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Anglican Mainstream April 19, 2004 Leading orthodox theologians—including Kendall Harmon (South Carolina), Paul Zahl (Birmingham, AL), and George Sumner (Toronto)—gathered at Wycliffe Hall, Oxford, to address the Anglican crisis. Why are you here? George Sumner: “Theologians have a role to give a theological rationale for our Communion—especially in light of the global, Southern perspective.” What’s your hope? Kendall Harmon: “We haven’t lost Gospel hope—even in crisis. God is still God.” What do you expect from this meeting? Paul Zahl: “Encouragement from brothers like Alister McGrath and Oliver O’Donovan—and possibly a quiet, scholarly statement of Gospel orthodoxy that might make a real impact.” All three agreed: the presence of the Lord is assured—and that makes all the difference. END CANADA: NORTH VANCOUVER CHURCH CUTS TIES WITH ANGLICANS OVER SAME-SEX ISSUE By Jane Seyd North Shore News May 17, 2004 St. Simons Anglican Church in North Vancouver has severed ties with the Anglican Church of Canada over Bishop Michael Ingham’s approval of same-sex blessings. The Rev. Ed Hird and his congregation have placed themselves under the oversight of a Rwandan Anglican bishop—becoming, in effect, a “missionary church” in Canada. Hird insists: “The issue is being faithful to Anglican teachings. This is a violation of basic scriptural teachings and Christian morals.” The diocese counters that parishes cannot unilaterally secede—only individuals may leave. Property remains under diocesan control. St. Simons has retained legal counsel and believes it has “a good case” for independence. Hird stresses: “Gays and lesbians are still welcome. It’s not about rejecting people.” He compares homosexuality to alcoholism—asserting that change is possible through grace. This is the second North Vancouver parish in legal conflict with Bishop Ingham; St. Martin’s lawsuit over ousted lay leaders remains pending. END

By David Phillips Evangelical News April 19, 2004 The appointment of Dr. Jeffrey John as Dean of St. Albans—announced April 19—has drawn sharp condemnation from evangelical leaders. Though John claims celibacy in his long-term same-sex relationship, he has never repudiated the relationship itself—directly contradicting Scripture’s teaching on sexual morality. The Bible is unequivocal: sexual intimacy belongs exclusively within heterosexual marriage. As Paul writes in 1 Corinthians 6:9–10: “Do you not know that wrongdoers will not inherit the kingdom of God?… Fornicators, idolaters, adulterers, male prostitutes, sodomites… none of these will inherit the kingdom of God.” Attempts to reinterpret “sodomites” (arsenokoitai) as anything other than active homosexual practice have failed under scholarly scrutiny. This is not merely about behavior—it is about salvation. To normalize what Scripture calls sin is to mislead souls. Underlying the crisis is a deeper issue: the authority of Scripture. Classical Christianity affirms the Bible as God’s inspired, infallible Word. Liberalism—dominant in many Western churches—treats Scripture as a record of evolving human insight, placing the individual above divine revelation. To install a leader who embodies this rejection of biblical authority is to institutionalize heresy. David Phillips General Secretary, Church Society General Synod Representative, St. Albans Diocese END

By David Briggs The Plain Dealer April 18, 2004 Hundreds gathered at Cleveland State University Saturday to consecrate the Rev. Mark Hollingsworth, Jr., as the 11th Bishop of Ohio. Applause erupted as Bishops Gene Robinson (first openly gay bishop) and Barbara Harris (first female bishop) joined 30 others in laying hands on Hollingsworth. Surrounded by his wife and four children, he beamed. But the hard work begins now. Ohio’s diocese has shrunk from 74,000 baptized (118 parishes) in 1966 to 32,000 (103 parishes) in 2002. Five conservative parishes recently hosted an unsanctioned confirmation service—and now refuse Hollingsworth’s pastoral visits. No protest disrupted Saturday’s service. Many see Hollingsworth—a recovering alcoholic—as uniquely equipped to lead through crisis. He selected layman and Massachusetts state legislator Byron Rushing to preach. At one point, Rushing asked Hollingsworth to turn 360 degrees: “You are in this together.” Hollingsworth then gathered children, assuring them: “In Jesus’ love of us and in our love of Jesus, we’re all tied together—people we agree with, people we don’t.” Onlookers asked if the Holy Spirit was present. He pumped his fists: “Absolutely. Absolutely.” His first test: pastoral visits to St. Barnabas (Bay Village) and two Akron parishes—all of which have asked him to stay away. Yet Hollingsworth remains resolute: “While I regularly have self-doubt and insecurities, I haven’t for once doubted this is a faithful thing to do… It’s not self-confidence that draws us deeper into faithfulness. It’s God-confidence. I have confidence in God that the people of the Diocese of Ohio and I can make a worthy thing together of our companionship in Christ.” Said longtime friend the Rev. Nancy Roosevelt: “I would trust Mark with my soul. Mark would be someone I’d want to die with.” END

By Jonathan Petre The Telegraph April 17, 2004 African archbishops representing over 40 million Anglicans—more than half the global Communion—have declared they will refuse millions in annual funding from the U.S. Episcopal Church in protest of its consecration of Gene Robinson. Archbishop Peter Akinola of Nigeria, chair of the Council of Anglican Provinces of Africa (CAPA), said ECUSA’s leadership must “repent” within three months—or face decisive action. The bishops stated plainly: “We will not sacrifice our faith and conscience on the altar of money.” The move signals accelerating momentum toward formal realignment—and disillusionment with Archbishop of Canterbury Rowan Williams’s efforts to preserve unity. END “TRUE LOVE WAITS” LOWERS TEEN BIRTH RATE By Michael J. McManus Ethics & Religion Column April 18, 2004 Ten years ago, Southern Baptist churches launched True Love Waits—urging teens to pledge sexual purity until marriage. Critics, including Planned Parenthood, dismissed it as naive. Yet the data tell a different story: % of sexually active high schoolers: ↓ from 54% to 46% Teen birth rate: ↓ 31% Teen suicides: ↓ 13.5% Meanwhile, comprehensive sex education and condom distribution—funded with $1.73 billion annually by government—failed to curb teen pregnancy or emotional distress (teen suicide quadrupled from 1955 to 1995). Federal funding for abstinence programs: $144 million. Ratio: $12 for contraception per $1 for abstinence. 85% of parents believe abstinence should be emphasized at least as much as contraception. Call to action: Attend school board meetings—demand abstinence-based curricula Support legislation doubling federal abstinence funding Equip youth groups: truelovewaits.com An international display of 200,000+ pledge cards is planned for the Athens Olympics—August 22, 2004. Will yours be among them? © 2004 Michael J. McManus END TALLAHASSEE: CHURCH FIRE RULED ARSON; BLAZE DESTROYS SANCTUARY By Gerald Ensley Democrat Senior Writer April 17, 2004 The Episcopal Church of the Holy Spirit in Tallahassee was destroyed by arson early Friday morning. The 6,000-square-foot sanctuary was reduced to ashes; the adjacent administrative building suffered smoke and water damage. Investigators found evidence of burglary and vandalism (> $200), triggering a felony arson charge—even if the fire itself was accidental. Damage: ~$750,000. Fully insured. The church had been in turmoil since February, when its rector, the Rev. Dennis Ackerson, resigned over ECUSA’s direction—including the Robinson consecration. Roughly two-thirds of the 150-member congregation left with him. Yet both current and former leaders rejected any link between the schism and the fire. Ackerson: “None of us are bitter… I would be very surprised if anyone who left started the fire.” Sterling Henderson (priest-in-charge with her husband, Michael): “There was no rancor, no anger, no good-guy/bad-guy thing. If someone’s angry, they’re angry at God.” The congregation—now ~50 members—held a parking-lot service Friday evening and plans to rebuild on-site. Ackerson’s new congregation meets at a Seventh-Day Adventist church and is exploring affiliation with global Anglican bodies. END

Anglican Journal April 18, 2004 General Synod delegates will choose from four candidates for the next Primate of the Anglican Church of Canada: Bishop Ronald Ferris (Algoma) — former Bishop of Yukon; expertise in episcopacy and transition Bishop Andrew Hutchison (Montreal) — veteran advocate for minorities, refugees, and human rights Bishop Caleb Lawrence (Moosonee) — leads a vast diocese with a majority-Indigenous population; champion of Aboriginal clergy Bishop Victoria Matthews (Edmonton) — first female bishop in Canada (1993); chaired the 2003–04 Task Force on Alternative Episcopal Oversight If elected, Matthews would be the first woman Primate in the Anglican Communion. Bishop Fred Hiltz (Nova Scotia & PEI) was nominated but declined, with the bishops’ consent. Election: May 31, 2004, at Brock University, St. Catharines, Ontario. END

April 17, 2004 A coalition of clergy from the Dioceses of Athabasca and Edmonton has issued a formal statement opposing the Anglican Church of Canada’s proposed Framework for the Blessing of Same-Sex Unions, citing five theological and pastoral grounds: Christian Love True love calls us to holy living. To advise otherwise—even in the name of inclusion—offends both the love of God and neighbor. Christian Repentance The Church has failed to offer adequate pastoral care and support to those seeking to leave homosexual practice. We have silenced the Gospel of healing and transformation. Communion & Fellowship The Framework admits we “differ on our reception of the apostles’ teaching”—yet hopes to maintain unimpaired fellowship. But unity not grounded in agreement on the truth of Scripture is illusory. Honesty “Blessing of committed same-sex relationships” is a euphemism. Many such couples are civilly married. To pretend otherwise is dishonest. The real issue is same-sex marriage—and it must be named. Christ’s High Priestly Prayer Jesus prayed not only for unity, but for truth and holiness (John 17). To prioritize unity over truth is idolatry. As the Book of Common Prayer implores: “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 truth is abandoned, unity is a façade. Faithfulness in Discipleship New believers ask us: What does it mean to follow Christ? To compromise biblical sexual ethics “for the sake of inclusivity” betrays their trust and endangers their souls. Signed by 31 clergy from Edmonton and Athabasca, including the Very Rev. Greg Kerr-Wilson, the Rev. Canon Fraser Lawton, and others listed in full in the original.

By David W. Virtue April 17, 2004 “We will not, on the altar of money, mortgage our conscience, mortgage our faith, and mortgage our salvation.” —Archbishop Peter Akinola of Nigeria African Anglican Primates meeting in Nairobi have issued their strongest warning yet to The Episcopal Church (ECUSA): repent within three months of the consecration of Gene Robinson—or face formal consequences. Their statement preempts the Lambeth Commission’s report (due late 2004) and demands immediate action. They further declared they will no longer accept funding from ECUSA, stating it is neither “morally right nor spiritually proper” to take money from those who “have failed to respect the Word of God.” Approximately 70% of CAPA’s funding comes from Western sources—primarily the U.S. Meanwhile: Ohio: Bishop Mark Hollingsworth was installed on April 17. Within ten days, he was scheduled to address a revived chapter of Integrity, the Episcopal LGBT advocacy group, at a special Choral Evensong. Five Northeast Ohio parishes have asked him not to visit; their future worship sites may include movie theaters and high school gyms. Illinois: Assistant Bishop Victor Scantlebury told conservatives at St. Mark’s, Glen Ellyn, to “work within the framework of ECUSA”—then claimed no canonical barrier exists to ordaining active homosexuals. A laywoman reminded him of Resolution 1979-A59, which prohibits such ordinations. He ignored her. Florida: The sanctuary of the Episcopal Church of the Holy Spirit in Tallahassee—recently vacated by 80% of its congregation and its priest over the Robinson consecration—was destroyed by fire, ruled arson. Investigation is ongoing. Rio Grande: Revisionist leaders, fearing the election of an orthodox successor to Bishop Terence Kelshaw, enlisted retired Bishop John Shelby Spong—a leading theological revisionist—for counsel. His advice? Wait. Time, he promised, would prove orthodox believers “out of date.” New Hampshire: Bishop Robinson, addressing a crowd in Nashua, framed his consecration as “the end of patriarchy”: “For a very long time, straight white men have pretty much run the world… I knew that the liberation of people of color in the ’60s, and women in the ’70s, would somehow become linked to my liberation.” Many Black Episcopalians were angered by the equation of racial justice with homosexual practice. London: Jeffrey John’s appointment as Dean of St. Albans—confirmed in this digest—drew immediate condemnation from global conservatives. Canada: Svend Robinson, MP and chief sponsor of Bill C-250 (which would criminalize “hate speech” against sexual orientation), admitted to stealing a $50,000 ring. He blamed workplace stress—including opposition to his bill. His partner offered moral support: “Svend’s inner strength must be applied to a very personal inner challenge. I have every confidence he will overcome.” France: A new Anglican parish—Christ the Good Shepherd—has been inaugurated in Poitou-Charentes, serving ~25,000 British expatriates across a region the size of Wales. Canada (Primate Election): Of four candidates, only two (Victoria Matthews and Ron Ferris) may be remotely orthodox—but sources doubt either has a viable path. Michael Ingham of Vancouver remains on the shortlist. Atlanta vs. Plano: A comparative study in this issue examines two large parishes—one thriving under orthodox leadership, the other declining post-Robinson. Encouragement: Dr. Michael Green reports that Archbishop Rowan Williams, at a recent UK mission, delivered “a fresh explanation of the gospel and a strong ransom theory of atonement”—leading several to commitment. Welcome to Virtuosity—now publishing daily. Visit www.virtuosityonline.org for updates. Financial support sustains this ministry during this critical year for the Anglican Communion. Donate via PayPal at the website, or send checks to: VIRTUOSITY 1236 Waterford Rd., West Chester, PA 19380 (UK donors: c/- Brycedale, 105 Ridgeway, Northaw, Herts EN6 4BG) All blessings, David W. Virtue, D.D. END

The Most Revd Rowan Williams Canterbury Cathedral Easter Sunday, April 11, 2004 A good many years ago, I heard a distinguished American scholar of ancient history comment on how the proclamation of the resurrection would have sounded 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?’” For the ancients, resurrection was not joyful hope—but a grotesque or even terrifying disruption. The dead belonged to Hades, a shadowy half-life of yearning. To return was unnatural: boundaries between worlds existed to be preserved. Even the ancient Hebrews, who first envisioned resurrection as a future hope—reward for the righteous, punishment for the wicked—would have found the claim of present resurrection deeply unsettling. St. Matthew’s account of holy ones rising from their tombs in Jerusalem after Christ’s death is not a scene of reunion, but an earthquake in the cosmic order. So why was resurrection so alarming? Because, in the ancient world, the dead—especially victims of imperial violence—were meant to disappear. Empires thrived by treating human lives as expendable. What if they did not vanish? What if the firstborn from the dead was not a hero—but a crucified criminal, executed by Rome? The Gospel announces: this man is now the messenger of God’s peace to his killers. And he is only the first. His resurrection guarantees that no life will be forgotten—no victim erased. Christianity introduced an irreversible shift: every life has inalienable dignity. Not because of utility, status, or virtue—but because God remembers. And if God can raise one subjected to Rome’s dehumanizing machinery of death, then imperial power has reason to tremble. We do not live under that empire—thank God. Yet the 20th century witnessed regimes that assumed, as blandly as Rome, that the dead could be buried and forgotten: Auschwitz, the Gulag, the Killing Fields, Rwanda. And today? While we did not wield the machetes in Rwanda ten years ago, the world stood by. In Northern Uganda, children are still abducted to serve as soldiers—and their suffering barely registers in Western headlines. Nearer home, who remembers the aged dying alone? The homeless addict? The mentally ill, isolated from human contact? Easter tells us: God does. Not as an excuse for our indifference—but as a call to service. His justice rebukes our forgetfulness. In Argentina and El Salvador, Christians developed a powerful liturgical response to state terror: as names of the “disappeared” were read, the congregation cried out, ¡Presente! — “Here!” When we pray “with angels and archangels and the whole company of heaven,” we echo that cry. With the thief crucified beside Jesus—and the thousands of nameless thieves Rome crucified. With the Rwandan mother, the Ugandan child, the widower with Alzheimer’s, the young woman lost to overdose. With Christ our Lord—the firstborn from the dead—who leaves no soul in anonymity, but gives each a name, a place, a presence. He is risen: ¡Presente! END

By Ruth Gledhill The Times April 17, 2004 Dr. Jeffrey John, the openly gay canon who withdrew from appointment as Bishop of Reading under pressure in 2003, has been named the next Dean of St. Albans—a senior post in the Church of England that will likely reignite global controversy. Conservative evangelicals, already on the brink of schism over the consecration of Gene Robinson in the U.S. and same-sex blessings in Canada, called the move “outrageous” and warned it brings the Anglican Communion one step closer to fracture. John, in a celibate relationship with another Anglican priest, is widely regarded as one of the Church’s most gifted preachers and theologians. His candidacy for Reading last year sparked fierce opposition, despite his adherence to the 1991 Issues in Human Sexuality guidelines. Archbishop Rowan Williams personally urged him to step aside for the sake of unity. Now, his appointment to St. Albans—reportedly backed by Downing Street—is seen as a quiet reinstatement and possible prelude to future episcopal roles. Christina Rees, a lay member of the General Synod, praised him as “an excellent theologian” with “very good pastoral and interpersonal skills.” But David Virtue, evangelical commentator and editor of Virtuosity, retorted: “This is an outrageous appointment. It is a backdoor attempt to make homosexuality mainstream in the Church of England.” The move also defies the spirit—if not the letter—of the Lambeth Commission, established by Archbishop Williams to mediate the crisis. Its report is not due until late 2004. END

By David Yonke The Blade, Religion Editor April 17, 2004 The Rev. Mark Hollingsworth, Jr., bishop-elect of Ohio, planned an “inclusionary” consecration service in Cleveland on April 17, 2004—inviting priests and bishops to process with their wives, husbands, children, and “partners.” This breaks with tradition: consecration processions are typically reserved for ordained clergy alone. The explicit inclusion of “partners” is widely seen as a public affirmation of gay clergy during a period of deep denominational division. One local priest, speaking anonymously, declined to serve as a Eucharistic minister at the service over this invitation. The Rev. Brian Wilbert, rector of Christ Church, Oberlin, and co-chair of the transition committee, explained: “Bishop-elect Hollingsworth wants to be ‘as inclusionary as possible.’ Families can be defined as your spouse, your partner, your children—about the only thing we’re not allowing is four-footed friends.” Hollingsworth, 50, formerly Archdeacon of the Diocese of Massachusetts, was elected in November 2003 as the 11th bishop of Ohio—a diocese covering northern Ohio, with 27,700 members in 105 parishes. During his finalist forum in Toledo last November, he stated plainly: “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… I’m a heterosexual, married, white male, and I don’t understand heterosexuality, let alone all sexuality.” He and his wife, Sue, parent a blended family of four children (ages 4–13). Thirty-two bishops accepted invitations to the service—including Bishop V. Gene Robinson of New Hampshire, Hollingsworth’s personal friend and the Episcopal Church’s first openly gay bishop. Even before his installation, Hollingsworth faced resistance: in March 2004, five Ohio congregations hosted an unauthorized confirmation service near Akron, led by six retired bishops (five from Ohio, one from Brazil). Under canon law, such services require the local bishop’s permission. Both outgoing Bishop J. Clark Grew and Hollingsworth condemned the event. Hollingsworth remarked: “I am disappointed that the parish priests and bishops involved chose to begin their relationship with me—not with direct and honest dialogue—but by acting in this manner.” END

By David W. Virtue April 17, 2004 Orthodox Episcopalians in Southern California will gather for a major conference—dubbed Plano-West—at the Long Beach Convention and Entertainment Center on June 3–4, 2004. Hosted by the Los Angeles Chapter of the American Anglican Council (AAC), with support from the San Diego Chapter, the event—An Historic Gathering of Anglicans Committed to the Great Commission—serves as a follow-up to the original Plano conference in Dallas (October 2003, 2,700 attendees) and Plano East in Woodbridge, Virginia (January 2004, 2,600 attendees). Keynote speaker is the Rev. Canon Dr. Michael Green, senior research fellow at Wycliffe Hall, Oxford, and one of the world’s leading evangelists. Also featured: The Rev. Canon Dr. Kendall Harmon — theologian and leading voice for historic orthodoxy The Rev. Canon Dr. Alison Barfoot — co-rector of Christ Church, Overland Park, Kansas, and incoming assistant for international relations to Archbishop Henry Orombi of Uganda The Rev. Chuck Reischman — vicar of New Life Episcopal Church in Littleton, Colorado, ministering primarily to youth and families in the wake of the Columbine tragedy Local organizers include the Rev. Dr. Ron Jackson (St. Luke’s, La Crescenta), the Rev. Bill Thompson (All Saints, Long Beach, and Dean of the Western Convocation of the ACN), the Rev. Dr. Tony Baron (St. Anne’s, Oceanside), and the Rev. Praveen Bunyan (St. James, Newport Beach). Said Jackson: “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. It is also another opportunity to take a strong, unified stand against the recent grievous actions of the national Episcopal Church. I am convinced this conference will change lives.” Four goals of Plano-West: Declare steadfast commitment to the Gospel within the Anglican Communion Prepare for the emerging realignment of an orthodox, vital Anglicanism in the U.S. Equip the church for missionary engagement and Great Commission fidelity Inspire and train the next generation to seek God, stand on His Word, and proclaim Christ Youth (ages 15–21) are a priority: Thursday evening’s plenary—led by Fr. Reischman—will focus on them, with music by the Justin Fox Band. Registration: Adults: $70 Youth/Seminary students: $10 Evening-only (Thurs & Fri): $30 For details: www.aacla.org Media: Cynthia Brust, AAC Director of Communications — (202) 296-5360 or cbrust@americananglican.org END

News Analysis By David W. Virtue The Episcopal Church’s Presiding Bishop, Frank T. Griswold, recently viewed Mel Gibson’s The Passion of the Christ and reflected on it in the April 2004 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.” A conservative observer quipped: “I figured that’s where it came from. The scene is Golgotha. At the foot of Christ’s Cross circles Frank Griswold like an art instructor, stroking his chin in faux thoughtfulness, saying ‘Hmmm’ every so often—then finally looking up and saying, ‘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 continues: “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.” This moment, however, exists only in Gibson’s cinematic vision—not in Scripture. No Gospel account describes the outflowing water as baptismal imagery, and no theological commentator (to date) has interpreted it as such. Griswold’s reading is a theological extrapolation far beyond the text. In truth, baptism in parts of the Episcopal Church has become heavily politicized—its original theological grounding obscured or abandoned. Griswold contrasts Gibson’s portrayal with the 12th-century San Damiano Cross—the icon before which St. Francis of Assisi reportedly heard Christ say, “Rebuild my Church”: “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 are panels depicting the Blessed Virgin Mary, John the Beloved Disciple, and Mary Magdalene.” For Griswold, this “passionless” Christ—eschatological, open-armed, non-penal—is central to his mystical vision of Christianity. Notably absent is any notion of substitutionary atonement: the idea that Christ bore God’s wrath in our place finds no resonance in his theology. Indeed, Griswold appears to reject suffering—not only for himself or the institutional church, but even for Christ—preferring what one wag called a “Pinot Grigio Christ”: passionless, inclusive, mildly fruity. He quotes the Book of Common Prayer: “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…” Then adds: “As I pray this, I know that I too am caught up in that saving embrace, as indeed is the whole of humanity.” But here lies a critical divergence from classical orthodoxy: the efficacy of Christ’s “saving embrace” depends on personal response. One thief was saved; the other was not. If Griswold means all humanity is saved regardless of faith or repentance, he has departed from the exclusivity of the Gospel. He elaborates: “To be enfolded in Christ’s embrace is both consoling and challenging… 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… 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.” Note: he uses the word embrace eight times in that paragraph. As another observer remarked: “Here Frank gets in touch with his inner Leo Buscaglia.” Later, Griswold cites Jesus’ words: “And I, when I am lifted up from the earth, will draw all things to myself.” He interprets this as evidence that the Cross is ultimately about divine magnetism—“a transforming and deathless love which reorders all things… makes all things new.” He speaks of “the triumphant Christ drawing the world to himself.” Yet he seems embarrassed by the suffering Christ—eager to rush past the cross to the crown. But Scripture insists: glory follows suffering. Griswold’s “reordering” has, in fact, produced chaos: 18 provinces have declared broken or impaired communion with him over the consecration of Gene Robinson and the revision of sexual ethics. Finally, he concludes: “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… We must never forget that the Cross is the enduring sign of abundant life.” Yet his framing suggests the Cross’s violence was optional—perhaps avoidable, had God (or Frank) preferred a gentler path. His vision risks relocating redemption to a rarified plain “beyond good and evil”—a place clean of blood, nails, or sin’s gravity. In the end, Griswold’s ‘Passion’ is less than Gibson’s—and far less than the biblical one. It is a passion drained of penalty, a cross emptied of atonement. A Christ who saves no one concretely—only vaguely, aspirationally—is no Savior at all. END