?  Was it the social gospel movement?  Does the problem stem from the 1960s?       Because I have sociological training, I tend look to cultural factors. So, I want to talk about the cultural captivity of the Episcopal Church. Of course, its not a captivity to all of American culture. Television sit-coms, rap music, conservative talk radio are not the relevant cultural components that influence the Episcopal hierarchy!       The Episcopal Church leadership is captive to a particular segment of our culture. Our church is governed by upper-middle class American elites, who came of age in the 60s and 70s. Episcopal leaders go to elite universities, not community colleges. They listen to NPR rather than watching Fox News.  Leaders of the Episcopal Church are captive to this upper-middle class elite culture. One mark of the cultural captivity is putting social class above theological conviction.       I had an aha moment in which I recognized this tendency when I visited a meeting of the ecumenical commission of the Diocese of Virginia in the last triennium.  I was there because I serve on the national Standing Commission on Ecumenical Relations. I wanted to report on what the national commission was doing and explore ways my diocese could interact with some new ecumenical initiatives.       At the very beginning of the meeting, the one participant reported on an interfaith development in his own parish. It seemed he had invited a Buddhist monk to lead a quiet day service. Please understand, the monk wasn’t to lecture on Buddhism, but to lead prayers in a Christian church. Ill admit, I nearly fell off my chair.     Later, I gave my presentation. I told them that on the national church level, I was working to encourage Episcopal dialogue with evangelicals. One way that we might help in the Diocese of Virginia was to establish some grassroots model dialogues with Southern Baptists.  I even pointed out that there were Southern Baptist offices in Richmond and we could find Southern Baptists in many of our communities.  My suggestion was met with a very awkward silence. One woman finally blurted out, But we don’t have much in common with them.       If I had had my wits about me, I might have suggested that we ought to have Jesus in common.       You see, some Episcopalians find it easier to indulge multi-cultural and multi-faith prayer led by a Buddhist than talk to them the Southern Baptists.  The truth is that sitting down with Southern Baptists probably would be a more striking multi-cultural experience for many Episcopalians.  It is further outside their comfort zone.       As I said, the Episcopal Church is led by upper-middle class elites that came of age in the 60s and 70s.  Thats my generation, so I know what Im talking about.  So, what happens when a church is led by baby boomers?  My staff did some research for me. As best we can discern, nearly 90 percent of the diocesan bishops who voted on Gene Robinsons consecration were in seminary in the 60s and 70s. Thats not a good sign.       This generation of church leaders claims the moral authority of the civil rights movement, although most were too young to have been leaders in that moral battle. No, the movements that shaped their formative years were the anti-war movement, women’s liberation and the sexual revolution. Regardless of what you thought of the Vietnam War or the Equal Rights Amendment, these are not the pressing issues of today.     The experimental moral teaching regarding sexuality that the Episcopal Church now peddles is not cutting edge.  It is depressingly dated. Its a straight-line development from the 60s free love mentality.  A generation that came of age proclaiming, Make love, not war still finds it easier to preach pacifism to the President that sexual purity to parishioners.        What is cutting edge is the new social science data on marriage, family, and our children. What we aging boomers need to recognize is that love isnt free.       Let’s focus on marriage. Too many boomers think that the problem with marriage is that women are stuck in abusive relationships. Let me quickly grant that some women are. But if you think that alleged 1950s repression is the big cultural problem we face, you are totally out of touch with our society particularly with young people and with the poor.  The big problem related to marriage is that many young people have no clue how to establish and maintain long-term commitments.       The fact is that upper-middle class elites are largely protected from the economic ravages of the sexual revolution. Over half of the children growing up in America today will spend a significant period of their childhood living without the presence of their biological father. Thats a social disaster.       Let me make this point clearer.  Social scientists tell us that mainline Protestant families are actually among the most traditional lower divorce rates and out-of-wedlock birth rates, even higher rates of non-employed mothers.  Our church leaders applaud and celebrate new and non-traditional family forms, but the people in the pews don’t practice them. Why?  Because we are protected by social class and privilege and we are still living on the wholesome examples of our parents and grandparents.  We Episcopalians can prattle on about experimenting with new family forms and being tolerant of non-marital sexual liaisons.  We don’t regret that there is a terrible price to be paid for fractured family structures, because we are largely protected from paying that price when compared to racial minority communities, the poor, or the young.            In early August, the Episcopal Church cut its ties from the doctrine of marriage, from basic Christian teaching about sexuality, from our core sources of authority. It was a stunning display of the prevalent social values of American campuses 40 years ago.       One month later a prestigious group of behavioral research scientists, pediatric physicians, and mental health professionals released a new paper (see www.americanvalues.org ). They outline a genuine social problem in our society, the crisis facing our young people. Here are some excerpts from this new report:       Despite a decade of unprecedented economic growth that resulted in fewer children living in poverty, large and growing numbers of American children and adolescents are suffering from mental health problems. Scholars at the National Research Council in 2002 estimated that at least one of every four adolescents in the U.S. is currently at serious risk of not achieving productive adulthood. Twenty-one percent of U.S. children ages 9 to 17 have a diagnosable mental disorder or addiction, 8 percent of high school students suffer from clinical depression, and 20 percent of students report seriously having considered suicide in the past year. By the 1980s, U.S. children as a group were reporting more anxiety than did children who were psychiatric patients in the 1950s, according to one study.       The Report is calling upon all U.S. citizens to help strengthen what it calls authoritative communities as likely to be the best strategy for improving children’s lives, in its report, Hardwired to Connect: The Case for Authoritative Communities. Authoritative communities are groups of people who are committed to one another over time and who exhibit and are able to pass on what it means to be a good person. These groups provide the types of connectedness our children increasingly lack.       Authoritative communities can be families with children and all civic, educational, recreational, community service, business, culture, and religious groups that serve or include persons under the age of 18 that exhibit certain characteristics. These characteristics are: 1) it is a social institution that includes children and youth 2) it treats children as ends in themselves 3) it is warm and nurturing 4) it establishes clear boundaries and limits 5) it is defined and guided at least partly by non-specialists 6) it is multi-generational 7) it has a long-term focus 8) it encourages spiritual and religious development 9) it reflects and transmits a shared understanding of what it means to be a good person 10) it is philosophically oriented to the equal dignity of all persons and to the principle of love of neighbor.       Cutting edge researchers tell us that our children desperately need what the church is supposed to offer! The action of our General Convention is a betrayal on many levels a betrayal of Christian orthodoxy, of the Anglican Communion, of scriptural authority, of the sexually confused. But it’s a betrayal that’s also very close to home a betrayal of our own children.     I’ve addressed two myths:       The first myth - that the experimental sexual ethics of the Episcopal Church represent the future is not true.  The sexual ethics of the Episcopal Church are dated, pass stuck in the late 20th Century, and wrong!  It is the timeless moral standards of scripture that will take the church forward to meet new challenges.     Myth two: the Episcopal Church’s actions indicate concern for the poor and oppressed.  There has been a concerted effort to portray homosexual men and women as oppressed.  And, in a way, I do believe that they are victimized and trapped by their sexual desires and actions.  The good news of the gospel is indeed liberation from this.  But the Episcopal Church is overlooking the actual victims of the sexual revolution.  From our positions of comfort and privilege, we are blind to the suffering from massive family breakdown endured by racial minorities, the poor, and children.       But I want to comment briefly on one more myth that those of us who dissent from the Episcopal Church’s action are undermining Christian unity.  The truth is that General Convention itself dealt a terrible blow to Christian unity.  Relations with the wider Anglican Communion, with Eastern and Oriental Orthodox, with Roman Catholics, and with Evangelicals and Pentecostals are all damaged.  Our ties with the vast majority of Christians at home and world-wide are severely weakened.        It is preposterous that those of us who are struggling to maintain relationships with the wider church and to disassociate from the actions of the General Convention are called schismatic or separatist.        For over 50 years, the modern ecumenical movement has told us that denominational lines do not mark the boundaries of Christendom.  Indeed, objectively speaking, the Episcopal Church is a pretty tiny part of Christendom, and is getting smaller.     We dissenters have learned our ecumenical lessons well.  We are the ones who are committed to Christian unity.  We are the ones who will embrace the whole body of Christin mutual submission and respect.        The charge of disunity is being made against us.  The big lie is that one must choose between truth and unity.  Truth and unity are the two essential sides of the same coin.  Genuine unity protects truth.  Genuine truth defines our unity.  Christ's prayer is that we be One.  Our prayer, our calling and our intentions can be no less.      Diane Knippers is the president of the Institute for Religion and Democracy based in Washington, DC       END

Bishop Seeks Calmer Tone In Episcopal Controversy Howe supports working for traditionalist change within existing church.     By Cary McMullen Ledger Religion Editor     WINTER PARK -- While the controversy in the Episcopal Church continues to boil across the country, Bishop John Howe is attempting to turn down the heat in the Diocese of Central Florida.   In his first public remarks since he signed the charter of a new network for traditionalist Episcopalians on Tuesday, Howe addressed the opening of the dioceses annual convention Friday afternoon. He expressed approval of the Network of Anglican Communion Dioceses and Parishes, but at the same time reiterated his position that neither he nor the diocese would leave the Episcopal Church.     He described the network, organized earlier this week at a meeting in Texas, as a means for traditionalists, who opposed last year’s consecration of a gay priest as an Episcopal bishop, to cooperate on common causes.     The intention behind the network is to enable like-minded bishops, clergy, dioceses and congregations to work together within the structures of the Episcopal Church to uphold and propagate the historic faith and order of the church as we have received it, he said. It is not to break away, it is not to become a replacement province or a church within a church.     Howe stressed that he signed the charter of the network as an individual and not on behalf of the diocese. A resolution, scheduled to be considered in today’s session of the convention, would authorize the diocese to become a member of the network. But Howe recommended in his address that the resolution be referred to the dioceses executive board.       I believe there is too much involved in the formation of this network for us to deal with it responsibly in this convention, he said. He added that the network could be a vehicle for helping us move forward in this unsettled and difficult time.     Howe dismissed press reports last week of a strategy document that called for the establishment of a jurisdiction that would replace the Episcopal Church and for wresting control of property from the national church by means of ecclesiastical disobedience. The document never came up at the meeting in Texas, he said.       Howe told the convention that even if it wished to do so, there is no legal way for a diocese to secede from the Episcopal Church, and he urged the diocese to move beyond the rancor that has gripped the church since the consecration of the Rev. V. Gene Robinson as bishop of New Hampshire in November.       In response to Howe's appeal, at least three resolutions that dealt with various aspects of the controversy were withdrawn, but at least three others remain on the table for consideration today. One of those resolutions calls for the resignation of all bishops who voted to sustain Robinsons election and for the resignation of Frank Griswold, the Episcopal Church’s presiding bishop, who supported Robinson.       Howe himself had issued a similar call in November, but Friday he questioned whether the resolution was necessary.     We have made the position of this diocese extremely well known, and it seems questionable at best whether there is a lot to be gained by restating it over and over, he said. I ask you to seek the Lords leading tonight as to whether we really want to be calling for resignations that we know will not be forthcoming, or keeping a list of bishops who may not be invited here, when the truth of the matter is they are very unlikely to be invited in the first place.     Copyright 2004 The Ledger     END

Concerned about the growth of such ministries at the American Anglican Council, the newly formed Network, The Anglican Communion Institute, Anglican Mainstream and others, a group calling themselves Via Media has been formed in seven dioceses to counter the orthodox threat. They include Progressive Episcopalians of Pittsburgh, Via Media in Albany, Concerned Episcopalians of the St. Lawrence Deanery, Episcopal Forum of South Carolina, Fort Worth Via Media, Remain Episcopal, Diocese of San Joaquin (CA), and Rio Grande Via Media. They are using a variety of tactics to keep the revisionist mindset and spin in ECUSA. If you hear from them, you or see their name you have been warned.     SEMINARY NEWS. Virtuosity has learned that the drop in giving to parishes is impacting the hiring of new graduating seminarians. A source told Virtuosity that a number of seminarians who will be graduating in May, and who had been in conversations with parishes about being hired as curates, are now being told that the parish can't afford to hire them due to cutbacks in giving to the parishes. And who said this would all go away and Robinsons consecration would just be like women’s ordination. How wrong they were. The chickens are coming home to roost.     IN TODAY'S DIGEST you can read an interview Virtuosity did with the Rev. Geoff Chapman, the priest involved in writing a draft of the document that was leaked to the media. You can get the straight scoop on what really took place without all the revisionist spin. I have also written a story about the spin Louie Crew and the Integrity crowd is putting on the new Network Charter. There is more international disapproval of Griswold’s action in consecrating V. Gene Robinson with a statement from the new Archbishop of the Congo, and a Kenyan journalist weighs in on the possibility of international schism. Bishop James Stanton gives us his take on what happened in Plano, Texas and an Anglo-Catholic priest in the Diocese of Colorado issues a challenge to debate the issues with the ECUSA bishop out there.   Episcopalian Theologian Dr Joe Murphy tells us why he has left the ECUSA for the AMIA and columnists Terry Mattingly and Mike McManus are up today with timely columns and is much more. Mel Gibson’s movie The Passion continues to make a major splash with much heated back and forth over alleged anti-Semitism, but when the Pope saw it recently he was heard to say, it is as it is. Forward in Faith leader Fr. David Moyer also takes a look at what is happening in ECUSA and is off to Lambeth see Rowan Williams to press the case for alternative episcopal oversight.     CORRECTIONS: In a previous digest I said that the AMIA had 50,000 members. That was inaccurate. It is 15,000. I also said the document passed and ratified by All Saints Pawleys Island was taken to Atlanta.  Incorrect. It was taken to Columbia, SC.     THE NEWS AS IT HAPPENS IS NOW BEING POSTED SEVERAL TIMES A DAY TO THE WEBSITE. If you want up to the minute breaking news it can all be found  at www.virtuosityonline.org . It is all on the front page. Past digests can be reached by going to the DIGESTS and ARCHIVES. PLEASE SUPPORT THIS MINISTRY. Virtuosity needs your support. Without it we would not exist. There is no one in the Anglican Communion that brings you the news in a timely accurate way as Virtuosity. No one. You have two options. You can make a donation through PAYPAL at the website, or you can send a check by snail mail to David W. Virtue, VIRTUOSITY, 1236 Waterford Road, West Chester, PA 19380 . Please be generous. Thank you.     All Blessings,   David W. Virtue DD     END

Clergy are being threatened, vows of allegiance to the Episcopal Church are being exacted (even while international excommunications are rising), and canons are being misused to take over dissenting biblically orthodox churches. It is religious persecution, widespread, and it must be opposed. The Rev. Geoff Chapman, St. Stephens, Sewickley, PA.     Dear Brothers and Sisters,     Another new development in the worldwide realignment of the Anglican Communion has just begun. It is the Network of Anglican Communion Diocese and Parishes (NACDP), and it promises to do and go where no one else has gone before. It is, by any standard, a bold move that comes with the approval of the Archbishop of Canterbury but with no support from the leadership of the Episcopal Church. It is the brainchild of a handful of orthodox bishops led by the creative, risk-taking Bishop of Pittsburgh, Robert Duncan.     This group is but one more piece of the national and international chess set of the Anglican Communion that is positioning itself to realize a future for Anglicanism, or watch it dissolve into a federation or perhaps two communions.     There are a number of players now that include the American Anglican Council (AAC), Anglican Communion Parishes (ACI), Forward in Faith NA (FIFNA), the Primates themselves, the Anglican Consultative Council (ACC), the Lambeth Conference, and now this new Network. And they are beginning to make their moves like chess pieces hoping, before September that no one will prematurely checkmate the ECUSA King (Frank Griswold) before the Eames Commission has done its work. We shall see.     One of the CAPA ten points was that by Easter of this year Frank Griswold must either repent or face Primatial judgment. That apparently has been nullified for the greater wisdom of the Global South bishops who are now prepared to wait till the conclusion of the Eames Commission report. The formation of the new Network of Anglican Communion Dioceses and Parishes was a major step forward for the North American Episcopal Church this week. All that remains to be seen is how it will all play out over the next few months. The truth is, time is running out for ECUSAs revisionists, a day of reckoning is at hand. Over the past few months Frank Griswold has taken more hits than any bishop in modern history.     Whole Christian churches, a dozen Anglican provinces and many of his own bishops have declared themselves in impaired or broken communion with him. Either Griswold doesn’t get it, or he is prepared to fall on his sword over sodomy, or see himself hoisted onto a phallic cross of his own making. The public humiliation and embarrassment ECUSA has suffered  over pansexuality, the international opprobrium he has received, will be the subject of history books for years to come. To avoid the personal humiliation, Griswold has had to transport himself to a plain to commune with his mystic hero Sufi Rumi.     That this desire for anal sex should have consumed years of talking, endless Primatial gatherings, millions of dollars, millions of air miles flown and more, are beyond all human comprehension.     The Church Fathers would roll over in their graves if they only knew. From the heights of the Arian controversy to pansexual misbehavior, from bowels of compassion to human bowels, the Episcopal Church has descended into Dante's Inferno as flames consume its very soul. In Pascal's famous dictum, The Episcopal Church has licked the earth.     +++     THE PRESS CONFERENCE held at Christ Church, Plano announcing the formation of the new Network saw a goodly line-up of print, radio and TV media from across the country. Present also was Jan Nunley, associate news director for the Episcopal News Service in New York. She came armed with a bag full of videos from her boss Frank Griswold explaining his side on the issues, which she handed out prior to the press conference.   Observing this, Network officials quickly moved in telling her that her actions were inappropriate as this was not her show and asked her to stop. She did but not before she had distributed her entire bag of tapes.   The Network is a hopeful new beginning for ECUSAs faithful looking for a safe place from the storms of revisionist domination. It is an emergency type situation and temporary until the Primates and Rowan Williams decide how they will respond to ECUSAs theological and moral apostasy. This, we are told, will be clear following the conclusion of the Eames Commission report in late September.     The Networks Charter offers hope to biblically orthodox parishes caught in revisionist dioceses. We shall have to see how that plays out in the days and weeks ahead. Alternative Episcopal Oversight is the only acceptable option for this Network, anything less like pastoral care is a non-starter.     But we have already begun to see what some revisionist bishops are prepared to do. Many have said they will not allow  AAC to gain a foothold in their dioceses, and it seems most unlikely that these same bishops will allow the Network to come in either.     The leader of the Diocese of Florida, Bishop Stephen Jecko, released a statement saying he voted for the charter and supported it fully but did not sign because he is stepping down in nine days. He said he sent the document to his successor, Bishop John Howard, for review. I applaud the work of this convocation and pray God's richest blessings upon the Network of Anglican Communion Dioceses and Parishes, Jecko said.     But several alternatives remain.     Leave ECUSA with the congregation, but drop the keys, endowment and walk away from the buildings. Leave ECUSA, hire a good lawyer with a good knowledge of Canon Law and fight the bastards for the properties. (This is by no means a lose/lose situation as Fr. David Moyer in the Diocese of Pennsylvania has discovered. He is still in his parish, and Bishop Bennison has been unable to get rid of him or to get the property. The same thing has happened to Fr. Eddy Rix at All Saints Church, Wynnewood.)     Or stay in ECUSA and apply for Alternative Episcopal Oversight and if the diocesan bishop doesn’t like it he can inhibit you and you can fight back in civil court over ones employment rights being violated. Or you can leave the property, take the congregation and join the Anglican Mission in America (AMIA). Most of these folk who leave are fairly wealthy and can usually come up with seed money to buy new property and start over. It's a bit rough initially, but within a year or two they break ground and begin all over again. There was no weeping and wailing and gnashing of teeth in Destin over lost properties at the recent 4th annual AM IA conference. The final option is you can leave your diocese and come under the protection of a Global South Primate like the two parishes in Atlanta did recently. In all likelihood the sitting diocesan bishop will inhibit and depose the rector in question, but the point has been made and once more the ugly, dark side of revisionist bishops who have no gospel to proclaim rears its head.     WHAT IS REALLY HURTING REVISIONIST BISHOPS is the growing loss of millions of dollars to diocesan coffers. Orthodox parishes have woken up to the fact that they don’t have to bankroll the bishops bankrupt agenda and apart from their assessment, they are not obliged to pay one penny more to the diocese thus inhibiting the bishops mission to spread the gospel of sexual inclusion and depraved diversity.     There is also no legal requirement for a diocese to pay anything to the national church. That is entirely a free will offering.     So what is happening is that bishops like Bennison are now falling hundreds of thousands of dollars behind in funds necessary just to run the diocese. The logic is they will have less to give the national church to keep Griswold’s failed missional objectives alive. Or they will have to tap their own Trust Funds. These bishops are also ratcheting up the pain threatening orthodox rectors if they don’t come through with money over and above their assessment. But ecclesiastical law is on the side of the rector here.     I am told that dozens of dioceses are seeing shrinking budgets that will impact them at many levels including publishing their diocesan newspapers, restricting mission however they define it, supporting mission parishes and much more. It is also apparent that it is not easy to access restricted Trust Funds that are earmarked for particular purposes. A bishop will need to go to court to have those changed.     With less monies coming in, there is less likelihood of a bishop spending thousands of dollars he doesn’t have to hire lawyers to sue rectors and their parishes. Virtuosity has learned that the national church is not above kicking in money to help bishops who want to sue orthodox rectors and their parishes. The old saying is true, follow the money. In my father’s house are many trust funds.     For revisionist bishops it is about money and ecclesiastical power and occasionally sex, and they will give them up with great reluctance. When you have no life-changing gospel to offer, all you have left at the end of the day is ecclesiastical power and idolatry, and bishops like Tom Shaw of Massachusetts and Charles Bennison of Pennsylvania have both in spades.     When the ECUSA House of Bishops meets in March we will know more about how things are working out, or not working out. Executive Council is obliged to give us the numbers, and everyone will know the truth when the books are opened.