News & Commentary

Diocese of Maryland Sets out Same-Sex Blessing Guidelines

Thu, 29 Jul 2010 06:58:15 -0700

July, 2010

Bishop's Guidelines Regarding the Blessing of Same-Gender Unions

Effective July, 2010

These guidelines are for the clergy of the Diocese of Maryland in keeping with Resolution CO56 of the 2009 General Convention of the Episcopal Church that states that bishops “may provide generous pastoral responses to meet the needs of members of this Church,” and that we “honor the theological diversity of this Church in regard to matters of human sexuality.”

As to whether or not to engage in performing and blessing same-gender unions within the Diocese, I respect the pastoral judgment and decisions of the clergy under my pastoral oversight. No priest of the Diocese of Maryland, canonically resident or licensed in accordance with the canons of The Episcopal Church, shall be required to bless a union of persons of the same gender, neither shall they be required to bless a civil marriage performed in another state.
Before the blessing of a union can take place, the priest shall comply with all diocesan requirements that pertain to marriage, including those relevant to previous marriages that have ended in divorce. Couples shall be prepared to make a lifelong commitment to each other, and must have received adequate pastoral counseling prior to the union.
Episcopal priests from outside the Diocese are not permitted to enter the Diocese of Maryland to bless same-gender unions unless they are from a diocese that also permits the performing or blessing of same-gender unions.
Persons who reside in other dioceses may not enter the Diocese of Maryland to have a same-gender union performed or blessed by a priest of this Diocese, or a priest from the diocese in which they reside, unless that diocese also permits its clergy to perform or bless same-gender unions.

We have received permission from the Diocese of Southern Ohio to offer these theological and liturgical resources, and I recommend them for trial use in this Diocese: the “Theological Reflection” document, and the form provided for “The Blessing of a Sacred Union.”

The Rt. Rev. Eugene Taylor Sutton
Bishop, Episcopal Diocese of Maryland

Resources

Theological Reflection on Blessing Same-Gender Unions

The Blessing of a Sacred Union (Adobe PDF)

The Blessing of a Sacred Union (RTF, MS Word DOC)

Minutes of Anglican Communion Standing Committee December, 2009 Meeting

Wed, 28 Jul 2010 12:32:04 -0700

PDF Copy

The Standing Committee of the Anglican Communion

Minutes

St Andrew's House, London

15-18 December 2009

List of Members

December 2009

President:

The Most Revd and Rt Hon Dr Rowan Williams England

Chair:

The Rt Revd Dr James Tengatenga Central Africa

Vice Chair:

Canon Elizabeth Paver England

Elected by the Primates' Meeting:

The Most Revd Dr Mouneer Anis Jerusalem & The Middle East

The Most Revd Dr Phillip Aspinall Australia

The Most Revd Dr Katharine Jefferts Schori The Episcopal Church

The Most Revd Dr Barry Morgan Wales

The Most Revd Henry Orombi unable to attend Uganda

*The Most Revd Justice Akrofi attended as an alternate to Abp Orombi

Elected by the ACC:

Mrs Philippa Amable West Africa

The Revd Prof Ian Douglas The Episcopal Church

Dr Anthony Fitchett Aotearoa, New Zealand & Polynesia

Dato Stanley Isaacs South East Asia

The Rt Revd Kumara Illangasinghe Ceylon

The Rt Revd Azad Marshall Jerusalem & The Middle East

Ms Nomfundo Walaza Southern Africa

Secretary General:

The Revd Canon Dr Kenneth Kearon

In Attendance:

The Revd Canon Joanna Udal

Mrs Yoshimi Gregory

Introductions

The Chair of the Standing Committee of the Anglican Communion, the Rt Revd Dr James Tengatenga, welcomed everyone. He commented that it was the first meeting since Jamaica, and invited a brief introduction from the members. He gave a particular welcome to all new members of the Standing Committee, Dato Stanley Isaacs from South East Asia, Dr Tony Fitchett from New Zealand, Revd Prof Ian Douglas from The Episcopal Church, and Bp Azad Marshall from Jerusalem and the Middle East. He said he and Canon Elizabeth Paver also were both new as Chair and Vice Chair. He gave a warm welcome to Archbishop Justice Akrofi from West Africa, who was attending as an alternate to Archbishop Henry Orombi.

The Secretary General, gave notices including the pattern of the meeting, which would be joined by the Archbishop of Canterbury on the last two days, and commented that trust was the key to a successful meeting, and confidentiality was essential. He said as a request of both Chairs - the Archbishop of Canterbury and Bp James Tengatenga - that no mobile or laptop should be used at the meetings.

1. Minutes of the meetings of 29 April-1 May, and 12 May 2009

The draft minutes of the meeting of 29 April-1 May 2009 had been circulated. A minor amendment was made in the description of the Secretary General in Resolution 3 and the rest of the Minutes passed unanimously.

The draft minutes of the meeting of 29 April-1 May:

Resolution 1: Minutes of the Meeting of the Joint Standing Committee of the Primates of the Anglican Communion and the Anglican Consultative Council held in Jamaica on 29 April-1 May 2009.

That the Joint Standing Committee of the Primates of the Anglican Communion and the Anglican Consultative Council resolves the Minutes of the Meeting held in Jamaica on 29 April-1 May 2009 be adopted and signed by the Chairman.

The draft minutes of the Standing Committee of the Anglican Communion on 12 May 2009 had been circulated and were agreed unanimously.

Questions were raised regarding the change of the name of the Committee after the Joint Standing Committee of 29 April-1 May 2009, and the Secretary General explained that the change was noted at the meeting on 12 May. Until the meeting in Jamaica, the Primates' and the ACC Standing Committees met together, hence the Joint Standing Committee. However, the ACC Constitution had changed, and the new body was called the Standing Committee of the Anglican Communion.

The new Standing Committee has 5 Primates' Standing Committee members, now ex-officio members of the ACC and of the Standing Committee

The Standing Committee noted the decision made at the meeting on 12 May 2009 to appoint Mr Robert Fordham as a consultant to the Finance Committee.

A question was asked regarding membership numbers at the ACC, and the Secretary General explained the schedule of membership process where publicly acknowledged numbers of members dictate one, two, or three representatives at the ACC meeting, and that any Province whose membership had increased could apply for increased representation according to the ACC Constitution, as was the case recently for the Province of the Indian Ocean, where the church membership increase resulted in the number of representatives at the ACC going from one to two at ACC-14. Canon Kearon said that each Province was responsible for this process.

Resolution 2: Minutes of the Meeting of the Standing Committee of the Anglican Communion held in Jamaica of 12 May 2009.

That the Standing Committee of the Anglican Communion resolves the Minutes of the Meeting held in Jamaica of 12 May 2009 be adopted and signed by the Chairman.

2. Matters Arising

a) Canon Kearon reported that Archbishop Justice Akrofi was present as an alternate to Archbishop Henry Orombi.

b) He had received a letter from Ms Nomfundo Walaza resigning from the Standing Committee and the Anglican Consultative Council due to her work commitments. The following decisions were made:

i) The Standing Committee accepted her resignation and wished her well in her important task in getting the Desmond Tutu Peace Centre off the ground.

ii) Canon Kearon reported that he had spoken to the legal adviser, Revd Canon John Rees, regarding this matter and he was advised that it was the Standing Committee who would appoint a new member to replace Ms Walaza according to the ACC Constitution.

iii) The Standing Committee discussed the criteria in electing the replacement of Ms Nomfundo Walaza and noted that the Constitution required it to consider region, gender and order. The Secretary General was requested to contact the legal adviser to check the clauses in the ACC Constitution.

iv) The Revd Janet Trisk was duly elected to be the replacement, and the Committee requested that the Secretary General's Office contact her to see if she would accept the invitation.

c) At the request of a number of members of the Standing Committee, it was agreed to add an extra item to the Agenda, ‘Recent developments in the Anglican Communion' after Agenda Item 3.

d) Canon Kearon said that the Anglican Communion Covenant final text would be circulated to the members prior to the session and reminded the Standing Committee that particular confidentiality would be needed before the text was approved and sent out to the member churches.

e) Questions were asked by new members regarding the procedures for reporting back to their Provinces after the meeting:

i) Handling the decisions made at the meeting

ii) The Minutes of the Standing Committee

iii) Implementation of decisions

Canon Kearon reported that the final text of the Anglican Communion Covenant be sent to the Primates and Provincial Secretaries, and then placed on the Anglican Communion website. He expected the Primates and Provincial Secretaries would share the text within the Provinces according to their Provincial procedures.

3. Secretary General's Report

The Secretary General introduced the session and highlighted the main activities in the Anglican Communion Office since the last meeting in Jamaica in May. He noted that they were mainly concerned with implementing the many decisions of ACC-14 and the Windsor Continuation Group Report recommendations, and most appeared at some stage on the Agenda.

These included the Listening Process becoming Continuing Indaba; the Primates' Standing Committee members becoming full members of the ACC and its Standing Committee; establishing the Inter-Anglican Standing Commission for Unity, Faith and Order whose first meeting had taken place before the Standing Committee meeting; the Bible in the Life of the Church Project has been launched and its first meeting had taken place just before the Standing Committee meeting; the emergence of the Anglican Communion in North America; the moratoria in North America; the recent General Convention resolutions; the election of a partnered person as suffragan bishop in the Diocese of Los Angeles; and decisions about same sex rites in the Dioceses of Ohio and Massachusetts, as well as continued interventions into other Provinces.

4. Recent Developments in the Anglican Communion

Discussion began with a review of developments in the Communion over the past few months, in particular, the election of a person in a same gender relationship as suffragan bishop of Los Angeles in The Episcopal Church (the election has not yet been confirmed), and the authorisation by the Bishops of Massachusetts and Ohio of rites of same sex blessings, contrary to both the Windsor Report and the more recent Windsor Continuation Group Report.

Honest opinions were expressed on all sides, and eventually it was decided to adjourn the discussion until later in the Agenda.

The second session, this time with the Archbishop of Canterbury present, resumed the earlier conversation. At the end of that session three resolutions were presented.

These were voted on the following morning:

a) First resolution:

That in view of the recent actions of the 76th General Convention, particularly Resolutions DO25 and CO56, representatives of TEC should be invited to withdraw from all Anglican Councils until ACC-15. This [time] would give both TEC and the AC a temporary safe distance for discernment in regard to the issues that currently threaten the unity of the Anglican Communion.

2 votes for, and 8 votes against, no abstention recorded

b) Second resolution:

The Standing Committee of the Anglican Communion meeting in London from 15th-18th December 2009, noting that the Episcopal Church had at its 76th General Convention in July 2009 resolved to reopen a process for the blessing of same gender relationships and to recognise the right of gay and lesbian persons to any ordained ministry in the church:

i) Expresses its deep disappointment and regret over such decisions, having regard to the declared position of the Anglican Communion over those matters through various Lambeth Resolutions; the recommendations of the Windsor Continuation Report and the resolutions of the Primates' Meeting held in Dromantine in February 2005 and at Dar-es-salaam in February 2007;

ii) Disassociates the Anglican Communion from those decisions of The Episcopal Church as well as with any actions that may be taken by churches in The Episcopal Church in North America pursuant to those decisions.

2 votes for, 7 votes against and 2 abstentions

c) Third resolution:

The Standing Committee of the Anglican Communion resolved that, in the light of:

i) The recent Episcopal nomination in the Diocese of Los Angeles of a partnered lesbian candidate

ii) The decisions in a number of US and Canadian dioceses to proceed with formal ceremonies of same-sex blessings

iii) Continuing cross-jurisdictional activity within the Communion

The Standing Committee strongly reaffirm Resolution 14.09 of ACC-14 supporting the three moratoria proposed by the Windsor Report and the associated request for ‘Gracious Restraint' in respect of actions that endanger the unity of the Anglican Communion by going against the declared view of the Instruments of Communion.

8 votes for, 1 vote against, 1 abstention recorded.

The Secretary General was asked to place the resolution in the Anglican Communion website.

5. Review of ACC-14

(a) Evaluation

The Vice Chair of the Standing Committee, Canon Elizabeth Paver chaired the session and welcomed Mr Stephen Lyon to the meeting.

Mr Lyon introduced the document and said evaluating the ACC-14 would help to improve ACC meetings in the future. He explained how he evaluated ACC-14 meeting.

The following suggestions were made from the Standing Committee to help future meetings:

i) Use of flip charts in sessions for the comments in groups, and then those flip charts could be used for resolution sessions, reminding people what was discussed earlier

ii) Bible and Discernment group leaders & facilitators to have more briefing and training prior to the meeting, as the quality of these leaders would determine the success of the sessions and the outcomes.

There were some queries regarding the process and procedures of the meeting, in particular the resolutions sessions.

Resolution 3: Hospitality at ACC-14

That the Standing Committee of the Anglican Communion thanks the Province of the West Indies and the Diocese of Jamaica and the Cayman Islands for their hospitality at ACC-14, and asks the Secretary General to write a letter on behalf of the Standing Committee of the Anglican Communion.

(b) Constitution

The Standing Committee considered the revised Constitution and passed the following resolution:

Resolution 4: the Constitution of the ACC

That the Standing Committee of the Anglican Communion notes the revised Constitution of the Anglican Consultative Council and the establishment of the Council as a company limited by guarantee under UK law.

(c) Resolutions

i. ACC-14 Resolution 14.01

The Standing Committee welcomed the fact that the newly established Inter-Anglican Standing Commission for Unity, Faith and Order had met and would report to the meeting.

ii. ACC-14 Resolution 14.38

The Anglican Consultative Council and the Primates' Meeting

Canon Kearon reported that at the Primates' Meeting in Alexandria in January, a request was made to increase the Primates' number at the Joint Standing Committee from 5 to 8

Since the Lambeth Conference of 1988 the Communion had been divided into 5 regions. In the case of the new Standing Commission for Unity, Faith and Order, the Communion is divided into 9 regions. It would require a constitutional change in the ACC Constitution, with approval by two thirds of the votes, to change the representation of Primates in the Standing Committee.

Canon Kearon explained that the attendance at the Standing Committee costs £1,200 per head, and also the costs of the UN Observer and the Financial Consultant would need to be met. The Archbishop of Canterbury's costs were paid by Lambeth Palace.

Concern was raised regarding the balance between lay, clerical and episcopal representation on the Standing Committee, and whether the increase in the number of Primates in the Standing Committee might create an imbalance between the clergy/bishops/Primates and lay members.

After a full discussion exploring various possibilities, the Standing Committee passed the following resolution and agreed to discuss this item fully at the next Standing Committee meeting.

Resolution 5: Number of Primates Attending the ACC Meeting

That the Standing Committee of the Anglican Communion requests the Secretary General, in conjunction with the Finance Committee, to respond to the request of the Primates on the increase of up to 8, by formulating a proposal for consideration by ACC-15, and to request ‘a draft proposal for consideration' by the next Standing Committee meeting.

The draft proposal is to consider the following:

i) Financial implications and funding options

ii) Balance of Primates and non-Primates at the meeting

iii) Geographical representation

iv) Balance of lay, clergy, bishops and primates

Resolution 6: ACC Members' Participation at the Primates' Meeting

That the Secretary General be requested to refer ACC-14.38 to the Primates' Meeting, and if the Primates' Meeting agrees in principle to include non-primatial members of the Standing Committee as non-voting participants in the Primates' Meeting, then the Secretary General be requested to refer to the Finance Committee the question of funding such participation, for report to the Standing Committee.

6. Communications Strategy Review

The Secretary General introduced the report including the proposal to proceed to appoint a Director for Communications.

7. Finance

The Chair of the Standing Committee announced that Canon Paver had been appointed Chair of the Finance Committee, and Mr Robert Fordham had been appointed the Vice Chair, the previous day.

Canon Paver chaired the session and noted that the Finance Committee met the previous day. She reported that the Finance Committee dealt with a significant number of papers, and distributed its report, ‘Report to the Standing Committee by the Finance and Administration Committee' to the Standing Committee. She noted the following:

a) Appointment of Chair and Vice Chair of the Inter-Anglican Finance and Administration Committee

b) Inter-Anglican budgets - Projections for 2009 and 2010

c) Provincial Contributions

d) Governance Issues

e) Lambeth Conference Finances

The Chair invited Mr Andrew Franklin to introduce the papers G and H, Financial Projections for 2009 and 2010, to the Standing Committee.

Mr Franklin reported a general downturn of income, in particular, the budget for the Compass Rose Society would be down by £60,000, and income forecast was scaled down to reflect this, together with news of reductions in Provincial contributions. As a result of this, the Anglican Communion Office has taken steps to make staff post redundancies.

Some savings had been made in 2009, notably: recruitment of Director for Unity, Faith and Order came late in the year. He also explained movements of staff into more appropriate financial categories which would see some figures being amended. He reported that the ACO allocated funds each year for meetings which didn't happen every year, as designated funds.

In addition, the Final Salary Pension Scheme would be closed to existing members on 28 February 2010.

Mr Franklin reported that two Provinces had informed him of their intention to reduce their Provincial contributions in 2010 - The Episcopal Church and the Church of Ireland. This would cut the income to the Inter-Anglican budget considerably.

It was requested that the Chair and the Secretary General write a joint letter to remind the Provinces who had not contributed of their obligations.

Resolution 7: Provincial Contribution to Inter-Anglican Budget

That the Standing Committee of the Anglican Communion requests the Chair and the Secretary General to write jointly to those Provinces that have not paid their contributions to the Inter-Anglican Budget in 2009, reminding them of their obligation and requesting a response concerning their intention in this regard.

It was noted that several Provinces had not paid their cost at the recent Primates' Meeting.

Resolution 8: Frequency of the Primates' Meetings

That the Standing Committee of the Anglican Communion agrees with the recommendation from the Finance Committee that in light of the accumulated deficit from the holding of Primates' Meetings, that there be a two-year gap between the Primates' Meetings so as to discharge the debt and put aside a suitable amount of funds towards the budget to undertake these meetings.

A question was asked regarding how the Provincial Contributions were calculated, and a request for revision was made.

Resolution 9: Calculation of Provincial Contributions to the Inter-Anglican Budget

That the Standing Committee of the Anglican Communion requests a working group to be established to consider and report upon an alternative basis of apportioning contributions by the member-churches to the Inter-Anglican Budget. The new model to be made available by the next Finance Committee meeting.

Mr Robert Fordham introduced the topic of governance. In terms of governance, he reminded the Committee of their obligations as trustees.

He commented on his meeting with the auditors the previous week, and felt they were comfortable with the direction the ACO was heading financially.

Resolution 10: Governance

That the Standing Committee of the Anglican Communion requests a policy objective be adopted to progressively establish over the next three years unrestricted general reserves sufficient to cover three months of operating costs. It also requests the Secretary General and the Consultant to prepare a statement on governance arrangements.

The Standing Committee agreed the recommendations and requests made by the Finance Committee, and the following resolutions were passed:

Resolution 11: Trustees' Roles and Responsibilities

That the Standing Committee of the Anglican Communion noted the roles and responsibilities of the trustees, as outlined in the page 6 from The Essential Trustee published by the Charity Commissioners.

Resolution 12: Annual Return

That the Standing Committee seeks to time its meetings to enable it to approve the Annual Return during the annual meeting.

Resolution 13: Merging of the existing unincorporated charity (registered under Registration Number 276951) with the new company

That the Standing Committee resolves to merge the existing unincorporated charity (registered under Registration Number 276951) with the new company incorporated to take its place, and requests the Charity Commissioners to register the new company.

Resolution 14: Transfer of the staff, contracts, assets and liabilities

That the Standing Committee approves transfer of the staff, contracts, assets and liabilities of the Anglican Communion to the new company.

Mr Fordham noted that it would be most helpful if the Standing Committee could meet between April and September when the accounts closed and the auditors met.

It was noted that the Finance Committee had resolved to add Canon Barnett-Cowan's name as an Account Signatory.

8. The Lambeth Conference Company

The Secretary General introduced the session and presented two reports: one written by the three directors of the Lambeth Conference Company which illustrated the way in which fundraising and finance had evolved, and the other report written by himself, which included the history of the Lambeth Conference Company and analysed the Ormerod Report and worked through the suggestions and recommendations. He reported that a lot of items came at the Conference as a gift, and towards the end many bodies gave their services free of charge. He reported at one point it appeared that there might be a short fall of up to £1.2 million pounds. In the end the Company had borrowed £400,000 from the Church Commissioners and the Archbishops' Council of the Church of England (£200,000 each).

The Standing Committee made the following comments:

a) It was the responsibility of this Standing Committee to move it forward.

b) Future Lambeth Conference would need to be organised more professionally and more efficiently.

c) The Archbishop of Canterbury, the Lambeth Conference Design Group, and the Lambeth Conference Company should ensure a close working relationship in any future conference.

d) The Lambeth Conference Company should be more central to the structure of the Lambeth Conference.

e) Encourage this body to look at other non-Anglican models, such as the WCC.

f) The Company was still in debt and it wouldn't be able to plan anything new until it cleared the debt.

The Standing Committee resolved:

Resolution 15: Structure of Future Lambeth Conferences

That the Secretary General consults with the Archbishop of Canterbury,

the Lambeth Conference Company and relevant others and advise the Standing Committee on a comprehensive structure and governance arrangements for future Lambeth Conferences, taking into consideration the issues and recommendations reviewed in the Ormerod Report, with a report to the next Standing Committee.

Mr Robert Fordham was to meet the Lambeth Conference Company later that day. Canon Kearon was requested to speak to the Archbishop of Canterbury about who the Chair might be.

9. Future Lambeth Conferences

Ms Sue Parks joined the meeting and introduced her report.

A number of comments were made:

a) If we were to talk about 2013, we have a short time left before big decisions would need to be made.

b) Next Primates' Meeting has been scheduled for January 2011.

c) Totally impractical to consider a meeting at present.

d) Impossible to consider a meeting in a current financial situation.

e) Ecclesial questions to be asked in common life of Communion.

f) Congress idea has not been given an opportunity to be considered.

After a discussion, the Standing Committee agreed to the following resolution:

Resolution 16: Future Lambeth Conferences

That the Standing Committee of the Anglican Communion recommends to the Archbishop of Canterbury, in view of the remaining debt coming from Lambeth 2008, that a mid-term Lambeth Conference meeting of bishops is impractical and ought not to be undertaken.

10. Anglican Communion Office/Lambeth Palace Review Panel

The Chair welcomed the Rt Revd Clive Handford and introduced him to the Standing Committee. This report was at an interim stage and so is treated as confidential. Because of the content of the Report staff were asked to withdraw from the meeting.

11. Provincial Reviews

(a) The Province of West Africa

The Standing Committee noted the summary of the situation as presented by the Secretary General. At the request of the Primate of West Africa, who was present, the Standing Committee agreed to close the matter of the discussion of the Province.

(b) The Province of Central Africa

The Standing Committee noted the update from the Secretary General, and agreed to defer the matter until a Primate is elected and has had time to settle in.

(c) The Iberian Churches

The Standing Committee considered the Resolution 14.37 from ACC-14 concerning the Iberian Churches and their relationship with the ACC.

With respect to Section (a) (to consider their admissions to full membership of the ACC) the Standing Committee recognised that full membership simply was not possible. With respect to Section (b) (request to set up a review) the Standing Committee decided not to.

Guidelines

The Standing Committee discussed the Provincial Guidelines, and it was suggested to add a phrase Financial Support to Anglican Budget in the Guidelines.

It also welcomed the suggestions:

i) That a note requesting on how ordination training and preparation will be organised in the proposed Province be included.

ii) That future financial projections for the proposed Province should include provision for the Primate's attendance at Primates' meetings, and for bishops attending the Lambeth Conference.

It was suggested that a document be produced consolidating the guidelines, to come back to the Standing Committee before ACC-15, for consideration at ACC-15.

12. Covenant

The Director for Unity, Faith and Order, the Revd Canon Dr Alyson Barnett-Cowan introduced the revised draft of the Anglican Communion Covenant and outlined the revision process of Section 4 since ACC-14.

A draft letter from the Secretary General to accompany the Covenant was also discussed, together with the Commentary on Revision to Section 4 from the Covenant. After some discussion and clarification the following resolution was approved:

Resolution 17: The Anglican Communion Covenant

That the Standing Committee requests the Secretary General to send the text of the Anglican Communion Covenant to the Provinces of the Anglican Communion in accordance with the ACC Resolution 14.10 (e), together with an accompanying letter from him as revised at the meeting; and that these two documents, together with the Covenant Working Party Commentary on Revisions to Section 4, the document, ‘The Anglican Communion Covenant - Section 4 final text compared with the previous draft, with alterations noted'; and ‘Responses to Section 4 of the Ridley Cambridge Draft of the Anglican Covenant' to be made available on the Anglican Communion website.

13. Inter-Anglican Standing Commission for Unity, Faith and Order (IASCUFO)

The Director for Unity, Faith and Order, Canon Alyson Barnett-Cowan, presented a report. She explained that the new Commission held its first meeting in Canterbury from 1-8 December, and she was pleased to present the first report to the Standing Committee. She commented that after the initial introduction the Commission worked well and made much progress under the capable leadership of Archbishop Bernard Ntahoturi. Members were also given the paper ‘Approach to the work of IASCUFO'.

Questions were asked on the ‘Immediate Projects' in the ‘Approach' paper, and Canon Barnett-Cowan responded that the emphasis of the Mandate was theological, and each item would be looked at carefully at the next meeting in 2010.

The Secretary General added that 4a was both a theological reflection on the Instruments and related to future financing of Lambeth Conferences and Primates' Meetings.

Canon Barnett-Cowan also commented that IASCUFO affirmed the work of ARCIC III, which she believed was a specific request from the Standing Committee.

A question was asked regarding Anglican-Roman Catholic relations in view of the publication of the Apostolic Constitution. The Archbishop of Canterbury responded and said that it was an ‘internal Roman Catholic matter' and it would not replace any existing ecumenical relationships.

The Chair of the Standing Committee thanked Canon Barnett-Cowan for her report.

Resolution 18: The Inter-Anglican Standing Commission for Unity, Order and Faith (IASCUFO)

That the Standing Committee of the Anglican Communion noted the report of the Inter-Anglican Standing Commission for Unity, Faith and Order.

14. Theological Issues

(a) Theological Education for the Anglican Communion (TEAC) Appendix M&N

The Archbishop expressed appreciation the work of TEAC, and the Secretary General commented that the Women Theologians' Meeting earlier in the year was very successful and thanked Mrs Amos for coordinating it.

(c) Network for Inter Faith Concerns (NIFCON)

Mrs Clare Amos reported on Network for Inter Faith Concerns.

Mrs Amos raised the question of the accountability of the Anglican inter faith dialogues (with representatives of other faiths). There is perhaps a lack of clarity as to whether they are dialogues of the Anglican Communion, or of the Archbishop of Canterbury. How far should they be reported to the Standing Committee, and to what extent should the Standing Committee take any responsibility for them? The view was expressed that it was appropriate for the Standing Committee to assume some responsibility for these dialogues, and it was recognised that this had financial implications.

In her report Mrs Amos presented the suggestion that NIFCON should work on a substantial report on the Anglican position(s) on Christian Zionism which would be presented to ACC 15. This suggestion was welcomed and at the request of Archbishop Philip Aspinall the following resolution was passed.

Resolution 19: That the Standing Committee welcomed the proposal by NIFCON to produce a report on the issue of Christian Zionism to be completed in time for ACC-15.

The Standing Committee acknowledged the importance of NIFCON. They gave strong support to the work, and at the same time underlined the need to know where the resources of staff and finance could be found before authorising a new project.

The Committee felt that Inter Faith was an important aspect of our life. For example, an Inter Faith Consultation is happening in Sri Lanka, organised by the WCC, where the Church in Ceylon encourages all clergy and lay people to work with other religious traditions. It was important because significant clashes were happening in the country.

The Standing Committee affirmed that working in partnership with other faiths was important.

(d) The Bible in the Life of the Church

Mr Stephen Lyon introduced the Project. Mr Lyon explained that the Steering Group met for the first time in late November/early December, and would meet twice more before ACC-15. He said finance dictated the numbers represented in the Steering Group. The Chair was Archbishop David Moxon and the meeting had been very productive

A question was asked regarding the Reference Group and where the nominations came from, and Mr Lyon responded that the nominations came from the Steering Group.

15. Continuing Indaba

The Archbishop of Canterbury welcomed Canon Phil Groves and Ms Angharad Parry Jones to the meeting. Canon Groves presented the report and said this was a biblically, theologically and culturally sensitive subject. He invited comments and questions.

There was a question of how Continuing Indaba related to the Listening Process, and Canon Groves said that it was a follow-on from Mutual Listening, and noted for some Provinces acceptance of gay and lesbian people was the key issue, while in other parts of the Communion, very different topics were central.

A question was asked regarding funding of the project. Reference was made to an article in the public domain to the effect that the real providers of the funding supported a liberalising attitude towards sexual ethics. Canon Groves responded that the external funder, the Satcher Health Leadership Institute, was providing funding for the project without any pre condition. Canon Groves commented that unfortunately he had been misquoted on this matter in the press.

Canon Groves said that the Institute was an American institution, specialising in public health promotion and toward the reduction and ultimate elimination of disparities in health such as HIV/AIDS. The organisation worked closely with black Americans and other religious groups.

The Archbishop of Canterbury affirmed the point that the funding of the Project by the Satcher Health Leadership Institute had no agenda attached other than to give financial support to Continuing Indaba so that it could happen.

16. Mission Cluster

The Archbishop of Canterbury welcomed the staff who were involved in the Mission Cluster presentation. Mr Stuart Buchanan introduced the concept of Mission Cluster, using a power point presentation. It involved the integration of work in the area between the ACO, Lambeth Palace and the UN Observer.

Separate presentations were made, Revd Rachel Carnegie on Anglican Development and Relief Allicance, Mr Stuart Buchanan on Evangelism & Church Growth Initiative, Revd Terrie Robinson on the Networks of the Anglican Communion, and Ms Helen Stawski presented the UN Observer's report on behalf of Dr Hellen Wangusa who was unable to travel to UK for medical reasons.

(a) Anglican Relief & Development Alliance

Revd Rachel Carnegie commented that membership fees and in-kind contributions were valuable, and they were seeking external core funding. She added that their focus was shared learning and mutual capacity building.

(b) Evangelism & Church Growth Initiative

Mr Buchanan presented this initiative and said their first meeting happened in January 2009. He mentioned ‘Edinburgh 2010' and informed the Committee that there would be a Pre- Conference event in Scotland 28 May-1 June, and then ‘Edinburgh 2010' for young Anglican leaders 2-6 June in Edinburgh, which would be followed by debriefing in London 7-11 June.

(c) Anglican Observer at the United Nations

Ms Stawski presented Dr Hellen Wangusa's paper on her behalf, and said the UN Observer was engaged in the General Council, the Security Council, the Humanitarian Council, and was part of the ACO Mission Cluster. She added that Dr Wangusa's portfolio included lobbying for the Commission on Status of Women, HIV/AIDS, Gender Budgeting, Climate Change and Child Trafficking, to name a few.

(d) Networks

Revd Terrie Robinson outlined a number of routes to strengthening the Networks, including compounding their position in mission; raising their profile among the Instruments of Communion and in the Communion generally; increasing provincial representation; collaborating more effectively with the Anglican UN presence in New York and Geneva; and reviewing forms of leadership, communication and funding.

A question was asked about how the Office of UN Observer worked. Ms Stawski responded that the aims of the ACO mirrored those of the UN Office, but include lobbying governments. It supports the church and community around it, and works from glassroots, where local church and Mother's Union could make a difference. The work of the UN Observer and its Office could be exciting and challenging, but resources were stretched.

The Standing Committee thanked the team, and the Secretary General, for creating the cluster in such an imaginative way.

Referring to Marks of Mission, concern was raised not to start adding more Marks without careful thinking and review. Rather, there was a need to pay more attention to those Marks already identified and recognised.

It was noted that the cooperation shown in the presentation of the Mission Cluster where staff at the ACO and Lambeth Palace worked well. It would be in line with the ACO/Lambeth Palace Review Panel's good practice example.

The Standing Committee expressed various views on the UN Anglican Observer in Geneva, and in New York, and compared the two institutions. Geneva had a good reputation for humanitarian work, while New York was more politically orientated. They queried the funding of these two offices and the ACO's contribution, and also possibilities of external funding.

It was noted that there was much variation in the Networks and their functions, depending on who was leading, history, funding, etc. There were wishes for the Networks to function more effectively and be relevant, and to see them being strengthened. It was noted that the Networks would look to underpin their activities in theological conversation. It was hoped that their role in mission would continue unaffected by the controversial issues with which the Communion was struggling at present.

The Standing Committee appreciated the work of the Anglican Development & Relief Alliance and its concept, mapping good work in the Anglican Communion, and learning from that.

17. Any Other Business

The Archbishop of Canterbury mentioned two things:

a) The Church of England had issued guidelines on clergy in civil partnership. He wondered if the moratoria included those clergy involved in civil partnership. Some were in celibate same sex partnerships.

In response to the above it was noted that the moratoria referred to consecration of bishops, and authorisation of formal blessing of same sex unions. The meaning of civil partnership was unclear as it could include siblings or friends simply living in the one house.

b) Pastoral Visitors

The Archbishop reported on the work of Pastoral Visitors. They had attended the first meeting of Anglican Communion in North America and Anglican Coalition in Canada. The intention was to facilitate conversations which were different from Continuing Indaba. Could we broker civilised conversations?

The Standing Committee expressed gratitude to the Archbishop of Canterbury for his work in this area.

18. Date of Next Meeting

The Standing Committee agreed to meet in late July and decided on dates 22 July arrivals, 23-27 July meeting, 28 July departures, and 22 July Finance Committee meeting.

The 5 Most Exciting Things About Anglican 1000

Wed, 28 Jul 2010 06:22:20 -0700

July 27, 2010

By the Rev. Canon David Roseberry

Anglican 1000 is an initiative of the Anglican Church in North America to raise up 1,000 new congregations and communities of faith across the United States and Canada. It began with an astonishing call from Archbishop Duncan at his installation. Now, it is firing on all cylinders!

Here are 5 of the most exciting things that are happening by God’s grace:

1) Churches are being planted! Tim Keller says, “The vigorous, continual planting of new congregations is the single most crucial strategy for 1) the numerical growth of the Body of Christ in any city, and 2) the continual corporate renewal and revival of the existing churches in a city.” It is so exciting to see Anglicans planting churches! Check out a few of the latest plants on our website.

2) Speaking of Tim Keller … He will be at the next Anglican 1000 Church Planting Summit! Save these dates: January 25-27, 2011. Our first gathering saw 300+ church planters and leaders come together to share, dream, and pray for this movement. The Summit is a chance for us all to come together in order to worship, to share with one another, and to be further equipped for this work. As Anglicanism is ‘reborn’ here, this summit will be the nursery for dozens and then hundreds of new starts. It is not to be missed!

3) Cooperation and Collaboration – While I was in my former denomination, I spend countless hours and plane rides trying to reform it and encourage new works and new growth. But today, it is so encouraging to be able to channel our energy in a different direction! Furthermore, in an era where splintering has been the norm, it is exciting to see Anglican 1000 be a platform for the dioceses of the ACNA, the constituent jurisdictions within the ACNA, and the Ministry Partners, such as the Anglican Mission in the Americas, to all work together for a common purpose.

4) New Leaders and Leadership Development – New leaders are stepping up to serve. Since the website went ‘live’ in February, I have heard from almost 150 people through our website who want to “Become a Planter.” We are averaging about one a day! Plus, I am seeing creative approaches to leadership development. The seminaries are tailoring new programs around church planting. Churches are starting residency programs and becoming church planting churches! It is happening.

5) Even Bishops are getting in on the act! - It is tremendous to look around and see purple shirts right there with us on the front lines of this new movement. We are seeing missionary bishops leading church planting efforts and even planting new congregations! For example, one of our Canadian bishops, Ron Ferris, is planting a new congregation and just shared with us what he has learned in the first year.

For more information, check us out at http://www.Anglican1000.org.

Anglican Panel Rejects Proposal to Cut Episcopal Church

Wed, 28 Jul 2010 07:08:50 -0700

July 27, 2010

By Lillian Kwon

A 15-member committee that includes the Archbishop of Canterbury recently rejected a proposal that The Episcopal Church be separated from the rest of the global Anglican Communion.

During closed sessions on Saturday, members of the Standing Committee acknowledged the anxieties felt in parts of the global body about sexuality issues but agreed that separation would inhibit dialogue on the issue and would therefore be unhelpful, according to the church body's news service.

The proposal was brought by Dato' Stanley Isaacs from the Province of South East Asia. It came months after The Episcopal Church – the U.S. body of Anglicanism – ordained its second openly homosexual bishop. The Rev. Mary Glasspool, a partnered lesbian, was consecrated as bishop suffragan of the Episcopal Diocese of Los Angeles in May.

The move was seen as another act of defiance of Scripture and the 77 million-member communion. Anglican leaders had agreed to a moratorium on the consecration of bishops living in same-sex relationships a number of times since 2004. The Episcopal Church consecrated its first openly gay bishop in 2003.

While rejecting the proposal, Standing Committee members agreed to defer further discussion on the matter until progress on a listening project had been considered. Currently, Anglicans worldwide are participating in "The Continuing Indaba and Mutual Listening Project," which is intended to open the ears of Anglicans to the experiences of homosexual persons.

During the five-day Standing Committee meeting, which concluded Tuesday, in London, the Rev. Canon Kenneth Kearon, secretary general of the Anglican Communion, acknowledged that the credibility of some of the executive structures was being openly questioned and that criticisms were being directed at the committee itself. . .

Read the entire article here.

Can anybody spot the irony in this story???

Wed, 28 Jul 2010 07:38:31 -0700

July 27, 2010

By Frank Lockwood

The Episcopal News Service just moved a story titled

Standing Committee members celebrate commitment to transparency

It’s a story about a five-day long, closed-door meeting of the Standing Committee of the Anglican Communion which met in London.

When they weren’t celebrating their commitment to transparency, members of the Standing Committee held an election to fill an open seat. Last time I checked, the committee had not revealed the name of the person who was elected or the vote totals. The winner’s name will be revealed when and if he accepts the post, it was explained.

You won’t find many independent news accounts about the Standing Committee members celebrating their commitment to transparency during their five-day-long meeting in London because the meeting was closed to the public and to the press.

Episcopal priest quits over gay issues

Wed, 28 Jul 2010 07:48:17 -0700

July 27, 2010

By Mark Curnutte

he Rev. Stockton Wulsin, pastor of St. Andrew's Episcopal Church, Evanston, resigned effective Sept. 30.

He told his congregation in a letter dated July 19 - the same day the church's Vestry issued a letter to church members confirming that it had accepted the resignation.

In his letter, which Wulsin said was not intended for the public, the priest cited two reasons for his decision. "The Anglican Communion has been in a state of crisis for several years over the choice of the American Episcopal Church to ordain bishops living in openly homosexual relationships and to pronounce liturgical blessings on people living in same sex relationships." . .

Bishop Thomas Breidenthal, in a November address to the 135th convention of the diocese, made the announcement that he said should surprise no one: it would begin allowing blessings on gay marriages beginning after Easter 2010. . .

Richelle Thompson, a Diocese of Southern Ohio spokeswoman, said Tuesday that Breidenthal was traveling and unavailable for comment. She said he would not comment on personnel matters but said the bishop did meet personally with Wulsin.

"He said he is a fine priest and did a very fine job at St. Andrew's," Thompson said. "He urged him not to resign."

Still, she added, "there is not a change of policy at this point." . . .

Read the entire article here.

Shifting the Deck Chairs: the ACC's Standing Committee In-Action

Tue, 27 Jul 2010 08:45:39 -0700

July 26, 2010

In the Anglican Communion Office's report of the second day of proceedings at the meeting of the ACC's "Standing Committee", we find this paragraph:

A proposal from Dato' Stanley Isaacs that The Episcopal Church be separated from the Communion led to a discussion in which Committee members acknowledged the anxieties felt in parts of the Communion about sexuality issues. Nevertheless, the overwhelming opinion was that separation would inhibit dialogue on this and other issues among Communion Provinces, dioceses and individuals and would therefore be unhelpful. The proposal was not passed, and the group agreed to defer further discussion until progress on Continuing Indaba project had been considered.

Dato' Stanley Isaacs is a Malaysian attorney, and one of four lay persons serving on the fifteen-person Committee. The next meeting of the ACC will be his last, because he has already served at the two previous meetings. The fact that his motion did not pass is a reflection of the composition of the Committee, as discussed in this earlier post. Its membership now comes largely from ECUSA and those provinces sympathetic to it.

Canon Kearon, the Secretary-General of the ACC, delivered a verbal report which closed with the following remarks:

He concluded by noting that the credibility of the Primates' Meeting and the ACC was being openly questioned by some and this criticism was increasingly focused on the Standing Committee itself. Chair Bp James Tengatenga stressed it was important for everyone to remember that ACC members were elected and sent by their own Provinces and Synods and represented a very wide spectrum of views across the world. Vice Chair Canon Elizabeth Paver said the Committee needed to respond to criticisms "positively and robustly", welcomed the appointment of the ACO's new Director for Communications and said that improved communication and openness would promote trust and better understanding of the work of the Instruments.

Bishop Tengatenga would seem to be unaware of the problem Canon Kearon identified. The problem is not that the (non-Primate) members of the "Standing Committee" are each elected by their respective Provinces; it is, as I documented in this earlier post, the the current membership of the Committee reflects only a minority of those provinces, with no representatives from the major provinces of the Global South. A full one-third of its fifteen members come just from ECUSA, the Church of England, and the Church of Wales (whose archbishop previously announced his intention to ignore Lambeth Resolution 1.10 from 1998)...

Read the entire article here.

Anglican Communion Office Releases Standing Committee Q&A

Fri, 23 Jul 2010 07:26:22 -0700

(AAC Editor's note: in the wake of news released last week that the Anglican Communion's Standing Committee had violated its own constitution, the Anglican Communion Office has recently published some "Questions and Answers" regarding the Standing Committee on its website. For more background information, read Canon Phil Ashey's article from last week. The Standing Committee begins meeting today in London.)

The Standing Committee is a 14-member group (15, if the Archbishop of Canterbury is present, as he is an ex officio member, as well as being its President). Seven of its members are elected by the members of the ACC, and five are members of the Primates’ Standing Committee. The other two members are the Chair and Vice-Chair of the ACC, elected by the members in plenary session. Their function is together to assist the Churches of the Anglican Communion in advancing the work of their mission worldwide.

Q. What powers does it have?

The Standing Committee is the executive arm of the Anglican Consultative Council, charged with advancing its work between its three-yearly plenary meetings. It also incorporates the Standing Committee of the Primates’ Meeting, and has responsibility to oversee the implementation of requests from the Lambeth Conference. So, for example, it takes responsibility for organising meetings of the Instruments, and co-ordinates the work of the various Networks and Commissions which serve the Communion in a wide variety of ways. The work on Theological Education came from an initiative of the Primates’ Meeting; the Relief and Development Alliance was a proposal from the Lambeth Conference of 2008.

Q. When does it meet?

It meets on average once per year; but sometimes it will meet more frequently, as need arises. Meanwhile, members keep in regular touch with Anglican Communion Office staff and with the groups for which they are responsible, and maintain contact with each other by email or occasionally by conference telephone calls.

Q. Who are the current members?

The current Standing Committee members are:

Abp Rowan Williams (President)
Bp James Tengatenga (Chair)
Canon Elizabeth Paver (Vice-Chair)
Mrs Philippa Amable
Abp Phillip Aspinall
Bp Ian Douglas
Dr Anthony Fitchett
Dato Stanley Isaacs
Bp Kumara Illangasinghe
Abp Barry Morgan
Bp Paul Sarker
Bp Katharine Jefferts Schori
Canon Janet Trisk

Q. How are they elected?

Election to the Standing Committee is conducted at plenary meetings, and all members of the ACC (except the members elected by the Primates’ Meeting who have already voted for a representative on Standing Committee) have a vote for all seats. A ‘single transferable vote’ system is used whereby members express first, second, third, etc, preferences. The counting is done by computer and the process is overseen by the Legal Adviser to the ACC as Presiding Officer. Members are asked to have regard to the desirability of achieving so far as practicable regional diversity and a balance of representation between clergy and laity and between the genders.

The Primates’ Standing Committee consists of five elected Primates and these have an automatic place on the Standing Committee of the Anglican Communion. If any of the five are unable to attend the meeting, then an alternative (elected at the same time as the Primate representative) will attend in their place.

Q. I have heard it said that some churches get more votes than others. Why is that?

In the Council as a whole, those churches with the highest number of churchgoers may send a bishop, a priest or deacon and a lay representative to the ACC; churches in the middle category by number of churchgoers send a priest or deacon and a lay person, and the smaller churches send one representative, preferably a lay person. But it does not follow that the larger churches are over-represented on the Standing Committee – several members of the present Standing Committee were elected by the plenary Council from the representatives of the smallest churches, and the Chair is from a Province in the middle-sized category.

Q. What kinds of things are regularly on the agenda of the Standing Committee?

There are always reports on the work of Anglican Communion Networks and Commissions, departments and project groups, and from officers based at the Anglican Communion Office (ACO), the secretariat that carries out the requests of the Instruments of Communion. These cover topics such as Unity, Faith and Order, the use of the Bible in the Church, and Mission.

Q. How does the Anglican Communion Office staff relate to the Committee?

The Secretary General is appointed by the Standing Committee, after consultation and with the consent of the Archbishop of Canterbury as President, and he reports to it at every meeting. ACO staff are responsible for particular areas of work and report on this to the Standing Committee.

Q. Several people recently resigned from the Committee. How will that affect this next meeting?

It is unfortunate that the Committee will not have the benefit of their experience and input. The Standing Committee will discuss membership issues at its meeting.

Q. Haven’t there been some questions raised about recent appointments to the Standing Committee.

There have and these have been noted and will be discussed at the next Standing Committee meeting.

Q. Who has the power to appoint any replacements?

If the previous member was elected by the ACC, then the Standing Committee may appoint another suitably qualified member, to serve until the next plenary meeting of the Council (when a fresh election will take place, as indicated above). If the previous member was elected by the Primates as a member of its own Standing Committee, then it is that body which will replace the person who has resigned.

Q. Why was there a name change from the Joint Standing Committee to the Standing Committee of the Anglican Communion?

Under the former Constitution the meeting was a ‘Joint meeting of the Standing Committee of the Anglican Consultative Council and the Standing Committee of the Primates’ Meeting’. The meeting functioned under the Constitution of the ACC though the primates present were not members of the ACC and so couldn’t vote on any issue. The Windsor Report (appendix1, paragraph 2) recommended that the “members of the Standing Committee of the Primates’ Meeting become members ex officio of the Anglican Consultative Council and in turn also become members of its Standing Committee and trustees of the Communion”. This has now been effected.

The Standing Committee is no longer a ‘joint’ Standing Committee. It is the Standing Committee of the ACC, but it is more, as it also includes the Standing Committee of the Primates’ Meeting, and when the Archbishop of Canterbury is present, it represents three Instruments of Communion. So at its first meeting after ACC 14, the Standing Committee adopted the title ‘Standing Committee of the Anglican Communion’.

Q. What will the Standing Committee be doing this week?

As well as fulfilling basic trustee requirements concerning finance, constitutional matters, and so on, there will be in-depth reports on theological education, the ‘Bible in the Life of the Church’ project, inter-faith issues, and communications, and a number of mission issues.

Bishops gather to launch the next phase of Continuing Indaba project

Fri, 23 Jul 2010 08:23:39 -0700

July 20, 2010

(AAC Editor's Note: For background information on the Continuing Indaba Project see the AAC's report "Money, Sex, Indaba: Corrupting the Anglican Communion's Listening Process.")

Bishops from dioceses as far apart as Hong Kong, Jamaica and Toronto gathered last week to discuss the next steps of the Anglican Communion’s Continuing Indaba project.

The bishops had been asked to participate in the initial planning Pilot Conversation as part of the Continuing Indaba project that was launched in 2009 following a request by the Anglican Consultative Council (ACC-14) in Jamaica. Four of the five Pilots Conversations proper have been finalised and a fifth will be announced later in the year.

“The bishops were committed to ensuring that the Communion continues. As Anglicans we always believe in unity indiversity,” said Tanzanian Bishop John Simalenga, a lead facilitator for the project. All were clear that the consultation was not itself the Indaba, but rather that they were there to shape and guide future process.

Presiding Bishop Jefferts
Schori with Canon Phil
Groves, Continuing Indaba
facilitator at ACC-14

Pilot Conversations will involve typically a mix of eight lay and ordained participants from three dioceses all visiting the other dioceses to learn first-hand the challenges and opportunities of those contexts. They will also engage in facilitated conversations on a whole range of topics that have the potential to cause disunity in the body of Christ.

The ultimate aim of these visits is to enrich local and global mission in all three participating dioceses.

The four Pilot Conversations so far agreed are taking place between the dioceses of:

Hong Kong, Jamaica and Toronto;
Delhi, Mumbai, New York and Derby;
Western Tanganyika, Gloucester and El Camino Real; and
Peru, Mexico and Southeast Florida.

Bishop Prakash Patole of Mumbai described the event as a “good experience”. “It was good to share and we became clear on Indaba and how it can assist our mission in India,” he said.

The bishops of Western Tanganyika, Gloucester and El Camino Real will be meeting later in the year.

Breakaway Groups Prevented Anglican Split, Nigerian Primate Suggests

Thu, 22 Jul 2010 06:16:31 -0700

July 21, 2010

By Lillian Kwon

HERNDON, Va. – It's been three years since the Anglican Church of Nigeria "crossed borders" into the United States to establish a new home for conservatives who were unhappy with the liberal direction of the U.S. Episcopal Church.

And if the Nigerians didn't step in, the global Anglican family would have lost a lot of people, said the new primate of the Church of Nigeria.

"We came because we love the Anglican church and we do not want the Anglican church to split," Archbishop Nicholas Okoh told The Christian Post in an interview Tuesday. "That would've been the case if we didn't come in."

Though the Nigerian church, which is the largest regional body in the Anglican Communion with more than 18 million members, came to the U.S. with compassion, it was recently disciplined for violating a moratorium on cross-border intervention.

According to Okoh, the Church of Nigeria received the same sanctions as The Episcopal Church this year, which include removal from the Anglican Communion's ecumenical dialogues and from a body that examines issues of doctrine and authority.

"The command of Scripture is that we should go everywhere and preach and teach. So we came here to help our brothers and sisters in the Lord. But instead of getting commendation, we are getting punishment or sanction," said Okoh, who was elected as primate in September.

Criticizing the move, he commented, "To do so, to ban us ... we believe they were not properly advised. So if you ask me whether there is justification for that, I will say no."

Sanctions were proposed by the Archbishop of Canterbury, Dr. Rowan Williams, earlier this year for provinces that breach the three moratoria that leaders in the 77 million-member global body had agreed to since 2004. The moratoria include cross-border interventions, the ordination of partnered homosexuals and the blessing of same-sex unions. . .

Read the entire article here.

San Diego to Allow Same-sex Blessings

Wed, 21 Jul 2010 07:09:06 -0700

July 20, 2010
By Douglas LeBlanc

The Diocese of San Diego has joined several other dioceses — including Massachusetts, Southeast Florida and Southern Ohio — that have decided since General Convention 2009 to allow some form of public blessings for same-sex couples.

The decision by the Rt. Rev. James Robert Mathes, Bishop of San Diego, reflects the recommendations of the diocese’s Holiness in Relationships Task Force Report [PDF].

“My approach on this matter, and several other things, is to be in conversation with the community,” Bishop Mathes told The Living Church.

The bishop has discussed his thinking with several clergy gatherings. The bishop said he sees the decision above all as making provision for pastoral care by priests. . .

Read the entire article here.

Gay Episcopal Bishop Advises UM Church to “Get into Trouble”

Wed, 21 Jul 2010 07:32:54 -0700

July 20, 2010

By Jeff Walton

. . . Robinson asked the congregation if they were going to be “part of a revised and transformed understanding of what God wants” or instead opt for chaos.

The Episcopalian noted that Jesus and his disciples frequently got into trouble with the authorities for their actions.

“Don’t think that God’s blessing falls just on you,” Robinson said. “You start preaching God’s love for all of God’s children and you will get into trouble.”

Robinson then recounted how he charged those who he ordained to the deaconate to get into “Gospel trouble” and that if they’re not in trouble; it’s not the Gospel that they are preaching.

“In this moment of discernment, think about what you will do,” Robinson charged the congregation, recalling the story of his consecration as bishop, in which he wore a bulletproof vest.

“Death isn’t the worst thing – not living your life is the worst thing. We don’t have to be afraid, ever again.”

“During this period of discernment, are you going to be an admirer only of Jesus, or will you be a disciple?” Robinson asked. “You get to choose. Amen.”

“We belong to a living and breathing church that is better and better discerning God’s will,” Robinson said, outlining his belief that God was expanding the church’s understanding of inclusion.

“As soon as we get through this LGBT issue, there will be someone else,” the bishop posited.

Robinson suggested that if the church somehow lost its status in the denomination, that they continue preaching their message, certain of the end result of history. The bishop said that they would be welcomed back into the United Methodist Church with open arms when the denomination also reached that conclusion.

“It’ll all come tumbling down,” Robinson said, clarifying that he meant the church’s policy, not the United Methodist Church itself.

“You may have some people leave over this,” Robinson cautioned, naming the Falls Church, a large conservative Anglican parish in nearby suburban Virginia that departed the more liberal Episcopal Church along with other congregations. “I hate that, but people have to make their own decisions.”

The Episcopal bishop also explained his views on scriptural prohibitions on homosexual behavior. Episcopalians, Robinson explained, examined the meaning of scripture in its immediate context and only then asked if it applied to them in present day. Robinson claimed that the seven verses specifically prohibiting homosexual behavior were each addressing an understanding of what homosexuality was perceived to be: a disordered action of a heterosexual “behaving badly”, rather than a different orientation. In that context, Robinson said, scripture’s authors were not aware of monogamous committed homosexual partnerships, and thus those were not addressed in scripture.

The New Hampshire bishop did not speak to the wider themes in the Bible about husband and wife, marriage, or the traditions of the church and Hebrew people. He was insistent, however, that Foundry’s decisions in regards to same-sex marriage and homosexuality in general would lead the denomination in a new direction.

“When a church like Foundry stands up, do you think others around the country won’t notice?” Robinson asked. If the sought for changes in Methodism did not result, “you can always come home to the Anglican church,” the bishop said to laughter and clapping.

Read the entire article here.

National debate prompts breakup at flagship Episcopal church

Tue, 20 Jul 2010 05:17:34 -0700

July 19, 2010

By Abe Levy

In its storied 99-year history, Christ Episcopal Church has fashioned itself into a pillar of orthodox beliefs, Anglican heritage and charismatic fervor for spreading Christian salvation worldwide.

But in recent years, a gut-wrenching question has tested the bonds of this spiritual family.

Should it leave its parent organization, the Episcopal Church, for making unwelcome liberal changes by accepting openly gay and lesbian clergy and modernizing time-honored theology?

One group had enough.

They walked away from the 2,400-member parish in Monte Vista last month to forge a new one — free of potential intrusion from national leadership but one that will meet, at least for a while, in less ideal facilities.

A larger group remains in the parish, and while equally disturbed about the direction of the national church, it is resolved to carry on the parish legacy despite the shifting winds.

The unraveling began in earnest in May when the parish rector, the Rev. Chuck Collins, announced plans to retire for a future outside the Episcopal priesthood. Most of the lay governing body resigned the next month to organize the new church, including architect Rick Archer, a 22-year member and former junior warden.

“We miss the people the most,” said Archer, 53. “Being in that place with that body of believers — young and old — is my fondest memory. But at the same time, we're not trying to re-create it. We're trying to understand what it is God wants of us.”

Both groups have kept hostilities in check. Many still meet for Bible study and restaurant meals and respect each other's consciences. Yet both face new challenges.

Will those who left succeed in uncharted waters? Who will lead them, and what new Anglican network will they join?

Will those who stay rebuild after losing many of the most active, younger families? And will they hold off the liberalization under way?

Since their emotional goodbyes, both groups have stepped forward.

Those who left cut ties with the largest and most influential church in the Episcopal Diocese of West Texas, a 90-parish body covering most of South Texas. . .

Read the entire article here.

Bishop Anderson on the Standing Committee of the Anglican Communion

Fri, 16 Jul 2010 13:34:31 -0700

The following is from the July 16, 2010 edition of the AAC's weekly email update. Sign up for weekly update here.

Beloved in Christ,

If you have been listening to some of the Anglican internet chatter, you may have heard the allegation that the Prime Minister of the UK has asked for a study to be done on what procedure he should follow if the Archbishop of Canterbury (ABC) were to resign. I don't believe that it has been proven that the PM did ask for such a study, but if he did, the question would be "why?"

Would the alleged study imply an impending resignation by the ABC, or would the study be a signal sent to Lambeth that such a decision might be appropriate? Until it is clear that a study was actually requested, it is all chasing after shadows. It is possible that some group unhappy with the ABC might have concocted the story and released it to cause the ABC further difficulty. The ABC has been facing real opposition in the General Synod in his attempt to provide a safe harbor for those opposing women in the episcopate. Our highly reliable sources tell us that Dr. Rowan Williams is absolutely not considering a resignation, and we hope that this is fact.

It seems that, in the last few weeks, Dr. Williams might finally be realizing that TEC Presiding Bishop Katharine Jefferts Schori's "Global TEC Communion" is really trying to take his job away - that is, to supplant the historic Anglican Communion with an international American-controlled, TEC-run communion, with Dr. Jefferts Schori as the queen bishop. Dr. Williams may be close to grasping the severity of his problem, and certainly he seems to be understanding the belligerence of TEC when asked to play by Communion rules, as seen in TEC's reaction to Kenneth Kearon's recently announced sanctions against them.

The breaking news is a report filed with the Church of England Newspaper by journalist George Conger about the Standing Committee of the Anglican Communion (SCAC). You need to read the article in its entirety. The unofficial word is that, some time ago, Kenneth Kearon delivered a letter from Dr. Williams to Presiding Bishop Jefferts Schori which asked her not to come to the next SCAC meeting, since TEC had violated the moratorium on consecrating bishops living in same-sex relationships. No one is forthcoming with a copy of the letter, but Jefferts Schori's response in a press conference was that she is planning to attend.

When the American Anglican Council contacted the Episcopal Church Center regarding this, Neva Rae Fox, TEC public affairs contact person, informed the AAC that the Presiding Bishop and Bishop Douglas will both be attending next Friday's meeting of the SCAC. Ms. Fox said that "it is important to note" that Bishop Douglas is representing the ACC and was elected by the ACC and that Presiding Bishop Jefferts Schori was elected by the Primates of North and South America as the representative of the Americas for the Primates to the Standing Committee. Ergo, they were duly elected and they will attend.

I would presume that if they became ill and were unable to attend, the SCAC has alternative representatives who would attend in their place. In this case, perhaps the Archbishop of Canterbury's request to Dr. Jefferts Schori not to come should be treated as an illness preventing her fulfillment of the office to which she was elected. The situation with Bishop Douglas is that he was elected as a priest, and was filling a presbyterial slot as an elected representative. Now he is a bishop, and that should be prevent him from attending as a priest representative.

The problem seems to be that rules adopted one day cease to have any meaning the next if they become inconvenient. We have observed how Presiding Bishop Jefferts Schori has expanded and extended rules she liked in TEC without benefit of any additional legislative or approval process. We have also seen how she ignores or re-interprets rules when they become inconvenient to her. Now we see this Schori-esque approach being manifested in the SCAC, which recreated itself out of the former Joint Standing Committee without any legitimate authority to do so. And so it goes.

George Conger reports that a spokesman for the Anglican Communion Office, when questioned about the activities going on, said in essence that observance of the Anglican Consultative Council's bylaws are discretionary when they are inconsistent with its political agenda.

The Archbishop of Canterbury's press spokesman, however, told Conger that the ACO staff's views are not the final word on the matter, as the appointment of Bishop Ian Douglas and Canon Janet Trisk to the SCAC are under legal review.

Fortunately, while all these maneuvers are going on at the higher levels, down on the street where most of us live, orthodox Anglican churches are doing the things that one expects them to do: having regular worship, providing Christian education to adults and children, preparing families for baptizing their children, preparing confirmands for the bishop's visit, preparing couples for Christian marriage, visiting and bringing the sacraments to the sick and shut-in, reaching out to those in the community in need, both spiritually and physically, and generally being the Body of Christ. To all the parish priests, deacons, and lay leaders who are working hard where God has placed you, bringing the love of Jesus Christ to those who need to experience it, thank you, and may your name and face always be before our heavenly father as he looks at his Son's Church.

Blessings and peace in Christ Jesus,

The Rt. Rev. David C. Anderson, Sr.
President and CEO, American Anglican Council

Whither the Standing Committee of the Anglican Communion?

Fri, 16 Jul 2010 13:41:55 -0700

The following is from the July 16, 2010 edition of the AAC's weekly email update. Sign up for weekly update here.

By The Rev. Canon Phil Ashey, J.D.
Chief Operating and Development Officer, American Anglican Council

To walk in darkness or to walk in the light: whither the Standing Committee of the Anglican Communion?

"But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus cleanses us from all our sin." I John 1:7

Dear Friends in Christ,

The American Anglican Council has posted a report by the Rev. George Conger from this week's Church of England Newspaper. The article is entitled "Rules out at ACC." It concerns the recent resignations from and appointments to the Standing Committee of the Anglican Communion. Specifically, the report focuses on the replacement of a resigned lay member from South Africa with a clerical member, the Rev. Canon Janet Trisk (also from South Africa), as well as the continued seating of Ian Douglas from The Episcopal Church (TEC), who is no longer a clerical member but is now a bishop.

The constitution and bylaws of the Anglican Consultative Council (ACC) govern the Joint Standing Committee of the Primates and the ACC (JSC), which has now morphed into the "Standing Committee of the Anglican Communion," with substantial powers under Section 4 of the proposed Anglican Covenant to determine membership within the Anglican Communion under the terms of the Covenant. The very legitimacy of the "Standing Committee of the Anglican Communion" (SCAC) has been called into question, most notably by the Anglican Communion Institute and also Professor Stephen Noll, regarding the manner in which it has evolved from the JSC without constitutional warrant. Be that as it may, both the appointment of Canon Janet Trisk and the continued seating of Bishop Ian Douglas from TEC are in clear violation of Bylaw 7 which states that "the Standing Committee itself shall have power to appoint a member of the council of the same order as the representative who filled the vacant place." Canon Trisk, a priest and lawyer, is taking the place of Ms. Nomfundo Walaza of South Africa, a member of the lay order. Bishop Douglas was elected at ACC-14 to serve as a member in the clerical order. As a bishop, he is now in a different order and therefore ineligible to continue to serve as such. His continued seating without question also violates Bylaw 7.

When asked about these actions, spokesman Jan Butter of the Anglican Communion Office offered an astonishing and revealing concession: asked how the appointment could be made in light of the prohibition contained in the constitution, Mr. Butter told CEN the ACC was in the process of adopting new articles of incorporation as it moves from being an "unincorporated charity to becoming a limited company."

"The appointment of Canon Trisk was made under the terms of the company's articles which are currently being registered with the Charity Commission. These articles emphasise the need to achieve balance not only between orders, but also between gender and region," he said, adding the Standing Committee "in December came to the view that balance could best be achieved by appointing Canon Trisk."

When asked by the American Anglican Council for the minutes of this December meeting, Anglican Communion Office officials told us that they were not yet available as they needed to be approved at next week's meeting. For now, we are left to guess why Janet Trisk, a white priest and lawyer, was chosen to replace a black laywoman on the SCAC if their intent was to promote diversity. Are we to understand that there was really no other qualified lay representative from Africa who could replace Ms.Walaza? And was there not even another qualified clergy representative from Africa who could take her place until such a lay representative could be found? (See the ACC roster here) Is it merely a coincidence that Janet Trisk played a major role at ACC-14 in delaying and bottling up Section 4 of the Anglican Covenant, as documented on video by Anglican TV and live-blogged on Stand Firm in Faith by AAC Communications Officer Robert Lundy, and that her participation on the SCAC will almost certainly further the agenda of those who would weaken an already-weakened Anglican Covenant?

And what about those new "proposed bylaws" of the SCAC - can we have a look at them? Again, in the words of Mr. Butter from the Anglican Communion Office (ACO):

Asked if copies of the proposed new bylaws were available for review, the ACO responded that "discussions about the Articles are still ongoing between the legal advisor and the Charity Commission, so they are not yet available."

Is it any wonder that the majority of the Anglicans in the Global South, and the GAFCON Primates, have concluded that the ACC, the SCAC and its unpublished bylaws are simply a tool for the West to continue to exercise colonial hegemony over the rest of the Anglican Communion? Is it any wonder that Archbishops and bishops from the majority provinces of the Anglican Communion have abandoned the SCAC to "hang itself" by its own machinations?

What evidence do we have that the Anglican Communion Office and the powers orchestrating the ersatz Standing Committee are walking in darkness?

1. They are operating ultra vires under proposed new bylaws that have not even been approved or officially enacted under the UK Charities laws.
2. By the statement of the ACO, those proposed new bylaws are not available for review.
3. At ACC-14, delegates from each Province were asked to approve the ACC changing from an unincorporated charity to a limited company under the UK Charities laws. Because I observed the proceedings, I can attest that participants inquired about the effect of these changes, and were assured that they would have no substantial impact on the governance of the then-Joint Standing Committee. This is obviously not the case.
4. The much publicized resignation of Archbishop Mouneer Anis from the SCAC and his reasons which, in his words, were that the SCAC: has "no desire ...to follow through on the recommendations that have been taken by other Instruments of Communion..." "provides no effective challenge to the ongoing revisions of TEC..." "has continually questioned the authority of the other Instrument of Communion..."
5. The less publicized but equally telling non-participation of Archbishop Orombi for the same reasons, and his subsequent resignation.
6. The resignations of Archbishop Justice Akrofi and Bishop Azad Marshall. Azad Marshall said that he had "no confidence that [his] presence will make any difference" at ACC meetings.

The Bible says that darkness was one of the plagues of Egypt that kept people from seeing each other and required them to stay in place, while God's people enjoyed light (Ex. 10:23) It is darkness that causes us to go astray: "The one who walks in the dark does not know where he is going." (John 12:35 cf. I John 2:11) It is darkness that causes us to stumble (Isa. 59:10). And it is in the darkness that the wicked perpetuate and perfect their designs (Job 24:16)

Thankfully, the Archbishop of Canterbury's spokesperson stated that the Anglican Communion Office does not have the last word. But what must Dr. Williams be thinking at this point? How many more machinations from the ACC, TEC, and the Anglican Communion Office will it take to convince him that whatever legitimacy the Anglican Covenant and the SCAC have are at risk - if not already irrevocably damaged? How many more protests from the Global South and beleagured orthodox in the Communion will it take to convince him that dialogue and procedural "holding actions" will not any longer delay the march of a false Gospel and its agenda upon the Communion?

It is time to walk in the light as Jesus Christ is in the light, that we may have genuine fellowship within an Anglican Communion that is committed to fulfilling the Great Commission and the Great Commandment. Pray that we may walk in the light, and that the leadership of the Anglican Communion may also do so, undeterred and unhindered by false gospels.

Yours in Christ,

Phil+

Foundation donates $400K for Episcopal gay liturgies

Fri, 16 Jul 2010 18:55:27 -0700

July 16, 2010

by Kevin Eckstrom
Religion News Service

(RNS) A Michigan-based gay rights foundation has given more than $400,000 to a California seminary to help craft formal liturgies for the Episcopal Church to bless gay and lesbian relationships.

The Episcopal Church still officially considers marriage between a man and a woman, reflected in the marriage rite of its Book of Common Prayer. Many dioceses, however, unofficially allow priests to bless same-sex relationships and even marriages.

Because the church puts a high value on scripted liturgies, many same-sex couples want their own marriage/blessing rite since many bishops are reluctant to use the traditional husband-wife marriage liturgy for same-sex unions.

The church's 2009 General Convention gave the green light to collecting "theological and liturgical resources" that would form the basis of an official same-sex rite that could be added to the list of approved ceremonies.

Many observers expect the church, when it gathers again in 2012, to approve rites for same-sex unions, or at least give official approval to start the process, which can take several years.

The $404,000 grant from the Arcus Foundation to the Church Divinity School of the Pacific will help facilitate the process; the church's official Standing Commission on Liturgy and Music has only $25,000 designated for the project. . .

Read the entire article here.

Rules out at ACC

Thu, 15 Jul 2010 13:38:57 -0700

The following article is from the July 15th edition of the Church of England Newspaper and is posted with permission from its author, George Conger

Observance of the Anglican Consultative Council's bylaws are discretionary, a spokesman for the organization tells The Church of England

Archbishop of Canterbury Rowan Williams
with Canon Janet Trisk at ACC-14 in Kingston,
Jamaica.

Newspaper, when they are inconsistent with its political agenda.

ACC spokesman Jan Butter told CEN the future membership rules of the organization which seek to promote gender parity take precedence over its existing rules.

However, the Archbishop of Canterbury's press spokesman tells The Church of England Newspaper, the ACC staff's views are not the final word on the matter, as the appointment of Bishop Ian Douglas and Canon Janet Trisk to the ACC Standing Committee are under legal review.

Weakened by charges of mismanagement following ACC-14 in Jamaica, the credibility and moral integrity of the ACC Standing Committee is now being questioned over the propriety of seating two members whom critics charge are ineligible to serve.

The Anglican Communion News Service (ACNS) reported on July 2 that two new members of the Standing Committee would attend its July 23-27 London meeting. Bishop Paul Sarker, moderator of the Church of Bangladesh and bishop of Dhaka would attend the meeting in place of the President Bishop of the Middle East, Dr. Mouneer Anis of Egypt, who resigned in protest in February.

ACNS also reported that the Rev. Canon Janet Trisk, rector of the parish of St. David, Prestbury, in Pietermaritzburg, South Africa, had been elected at the December Standing Committee meeting to replace resigned lay member, Ms. Nomfundo Walaza of South Africa.

However, the ACC's bylaws forbid thise appointment as Bylaw 7 states that a lay person must replace Ms. Walaza. When vacancies occur, "the Standing Committee itself shall have power to appoint a member of the Council of the same order as the representative who filled the vacant place," the bylaws state.

Asked how the appointment could be made in light of the prohibition contained in the constitution, Mr. Butter told CEN the ACC was in the process of adopting new articles of incorporation as it moves from being an "unincorporated charity to becoming a limited company."

"The appointment of Canon Trisk was made under the terms of the company's articles which are currently being registered with the Charity Commission. These articles emphasise the need to achieve balance not only between orders, but also between gender and region," he said, adding the Standing Committee "in December came to the view that balance could best be achieved by appointing Canon Trisk."

Asked if copies of the proposed new bylaws were available for review, the ACC responded that "discussions about the Articles are still ongoing between the legal advisor and the Charity Commission, so they are not yet available."

Canon lawyer Mark McCall of the Anglican Communion Institute noted this "explanation does not pass muster. Whatever aspirations they may have concerning selections of new members, the standing committee, like the ACC itself, is required to operate within the scope of the constitution and bylaws that are in effect."

"They cannot ignore existing rules and anticipate new provisions that may come into effect at some future point. This is in effect a concession that the appointment was ultra vires," or unlawful, he said.

ACNS also reported that the African member of the Primates Standing Committee, Archbishop Henry Orombi of Uganda and his alternate, Archbishop Justice Akrofi of West Africa had resigned as well. A spokesman for the Archbishop of Uganda has confirmed to CEN he had resigned.

Last month the ACI voiced its objections to the continuation of Bishop Ian Douglas on the Standing Committee, noting that his consecration as Bishop of Connecticut required that he relinquish his clergy seat on the ACC, and his place on the Standing Committee.

An aide to a senior African primate said the general mood among the Gafcon primates was weariness with the machinations of the ACC. They are so disillusioned with the Communion structures that they have "now taken a hands-off approach and are willing to let them just hang themselves," CEN was told.

The appointment in the name of diversity of Canon Trisk, a white South African priest and lawyer, to replace a black African lay woman was greeted with amusement by other overseas leaders queried by CEN. At ACC-14 Canon Trisk urged delay in adopting section 4 of the Anglican Covenant, and when that was defeated put forward the amendment to bottle up section four of the Covenant in committee that was successfully carried.

The ACI also noted Canon Trisk does not meet the "recommended criteria" for appointment to the Standing Committee adopted at ACC-6 in 1984. New members of the Standing Committee should be able to attend two further ACC meetings---Canon Trisk has already attended two and is able to attend only one more under the current rules, and provinces that have never been represented on the Standing Committee should be given preference for vacancies. Canon Trisk replaces a fellow South African.

"Are we to understand that there was no lay representative and that Canon Trisk was the only clergy representative available to serve from Africa?" Mr. McCall asked, adding the ACC's "explanation does nothing to satisfy those concerned that the Standing Committee is unwilling to operate within its legal requirements."

A spokesman for Dr. Rowan Williams told CEN the archbishop was "aware of these membership issues. The Secretary General has referred them to the legal advisor who will report to the Standing Committee," she said.

LCMS Urged to Defend Abandoned Biblical Truths

Tue, 13 Jul 2010 07:08:32 -0700

July 12, 2010

By Lillian Kwon

The head of the second largest Lutheran body in the country greeted delegates over the weekend with a note of affirmation that they are the front-line defenders of biblical truths.

While lamenting the liberal direction that their sister body, the Evangelical Lutheran Church in America, and The Episcopal Church have taken in recent years, Gerald B. Kieschnick – president of The Lutheran Church-Missouri Synod – thanked his denomination for uniquely preserving the Gospel.

"The unique contribution of The Lutheran Church-Missouri Synod to Christianity in the world is that we have always stood steadfast and without compromise on the truth of God's inspired, inerrant, infallible Word," he said Sunday at the 64th regular convention in Houston.

During its eight-day convention this week, the LCMS will be considering resolutions in response to the ELCA's decision last summer to allow noncelibate gays and lesbians on the clergy roster. One of the resolutions commends the "Theological Implications of the 2009 ELCA Decisions" document for study and reference.

While the two Lutheran bodies had partnered together in works related to mercy and relief, the ELCA's action – or what Kieschnick described as a desertion of biblical truth – now threatens that cooperative relationship, the document states.

The document does not call the LCMS to immediately cut ties with the ELCA but it expresses hope that their theological position will be respected and that they can "avoid any policies or decisions which would require us to cease our support and involvement in their activities." . . .

Read the entire article here.

Anglican traditionalists left to consider options after vote on women bishops

Tue, 13 Jul 2010 07:15:28 -0700

July 12, 2010

By Riazatt Butt

Traditionalists leave General Synod empty-handed. They had arrived on Friday, confident that, if their demands went unheeded, the ruling body of the Church of England would at least bow to the will of the archbishops who made an unprecedented intervention on their behalf.

Conservative evangelicals and Anglo-Catholics asked for extra dioceses or a male bishop who did not ordain women. Over and over for four days in York, synod showed it was not prepared to enshrine such provisions in canon law, because they would have undermined the authority of female clergy and reinforced public perception of the established church being out of order and out of touch.

Despite their defeat, traditionalists remain convinced they can influence the final vote in 2012, by securing greater representation in the forthcoming synod election.

Some groups, such as Reform, have already confirmed they will vote against the legislation when it returns to the York debating chamber in two years regardless of the future synod's composition; it presently has clergy making up a third of its 1,500 members. . .

Conservative evangelicals worldwide have access to like-minded archbishops and bishops in Africa and the US, but those in England have yet to take advantage of it. Some parishes in the US, having severed ties with the Episcopal Church, have affiliated themselves with clergy in African countries including Nigeria, Uganda and Rwanda.

Sarah Finch, a synod member from London, was unequivocal when she said that conservative congregations in this England would seek alternative oversight if adequate provisions were not made. . .

Read the entire article here.

Hundreds of traditionalist clergy poised to leave Church of England

Mon, 12 Jul 2010 10:06:07 -0700

July 12, 2010

By Jonathan Wynne-Jones

Leading Anglo-Catholic clergy warned that the failure to provide concessions to opponents of the historic reform would force many of them to defect to Rome.

In a highly-charged debate at the General Synod, the Church’s parliament, members rejected a compromise deal put forward by the archbishops of Canterbury and York which would have averted a schism.

The archbishops’ plans would have seen the creation of a new class of male-only bishops to look after conservative evangelical and Anglo-Catholic parishes opposed to female leadership in the Church.

Canon David Houlding, a prebendary at St Paul’s cathedral, estimated that as many as 200 traditionalist clergy could leave the Church, taking thousands of worshippers with them.

“People’s patience is running out and many will now be asking whether they should try and practice their Catholic faith in the Church of England,” he said.

“The vote was a severe blow to the archbishop [of Canterbury] and it has pushed us closer to the door.”

A group of 70 traditionalist clergy met with a Catholic bishop on Saturday to discuss plans to defect to the Roman Catholic Church. . .

Read the entire article here.