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We are a group of Anglicans from the Dioceses of Athabasca and Edmonton. We live out our Christian faith in a variety of contexts, yet we find the common ground of our Anglican identity in the Person and Gospel of Jesus Christ. We are united in our commitment to the authority of Holy Scripture and our desire to see the Anglican Church of Canada submit itself willingly to the Lordship of Jesus Christ in every area of its life. In faithfulness to the call of Christ and the teaching of Holy Scripture, we cannot support the resolutions regarding the Blessing of Same Sex Unions sent by the Council of General Synod to General Synod 2004 on the following grounds: 1. On the grounds of Christian love. We believe Jesus clearly proclaims that the love of God calls us to holy living, and that to go against, or to advise others to go against, Jesus' call to holy living would be an offense against the law of love - both love of God and love of our neighbours. The most loving action is that which empowers a neighbour to grow closer to God. We see these motions as hindering that growth in God's love. 2. On the grounds of Christian repentance. We believe that we as a church need to repent of our neglect of proper pastoral care to our members who have struggled with the desire for a sexual relationship outside the bounds of a Christian and heterosexual marriage. We have not fully listened to the voices of our brothers and sisters who have chosen to leave the gay and lesbian lifestyle, nor are we currently doing enough as a church to provide training and resources for clergy and laypeople involved in those ministries, and support for those members of our church who choose to leave the gay and lesbian lifestyle. We have not proclaimed, or have silenced, the Gospel of healing for those members of our church. 3. On the ground of our communion with each other and our fellowship with all baptised Christians. The proposed Framework for the Anglican Church of Canada speaks of our baptismal covenant, and rightly so. Yet the Framework states that within the ACC, we differ on our "reception of the apostles' teaching" [Framework, pg. 8]. We find it contradictory to propose that we as individual members of a church can receive or not receive the apostolic teaching, and yet at the same time hope to continue unimpaired in "the fellowship, the breaking of bread and the prayers". Through faith and baptism we are indeed members one of another in Christ Jesus, not only with Canadian Anglicans but with all baptised Christians throughout the world. We desire to remain in communion with our fellow Anglicans around the world and to preserve and strengthen that fellowship which we share with our fellow-Christians of other denominations. We are persuaded that to proceed with the blessing of committed same-sex relationships can only serve to further impair that communion and fellowship. 4. On the ground of honesty. We believe that it is time to stop using the euphemism 'blessing of committed same-sex relationships'. Many of the people who wish to take advantage of such blessings will have been through a civil marriage. To persist in pretending that what the Church is proposing to ask God to bless is not marriage is to be dishonest to God and to ourselves. We believe that the continued use of this euphemism is designed solely to lessen the offense to people of traditional theological conviction in the church. The debate is about the permissibility of gay and lesbian marriages, and should be named as such. 5. On the ground of Christ's high priestly prayer. In John 17 Jesus calls us not only to unity, but also to faithfulness to the truth and holiness of life. To exalt our Lord's call to unity over the other two calls is to make it an idol. A true Anglican balance can be seen in the Intercession in the BCP service of Holy Communion: 'And grant that all they that do confess thy holy Name may agree in the truth of thy holy Word, and live in unity and godly love'. Where Christians are not in agreement in the truth of God's holy Word, there is no true unity, whether or not they inhabit the same institutional structures. The unity referred to in these proposed resolutions is a unity based on structural and canonical allegiance, not on faithfulness to Christ and his word. As such, it is not in any way a biblical unity to which we can pledge ourselves. The resolutions also fail to represent the truth about Canadian Anglican unity: that it is already shattered, with only an illusion of unity remaining. We are not called to the illusion of unity but to that real unity which alone can bring freedom (John 8:31-32). 6. On the ground of Christian faithfulness in making disciples of all nations. In many of our churches, we are seeing people of all ages coming to a living faith in Jesus Christ. These new Christians are coming to us and asking us for instruction in Christian discipleship. We believe as Christian leaders that we have a solemn responsibility to provide accurate and faithful instruction in the way of Christ. To compromise on this instruction on the ground of inclusivity is not only an act of dishonesty, but is also perilous to the spiritual health of the members of our congregations; it is not an act of love but an act of betrayal. As pastors we desire to teach faithfully and accurately what it means to be disciples of Jesus Christ, but the passage of these motions would undercut this and make it more difficult for us to uphold biblical teaching in our parishes. Yours faithfully in Christ, From the Diocese of Edmonton: The Rev. Don Aellen The Rev. Regula Brandle Ms. Lori Calkins The Rev. Capt. Tim Chesterton The Rev. Richard Conrad The Rev. Stephanie London Crane The Rev. Clarke French The Rev. Pat Hill Capt. Kathy Hutchinson The Rev. Gordon Ingram The Rev. Sally Johnson The Rev. David Johnston The Rev. Lynette Kent The Very Rev. Greg Kerr-Wilson The Rev. Kevin Kraglund The Rev. Steve London The Rev. Wayne Masliuk Capt. Christine Pierce The Rev. Stuart Ravnsborg The Rev. Michael Sung The Rev. Joe Walker The Rev. Ralph Warnock The Rev. Mary Charlotte Wilcox The Rev. Michael Williamson From the Diocese of Athabasca: The Rev. Roy Dickson The Rev. Ken Harding The Rev. Canon Fraser Lawton The Rev. Terry Leer The Rev. Sean O'Connor END

"We will not, on the altar of money, mortgage our conscience, mortgage our faith, and mortgage our salvation." Archbishop Peter Akinola of Nigeria Dear Brothers and Sisters, African Anglican Primates meeting in Nairobi this week sent shock waves through the Anglican Communion, but they aimed their sharpest barbs at the US Episcopal Church for its ordination of an avowed homoerotic bishop to the episcopacy. African archbishops intensified the threat to the unity of the worldwide Anglican Communion last and increased pressure on Rowan Williams, the Archbishop of Canterbury, by insisting that the US Episcopal Church must be disciplined within three months unless it "repents" for electing a gay bishop. Their demand preempts the Lambeth Commission set up by the Archbishop of Canterbury last October in an attempt to avoid a split. The report is due out at the beginning of next year. The major issue was whether these African leaders should go on accepting crucial funding from the U.S. Episcopal Church. After the two-day closed-door meeting of the Council of Anglican Provinces of Africa (CAPA). They decided they wouldn't. African Anglicans, led by Archbishop Peter Akinola of Nigeria, fiercely protested the decision to consecrate Bishop Robinson, with some threatening a permanent schism. The official said it would not be "morally right and spiritually proper" for the African churches to accept money from people and groups who have failed to respect the word of God. "If we rejected them, then it's fair before God to say 'no' to their money. But then we must be ready to get our own funds," the official added. About 70 percent of CAPA's funding comes from rich churches in the West, particularly in the United States, home to most proponents of homosexual bishops. Conservative members of the worldwide communion also warned that the consecration of Bishop Robinson, 56, who had lived with his male partner for 13 years, would plunge the faith into the worst turmoil in its 450-year history! THE DIOCESE OF OHIO got a new bishop yesterday. He is Mark Hollingsworth (formerly of the Diocese of Massachusetts) and he was installed as Clark Grew's replacement. Just ten short days into his reign and he will meet with the Integrity crowd. A Virtuosity reader reports that The Community Alliance of Trinity Cathedral will welcome the GLBT community of the Diocese of Ohio to join them for a special Choral Evensong to be followed by a potluck. The guest speaker will be the new Bishop. The potluck will also relaunch the gay Episcopal activist organization known as Integrity. It had apparently been dormant. But after the pleasantries are over the new bishop will come out swinging because five Northeast Ohio congregations have told him to stay out of their churches. To those five parishes who don't want Hollingsworth to visit, it's been suggested they start scouting Western Reserve movie theaters and high school gyms right now. You can read the full story in today's digest.) IN THE DIOCESE OF ILLINOIS, the assistant bishop of Chicago Victor Alfonso Scantlebury came to the parish of St. Mark's, Glen Ellyn, and told conservatives to work within the framework of the ECUSA. A laywoman reader told Virtuosity that Scantlebury then went on to say that there was nothing that barred the ordination of active homosexuals to the priesthood. "I wrote back, after a friend did some research, and informed him that there is a resolution from GC 1979 that says we can't ordain active homosexuals to the priesthood. It is supremely frustrating that he wants us to follow the rules when he won't." He ignored the woman's letter. This should come as no surprise. Frank Griswold was Bishop of Chicago and he ignored the canons as well. AND IN THE DIOCESE OF FLORIDA comes word that the sanctuary of the Episcopal Church of the Holy Spirit in Tallahassee was destroyed by fire. The priest and approximately 80% of the congregation had resigned and left the church, diocese and ECUSA several weeks ago. No determination as to the cause of the fire has been made. The fire, determined as arson, is under investigation by local, state and federal authorities. AND IN THE DIOCESE OF THE RIO GRANDE THE VIA MEDIA crowd proved once and for all that they are not remotely via media at all. They are so upset at the prospect of getting another orthodox bishop to succeed Bishop Terence Kelshaw that they elicited the help of Jack Spong the most revisionist bishop in the history of ECUSA to come to their aid. Spong had some nasty things to say about Kelshaw but couldn't offer much hope to the revisionists except time, which he says will show that the orthodox are nothing more than a bunch of out of date people who need to be relieved of their beliefs in order to discover the freedom from faith that Spong has discovered. V. GENE ROBINSON the newly anointed Bishop of New Hampshire told an audience in Nashua, NH that while he still has some self doubts, he vows he will continue to work for change. He says he's getting death threats, but we've heard that before. His basic argument is that his appointment shows this is about the end of patriarchy. "For a very long time, straight white men have pretty much run the world," said Robinson, who spoke of knowing "from a very early age that the liberation of people of color in the '60s, and women in the '70s, would somehow become linked to his liberation (as a gay person). "I knew that long before I could articulate it." And Blacks in ECUSA are incensed that he equates the issue of color with homoerotic behavior. The two issues are not even close they say. AND IN LONDON Jeffrey John the wannabe be Bishop of Reading will now become the next Dean of St Albans cathedral. The gay canon who was forced to stand down as Bishop of Reading, will now take this senior position in the Church of England. It's a back door attempt to mainstream homosexuality into the Church of England. His new appointment will undoubtedly cause international ructions even as the CAPA primates are meeting in Africa. They condemned the consecration of Robinson, now they will have a C of E appointment to add to the list. You have to wonder what is going on in the tiny brains of British clerics that they are willing to do these sorts of acts and hope it won't split the communion! You can read Ruth Gledhill's story from the London Times. She broke the story first in the UK. IN CANADA THE C250 BILL WHICH COULD HAVE MADE HOMOSEXUALITY A HATE CRIME could get deep-sixed permanently because its primary supporter, Burnaby, BC politician Svend Robinson admitted to stealing jewelry this week. He blames his stealing on the stress of pushing his bill through Parliament. Now there's an argument we haven't seen before. And here is what his gay lover had to say: "Svend's inner strength must be applied to a very personal inner challenge. I have every confidence that my friend Svend will overcome." HE THAT LIVES BY THE PORT DIES BY THE CLARET. In a land of sprawling vineyards and vintage claret, the Church of England is experiencing an unusually good year. A new parish has been inaugurated covering one of the most rustic regions of France, which has become the home to 25,000 expatriates who have left England for a more sedate, sophisticated lifestyle. The Rev. Michael Hepper has been installed as the chaplain for Christ the Good Shepherd in Poiteau-Charentes, and will be covering a parish the size of Wales, from Poitiers to Cognac and Limoges. Meeting in buildings lent by local French Protestant and Catholic Christians, worshippers have been reading from the Book of Common Prayer, a liturgy from a bygone past in this country. IN CANADA THEY WILL SHORTLY ELECT A NEW PRIMATE but only two candidates out of 12 are remotely orthodox. A source said that the only likely ones are Victoria Matthews who is very hard to read in her orthodoxy, and Ron Ferris who has been quite weak and invisible lately. "I don't think that any orthodox have a chance", he said. Vancouver Bishop Michael Ingham is on the short list. IN TODAY'S LEAD STORY WE EXAMINE THE TALE OF TWO CHURCHES, one in Atlanta, the other in Plano, Texas. Both are large and prosperous but both have very different theologies. One is prospering and the other is suffering as a result of the Robinson consecration. AND FROM DR. MICHAEL GREEN AN EVANGELICAL ANGLICAN LEADER IN ENGLAND COMES THIS. "I have just come off a mission in a southern town in the UK, and it was very interesting. We had Rowan [Williams] for one evening. He was simply brilliant…marvelous, [with a] fresh explanation of the gospel and a strong ransom theory on the atonement. It led some people there to commitment." THE LOS ANGELES CHAPTER OF THE AMERICAN ANGLICAN COUNCIL has announced plans for a "Plano-West" conference scheduled for Thursday and Friday, June 3-4, 2004 at the Long Beach Convention and Entertainment Center in Long Beach, California. The San Diego Chapter of the AAC will assist AAC-Los Angeles in hosting the gathering. The event, "An Historic Gathering of Anglicans Committed to the Great Commission," is designed as a follow-up to two other meetings of orthodox Episcopalians in the United States. "A Place to Stand: Michigan": Episcopalians upholding orthodox teaching in the Upper Midwest are invited to attend this two-day event in the Diocese of Michigan on May 21 and 22, 2004. The event will feature a session for clergy, Friday night Eucharist, several prominent speakers, and a panel discussion. PRO LIFERS HAVE A NEW WEBSITE. ABOUT LIFENEWS.COM is an independent news agency specifically devoted to reporting news that affects the pro-life community. With a team of experienced journalists and reporters, LifeNews.com reaches tens of thousands of pro-life advocates with timely, accurate pro-life news. lifeNews.com also acts as a service provider to furnish news content to media that share the pro-life perspective. The topics covered by LifeNews.com include abortion, assisted suicide and euthanasia, bioethics issues such as human cloning and stem cell research, campaigns and elections, and legal and legislative issues. TODAY'S STORIES INCLUDE AN ANALYSIS of Frank Griswold's review of the Passion, a story about how giving to churches is not in decline in the US even though it is in the ECUSA. The deep thinkers at national headquarters said it was the economy. Not true. More spin. The down trend in giving to The Episcopal Church is about the Robinson consecration. WELCOME TO VIRTUOSITY. THE WEBSITE NOW HAS NEW STORIES being posted daily. If you want to stay completely current then go to www.virtuosityonline.org and scan through the categories that interest you. The dates will show how current the story is. And please invite people to read and join Virtuosity. You have nothing to lose. Nothing. There is no copyright on truth, and it comes to you free. Please know that your financial support and encouragement makes this ministry worthwhile. This is a critical year in the life of the Anglican Communion and VIRTUOSITY is pulling out all the stops to keep you informed on a daily basis. Please be generous and make a donation through PAYPAL at my website or send a check by snail mail to VIRTUOSITY, 1236 Waterford Rd., West Chester, PA 19380. Thank you. British readers can send their tax deductible cheque to: VIRTUOSITY c/- Brycedale 105 Ridgeway Northaw Herts EN6 4BG Thank you for your support. All blessings, David W. Virtue DD

Tuesday, April 13, 2004 Canterbury Cathedral, Sunday 11 April 2004 [Anglican Communion News Service] A good few years ago, I heard a distinguished American scholar of ancient history commenting on the proclamation of the resurrection as it would have been heard in the classical world. 'If an educated Greek or Roman had been told that someone had been raised from the dead', he said, 'his first question would have been "How do you get him back into his grave again?"'. The point was that most of those who first heard the Easter gospel would have found it grotesque or even frightening. Resurrection was not a joyful sign of hope but an alarming oddity, something potentially very dangerous. The dead, if they survived at all, lived in their own world - a shadowy place, where they were condemned to a sort of half-life of yearning and sadness. So Vergil at least represents it in his great epic, unforgettably portraying the dead as 'stretching out their hands in longing for the other side of the river'. But for them to return would have been terrifying and unnatural; the boundaries between worlds had to be preserved and protected. Even the ancient Hebrews, who first made resurrection a positive idea, thought of the condition of the dead in just such a way: and resurrection was something that would happen at the end of time, when the good would be raised to receive their reward and the wicked their punishment, as in the prophecy of Daniel. But the news that someone had been raised from the tomb now would have been as disturbing for the Jew as for the Greek, if not perhaps quite so straightforwardly frightening. When St Matthew tells us that between the death and the ascension of Jesus many holy people of older days left their tombs in Jerusalem and appeared to many in the city, he is portraying not a scene of happy reunion but a true earthquake in the established order of the universe. It all helps us make sense of that unmistakable element in the resurrection stories in the gospels that speaks of terror and amazement. But why might resurrection be such a problem? Apart from the total confusion of present and long-term future which resurrection involved for the Jew, and the untidy blurring of boundaries between worlds for the Greek, there is another factor. When the dead did appear in vision or dream in the ancient world, it was often to denounce their killers; and the ancient empires specialised in mass slaughter. What would it have meant to a Roman to be told not only that the dead could return but that the 'firstborn from the dead', the first fruits of the harvest, was one who had been among the victims of the empire's legal system? Ancient empires grew and survived by assuming that enormous quantities of human lives were expendable and unimportant; those who fell victim to the system simply disappeared. But what if they didn't? Here was a message that might well cause alarm: an executed criminal, instead of disappearing into oblivion, is brought back into the world and his friends are told to speak in his name to his killers, telling them that for their life and health they must trust that he has made peace for them with God. And what was worse still was that this was seen not as an isolated matter: the risen one was only the first. His rising from death guaranteed that all would be raised, that no life would be forgotten and obliterated, or even relegated to the everlasting half-light of Hades. Death does not end relationships between human persons and between human persons and God; and this may be sobering news as well as joyful, sobering especially for an empire with blood on its hands. We forget so readily what Christianity brought into the world; we are so used to it that we think it is obvious. In the ancient world there was absolutely no assumption that every life was precious. Fathers had the right to kill their children in certain circumstances, masters their slaves; crowds flocked to see criminals or prisoners of war killing each other in the theatres; massacre was a normal tool of war. Some philosophers defended a theory of abstract human equality, but they were untroubled by the political facts of life in which lives were expendable in these familiar ways. It is a shock to realise just how deeply rooted such an attitude was. And when all is said and done about how Christianity has so often failed in its own vision, the bare fact is that it brought an irreversible shift in human culture. Human value could not be extinguished by violence or death; no-one could be forgotten. The gospel of the resurrection announced many great things, but this must have been one of the most disturbing of all. Here and now, God holds on to the lives of all the departed - including the lives that have been wasted, violently cut short, damaged by oppression. All have worth in his sight. If God can raise as the messenger of his word and the giver of his life a man who has been through the dehumanising process of a Roman state execution, a process carefully designed to humiliate and obliterate, then the imperial power may well begin to worry. We don't live under an empire like that, thank God. Yet we look back on a century in which imperial powers have in so many ways sought to obliterate their victims, as if the resurrection never happened. At Auschwitz there is an inscription in Hebrew from the Old Testament, 'O earth, cover not their blood'; the Holocaust, along with the mass killings of the thirties in the Soviet Union or the revolutionary years in China, went forward at the hands of people who assumed as blandly as any ancient Roman that the dead could be buried one and for all and forgotten. Cambodia and Rwanda and the Balkans remind us that it doesn't need to be an imperial power; it may be your closest neighbours who turn into murderers. Now we may not have that kind of blood on our hands; but there are times when we are convicted of sharing something of that assumption about the dead. Who is there who has not felt a little of this conviction, reading in these last few weeks the heartbreaking stories that mark the tenth anniversary of the genocide in Rwanda? It is not that we wielded the weapons; but the nations of the world stood by in indecision and distractedness while the slaughter went on. Some lives, it seems, are still forgettable; some deaths still obliterate memory, for those of us at a distance. And as I speak, the carnage in Northern Uganda continues; just a matter of weeks ago, a mass killing there failed to make anything like an adequately serious impact on great tracts of the media; and most people here are not aware of the nearly one million displaced persons in that region, living in continual fear, and the nightmare situation of the hundreds of thousands of children kidnapped to be soldiers, to kill and be killed. When deaths like this are forgotten, the gospel of the resurrection should come as a sharp word of judgement as well as of hope. But hope, of course, it is. We may and we should feel the reproach of the risen Christ as we recognise how easily we let ourselves forget; and nearer home, we might think too of those who die alone and unloved in our own society - the aged with no family (or forgotten by their family), the homeless addict, the mentally disturbed isolated from ordinary human contact. But Easter tells us to be glad that they are not forgotten by God, that their dignity is held and affirmed by God and that their lives are in his hand. In that gladness, we should be stirred to turn our eyes to look for those likeliest to be forgotten and to ask where our duty and service lies. God's justice rebukes our forgetfulness; and the truth that he will never let go of the lost and needy, so far from being an alibi for us not to bother, is a reminder of the responsibility of service and reverence laid upon all of us. But the goodness of the resurrection news is most evident for those who have lost people they love to any sort of incomprehensible evil - the tragedies of dementia, the apparent meaninglessness of accident, the horrors of violence or injustice. Think back for a moment to the days when death squads operated in countries like Argentina or El Salvador: the Christians there developed a very dramatic way of celebrating their faith, their hope and their resistance. At the liturgy, someone would read out the names of those killed or 'disappeared', and for each name someone would call out from the congregation, Presente, 'Here'. When the assembly is gathered before God, the lost are indeed presente; when we pray at this Eucharist 'with angels and archangels and the whole company of heaven', we say presente of all those the world (including us) would forget and God remembers. With angels and archangels; with the butchered Rwandans of ten years ago and the butchered or brutalised Ugandan children of last week or yesterday; with the young woman dead on a mattress in King's Cross after an overdose and the childless widower with Alzheimer's; with the thief crucified alongside Jesus and all the thousands of other anonymous thieves crucified in Judaea by an efficient imperial administration; with the whole company of heaven, those whom God receives in his mercy. And with Christ our Lord, the firstborn from the dead, by whose death our sinful forgetfulness and lukewarm love can be forgiven and kindled to life, who leaves no human soul in anonymity and oblivion, but gives to all the dignity of a name and a presence. He is risen; he is not here; he is present everywhere and to all. He is risen: presente. The Most Revd Rowan Williams, the Archbishop of Canterbury Easter Sunday 2004

By Ruth Gledhill, Religion Correspondent The Times April 17, 2004 DR JEFFREY JOHN, the gay canon forced to stand down as Bishop of Reading, is to be the next Dean of St Albans in an appointment that will generate shock waves throughout the Anglican Communion. Conservative evangelicals in the Anglican Church, already on the verge of breaking up after the ordination of the gay bishop Gene Robinson in the US and the authorisation of same-sex blessings in Canada, condemned Dr John's elevation as an "outrage" and predicted that it would take the Church a step closer to schism. The Times has learnt that Downing Street plans to announce on Tuesday that Dr John, who is in a celibate relationship with his long-term partner, another Anglican priest, is to head the chapter at St Albans. His appointment to one of the most senior jobs in the established Church is being seen as a step towards possible episcopal preferment. The cathedral has been without a Dean since the Very Rev Christopher Lewis moved to Christ Church, Oxford, last October. Liberals in the diocese have lobbied for months for Dr John, who many believe was treated unfairly over the Reading appointment and who is considered to have all the gifts needed to make an international impact as a preacher and teacher. The elevation of Dr John is surprising because, in an attempt to prevent further fracture, provinces throughout the Anglican Church had been asked to refrain from controversial actions until the Lambeth Commission, set up by the Archbishop of Canterbury Dr Rowan Williams to resolve the crisis, reports at the end of this year. The appointment will further convince African church leaders that the "mother" Church in England is committed in its heart to the liberal agenda already embraced by dioceses in America and Canada. Dr John, a liberal catholic, is one of the Church's most gifted speakers and evangelists. His nomination to Reading provoked vociferous opposition in Oxford and around the world, even though he lives strictly within the guidelines set out by Church of England bishops in the 1991 document Issues in Human Sexuality and his relationship is not sexually active. In spite of Dr John's adherence to his church's rules, Dr Williams gave in to pressure and, in an emotional meeting at Lambeth Palace lasting several hours, persuaded him to withdraw for the sake of Church unity. The initial response to Dr John's appointment in the St Albans diocese was favourable. Christina Rees, a lay member of the General Synod, said: "He will be a very good Dean for St Albans. He is an excellent theologian and has very good pastoral and interpersonal skills. He will be warmly accepted and welcomed." But David Virtue, the evangelical commentator who runs the influential website Virtuosity, said: "This is an outrageous appointment. It is a backdoor attempt to make homosexuality mainstream in the Church of England. END

By David Yonke, Blade Religion Editor The Rev. Mark Hollingsworth, Jr., Episcopal bishop-elect of Ohio, is planning an "inclusionary" consecration service tomorrow in Cleveland in which priests and bishops have been invited to take part in a procession with their wives, husbands, children, and "partners." Processionals at bishops' consecrations normally are reserved for ordained clerics only, and inviting family members marks a break from tradition, church officials said. But Bishop-elect Hollingsworth's invitation to priests' and bishops' partners is a clear show of support for gay clergy at a time when the 2.3 million-member denomination is in turmoil over homosexuality. One local Episcopal priest, who asked not to be identified, said he declined to serve as a Eucharistic minister at the consecration service because of Bishop-elect Hollingsworth's invitation to clerics' partners. The Rev. Brian Wilbert, co-chair of the transition committee, said Bishop-elect Hollingsworth wants to be "as inclusionary as possible" by inviting families to be part of the service. "And families can be defined as your spouse, your partner, your children - about the only thing we're not allowing is four-footed friends," said Father Wilbert, rector of Christ Church in Oberlin, Ohio. Bishop-elect Hollingsworth, 50, served as Archdeacon of the diocese of Massachusetts before being elected in November as the 11th bishop of the Ohio diocese, which covers the northern half of the state and has 27,700 members in 105 churches. The incoming bishop spoke in Toledo Nov. 5 during a public forum as one of three finalists to succeed Bishop J. Clark Grew II, who is retiring after 10 years in office. The bishop-elect told the Toledo audience that human sexuality is a complex issue that is difficult to understand and asked members of the denomination to "make space in the church" for opposing views. "I don't believe homosexuality is a sin or an obstacle to any ministry, lay or ordained. That's my belief, founded on lots of prayer and study," he said then. "I'm a heterosexual, married, white male, and I don't understand heterosexuality, let alone all sexuality," the bishop-elect said. He said he and his wife, Sue, have a "blended family" of four children, ages 4 to 13. Father Wilbert said 32 bishops have accepted invitations to the 10:30 a.m. consecration service at Cleveland State University Convocation Center, which will be able to accommodate 5,000 people with no tickets required. Among those who accepted invitations to the consecration service is Bishop V. Gene Robinson of New Hampshire, a personal friend of Bishop-elect Hollingsworth and the denomination's first openly gay bishop. Bishop Robinson's election at the Episcopal Church USA's general conference in August marked the start of a growing denominational rift over the ordination of homosexual clerics and the blessing of same-sex couples. Even before taking office, Bishop-elect Hollingsworth faced a challenge from within his diocese as several congregations held an unauthorized confirmation service near Akron last month. Five retired Episcopal bishops and one diocesan bishop from Brazil confirmed 110 individuals at the March 4 service. Under Episcopal law, confirmations can be performed only by local bishops or visiting bishops approved by the host diocese. Bishop Grew and Bishop-elect Hollingsworth both chastised the clerics for holding a service without their permission. "I am disappointed that the parish priests from the Diocese of Ohio and the six bishops of the church who were involved in this service chose to begin their relationship with me, not with direct and honest dialogue, but by acting in this manner," Bishop-elect Hollingsworth said. END

The Los Angeles Chapter of the American Anglican Council today announced plans for a "Plano-West" conference scheduled for Thursday and Friday, June 3-4, 2004 at the Long Beach Convention and Entertainment Center in Long Beach, California. The San Diego Chapter of the AAC will assist AAC-Los Angeles in hosting the gathering. The event, "An Historic Gathering of Anglicans Committed to the Great Commission," is designed as a follow-up to two other meetings of orthodox Episcopalians in the United States. The first Plano conference, "A Place to Stand: Declaring, Preparing" sponsored by AAC, was held in Dallas, Texas in October 2003 and was attended by more than 2,700 individuals. AAC-Virginia hosted "Plano East: A Place to Stand, A call to Action" in Woodbridge, Virginia in January 2004 and drew more than 2,600 participants. Plano West will focus primarily on evangelism and mission, and the keynote speaker is one of the world's leading evangelists, the Rev. Canon Dr. Michael Green, a senior research fellow at Wycliffe Hall in Oxford, England. The Rev. Canon David C. Anderson, president of the American Anglican Council, will also be a featured speaker. Canon Anderson has ably lead AAC through the challenging period of General Convention 2003 and the subsequent crisis facing the Episcopal Church. Additional speakers include the Rev. Canon Dr. Kendall Harmon, one of the church's leading theologians and recognized as a key spokesman for the historic Christian faith; the Rev. Canon Dr. Alison Barfoot, co-rector of Christ Church, Overland Park, Kansas and soon-to-be assistant for international relations to Archbishop Henry Orombi of Uganda; and the Rev. Chuck Reischman, vicar of New Life Episcopal Church in Littleton, Colorado, just blocks from Columbine High School. Fr. Reischman ministers primarily to young people, their parents and youth leaders. A number of leaders in local Episcopal communities in Los Angeles and San Diego are organizing the conference including the Rev. Dr. Ron Jackson, rector of St. Luke's, La Crescenta, CA; the Rev. Bill Thompson, rector of All Saints, Long Beach and Dean of the Western Convocation of the newly formed Network of Anglican Communion Dioceses and Parishes; the Rev. Dr. Tony Baron, rector of St. Anne's Episcopal Church in Oceanside, CA; and the Rev. Praveen Bunyan, rector of St. James Church in Newport Beach, CA. "It's time to move forward. This conference is about providing a place for faithful, orthodox Episcopalians to minister in the power of Jesus Christ. We're focusing on the Great Commission – Jesus' command that all believers share the Good News with the world," said the Rev. Dr. Ron Jackson, head of the Los Angeles Chapter of the AAC. "It is also another opportunity for orthodox Episcopalians to take a strong and unified stand against the recent grievous actions of the national Episcopal Church. I am convinced this conference will change the lives of those who attend." The Plano-West conference has four goals: To declare our faith and steadfast commitment to the Gospel of Jesus Christ in the Anglican Communion. To encourage faithful Episcopalians and help us understand and prepare for the emerging realignment of an orthodox and vital Anglicanism in the United States. To prepare and strengthen ourselves and those whom we serve to become a missionary church dedicated to the Great Commission. To inspire the next generations to seek the face of God and to equip them to stand on His Word and share the Good News of Jesus Christ. Youth ages 15-21 will be the focus of Thursday evening's plenary session with Fr. Chuck Reischman. Special music will be provided by the Justin Fox band. The conference is $70 for adults, $10 for youth ages 15-21 and for seminarians. Participants may also register to attend only the Thursday and Friday evening plenary sessions for a cost of $30 for the two nights. For more information on the conference or to register, visit the AAC-Los Angeles website at www.aacla.org. Media who wish to attend the Plano-West gathering should contact Cynthia Brust, AAC Director of Communications, to register for the event (202-296-5360, 202-412-8721 or cbrust@american.org). There will be a press availability scheduled for Friday at the conclusion of the afternoon session. EVENT LOCATION: The Long Beach Convention and Entertainment Center 300 E. Ocean Front Blvd., Long Beach, CA Phone: 562-436-3636 For directions, visit: http://www.longbeachcc.com/maps.htm SCHEDULE Thursday, June 3, 2004 7:30 - 9:30 am: Registration 9:30 - 10 am: Opening Worship 10 - 11:45 am: Plenary Session 11:45 am - 1:30 pm: Lunch 1:30 - 3:30 pm: Plenary Session 3:45 - 5:30 pm: Workshops 5:30 - 7 pm: Dinner 7 - 9 pm: Plenary Session Evening Prayer Friday, June 4, 2004 8 - 9 am: Worship 9 - 11 am: Plenary Session 11:15 am - 12:30 pm: Workshops 12:30 - 2 pm: Lunch 2 - 3:15 pm: Workshops 3:30 - 5:15 pm: Plenary Session 5:15 - 7 pm: Dinner 7 - 9:30 pm: Festival Eucharist Closing Remarks 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.

News Analysis By David W. Virtue The Episcopal Church's Presiding Bishop Frank T. Griswold recently went to see Mel Gibson's film, The Passion, depicting the last twelve hours of Jesus' earthly life. He writes in the April issue of Episcopal Life: "Having heard so much about the film, I was quite curious to see what my own reaction would be. I wondered if I would be moved, or repelled by the violence. I also wondered if I would find myself seeing the film at variance with my own understanding of the Passion. What was clearest to me as I left the theater was how much my understanding of the Cross derives from a sense of its life-givingness rather than the extremity of Jesus' suffering." As one conservative observer, tongue-in-cheek noted on reading these words, "I figured that's where it came from. The scene is Golgotha. At the foot of Christ's Cross circles Frank Griswold as a kind of art instructor, looking the Cross up and down, stroking his chin in faux thoughtfulness and saying "Hmmm," every so often. Finally he looks up at Christ and says, "Interesting approach. And I think I see where you're going with it. But don't you think you could have been a whole lot more, you know...upbeat?" Griswold: This life-givingness is made clear in the film when the centurion who pierces Jesus' side with a spear is bathed in the torrent of water that issues forth. The baptismal imagery at this point is unmistakable. While this took place in the movie, it is ONLY in the movie that you will ever see such a thing. There is nothing in the text of any of the gospel writers that makes reference to such an event occurring. Nowhere. Furthermore not a single commentator on this movie has made any reference to the fact of the water flowing from the spear wound having anything to do with baptism. The baptismal image was not, as far as we know, what Gibson intended either. So it is an incredible reach by Griswold to infer the notion of baptism from the spear going into our Savior's side and blood and water flowing from it. In truth baptism in the Episcopal Church has now become heavily politicized, beyond its original meaning, its intent lost long ago. Griswold: "The image of the crucified Jesus that most draws me is very different from the one presented to us in The Passion of the Christ. It is the cross of San Damiano, most likely painted in the 12th Century by an Umbrian artist influenced by Byzantine icons of the crucified Christ. It was before this cross that Francis of Assisi prayed and from which he heard Christ address him and tell him to rebuild the church." The San Damiano cross is a passionless Christ, almost fey but it is eschatological, writes a Virtuosity reader. "It represents not only Byzantine influences but the theology of Western Europe before 1100. The cross was in a ruined old chapel where Francis lived and prayed before the foundation of the Order of Friars Minor. As Griswold himself noted, "The image itself is devoid of suffering, though Jesus is clearly crucified. His arms are extended in such a way as to suggest an embrace in which he is gathering to himself all that lies before him. Beneath the arms of Christ on both sides of the Cross are panels depicting a variety of people, including the Blessed Virgin Mary, John the Beloved Disciple and Mary Magdalene." And for Griswold this is central to his own mystical view of Christianity. The idea of God's wrath being visited upon His Son (instead of us) to atone for the sins of the world; any idea of substitutionary atonement is not on Griswold's spiritual seismograph. Griswold hates any idea of suffering…for himself, the church, even Christ. He likes the effete Christ of niceness, inclusivity and sexual diversity, a Pinot Grigio Christ, passionless but with a hint of fruitiness. Griswold: "When I pray before the San Damiano cross I am put in mind of the opening words of one of the prayers for mission at the conclusion of Morning Prayer in our Prayer Book. "Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace…" As I pray this, I know that I too am caught up in that saving embrace, as indeed is the whole of humanity." How embrasive of the Presiding Bishop. Christ's "saving embrace" has effectual power only as it is embraced by those who choose to embrace it. One dying thief did, the other did not. Does Griswold want us to believe that the "whole of humanity" is saved by Christ's action without our needing to personally embrace it? If so he has moved way beyond the exclusivity of the cross and redemption. Griswold: "To be enfolded in Christ's embrace is both consoling and challenging, and I am obliged to reflect on my own life and consider my own capacity to embrace others in the power of Christ's embrace. Left to my own devices, my capacity to embrace is partial and incomplete. It is beyond my ability to embrace everyone. But, as Christ's Spirit moves within me, I am enabled to extend my arms and welcome all that stands before me. That is, I am only able to embrace all others when I allow myself to be drawn into Christ's embrace and then ask Christ to embrace the others through me. Griswold uses the word 'embrace' eight times in the preceding paragraph. How much embracing does he have in mind? Noted the conservative wag again, "[Here] Frank gets in touch with his inner Leo Buscaglia." Griswold: Here I think also of Jesus' words to his disciples: "And I, when I am lifted up from the earth, will draw all things to myself." The Cross, therefore, is about God's love embodied in Jesus drawing us like a magnet out of all that is partial, incomplete, disordered and false into the reality of a transforming and deathless love which reorders all things, including our lives, and makes all things new. It is the triumphant Christ drawing the world to himself who most profoundly speaks to my heart. For Griswold the Cross is an embarrassment, what he wants is the "triumphant Christ", but he fails to understand that before He wears the crown, He must first carry His cross. Before glory there must be suffering, and for Griswold that is anathema. Griswold's heart is not touched by the suffering Christ but only by the triumphant Christ. But that does not do justice to the biblical record. Furthermore the "reordering" he envisions for the Episcopal Church has resulted in profound chaos both for himself and the church. His "reordering" has resulted in 18 provinces declaring themselves out of communion with him over sodomy and Gene Robinson's consecration. His "deeper place" has a definite whiff of sulphur. Griswold's "reordering" needs to be re-wired. Griswold: Beyond dispute the Cross was an instrument of torture and death. But Christ, by his death and resurrection, has transformed an instrument of death into a tree of life. And while we may be deeply moved and indeed convicted in our sinfulness by contemplating Christ's sufferings, we must never forget that the Cross is the enduring sign of abundant life. What Griswold is saying here is that we can be deeply moved even convicted by the cross, but Griswold paints it as an option, with the implied understanding that there might have been better ways, (certainly if Frank had had his way), of dealing with mankind's sinfulness. On the other hand if you want to stay in the vale of sin and atonement, you can do so, but you won't find Frank there, you can find him on some plain with Sufi Rumi 'beyond good and evil' where the air is cleaner and no messy blood-stained rocks are to be found. No, Frank Griswold's 'Passion' is less than the biblical or Gibson version of the 'Passion'. It is one that is ineffectual at dealing with the radical nature of mankind's sinfulness and estrangement. At the end of the day, Griswold's Christ saves no one and nothing, a passionless 'Passion' devoid of the very redemption the blood-stained cross promises. END

Diocese of Central Florida Redirects Funds to Anglican Communion Network Members of the Diocesan Board of the Episcopal Diocese of Central Florida voted overwhelmingly yesterday to approve a resolution designating funds to the Network of Anglican Communion Dioceses and Parishes. The resolution will be applied retroactively, totaling approximately $20,000 for 2004. Central Florida has formally associated with the Anglican Communion Network and is the first diocese to formally redirect funds to the Anglican Communion Network. The Diocese of Central Florida has always had a mechanism for redirecting funds from the national church. Following the national Episcopal Church's General Convention 2003, the Diocese of Central Florida held a special convention to deal with the aftermath of controversial votes regarding human sexuality. "This special convention basically changed the default position for routing funds to the national church," said the Rev. Don Curran, rector of Grace Church, Ocala, FL, Dean of the Northwest Deanery and Diocesan Board member. "Previously, churches had to send resolutions to the diocese to request fund be redirected from the national church. As of November 2003, vestries have been required to submit resolutions designating funds for the national church budget." Of those diocesan monies apportioned to the national church, only fifteen percent is being directed to ECUSA's program budget. The Diocesan Board is responsible for dispersing available funds – 85% of the apportionment, and recipients include Honduras, South American Missionary Society (SAMS), Anglican Frontier Mission and Episcopal World Mission. "I am delighted about the Diocese of Central Florida's decision to redirect funds to the Anglican Communion Network (ACN)," said the Rt. Rev. Robert W. Duncan, Moderator of ACN. "Such funding will greatly assist ACN to fulfill domestic needs and its commitment to missions both in the US and abroad, including support for Global Mission Partners. The ACN is most grateful to receive this generous support." Funding for ECUSA's budget is down at least 6%. While spokesmen for ECUSA claim the shortfall is a result of economic conditions, churches and dioceses across the nation report they are experiencing lowered giving and/or redirecting funds as a direct response to decisions at General Convention. In many dioceses, such as Missouri, Colorado, West Tennessee, North Carolina, Western New York and Virginia, giving has dropped by between 10 and 30 percent over the past nine months. Dioceses taking a firm stand against the actions of the 2003 General Convention are generally faring better. The Diocese of Pittsburgh, for instance, recently reported a $130,000 surplus for the 2003 budget year. END

Gay marriage debate deepens in New Hampshire Church leaders give testimony to House By DANIEL BARRICK Monitor staff 8-14-2004 Two of New Hampshire's top religious leaders - one past, one present - added their voices to the statewide debate on gay marriage yesterday. Retired Episcopal Bishop Douglas Theuner denounced a bill that would keep New Hampshire from recognizing same-sex unions performed elsewhere as "discrimination in the extreme." "What is so insidious about (this bill) is that it seeks to deny citizens rights which they have not even been formally granted," he said. Theuner's testimony yesterday before the House Judiciary Committee contrasted starkly with that offered by Bishop John McCormack a few hours earlier. McCormack, the head of New Hampshire's Roman Catholics, rejected gay marriage as undermining "the cornerstone of our society." "Human love is between a man and a woman and results in the creation of children," McCormack said. Current New Hampshire law already forbids gays and lesbians from marrying. But the bill's supporters said a change was needed to close a "loophole" that could force the state to recognize same-sex unions performed out of state. Those supporters pointed to a recent decision by the Massachusetts Supreme Court that essentially legalizes same-sex marriage. The Massachusetts legislature is now considering an amendment to the state constitution to forbid gay marriage, but Sen. Russell Prescott, the prime sponsor of New Hampshire's bill, said New Hampshire could not wait for other governments to act. "We need to close a loophole that allows other states to dictate our public policy," said Prescott, a Kingston Republican. The bill was overwhelmingly approved by the state Senate last month. Gov. Craig Benson has said he will sign the bill if it passes in the House. But many of the bill's opponents said it claims to defend against a threat that does not even exist. Marcus Hurn, a law professor at Franklin Pierce Law Center, dismissed talk of a "loophole" as overblown and legally unsound. "If it exists, it is a very tiny and, as a practical matter, inconsequential loophole," Hurn said. "This is a shotgun aimed at a hypothetical fly." The Massachusetts attorney general said last month that his state's law would not allow gays and lesbians from other states to obtain a marriage license there. Other opponents of the bill said the federal Defense of Marriage Act, passed in 1996, already permits states to refuse to accept same-sex unions performed elsewhere. Yesterday's hearing was in Legislators' Hall, the only room in the State House large enough to accommodate the crowd. Some people quoted Scripture to support their points; some relied on statistics. Some appealed to "enduring moral values" while others railed against "activist judges." Theuner and McCormack, the two bishops, also had contrasting interpretations of how gay marriage related to the decades-long fight to expand civil rights. Theuner referred to a 1997 law that expanded the state's civil rights law to include gays and lesbians. The current bill would undermine the progress achieved in that law, Theuner said. "If the rights of any of us are at risk, so are the rights of all of us," he said. McCormack referenced that same 1997 law, but he said it proved that restrictions on same sex marriage did not subvert civil rights. "We can respect the rights of all and still preserve and uphold marriage as it has always been understood," he said. "In fact, we are compelled to protect individual rights, but I urge you to protect the common good of our society." END

News Analysis By Uwe Siemon-Netto UPI Religious Affairs Editor WASHINGTON, April 15 (UPI) -- In the face of the contemporary challenge by radical Islamists, Eastern Orthodoxy and Catholicism are bidding farewell to the hatred caused by the Fourth Crusade exactly 800 years ago. The spiritual leader of the Orthodox faithful formally accepted an apology Pope John Paul II offered in 2001 for the three-day sacking of Constantinople in April 1204. The city, until then the wealthiest in Christendom, never recovered from this event, which permanently weakened the Greek Empire, a bulwark that had protected Europe for centuries against Muslim incursions. "The spirit of reconciliation is stronger than hatred," said Ecumenical Patriarch Bartholomew I of Constantinople during a liturgy attended by Cardinal Philippe Barbarin, archbishop of Lyon, France, considered to be a potential successor to the present pope. "We receive with gratitude and respect your cordial gesture for the tragic events of the Fourth Crusade," said Bartholomew, the titular head of Orthodoxy. Referring to the Easter season, Bartholomew added, "The spirit of reconciliation of the resurrection incites us toward reconciliation in Christ." Two years ago, the pope had asked for God's forgiveness for the "sins of action and omission" Catholics had committed against the Orthodox, including the destruction of Constantinople, an event whose cruelties ended all attempts to overcome the great schism between the Western and the Eastern Church 150 years earlier. Much of the Vatican's contrition over this butchery has to do with the appalling comportment of Catholic clergymen during the siege of the center of Eastern Christianity. The Crusaders were reluctant to attack fellow Christians, but the clergy convinced them that the Orthodox Byzantines were almost as bad as the Muslims. They had allied with Saladin against the Third Crusade, and had done nothing to aid the Second Crusade; they should be punished for their lack of support. During the rampage, in which even the Crusaders' cooks participated wearing their pots as helmets, ancient works of art were annihilated. The Crusaders returned to Europe brimming with plunder, including a novelty for the West -- wallpaper, a Chinese invention that until then had made its way to Constantinople, but no further. "Between the plunder and the fire ... Constantinople was ravaged so badly that it never recovered," writes Ellis "Skip" Knox, who teaches history at Boise State University in Idaho. "It would not return to anything like its former glory until the Ottomans had conquered it and turned it into a great Muslim city." "Maybe recent events (meaning terrorist acts by Muslim extremists) have leant urgency to recent attempts at healing the rift between the Eastern and the West Church, including the pope's apology and now its acceptance by Bartholomew I," Knox suggested in a telephone interview. The Rev. Emmanuel Clapsis, dean of Holy Cross Greek Orthodox School of Theology at Brookline, Mass., was even more outspoken. "We have to see to it that the Christian Church reconciles and recovers its broken unity," he told United Press International Thursday. "That's the will of Christ. Christianity's division is a scandal." "The Church must breathe again with both lungs," said Clapsis, using a term John Paul II had coined during his pilgrimage to Greece in 2001. The pontiff's encounter with Greek prelates went surprisingly well, as did his subsequent meetings with Orthodox prelates in Syria, the Ukraine and other countries. However, the intransigence of the Russian Church has so far proved to be a seemingly insuperable hurdle in the pope's quest for Christian unity. A recent visit by Cardinal Walter Kasper, the Vatican's chief ecumenical officer, with the Russian hierarchy "accomplished nothing," according to Claus-Peter Clausen, publisher of a Catholic newsletter in Germany and a specialist on the tensions between Rome and Russian Orthodoxy. The main obstacle is the existence of Catholic "uniate" churches, which are loyal to Rome but have maintained rites are identical to those of the Orthodox denominations. The uniate have been around since the 16th century. "But with the liberation of Eastern Europe, their existence created unexpected difficulties," said Clapsis, one of Orthodoxy's foremost ecumenists. "However, I am very optimistic that by God's grace and our determination we will overcome these temporary obstacles," he added. "If we allow God's grace overcome our human reservations, we can resolve problems even with Russia." "After all," he went on, "both the Holy Father and Ecumenical Patriarch Bartholomew are committed to the unity of the Christian Church." Could this happen during this pope's lifetime, which may not be very long anymore? "This is an active and real possibility," the Greek Orthodox scholar replied. "Unexpected things may occur -- since we are in the speed of the resurrection." END

News Analysis By David W. Virtue This is a tale of two churches. By any standard they would be considered successful. Both churches are large with significant ministries. Both are wealthy and both are powerful forces in their communities. One is old money, one is new. They are landmark churches in their dioceses and at least one rector is the apple of his bishop's eye. Their rectors are known nationally and each is respected for their work and ministry in the circles they travel. But now all that is all changing. Recent events in the Episcopal Church — the consecration of an openly homoerotic bishop - is profoundly affecting the unity of the church and the polity of the worldwide Anglican Communion. It has also affected both these churches, but in vastly different ways. Here are their stories. The Very Rev. Samuel G. Candler is the Dean of the Cathedral of St. Philip in downtown Atlanta. The cathedral is an historic landmark erected in 1848 and it was consecrated the first Episcopal Church in Atlanta. It is much respected for its place in the community. The cathedral is also the epicenter of the Episcopal Diocese of Atlanta's pansexual community. Furthermore Dean Candler is an extremely vocal advocate of the church's doctrine of inclusion of homosexuals and has done yeoman's work in the diocese and in Cathedral publications justifying his views. He has traveled extensively around the Southeast speaking his mind on the issues and has the ear of Bishop J. Neil "Heresy is better than schism" Alexander. This bishop voted last fall in favor of Robinson's ordination and consecration. But the effect of Dean Candler's push for homosexual acceptance has come with a large price tag. His cathedral is in financial free fall. As one observer noted, "Candler's gas allowance is about to go down, as the downtown homosexual community hasn't been able to make up for the financial losses from the few remaining orthodox members at the cathedral." In the cathedral newsletter Candler whines about the church's declining finances and asks the question: Is the Cathedral a Rich Church? He asks, "Will our parish be able to make ends meet in 2004?" The answer it would appear is no. Pledges, he says, are down 3.5% from last year. "This is more than disappointing to me." As a result there will be no general staff raises, a reduction in requested diocesan pledging and no replacement of vacant staff positions that he says "are desperately needed." Furthermore several staff positions will remain vacant including an administrative assistant, registrar, and information technology, "our staff will continue to work with the discouraging squeeze of more demands and less support." Candler then went on to cite increased expenses including increased property insurance of $54,000 (and more to come), utility increases of $36,730 (and more to come). Then he drops the big news. He says that the cathedral has lost more than $200,000 in reduced pledges from folks upset with the Episcopal Church General Convention's actions on sexuality. "Some of those folks have told me that they want to make a financial protest." Candler then says, "but that statement does not directly affect places like New Hampshire, it directly affects the spirit and the life of our parish." There you have it. The sins of New Hampshire are visited upon Atlanta, and Candler is feeling the pain. And to add fuel to an already blazing fire, Candler announced that he needs another $70,000 in pledged income to meet new interest costs on new construction. He whines that the church has no "sugar daddies" and says that the problem might be that the church is perceived as rich in "both material and spiritual resources" but it is only a perception with the result that people are spiritually lazy, he says. In 2003 the budget was $3,647,000 with expenditures and costs $3,515,000. The year ended with a surplus of $132,000. Average Sunday attendance for 2003 was 1262. But now all that is crashing and burning. The church has built a whole new wing that has cost $17 million. So far the church has raised $10 million and needs $7 million to complete it. A source said that it is very unlikely that he will ever get that kind of money again. It is believed that Candler's family money is Coca Cola. The interest alone is causing a headache for the church. But what Candler won't admit is that it is not just demographics and an aging Episcopal Atlanta population that is doing him in, but his theology on human sexuality. He just doesn't get it. Blessing sodomy is not a draw card for white or black middle class, upwardly mobile Atlantans. They like their sexuality straight up, and, er… straight. Now consider another church in another part of the country. This church is growing and thriving because it has a different theology and a different understanding of sexuality and mission. This one is in Plano, Texas and it is called Christ Church, and its rector is Canon David Roseberry. Roseberry is making a name for himself having sponsored the Plano gathering earlier this year that drew several thousand orthodox Episcopalians following General Convention's affirmation of Robinson's unbiblical lifestyle and his elevation to the episcopacy. But unlike the Cathedral of St. Philip's in Atlanta, the Robinson consecration has not affected Christ Church, Plano, because Canon Roseberry has a different gospel, with an age-old message that he won't change to suit the passing fashions of our times. "The Robinson consecration has galvanized the church to take a biblical stand for orthodoxy," said Roseberry to Virtuosity. "If there is one thing I have learned about ministering in a large church, it is that large churches thrive on clarity and Christology. We have to be clear about who Jesus is and the effect he has on personal life transformation. That is what the Good News is." People come to church to find out what God has to say about pressing social issues, said the canon, one of Bishop James Stanton's outstanding priests. "The bible is very clear on what the most important subjects are. People can find out what the world believes from magazines and a newspaper rack; but what God believes in, what Holy Scripture declares is a wholly different matter. The church has a theology and a moral responsibility to share that Good News with its people." And as a result his church is growing nicely and his budget is up. "Attendance figures are up. Week by week we see 2,200 people coming to four services. Our projected giving for the whole year will be $4.2 million." According to figures released by the church, in 2003 the total pledged budget was $2,950,000. In 2004 pledges will reach $3,362,000, said Roseberry. Total giving will be over $4 million, making it one of the most prestigious and powerful parishes in the Episcopal Church. The parish income alone is bigger than some whole dioceses. "The average donation in 2003 was $4,545.00, in 2004 it will be $4,865.00, and that is in a down economy," said Roseberry. So why is one church successful and the other failing? "To the extent that we are faithful people will come. God will always send His people where they can be cared for," said Roseberry. That might be a lesson Dean Candler could learn as he watches pansexuality ravage his cathedral. NOTE: If you are not receiving this from Virtuosity, the Anglican Communion's largest orthodox Anglican Online News Service, then you may subscribe for FREE by going to www.virtuosityonline.org. Virtuosity's website has been accessed more than 1.4 million times. When you sign up a weekly digest of stories will come directly into your E-mail. END

BBC News Most African Church leaders have condemned Robinson's appointment. Africa's Anglican bishops have resolved to stop receiving donations from western congregations which support the ordination of gay bishops. The bishops also made clear that they would continue to accept funding from what they termed people of good faith. Nigerian Archbishop Peter Akinola said they would not sacrifice their faith and conscience on the altar of money. Although two-thirds of Anglicans are in the developing world, the wealth of the church still resides in the West. "We will not, on the altar of money, mortgage our conscience, mortgage our faith, mortgage our salvation", said Archbishop Peter Akinola. The work of African churches is, to a large extent, funded by donations from rich Western congregations. Archbishop Akinola said that if the Anglican Church in America offered money to help the poor in his province he would turn it down. "Money can't buy us. There is no price tag on our heads. Money is not everything" he said after a meeting of African, Asian, Caribbean and Latin American bishops in the Kenyan capital Nairobi. African churches had to break their dependency on donations from the West, he added. "To gain our independence and our freedom, we have to suffer for a while," the archbishop said. "We will not, on the altar of money, mortgage our conscience, mortgage our faith, mortgage our salvation." VITAL SERVICES The BBC's Ishbel Matheson in Nairobi says Anglican church leaders in Africa find themselves in a tricky position - most have condemned the ordination of the gay bishop Gene Robinson in America but they would find it hard to completely cut themselves off. In Africa's slums and in impoverished rural areas, religious organisations provide vital medical and social services. The bishops made it plain that money from like-minded Americans, that is those who oppose the ordination of homosexuals, would not be turned away. They said they were now conducting a review of how many programmes would be affected by a ban on official donations from the American church. Archbishop Akinola also said they would take "action they deem necessary" if the US Church failed to "repent" over the ordination of homosexuals within the next three months. "We shall cross that bridge when we get there," he said. "We represent more than half of the entire Anglican world. I don't think anybody would simply want to wish away our opinion. END