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Time to bless same-sex unions, says gay cleric By Ruth Gledhill, Religion Correspondent THE TIMES Jeffrey John says Church and State should offer couples a covenant of faithfulness JEFFREY JOHN, the gay cleric who is to be appointed Dean of St Albans, called on the Church of England yesterday to move towards blessing same-sex unions. Dr John, the canon theologian at Southwark Cathedral who had to withdraw last year from his nomination as Bishop of Reading after concerns that the appointment would damage church unity, said that Church and State should offer gay and lesbian people a "covenant of faithfulness". Dr John was speaking at a news conference at St Albans Cathedral, where he will be installed as Dean this year, succeeding the Very Rev Christopher Lewis who is now Dean of Christ Church, Oxford. Dr John's views are significant because, although the appointment is not as provocative as if he had been made a bishop, his promotion has the support of the Archbishop of Canterbury, Dr Rowan Williams. Dr John, who abides by church rules on homosexuality and has had an abstinent 27-year relationship with his partner, another Anglican priest, pledged not to contravene canon law. He said: "Certainly I won't be attempting to do anything in the abbey which goes against the canons of the Church of England. Certainly as things stand, anything resembling a same-sex marriage service would be against these. "I support the State and the Church offering gay people a framework to live their lives within, a covenant of faithfulness to each other. I do not much mind whether one calls that a marriage or not. "What matters is that gay people are given that framework for stable, healthy living." He hoped the Church would follow the State in supplying that framework. He said a relationship between two men or two women could be sacramental in the same way as a heterosexual marriage because "it can reflect that love of God". Dr John said he had been banned from visiting St Albans Cathedral in the past few months in case news leaked out that he was being considered for the post of dean. He said: "It's a wonderful place. It's not only a very beautiful place, it's a deep place, a profound place." Dr John, 51, said that as dean he would help the cathedral to work towards its £6.4 million appeal target for education, music and fabric, but he also wanted to develop his role as pastor, teacher and preacher. "This is a place that has been prayed in for a good 17 centuries by monks, parishioners and pilgrims, a 'thin' place, as the Celts say, where the barriers seem to be down between Heaven and Earth. "That's very important, because so often the Church, let alone the world, has lost this sense of place and holy presence, and losing that has left us bereft of something crucial." The Bishop of St Albans, the Right Rev Christopher Herbert, welcomed the appointment. He backed Dr John's statement on same-sex blessings, saying such relationships could have "something of the mercy and the love of God". Bishop Herbert said: "I am very, very pleased that the State is beginning to recognise same-sex partnerships. I agree entirely with Jeffrey that human relationships are based on covenant. Marriage is obviously what God desires for many of us but I think what God desires overall is covenant, faithful relationships." The Bishop added: "Jeffrey John has a well-deserved reputation for being a good, caring pastor. He is an intelligent, courageous priest who will follow a long line of superb deans of St Albans and will bring to the abbey a wide range of gifts. He is a man of prayer, a preacher and teacher of real authority and grace." The appointment comes at a sensitive time in the Anglican Communion, which remains in danger of being split by the debate over gays. Dr John's remarks on same-sex blessings and Bishop Herbert's backing for him will deepen concerns among conservative evangelicals that the Church of England is heading in the same direction as Canada and the US. Last week, leaders of the Church in Africa issued a statement insisting that they would accept no future funding from dioceses in the West that took a liberal approach on the gay issue and giving the American Church three months to "repent" for its ordination of the openly gay priest Gene Robinson as Bishop of New Hampshire. Dr Williams had pleaded for a period of calm reflection in Anglican provinces worldwide until the Lambeth Commission that he has set up to resolve the issue reports at the end of the year. The appointment of Dr John to St Albans was made by the Queen on the advice of Downing Street. Because St Albans is a parish church cathedral, Bishop Herbert was consulted as patron of the parish. He said: "I had to take this entirely on my own shoulders and have not been able to discuss the appointment with my closest colleagues nor with the cathedral staff or wardens, simply because the system of appointment does not allow this." LIFE AND WORK Jeffrey John was born in the South Wales mining village of Tonyrefail in 1953 and brought up as a chapel boy. He was confirmed as an Anglican at 18. While reading classics and modern languages at Oxford he was called to the priesthood. He served a curacy in South Wales then returned to Oxford at Magdalen and Brasenone colleges, doing theological research and teaching as well as pastoral duties. Appointed Vicar of Holy Trinity, Eltham, in 1992, he became a canon at Southwark six years later.

Bishop of splinter faction conducts service in Ligonier Episcopal Church By Steve Levin Pittsburgh Post-Gazette Tuesday, May 11, 2004 A confirmation ceremony Sunday in Ligonier of 13 adults by a retired bishop of a splinter Episcopal group was a historical first for the denomination. The Rt. Rev. Daniel G. Cox of the Reformed Episcopal Church performed the confirmation after receiving permission from the church's rector and from the bishop of the Episcopal Diocese of Pittsburgh, the Rt. Rev. Robert W. Duncan Jr. The service at St. Michael's in the Valley unsettled some members of the Pittsburgh Diocese, who believed -- wrongly -- that it violated canon law of the 2.3 million-member Episcopal Church USA. Attorney Charles B. Jarrett Jr., former chancellor of the Pittsburgh diocese, said that Cox's ordination and Duncan's permission for him to perform a sacramental act satisfy church law. Duncan is out of the country and the diocese's assistant bishop was presiding at another confirmation Sunday. But not everyone was happy about it. "We are certainly not in full communion with the [Reformed Episcopal Church] and so I do not believe it is appropriate for one of their bishops to confirm," said the Rt. Rev. C. Christopher Epting, the national church's deputy officer of ecumenical and interfaith relations. "That is not the way we do ecumenical work." The Reformed Episcopal Church split from the larger church in 1873 over scriptural issues. It has a U.S. membership of about 14,000. Les Fairfield, a professor of church history at Trinity Episcopal School for Ministry in Ambridge, said it was the first time such a "distant" member of the greater Anglican family had conducted a sacramental service in the Episcopal Church. The Rev. Jim Simons, rector of St. Michael's in the Valley, wasn't sure such "an esoteric historic moment" was worth any extra attention. "They're not going to make a stamp about it," he said.

By David W. Virtue, DD www.virtueonline.org January 25, 2026   Episcopal Bishop of Minnesota Craig Loya has refused to condemn protesters who disrupted an evangelical church service in Minnesota, while Southern Baptist leader Dr. Albert Mohler condemned the incident as a violation of freedom of worship and assembly.   "[It is] an unspeakably evil intrusion of a leftist mob into a Christian worship service today in Minneapolis and must be called out for what it is – and Federal authorities should be fast and effective in response," Mohler wrote in a post across multiple platforms, including X and Threads. Mohler is president of Southern Baptist Theological Seminary.   The church in question, Cities Church in St. Paul, is affiliated with the Southern Baptist Convention, the largest Protestant denomination in America. The protesters claimed that the church's pastor, Jonathan Parnell, also serves as acting director of Immigration and Customs Enforcement in St. Paul.   Activists with the Racial Justice Network disrupted the service in an incident videotaped by former CNN anchor Don Lemon. They entered the sanctuary, reportedly terrifying children, and chanted, "Who shut this down? We shut this down!"   Bishop's Response   When asked by a CNN reporter whether the disruption was justified, Bishop Loya declined to condemn it directly.   "People are also looking at images of a protest in a church, people going in and saying look, the pastor's affiliated with ICE or whatever they believe, and interrupting services," the reporter noted. "Do you think that was the right thing to do?"   Rather than saying no, the bishop hedged.   "I think part of what you're seeing in that protest speaks to the depth of pain that people are experiencing right now in Minnesota," Bishop Loya said. "And the, really, desperation and longing to end what ICE is doing in our communities and to many of us and our neighbors."   Questions of Religious Freedom   The disruption raises questions about the boundaries of protest. Critics argue that interrupting a church service violates the First Amendment rights of the congregation. Had the protesters waited until the service concluded and congregants were leaving, they could have made their point without infringing on others' right to worship. Instead, they entered the sanctuary and boasted about shutting down the service. The pastor politely asked the protesters to leave.   The deeper question is why other American religious leaders have not condemned the invasion of a sacred space in pursuit of a political agenda. A house of worship is not a university forum or debating society.   Even if one accepts Minnesota Governor Tim Walz's characterization of President Donald Trump as being "at war with Minnesota" and ICE as an "occupation," that still does not give protesters the right to disrupt a church service.   Mohler's Defense of Church Sanctity   Mohler discussed the church protest in depth on his podcast, The Briefing, and addressed his critics, one of whom suggested that Jesus's expulsion of the money changers from the temple was a moral equivalent to the protesters' actions.   "People are going to see what they want to see," he said of the videos. "But let me just tell you, they can't deny in the case of this invasion of the church that there was no right of these protesters to enter the private space, to enter and disrupt evangelical worship."   Mohler also defended the legitimacy of government authority and law enforcement.   "We do believe in legitimate government, Romans 13," he said. "We really do believe in legitimate government action, and we really do believe that certified law enforcement agents of the government of the United States of America need to be recognized for their authority and for the legitimacy of their mission. That doesn't mean that anyone in the federal government is beyond investigation or accountability. It does mean that if we do not have basic order and respect for our federal government all the way down, even to all the initials for all those federal agencies, if we don't have respect for law enforcement at the federal level, no place is going to be safe."   Law enforcement arrested at least three of the alleged ringleaders behind the disruption.   END

March for Life airs tensions with Trump's 'flexibility' on Hyde Amendment WASHINGTON (RNS) — In the wake of Trump’s comments about Hyde, the administration has faced a backlash from the anti-abortion movement, who also feel the administration has taken insufficient action to restrict access to mifepristone. Anti-abortion demonstrators attend the annual March for Life, Friday, Jan. 23, 2026, in Washington. (RNS photo/Aleja Hertzler-McCain) By Aleja Hertzler-McCain RELIGION NEWS SERVICE January 23, 2026 WASHINGTON (RNS) — Gathering for the annual March for Life on the National Mall on Friday (Jan. 23), the anti-abortion demonstrators from every corner of the country listened patiently as the event’s organizers praised Vice President JD Vance, who addressed the march, and the Trump administration in general. But the tensions that have bubbled up in recent days over President Trump’s commitment to fighting abortion were not difficult to discern in the crowd. “@therealdonaldtrump We are not ‘flexible.’ Abortion is Murder!” read one sign, referring to Trump’s recent comments that House Republicans should be flexible on the Hyde Amendment, a policy that bans federal funds being spent to provide abortions. Holding the sign was Tyler Skywalker, a member of St. Paul’s Presbyterian Church, a Presbyterian Church in America congregation in Orlando, Florida. His wife, Noelle, said their faith motivated them to attend the march. “We’re taught in Scripture that every human is made in the image of God. That gives us intrinsic value. Murdering of that life is wrong,” she said. Trump’s comments about Hyde have brought the greatest backlash on op-ed pages, but there is also a feeling in the anti-abortion movement that the administration has taken insufficient action on issues that have become frontline concerns since Roe v. Wade was overturned in 2022, primarily restricting access to mifepristone, a drug largely used for abortions. But those who believe the post-Roe fight is a spiritual battle for hearts and minds also want more from anti-abortion politicians. Vance appealed to this sentiment when he told the crowd that “building a culture of life requires persuasion.” Vance also repeated the announcement, made earlier this week, that he and his wife, Usha, are expecting a fourth child, touting the news as evidence that family life had become financially easier under the Trump administration. “When (Usha) and I were having the debate about whether we were going to have a fourth kid, I said, honey, we’ve got an expanded child tax credit, and we’ve got the Trump accounts. We got to take advantage of this stuff,” he said. March organizers and Vance highlighted three recent federal policies as wins for the anti-abortion movement: expanded restrictions on foreign grant recipients who receive U.S. funds to prevent them from promoting abortion, the reinstatement of a ban from Trump’s first term on the use of human fetal issue in National Institutes of Health-funded research, and an investigation into COVID-19 economic relief funds going to Planned Parenthood. Vance acknowledged “a fear that some of you have, that not enough progress has been made, that not enough has happened in the political arena.” But he argued that the movement had taken “tremendous strides” over the last year and decade. “I want you to know that I hear you,” he said. “We’re going to have open conversations about how best to use our political system to advance life, how prudential we must be, and the cause of advancing human life.” Vance portrayed the anti-abortion movement as defenders, not just of life but of Western Christian culture. “Scripture tells us that each life is fearfully and wonderfully made by our creator,” he said. “As important as all this politics stuff is, it is about whether we will remain a civilization under God, or whether we ultimately return to the paganism that dominated the past.” Anti-abortion demonstrators walk to the Supreme Court during the annual March for Life, Friday, Jan. 23, 2026, in Washington. (AP Photo/Julia Demaree Nikhinson) John Allen, a Catholic from Raleigh, North Carolina, said he was “very encouraged” and felt that Vance has “definitely got his heart in the right place.” Citing recent abortion-related news on conservative Catholic and political outlets, he had become “concerned” about Trump being open to “compromise on life,” but said he had come to attribute the president’s comments to a negotiating position. “I’m pretty confident in going forward that we will be going in the right direction,” said Allen, who prays every Monday in front of an abortion clinic. Beginning to tear up, he said he believes that hearts will change and a future is coming where “abortion will be unthinkable.” John Hessey, who wore a red Make America Great Again hat and described himself as a nondenominational Christian who attends a Church of God, told Religion News Service that Trump needs to take more concerted action on reproductive issues. “He’s not stopping the pill,” Hessey said. “He can stop that today. He’s done a lot of executive orders. He can do one for that too.” Kristi Hillier, a Catholic who volunteers at pregnancy crisis centers, told RNS she was concerned that the Trump administration might be “backpedaling,” saying she hoped that the states, which were empowered to pass their own abortion laws in the wake of Roe’s demise, would take more action to “end abortions.” Speaking about her own experience having an abortion, “That’s a regret I deal with every day. I know the effects of it, and the lies that were told because of it.” Catholic Bishop Joseph Strickland, whom Pope Francis removed as the leader of the Diocese of Tyler, Texas, after a formal investigation of his management, told RNS that the Trump administration’s record has been “mixed.” He explained, “I’m grateful for the progress that’s been made but there’s much more work to be done,” citing mifepristone and assisted suicide laws. “It’s mostly about moving hearts to the truth that comes from God,” said Strickland, which he said could be accomplished through prayer, proclaiming “the truth with love” and helping people. Others echoed the desire to change minds through non-political means. Sister Marie Benedict, director of youth ministry at St. Philip the Apostle Catholic Church in Falls Church, Virginia, said the March for Life is more a spiritual experience akin to a “pilgrimage” than primarily a political experience. The sister of the Franciscan Sisters of the Eucharist said that she has brought high schoolers to the march for years. “There’s something about being part of your peers and being part of something that’s bigger,” she said. “There’s prayer involved, there’s sacrifice involved, there’s some discomfort involved.” What is needed, said Sr. Marie Benedict, is a “cultural change,” explaining, “It is a good time for a reflection and prayer on what are the relationships in my life right now where I need to hold the dignity in life and support people so that all of us collectively can work together towards upholding human rights and justice.” In a written message to the march, Pope Leo XIV, who organizers said attended the March for Life in college, said young people were key to the success of the movement. “I would encourage you, especially the young people, to continue striving to ensure that life is respected in all of its stages through appropriate efforts at every level of society, including dialogue with civil and political leaders,” he wrote. Some, such as the Rehumanize International group at the March for Life, advocated for a more expansive idea of life issues. One member of the group, Sterling Miller, said, “I think all of the different issues are interconnected too, like abortion, the death penalty, euthanasia, war. They’re all attacks on the sanctity of human life.” He included the actions taken by federal agents under mass deportation policies. He held a sign calling for the abolition of Immigration and Customs Enforcement that read “ICE cruelty kills the unborn too.” A Mennonite whose church is part of the LMC fellowship, Miller said “unborn children have been killed” by ICE, both by the agency facilitating abortions and also through the mistreatment of pregnant people who are incarcerated and not given proper health care. But everywhere in the crowd could be found indications of how the end of Roe has exposed diverse visions, and higher demands, from abortion opponents. The Rev. Stephen Imbarrato, a retired Catholic priest from the Archdiocese of Santa Fe, New Mexico, also sees the anti-abortion movement as rooted in human rights. Adopting the “abolitionist” belief that the 14th Amendment’s equal protection rights should be extended to the moment of conception by the Supreme Court, Imbarrato said, “We are today in the 21st century version of 1858 post-Dred Scott, pre-Civil War America. We need to abolish abortion immediately,” he said.

Evangelical leaders will meet the Bishop of St Albans after 40 clergy and laity protested the appointment of Canon Jeffrey John as Dean. Some threaten to cap parish giving or boycott confirmations. Philip Lovegrove, longtime Diocesan Board chair, said: “Big givers will leave or redirect funds.” The Diocesan Evangelical Fellowship called the appointment “a serious error of judgment,” accusing the bishop of creating division contrary to Scripture, tradition, and reason. Open evangelical group “Fulcrum” supported the appointment, noting John’s role as Dean—not Bishop—means no canonical obedience is required. They welcomed his pledge to uphold (not campaign against) church teaching. END ANGICAN COMMUNION MOVES TOWARDS PRECIPICE News Analysis By David W. Virtue A Lambeth Commission leak suggests a formal split is inevitable due to irreconcilable views on homosexuality—culminating in ECUSA’s consecration of Gene Robinson. A proposal is on the table to restructure the Communion as a loose confederation—similar to the World Lutheran Federation—allowing provinces to form new alliances based on shared doctrine. All would remain tied through communion with Canterbury. Provinces that “go too far” could be downgraded to observer status or excluded from Lambeth Conferences. This would satisfy conservatives demanding discipline for ECUSA and Canada, while allowing mutual non-recognition of clergy—without full schism. Canon lawyers will test this model at Kanuga, NC next month. Archbishop Robin Eames has urged conservatives to delay forming new structures until the Commission reports year-end. Meanwhile, another leak describes a proposed “star chamber” led by Archbishop Rowan Williams—with enhanced authority (but not papal powers) to arbitrate disputes across the 77-million-member Communion. Professor Norman Doe (Cardiff University) previously suggested a final appeal to Canterbury, backed by a panel of theologians. Defiant provinces could be expelled. What does this mean? Liberals lose: pansexual Anglicans, empowered since Lambeth ’98, will resist any discipline, citing provincial autonomy. Orthodox gain: they could formally recognize only faithful provinces/dioceses, legitimizing existing breaks. Already, 21 provinces have declared impaired communion with ECUSA. The Network (NACDP)—spearheaded by Bishop Robert Duncan—could be recognized by Canterbury as North America’s authentic Anglican voice, isolating ECUSA’s liberal bishops. Geographic boundaries would blur, enabling Global South bishops to minister freely to orthodox parishes in revisionist dioceses (e.g., Pennsylvania). Challenges remain: Property disputes: The Dennis Canon’s validity must be tested. The Church of the Good Shepherd in St. Louis is already suing. African loyalty: Will Global South bishops stay with Canterbury if he remains in communion with Griswold? Unclear—but a full realignment may be unstoppable. Canon David Anderson (AAC) and Canon David Roseberry (Plano) are past negotiation. Their focus: What will the future Episcopal Church look like? One thing is certain: the Anglican Communion edges closer to the abyss. Unless revisionists repent of moral apostasy and theological heresy, the Communion’s end is near. END ALABAMA: BISHOP PARSLEY BLASTS NETWORK. THREATENS JOINERS Bishop Henry Parsley issued a pastoral directive condemning the Network as “divisive” and “outside canonical structures,” citing five concerns: The Network omits reference to Canons (only cites Constitution). It appeals to Canterbury and foreign provinces over ECUSA authority. It places parishes under bishops approved by its Steering Committee—violating geographical episcopacy. Its confessional theology exceeds Anglican norms rooted in the Creeds and Prayer Book. It diverts funds and risks alienating parish property. He also cited a letter by Rev. Geoff Chapman describing the Network’s goal as a “replacement jurisdiction”—a claim not disavowed by Network leaders. Parsley forbids Alabama rectors from joining the Network or signing parish applications. He urges affiliated parishes to reconsider. He insists Alabama has upheld Lambeth 1998 and shown no cause for such affiliation. END HOMOSEXUALITY, THE CHURCH, TRUTH AND JUSTICE FOR CHILDREN – BY LEANDER HARDING The debate is often framed as justice for adults—but what about justice for children? While many bracket the origins of same-sex attraction, clinicians (e.g., NARTH) suggest early childhood trauma—including parental dynamics and sexual abuse—may contribute significantly. If true, the Church must avoid implying homosexual orientation is “from God” or purely innate—lest we ignore children’s suffering. Justice begins with truth-telling—even when it implicates parents unintentionally. Any ideology that declares orientation “natural” without rigorous inquiry risks becoming a blindfold to child suffering. The Church must prioritize truth over comfort. END CAREY: FAITH CAN DEFEAT EVIL OF TERRORISM Former Archbishop of Canterbury George Carey warned that Britain must reclaim its spiritual heritage—or risk despair amid rising terrorism. Speaking in Wales, he said: “Islam is being exploited by evil people. Our antidote is reconnection with Christ’s universal values.” He lamented the Church’s weak Bible engagement compared to Muslim devotion to the Qur’an. At a conference, he’ll urge renewed Bible centrality in preaching and liturgy—calling Scripture “the backbone of British culture since the Reformation.” He noted The Lord of the Rings and The Passion of the Christ reflect enduring hunger for sacred narrative. “People today can rediscover the Bible with fresh eyes—outside traditional church structures.” END VIRGINIA: DIOCESE SPLIT OVER GAY BISHOP Six months after Gene Robinson’s consecration, Virginia remains deeply divided. Bishop Peter Lee’s support cost the diocese $900,000 as 24 parishes withheld funds. A “task force on giving” now seeks to restore contributions. Parishes are polarizing: Liberal-leaning Christ Church (Alexandria) lost a $900K donation and 10% in pledges. Conservative St. Andrew’s gained 75 members and added a third service. The Falls Church (orthodox, 2,200 members) now out-budgets diocesan headquarters ($3.9M vs. $3.8M) and revived its $25M capital campaign. St. George’s (Arlington, pro-Robinson) saw giving rise 4% and attendance grow. Most are trying to hold together—but the exodus continues. END NIGERIA: PRIMATE EVASIVE ABOUT CAPA ACTIONS. ECUSA MUST REPENT Archbishop Peter Akinola, chair of CAPA, refused to detail next steps if ECUSA ignores its three-month ultimatum to repent over Robinson’s consecration. “We’ll cross that bridge if we get there,” he said. “If ECUSA does what we want, fine. If not, we’ll do what we must.” He expressed hope the Lambeth Commission will enforce CAPA’s stance. Loss of ECUSA funding? “A blessing in disguise—it will make Africa self-reliant.” END WESTERN NEW YORK: BISHOP LOWERS BOOM ON ORTHODOX RECTOR Bishop J. Michael Garrison has imposed harsh restrictions on Fr. Arthur Ward of St. Bartholomew’s (Tonawanda)—the diocese’s largest parish—after Ward requested Delegated Episcopal Pastoral Oversight (DEPO). Garrison’s demands include: Submitting financial records and vestry minutes Preparing three sermons on the “Heresy of Donatism” Reflecting on loyalty to ECUSA’s doctrine and discipline Surrendering control of his deacon, associate priest, and an ordinand He also forbade Ward from inviting other bishops for confirmations or sacraments. Two other orthodox rectors received similar bans after refusing to present confirmands to Garrison. Fr. Roger Grist (Buffalo) said: “He only allows bishops of his choosing. This isn’t reconciliation—it’s control.” Garrison faces a $220,000 deficit as 30 of 63 parishes withhold “Fair Share” payments—now unilaterally enforced as mandatory. Orthodox parishes report growth; revisionist ones decline. A coalition of five AAC-aligned parishes is pushing back—but Garrison shows no sign of compromise. END

Archbishop Gregory Venables Replies to Frank Griswold May 7, 2004 Dear Bishop Frank, Your letter—now widely circulated online—demands a public response. With respect: your words ring hollow. You express grief over the pain your actions caused, yet press forward with the same agenda. Do you not see the contradiction? The path to healing is repentance. Turn back to the faith held by the vast majority of Christians throughout history. You were warned repeatedly—at Lambeth, by the ACC, by Primates, by the Archbishop of Canterbury—that proceeding would cause deep harm. Why are you surprised by the consequences? You claim ECUSA acted “constitutionally.” But your own General Convention pledged (Resolution B-020) not to resolve sexuality issues alone, but through “inter-Anglican and ecumenical dialogue.” When did that commitment vanish? You cite unity: “What we hold in common is greater than what divides us.” But that statement came before you chose to be chief consecrator at an event you knew would “tear the fabric of our Communion.” Celebrating commonality now is like a criminal telling a judge, “But I didn’t break other laws!” Band-aids won’t heal open-heart wounds. Your proposed “Delegated Episcopal Pastoral Oversight” fails. It leaves decisions in the hands of offending bishops and offers no real protection to orthodox parishes. Many bishops forbid requests for alternative oversight—or threaten clergy who ask. When did faithful Christians—holding to 2,000 years of apostolic teaching—become “dissidents”? You now seek conversation—after long resisting it. Tragically, it’s too late. ECUSA’s actions have triggered a global crisis—spilling into culture, ecumenism, even interfaith relations. This is reversible—but only through repentance. Your insistence on autonomy defies Anglican tradition. If you reject Lambeth, Canterbury, and the Primates, why still call yourself Anglican? Either conform—or admit you’ve left. May God guide us in truth and love. +Greg The Most Rev. Gregory J. Venables Primate of the Southern Cone (Griswold’s full letter to Primates is included in the original text and omitted here for brevity.) END

The American Anglican Council comments on Bishop William Swing’s revocation of Otis Charles’s license and removal as assisting bishop in California. Details remain sketchy, but the action appears linked to Charles’s April 24 “marriage” to Felipe Sanchez Paris. The diocese states same-sex blessings require the bishop’s approval and must not “resemble marriage.” The matter is “under investigation” for possible violations. If this reflects a new trend toward moral discipline in ECUSA, we welcome it—especially if extended to New Hampshire (which elected a practicing homosexual as bishop) and Washington, D.C. (where Bishop John Chane proposes expanding same-sex rites beyond General Convention limits). But is this really about morality—or authority? Did Charles simply bypass protocol? Or is the post-2003 crisis now “too hot to handle”? Are these decisions driven by expediency, not conviction? The AAC continues calling ECUSA to repent—diocese by diocese—so the church may experience renewal. END

"They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out, that it might be plain that they all are not of us." — 1 John 2:19 Dear Brothers and Sisters, In her famous book “On Death and Dying,” Elizabeth Kübler-Ross identified five stages in the process of dying: Denial and Isolation, Anger, Bargaining, Depression, and finally Acceptance. The Episcopal Church is currently moving through varying stages of this DABDA model. A number of revisionist bishops remain in denial and isolation—“No, not me; it cannot be true”—unwilling to admit that the consecration of Gene Robinson is tearing the Episcopal Church apart. This writer was recently in the Diocese of Connecticut, speaking to about 20 orthodox priests about the ECUSA situation. There, we learned that ultra-liberal Bishop Andrew D. Smith told several hundred Episcopal women at an ECW luncheon that the church was in a terrible mess and he could see no way out. “He looked awful, haggard,” an ECW delegate told Virtuosity. Smith may be taking his first tentative step out of denial. Many more bishops—like J. Michael Garrison of Western New York—are angry: “Why are you (the orthodox parishes) doing this to me by cutting off funds?” That sentiment echoes across dioceses throughout ECUSA. Then come the bargainers: “So you won’t pay your fair share? Aw, come on, guys—pay up… or else I’ll come down on you like a ton of bricks.” — Charles E. Bennison, Diocese of Pennsylvania “You want to leave ECUSA with your property? In your dreams.” — George Wayne Smith, Diocese of Missouri “If you stay, maybe we could work something out. Maybe.” Next is depression—and God only knows how many bishops, both orthodox and revisionist, are weighed down by the current crisis. Each side feels pressure from angry priests withholding funds and threatening to join the AAC or NACDP, or even leave for AMIA or seek oversight from a Global South Primate. It’s a mess everywhere, and depression is rampant—despite the Presiding Bishop’s frequent talk of “graceful conversation.” Revisionist bishops refuse to acknowledge that their dioceses are in numerical decline, that orthodox clergy are challenging their authority, and that laity are leaving—or staying but speaking out forcefully against revisionist theology, policies, and biblical interpretations. Yet many bishops continue to live in denial, often refusing to respond to letters from clergy and laity about ECUSA’s direction, the Robinson consecration, and related issues. AND THIS WEEK, a trial balloon emerged from England: both The Times and The Telegraph reported that formal plans for a split in the Anglican Communion are under consideration to resolve differences over homosexuality. The Lambeth Commission—an 18-member international body established last year by Archbishop of Canterbury Rowan Williams—is reportedly exploring a proposal to restructure the Anglican Communion as a looser confederation. According to Ruth Gledhill of The Times, this would allow new cross-geographic loyalties based on shared theological convictions. Jonathan Petre of The Telegraph added that advisers are drafting a blueprint to create an all-powerful “star chamber” led by the Archbishop of Canterbury, granting him significant—but not papal-level—authority to mediate disputes and prevent total collapse. Perhaps this marks the moment of Acceptance breaking through into the “pluriform” mindset of Presiding Bishop Frank Griswold—that the Anglican Communion is fracturing, and ECUSA’s consecration of an openly gay bishop is largely to blame. As one priest told Virtuosity: “Maybe it should happen. I hope it does. At the end of the day, we’ll know who stands with Scripture and apostolic tradition. When it happens, Griswold and his 62 revisionist bishops will be isolated—and we can watch them wither on the pluriform vine.” He has a point. How this unfolds remains uncertain, but clearly Irish Archbishop Robin Eames is struggling to hold things together—and may now realize the Communion’s days are numbered. African voices grow increasingly strident, while orthodox forces in the U.S.—from the American Anglican Council and the Network (NACDP)—are intensifying pressure. A steady stream of statements from groups like Plano and individual dioceses paints a bleak picture. The next seven months will be crucial. Orthodox priests and bishops are ratcheting up pressure on ECUSA’s liberal leadership like never before. This writer has spoken in four major locations over ten days to thousands of concerned Episcopalians. Many parishes are now developing strategies for confronting their bishops. These are heady days. Much is at stake. FRANK GRISWOLD received a sharp rebuke this week from Southern Cone Primate Greg Venables, responding to a letter in which Griswold tried to frame his actions positively. Venables wrote: “You speak clearly of your grief over the pain your actions have caused—yet you proceed with your relentless agenda. Do you not see the enormous contradiction?” Of course Frank doesn’t. In a “pluriform” world, one never needs to say they’re wrong. Griswold would rather fall on his sword than “betray” ECUSA’s pansexual advocates. Both letters are published in today’s digest. CONTINUING THE PRESSURE ON THE LAMBETH COMMISSION TO STAND FIRM FOR ORTHODOXY The Rev. Canon David H. Roseberry of Christ Church, Plano, reports over 600 signatures already gathered in support of his appeal—and the list grows daily. To sign, visit www@ChristChurchPlano.org. The Eames letter is also posted there. IN THE CONTINUING SAGA OF THE OTIS CHARLES MARRIAGE Retired Bishop Otis Charles of Utah has been removed as assisting bishop in California and had his license to officiate revoked by Bishop William Swing. This followed a San Francisco Chronicle report that Charles was “married” to a four-times-divorced man at St. Gregory of Nyssa Church on April 24. The diocese says the matter is under investigation. This move qualifies as theater of the absurd. Bishop Swing—who leads the United Religions Initiative, a syncretistic spiritual network—now disciplines Charles? Swing is as revisionist and pro-gay as they come. When a denomination lacks core doctrine, anything goes—especially in California. Now Swing fires a former bishop with whom, deep down, he likely agrees. The antics never cease. AND FROM THE DIOCESE OF THE CENTRAL GULF COAST A Virtuosity reader shares Bishop Philip M. Duncan II’s convention address, which strongly criticizes the AAC: “To establish an alternative ecclesiastical body—within or outside the Episcopal Church—has not been helpful for reconciliation and seems to foster its own turmoil and schism. I do not support their agenda.” On same-gender relationships, he stated: “Our teaching on sacramental Christian marriage remains unchanged: it is a lifelong covenant between a man and a woman. Committed same-gender relationships exist in our culture and matter to many in this diocese. In my study of Scripture, I find no affirmation of these relationships, nor condemnation of homosexuality.” So what does he believe? “The norm for ordination here remains celibacy or heterosexual Christian marriage. I will not authorize blessings of same-gender unions.” Bishop Duncan also noted declining diocesan finances: giving is down nearly $200,000, and $233,000 in pledges have been restricted to local use only—which the diocese is honoring. AND FROM THE UNITED METHODIST CHURCH NATIONAL CONFERENCE IN PITTSBURGH Delegates voted 579–376 to uphold the church’s stance: “The United Methodist Church does not condone the practice of homosexuality and considers this practice incompatible with Christian teaching.” They also defeated (527–423) a resolution claiming Christians disagree on this issue. This makes the UMC the first Mainline Protestant body to formally oppose same-sex marriage—a significant development for the Lambeth Commission and global Anglicanism. With four times ECUSA’s U.S. membership, the Methodists are declaring: Scripture’s position is clear; Christians cannot “agree to disagree” on this; and the church need not conform to American cultural trends. This vote aligns U.S. Methodists with the Roman Catholic Church, Russian Orthodox, global Baptists, the majority of Lambeth bishops, and orthodox Episcopalians. It directly contradicts ECUSA leaders’ argument that “American culture demands an exception.” What’s happening in mainline Protestantism follows a pattern: a minister violates Scripture → faces a church trial → jurors reinterpret church law → minister is acquitted → other churches protest → journalists speculate about “schism.” AND FROM THE DIOCESE OF UTAH Bishop Carolyn T. Irish announced she will permit same-sex blessing services: “After discussion with clergy and Diocesan Council, I’ve set policy allowing such blessings. Bishops must authorize liturgies not in the Book of Common Prayer and share responsibility for these occasions. A future bishop may reverse this policy.” One hopes so. Notably, Bishop Irish—formerly Mormon—was never rebaptized upon joining the Episcopal Church. On same-sex unions, she said: “In Anglican tradition, we can live with such diversity. Each diocese may develop policies and liturgies as appropriate.” This is precisely the kind of reasoning that drives Global South Primates to declare broken communion with leaders like Bishop Irish. THERE’S A CHANGING OF THE GUARD AT TRINITY EPISCOPAL SCHOOL FOR MINISTRY (TESM) The Rev. Dr. Paul Zahl has resigned as Dean of the Cathedral Church of the Advent in Birmingham, Alabama, to become Dean/President of TESM, effective August 1—succeeding retiring Dr. Peter Moore. Zahl is an excellent choice. He writes: “On May 4, I accepted the unanimous call from TESM’s search committee. This decision brings Mary and me clarity and joy. I’ll remain Dean in Birmingham through July 31 and hope to move to Pittsburgh in early August.” But Bishop Henry Parsley of Alabama opposes orthodoxy. He has publicly condemned the Network and threatened parishes that join. Since deans are appointed by bishops—not vestries—you can be sure Parsley will block any orthodox successor to Zahl. Under pressure from the bishop and cathedral dissidents, Zahl’s departure opens the door for a liberal replacement. If that happens, hundreds may leave. Two of Alabama’s three congregations that redirected funds are now seeking new leadership. With Parsley cracking down on Network-affiliated churches like Ascension in Montgomery, he appears determined to purge orthodox voices from his diocese. AND IN ENGLAND About 40 angry evangelicals will meet with the Bishop of St Albans over the appointment of Jeffrey John. Sparks are expected. AMONG TODAY’S POSTED STORIES Dr. Robert Sanders, Virtuosity’s cyber theologian, asks: Who are we in communion with? “Nicea teaches that believers must be under orthodox bishops. If a diocese is led by a heretical bishop, orthodox bishops must step in. If Nicea means anything, there must be a network.” Dr. Leander Harding explores “Homosexuality, The Church, and Truth and Justice for Children”—an essential read. If you can’t read everything at once, take time daily to engage with these stories before the next digest arrives. Please share these articles. Thanks to the internet, no one needs to stay uninformed. Encourage friends to subscribe at www.virtuosityonline.org. PLEASE CONSIDER SUPPORTING VIRTUOSITY New stories are posted daily. Visit www.virtuosityonline.org to stay current. Your financial support makes this ministry possible—especially in this critical year for the Anglican Communion. Thank you for your support. All blessings, David W. Virtue, DD

By Paul Marshall May 5, 2004 It is a pretty good rule of thumb that where you find Muslim extremism, Islamist terrorism, and women being sentenced to death by stoning, there you will find Saudi funds and Saudi-trained personnel. One exception to this rule has been Nigeria, but now evidence of Wahabbi mischief is surfacing there as well. Since the governor of Zamfara State, Alhaji Ahmed Sani, introduced a draconian version of sharia in 1999, 11 of Nigeria's 36 states have followed suit. Five women have been sentenced to death by stoning for adultery, though no punishment has yet been carried out. Thieves have had their hands amputated by court order. One man had his eye removed after accidentally blinding a friend (he could have escaped this by paying 60 camels, but the injured party wasn't interested in the camels). Under these sharia dictates, women are harshly subjugated. In northern Nigeria, they have been forbidden to rent houses and barred from riding motorbikes or traveling in the same vehicles as men. Taxi drivers have been caned for carrying female passengers. Zamfara requires all high-school girls to wear a hijab and bars them from wearing skirts and other "Western" forms of dress. State officials have advocated public flogging of those violating an "Islamic" dress code. Prostitution charges have been leveled at women merely for the crime of being unmarried after the age of 13. Judges in Bauchi State have told women to get married immediately or be sent to prison. One judge ordered four of them to pick out husbands from among the men in the court. Women are at a particular disadvantage in these criminal prosecutions since their testimony usually counts for only half that of a man. Non-Muslims, usually Christians, have become second-class citizens. Their taxes pay for Islamic preachers, while hundreds of churches have been closed by government order. Last week, Sani announced that all "unauthorized" places of worship in Zamfara State would be demolished. Those who exercise their right under the Nigerian constitution to change their religion from Islam are threatened with death, a punishment for apostasy under sharia law. The Catholic and Anglican churches have had to set up protected centers for converts. This spread of radical Islam has also led to riots, mob attacks, and vigilantes, producing the largest death toll in Nigeria since the civil war over Biafra in the 1960s. Over 10,000 people have died in the last four years in sharia-related violence — perhaps over 1,000 in the central states this year alone. Recent months have seen the emergence of more organized militias. In early January, in Yobe State, there was an uprising by a group calling itself the "Taliban," led by a "Mullah Omar," and demanding an Islamic state. It took several hundred troops two weeks to put it down. Foreign groups have been aiding the institutionalization of Islamic law. Saudi, Sudanese, Syrian, and Palestinian representatives appeared with Governor Sani in the days before he announced his plans for sharia. The Jigawa State government has sent Islamic judges for training in Malaysia and Sudan. The government of Katsina State has sent a delegation to Sudan to study its laws. Other states have been offered assistance from some these same countries as well as from Iran and Libya. In January, the Saudi religious and cultural attaché in Nigeria, Sheik Abdul-Aziz, said that his government had been monitoring the implementation of sharia in Nigeria and noted the results "with delight." There is also evidence of infiltration by foreign Islamic radicals. According to some reports, extremists from neighboring Chad were involved in the July 2001 violence in Bauchi State. In November 2001, Nigerian police arrested six Pakistani preachers, accusing them of inciting religious violence in Ogun state. The police have announced that scores of Pakistanis have been arrested in different parts of the country for allegedly fomenting religious trouble since 9/11. Church spokesmen in Plateau State said last month that local Muslim extremists have brought in thousands of mercenaries from Niger and Chad to invade Christian towns and villages. However, despite repeated rumors, there has until this year been little evidence of organized foreign support for violence and domestic terrorism. Now such evidence is appearing. On February 3, the Nigerian government announced that an unnamed Iranian diplomat was arrested on January 23 in Nigeria's capital, Abuja, after he was found taking photographs of Churches, a presidential villa, the defense headquarters, and the Israeli, British, and American embassies. The usually reliable news service Compass Direct reports that one of January's "Taliban" raiders, Muslim cleric Alhaji Sharu, confessed to police that he was a middleman between Nigerian extremists and the Al-Muntada Al-Islami Trust, a Saudi funded "charity" headquartered in Britain. Sharu said that the Trust's money had been used to propagate a Wahabist version of Islam in Nigeria and fund religious violence. Subsequent investigation by Nigeria's police led to "the discovery of financial transactions running into millions of dollars" between Sharu and the Trust's local head, a Sudanese businessman named Muhiddeen Abdullahi. Authorities arrested Abdullahi on February 20, accusing him and the Trust of financing attacks on Christians, including the January Taliban uprising. When authorities released Abdullahi 10 days after his arrest, more than 5,000 Qadiriyya Sufi Muslims, the largest tradition within Nigerian Islam, mounted a protest march. Chanting "Allahu Akbar" ("God is Great"), demanded that Wahabbis be banned from the country. Their spokesman, Abduljabbar Nasiru Kabara, told journalists, "As a matter of urgency, the state government should close the office of Al-Muntada Al-Islami because of its activities which have resulted in religious unrest in Nigeria." If Nigeria's moderate Muslims can call for the rejection of Saudi interference, there is nothing stopping the Nigerian government from doing the same, and little stopping the U.S. government from encouraging it to do so. — Paul Marshall is senior fellow at Freedom House's Center for Religious Freedom. He is author of Islam at the Crossroads and God and the Constitution: Christianity and American Politics.

By Georgette Forney Pro-choice marcher switched signs, joined NOEL counter-rally Shirley came to the April 25 pro-choice march in Washington D.C. holding a sign that said "Stand up for Choice." She left with one that said, "I'm Pro-Life." Nobody made her take the new sign. No-one called her names for supporting free access to abortion. Instead, Shirley changed her mind when she saw a small group of Christians affiliated with NOEL (formerly National Organization of Episcopalians for Life) quietly witnessing to the hurt abortion had brought into their own lives. Many carried signs that said, "I regret my abortion," or, "I regret my lost fatherhood." They were there, said Georgette Forney, president of NOEL and a parishoner at St. Stephen's Episcopal Church, Sewickley, PA, to counter the message that abortion is good for women and society. NOEL's campaign, called "Silent No More Awareness," exists to give those with personal experience of abortion's costs a voice, said Forney. That group includes Forney herself, who had an abortion when she was 16. "There is a lot of talk about rights and choice, but very little attention is given to women who have abortions. I regret my abortion and I know others who feel the same way," she said. Forney estimated that some 250 people participated in the Silent No More Awareness counter-rally during the April 25 pro-choice march. Among them were many Episcopalians. Silent No More Awareness is a joint project of NOEL and Priests for Life, a Roman Catholic organization. Abortion has been a contentious issue in the Episcopal Church. In 1994 the church's 71st General Convention reaffirmed that human life should be honored from inception to death. However, it also referred to abortion as a "right," but only one that should be used in "extreme situations." "We emphatically oppose abortion as a means of birth control, family planning, sex selection, or any reason of mere convenience," states the resolution. At the same time both the national Episcopal Church and the Episcopal Women's Caucus have maintained membership in the Religious Coalition for Reproductive Choice (RCRC), which co-sponsored the April 25 pro-choice march. Among other stands, the RCRC opposes parental notification when a minor seeks an abortion and has fought laws banning partial birth abortions. NOEL, which was founded in 1983, is based in the Anglican Communion Network diocese of Pittsburgh and offers Episcopalians not in agreement with abortion advocacy of the national church a voice in the debate, said Forney. NOEL's is a life-affirming ministry in the Worldwide Anglican Communion. NOEL's mission is to advocate the sanctity of human life from conception to natural death in the Church and society. NOEL's vision is to "stand for the value of every human life as revealed in Scripture and "equip people to develop a biblical response to issues that threaten human life."

By GREG GARRISON Birmingham News staff writer May 7, 2004 The top priest at Birmingham's largest Episcopal Church, who stirred controversy with his strong stance against the denomination's first openly gay bishop, will be leaving this year. The Rev. Paul F.M. Zahl, dean of the 3,800-member Cathedral Church of the Advent, will resign effective July 31 to become president and dean of Trinity Episcopal School for Ministry in Ambridge, Pa., said Vice Dean John Harper. Harper will become interim dean of the cathedral on Aug. 1, he said. Zahl plans to take the month of July as vacation, Harper said. Last year, Zahl repeatedly made headlines as one of the leaders of a conservative movement in the Episcopal Church that opposes same-sex unions. Zahl was one of several theologians who signed a position paper saying the Episcopal Church General Convention has no authority to approve blessings for same-sex couples. When the convention approved the Rev. Gene Robinson of New Hampshire as the denomination's first openly gay bishop, Zahl flew a black flag on the front of the cathedral on 20th Street in downtown Birmingham. Zahl also led a delegation of priests from the Advent last year to a meeting of conservative leaders in Dallas to protest the approval of Robinson. Zahl was traveling Thursday when the church executive committee learned of his decision, and was unavailable for comment. In a previous interview, he said he was stung by the harsh reaction from some members of his congregation who criticized his leadership after the fallout from the Robinson decision. But he had loyal supporters as well. "Paul has been an inspiration and a friend for all of us who have worked with him," Harper said. "He lives the Gospel message of grace and we have experienced graciousness from him. We shall miss him." Zahl, who has a doctorate in theology from the University of Tubingen in Germany, has written several books, including "The First Christian: Universal Truth in the Teachings of Jesus," and "Five Women of the English Reformation." Zahl was one of 21 international theologians appointed by his longtime friend, former Archbishop of Canterbury George Carey, to serve on the Inter-Anglican Theological and Doctrinal Commission. Zahl graduated from Harvard University in 1972 with a degree in classics and philosophy, received a master's degree from the University of Nottingham and a diploma in pastoral studies from St. John's Theological College in Nottingham. Zahl and his wife, Mary, have three children. He was previously rector of churches in Scarborough, N.Y., and Charleston, S.C., and curate of Grace Church in New York City.

By Ruth Gledhill, Religion Correspondent THE TIMES The installation of Jeffrey John as Dean of St Albans has been brought forward by three months as a signal of the cathedral's support for the celibate gay clergyman at the centre of the Church of England debate over homosexuality. Opposition in the St Albans diocese to Dr John, currently canon theologian at Southwark, has been gathering force and evangelicals have been meeting to plan a strategy to force his withdrawal, as they did from Reading last year. The move of the installation service at St Albans to July from October is an indication that liberals in the Anglican Church are no longer prepared to allow themselves to be held to ransom by their more conservative brethren. Senior clergy in the St Albans diocese want to avoid a repetition of what happened in the Oxford diocese, where evangelicals mounted a successful international campaign against the appointment of Dr John, an open but abstinent homosexual, as Bishop of Reading. Dr John was persuaded to stand down by the Archbishop of Canterbury, Dr Rowan Williams.