…the first dean of St. Matthew’s Cathedral, the Very Rev. Hudson Stuck, was well versed in the precedents of church history. “For consider that every organized diocese is essentially an independent, autonomous portion of the church, having all that is necessary for a church,” he wrote in 1895. Statements like this were not made to defeat a “national church,” as none existed then on the terms we now see being proposed. They were made out of enthusiasm for spreading the gospel, because Dallas was complete as a diocese and so suited for the challenge. To quote the Rt. Rev. James Stanton, sixth Bishop of Dallas, sovereignty in the context that Stuck and Garrett used it did not mean going it alone. Garrett made this clear when he said that the “fullness of the apostolic power, to which I have referred again and again as the great deposit of authority, resides not in each individual bishop, but in the complete apostolic college. It resides in the whole body of bishops.”

The revisions to Title IV enacted by General Convention at Anaheim in 2009 turn the principles of the founders of the Diocese of Dallas and those of the entire Episcopal Church on their head. As neatly summarized in the excellent article on this subject written by Alan Runyan and Mark McCall, these amendments inflict a broad range of damage that should be of grave concern to Episcopalians across the entire political spectrum. They enable a bishop (and the presiding bishop) not only to serve as policeman writing the citation, but also to sit as a member of the three-person board (or grand jury) that will be appointed to replace a duly elected standing committee.

Any resemblance to due process as we understand it in this country has been eliminated from Title IV, including protection of ordained clergy against self-incrimination. Clergy must now “testify and cooperate”; they must “self-report” an offense; and they will no longer hear Miranda warnings. As rewritten, Title IV works to the advantage of those who currently hold authority within TEC. With a change in regime, however, it could easily become an instrument of control by those they oppose. Good law should serve all parties, not simply whichever group may be in power.

Read it all.

The Diocese of South Carolina synod has revised its bylaws in a bid to protect itself from legal predations from the national Episcopal Church. Meeting on Oct 15, at St Paul’s Church in Summerville, South Carolina adopted six resolutions that ended the diocese’s automatic accession to the national church’s canons.

At the close of its March meeting, Bishop Mark Lawrence postponed the 219th annual meeting of the diocesan convention, after US Presiding Bishop Katharine Jefferts Schori engaged an attorney to represent the Episcopal Church in South Carolina. The diocese requested an explanation for what it saw as an unlawful usurpation of authority by the presiding bishop, and postponed the adjournment of its synod pending a response.

The presiding bishop declined to respond, but as it waited the diocesan leadership began a review of the national church canons enacted at the 2009 General Convention covering clergy discipline.

“What we found was shocking,” Canon Kendall Harmon told Anglican TV, as it “violates due process” and natural justice.

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The appellate justices who will decide whether the U.S. Episcopal Church or the breakaway Anglican Diocese of San Joaquin owns the diocese’s church properties on Wednesday appeared uncertain about the court’s authority to rule on the issue.
“We are involved in a very confusing question of power of the church versus power of the court,” said 5th District Court of Appeal Justice Dennis Cornell, who repeatedly compared the schism between the two church groups to the Civil War.
Justice James Ardaiz also acknowledged the case was “confusing.”

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The Diocese of Western Louisiana endorsed the Anglican Covenant at its 31st annual convention Oct. 15-16 in Alexandria, La.

Delegates passed by an overwhelming majority a resolution offered by St. Mark’s Cathedral of Shreveport that endorsed the Covenant. The resolution added that the diocese “remains committed to the Constitution and Canons of General Convention of the Episcopal Church while seeking to pursue our identity as constituent members of the Anglican Communion in communion with the See of Canterbury.”

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The clergymen stood inside the Lansdowne gun shop on Hollins Ferry Road, in front of a glass counter containing what they called the “instruments of death” responsible for turning the streets of Baltimore into a killing field.

“The city is devastated by violence ”” gun violence,” pressed Rev. Eugene Sutton, a bishop with the Episcopal Diocese of Maryland, whose group protested this store on Wednesday. “We’re trying to get the illegal guns off the street. Too many people are dying. It’s destroying Baltimore.”

Bill and Clyde Blamberg, owners of Clyde’s Sport Shop for more than a half century, listened politely but firmly told the group to seek help elsewhere ”” change the laws in Annapolis before attempting to change the minds of gun shop owners.

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With three suits pending in two Texas counties, members of the minority that chose to stay in The Episcopal Church (TEC) two years ago have launched another assault on much the same grounds as the first three. Today All Saints’ Episcopal Church on Crestline Road in Fort Worth has sued Bishop Jack Iker personally, in federal court.

There can no longer be any doubt that this litigation is intended to harrass, intimidate, bankrupt, and divert the Episcopal Diocese of Fort Worth, its Corporation, and its leadership ”“ particularly Bishop Iker ”“ from carrying out the mission of the Church.

Ironically, only this weekend Bishop Iker made several comments in jest to a gathering of clergy and laity of the Church of England in London, saying that he had “not checked the Internet today” to see whether he had been sued again.

In dispute now is the right of the Bishop to recognize a parish in the Diocese as All Saints’ Episcopal Church.

Read it all.

Each year, as Convention comes around, I look at the numbers you present in your Parochial reports. The figures I pay attention to are those related to Sunday average attendance, baptisms and confirmations or receptions in a given year, Easter Sunday attendance, which often gives a picture of potential for those numbers, tends to come close to total communicants, and financial health as shown by average pledge per week. The total number of enrolled members has always lagged behind reality depending on the energy of clergy to obtain a membership that represents the recent present. We all know that two in three people on Episcopal rolls never show up at church unless of course you have just happened to have culled the list the year before! The three values of vitality, visibility and viability are not really captured in the Parochial Report. I do know however that God’s impact through any particular group of the baptized in a given place always far exceeds anything we can know or report.

The apparent irrelevance, however, of the totals on baptized persons, or even communicants, for understanding our life as Church points to a huge weakness in our faith system. We are poor at keeping track of one another. This is so at the very place where we might hope greater commitment is being expressed, namely at Confirmation.

Read it all (my emphasis).

Since 2007, the Episcopal Church’s Diocese of Georgia, and its former congregation at Christ Church have been embroiled in a legal dispute over the ownership of the church property, which includes the church building, an adjacent parking lot and two separate buildings located in the downtown historic district.

The congregation, which dates to 1733, acquired three other properties in the 1900s. County records estimate their combined value at over $2.7 million.

A Chatham County judge has ruled in favor of the Episcopal Church. But, the lawsuit is pending the outcome of Christ Church’s August appeal to the state Supreme Court.

For now, the charities operating on the property believe they’ll be able to continue their mission uninterrupted and free of charge.

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In the hierarchy of church law, the Constitution is at the top. Then comes the Book of Common Prayer, with its rubrics and liturgies which require two successive meetings of General Convention to be changed. Last come the Canons, or bylaws, which may be adopted by vote of a single General Convention.

If Canons (bylaws) are enacted which are contrary to the Constitution or the Book of Common Prayer, what is one to do? How can one follow canons which are contrary to the Church’s higher law, and still claim to “accede” to the Constitution of the Church?

This is the constitutional dilemma which now, thanks to the misguided zeal of General Convention 2009 and its predecessors, confronts every diocese in the Church, and not just the Diocese of South Carolina. The latest General Convention adopted far-ranging changes to the Title IV disciplinary canons of the Church. There is no rational way in which any sane person, viewing the changes as a whole, can conclude that all of the changes so made are consistent with the provisions in ECUSA’s Constitution.

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The Episcopal Diocese of South Carolina took steps Friday at its reconvened convention to further distance itself from the “national” Episcopal Church by passing resolutions asserting its sovereignty.

The meeting held at St. Paul’s Church in Summerville was a continuation of the March convention. Last year, delegates voted “to begin withdrawing from all bodies of the Episcopal Church that have assented to actions contrary to Holy Scripture, the doctrine, discipline and worship of Christ as this Church has received them.”

Friday’s vote was the latest development in a drawn-out disagreement between the diocese and church leadership, which many local Episcopalians consider too accommodating to social trends and not substantially faithful to the authority of Scripture.

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“What a great time to be alive and to be about the work of the Gospel of Jesus Christ,” said the Rt. Rev. Mark J. Lawrence in his address to the reconvened 219th Diocesan Convention held at St. Paul’s in Summerville, October 15, 2010. “But make no mistake; there are challenges that await us at every turn.”

Lawrence spoke not only of the opportunities currently unfolding to partner in relationships around the globe in fulfilling the vision of “Making Biblical Anglicans for a Global Age,” but about the ongoing challenges the Diocese faces. “We still have a God-given vocation within this worldwide struggle,” he said. “There is no risk-free way forward for us.”

Of special note was the announcement that the Rt. Rev. Michael Nazir Ali, retired Bishop of Rochester in England, and one of the most respected figures in the Anglican Communion, has agreed to be Visiting Bishop in South Carolina for Anglican Communion Relationships.

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If you have the time I highly recommend watching this as it captures well the tone set before the voting–KSH.

Before I conclude these remarks I must inform you of one further development that has happened this week. One of the tasks of leadership is to make available as best as one is able not only the opportunities but also the challenges, and with both, the risks involved. I have spoken of many of the opportunities we have seized in just the last six months. I turn now to a real challenge and a grievous risk. On Tuesday evening of this week as Allison and I were driving home from Sewanee I received a phone call from a fellow bishop. He said that he and five other bishops had received an email earlier that evening from the Presiding Bishop. She was encouraging each of them to speak with me as “the apparent focus of this diocesan gathering does not bode well for [Mark’s] status as a bishop who has sworn to uphold the doctrine, discipline, and worship of this Church.” Perhaps she has forgotten it has not boded well for my status as a bishop since the first election. But frankly for me it has never been about my status”” since that September morning in 2006 when Bishop Salmon called while I sat in a Board of Examining Chaplains meeting in Fresno, California to tell me I had been elected as the XIV Bishop of South Carolina it has been unswervingly about this diocese. It remains that to this day.

Well upon hearing of her email to these bishops I wrote directly to the Presiding Bishop on Wednesday morning addressing many of my concerns and reminding her of the concerns of this Convention; that she had been informed by certified mail of the resolution which expressed our expectation that she remove the attorney unconstitutionally retained within this diocese. I then wrote that after six months we had still not heard from her. While her email in response failed once again to address this concern, she did write of her fear about the havoc that she believes is likely to ensue if I keep on my present course. What she fails to address or I suppose to understand is the havoc that is likely to ensue if we depart from our present course. Thus while there is no absence of opportunities that come to us they come replete with a church filled with challenges. Several of those bishops who received the email have called me or sent me emails since that email was sent to them. More than a few of them said, “Mark, we need your voice in the house of bishops. We need the voice of South Carolina.” I said, “This is my voice. You need to understand. This is my voice.” So the question is, “Is there a place for a vigorously stated minority opinion in this church?” I believe it is also the voice of many of the people here in this Diocese of South Carolina. If you want our voice, then we’re giving it to you.

Thus, the opportunities come in a church filled with challenge. There is no risk free way forward for us. I leave you this morning with words of a preacher from another era, who wrote: “”¦if it be a man’s ambition to avoid the troubles of life the recipe is perfectly simple. Let him shed his ambitions in every direction, let him cut the wings of every soaring purpose, and let him assiduously cultivate a little life, with the fewest correspondences and relationships. By this means, a whole continent of afflictions will be escaped and remain unknown.” (J. H. Jowett)

And I might dare to add one final thought to this preacher’s words, that along with a whole continent of afflictions that will be escaped and remain unknown there will be an entire universe of opportunities that will be lost and will go unfulfilled. You must weigh, my brothers and sisters, you must weigh these opportunities and challenges along with their risks. You must weigh them on the scale of your heart.

It is indeed a great time to be alive. But it is also a time that tries men’s souls.

But as for me and my house, we will serve the Lord.

Read it all.

We are voting currently on resolution R-10. So far, all the resolutions have passed (with canonical changes on a vote by orders)–KSH.

(Found here).

We write as Christian pastors who are privileged to serve as bishops of The Episcopal Church in the Diocese of Newark and in the Diocese of New Jersey in order to express our grief, alarm, compassion and outrage over the suicide of Tyler Clementi. We join our voices with the voices of all those concerned in Ridgewood, where Tyler grew up, at Rutgers University, where he was a freshman and across our nation. Another gay young person has died by suicide. This tragic loss of a promising life would appear to be directly related to an invasion of Tyler’s privacy and a violation of his personal life. Much remains to be considered by law enforcement authorities and the courts in order to determine whether this is also a case of bullying, a felony or a hate crime ”“ or a combination of the three. Whatever that legal determination may be, we join with other Christian and religious leaders, with the LGBT community and with all people of good will who take their stand against hatred, bigotry and bullying; against every expression of physical and verbal violence; and against any violation of the dignity of LGBT persons. When the rights of any ”“ especially the members of vulnerable groups who have so often been scapegoated ”“ are threatened, the rights of all are endangered.

We want to call attention to another, potentially deeper, issue here. It is the invasion of intimacy. Intimacy is a holy place within every human being; an innermost sanctuary where we develop our ultimate beliefs and values, nurture our closest relationships and maintain our deepest commitments. No one has the right to disclose that intimacy for someone else without consent. Such a violation is tantamount to the desecration of a sacred space. It is, in fact, a sacred space. It is the territory of the soul.
Technology, however, now provides tools to record, seize and disclose the most intimate matters of our lives without our consent. Identities can be stolen, hearts broken and lives shattered. Technology has placed powerful tools in human hands. Will they be used for building-up or for breaking down our neighbor? Tyler Clementi’s death certainly poses some important legal issues, but it also raises some critical moral concerns. Hubris has outstripped humility. And that is a serious problem. We can do better. We must do better, with God’s help.

In our Episcopal tradition, whenever we reaffirm our faith in worship, we are given a challenging question: “will you respect the dignity of every human being?” And we answer, “I will, with God’s help.” It is an important commitment. Whatever our religious tradition, we can agree on the need to respect one another’s dignity. With God’s help, we can stand together and stand up against bullies who would damage and destroy the lives of LGBT persons, their partners and families and friends. With God’s help, we can offer safety, support and sanctuary to all LGBT persons who are at risk. With God’s help, we can remind our society that every LGBT person is made in the image of God. The world needs our witness.

The Rt. Rev. Mark M. Beckwith, Bishop of Newark
The Rt. Rev. George E. Councell, Bishop of New Jersey

Obviously, the most problemmatic portion of the proposed Anglican Covenant is Section Four which deals with processes and procedures should one Province or “instrument” of the Communion feel that another Province has failed to live into the implications of the Covenant and caused serious stress and strain for sisters and brothers elsewhere, stretching or even breaking the bond of Communion the Covenant is supposed to enhance.

This is obviously a new development for the Anglican Communion. We have always seen ourselves as interdependent but autonomous Provinces bound together primarily by our approaches to the Bible and the Liturgy and by our historic ties to the See of Canterbury and the Church of England. This relationship has served us well in the past but, with globalization and worldwide communication and our now-decades-old developing self-understanding as a global Communion (“the third largest communion of Christians after the Roman Catholics and the Orthodox”) do we not need something more now as a kind of skeletal structure to bind us together.

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Two theologically conservative groups have filed documents urging the state Supreme Court to reverse two lower courts’ decisions placing Christ Church in the hands of the Episcopal Church.

The groups argue the property rights of every Georgia church affiliated with a religious denomination could be in jeopardy if the court fails to reverse lower rulings.

“Here, the property rights of numerous PCUSA churches in Georgia will be adversely impacted if the lower court’s misapplication of law and misinterpretation of polity is affirmed,” according to a brief filed Sept. 17 by the Presbyterian Lay Committee, a conservative group working within the Presbyterian Church (USA).

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Read it all.

As the diocese prepares to come together in convention, and as the hard facts of the Program Budget shortfall become evident to the diocese, we are extremely concerned that your apparent insistence on putting everything back the way it was before you left will cause a large number of parishes to hold back funding to the diocese, both assessments and pledges. The Standing Committee continues to hear from people in the diocese daily, through letters, emails, and phone calls, concerning your return. About 85% of these communications are negative. When it becomes clear to more and more that you want to move us back to some vision of your own, we are afraid that this will add to the potential “revolution” in the diocese.

Bishop, we ”“ i.e., you, the Standing Committee and all the leadership of the diocese ”“ are not here to affirm our own personal vision but to help guide and support the diocese in determining a shared vision. Can we please let that work go forward without throwing obstructions up, creating dissent through distrust and misinformation, and investing heavily in anything that will stretch the finances of the diocese beyond anything realistic and cause more and more parishes to withhold funds.

Finally, and perhaps most shocking of all, we have been made aware of what you said at Diocesan Council on September 25, 2010, concerning the witnesses at your trial: “It is known now that all the witnesses at my trial intentionally perjured themselves.” These are shocking words, and words which we feel you need to address immediately. Can you possibly have meant what you said? If so, this is one more indication of a serious problem. You have managed to ignore or discount the opinions and conclusions of three courts, two Presiding Bishops, the House of Bishops, and untold numbers of lay and clergy in the diocese of Pennsylvania, and now all the witnesses at your trial. We find it amazing that you are able to think that this is in any way normal behavior.

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While the expectation of visitation is referenced in a canonical change since Dawley’s work, the Constitution nowhere authorizes such action. Furthermore, the lack of juridical powers remains directly and unambiguously supported by our Constitution. Thus the constitutional and polity concerns, among others, I had upon discovering that the presiding bishop’s chancellor had retained in South Carolina an attorney who presented himself as “South Carolina counsel for the Episcopal Church.” Her lack of juridical powers within an independent diocese made the hiring of an attorney without my permission an unconstitutional act. The stated defense for this incursion was the protection of church property to the point of choosing the coercive power of civil courts as the best way to resolve challenges TEC faces over profound questions of doctrine, morality and discipline, regardless of local issues or the decisions of the diocesan ecclesiastical authority.

This is a profound overreach of the presiding bishop’s authority. Though certainly there are many within TEC who strongly disagree with my theological commitments, or my vigorous statements of how TEC continues to tear the fabric of the Anglican Communion, the thing we are confronting now is of a different nature. It is a challenge to our polity: Of how for 200 years the Episcopal Church has carried out its mission and ministry. It is one of the ironies of this time that the Diocese of South Carolina, which has been one of the more serious critics of the “national” church, should be among those defending the polity of TEC and its Constitution. But history is full of such paradoxes.

In protecting our independence as a diocese in TEC, in protecting the diocesan bishop’s authority to shepherd the parishes and missions of the diocese, and in defending the bishop and, in his absence, the standing committee as the ecclesiastical authority, we are in fact defending how TEC has done its work since its conception.

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Two things are striking about these vows. First, there is no reference to General Convention or any central body. Obedience is pledged to the bishop. Second, the inclusion of a vow of obedience in the rite for the ordination of priests only confirms further the intentional omission of any such vow in the ordination of bishops. Priests make the same declaration of conformity as do bishops, but added to this is a promise of obedience to a hierarchical authority. And that authority is the bishop.

To conclude, it is erroneous to suggest any violation of the ordination vows in the context of the diocese of South Carolina’s proposed resolutions. When these vows are properly understood, it is apparent that bishops have not only the right but the duty to protect the constitutional integrity of TEC and oppose unconstitutional acts by General Convention.

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Read it all.

My thanks to Randall Foster for these terrific pictures–read it all.

There are three that I see:

Resolution Supporting Equal Opportunity for All Baptised Christians in Employment of Lay and Clergy Staff.

Resolution Supporting Listening and Dialog on Blessing of Same Sex Marriages in the Diocese of Western Massachusetts.

Resolution Supporting Listening and Dialog on Matters Pertaining to Radical Inclusion of All Persons in the Life of Mission Focused Congregations in the Diocese of Western Massachusetts.

You can find more information on the convention here (on page 4).

Episcopalians transformed a Galt House ballroom into a sanctuary with icons, banners and majestic sacred music Saturday for the consecration of Bishop Terry Allen White as the new leader of the Diocese of Kentucky.

“Rejoice, people of Kentucky ”” you have called a listener,” the Rev. Canon Susan L. Sommer told hundreds of worshippers in her sermon, including rows of clergy and bishops, a brass ensemble and a large choir.

“He has an enormous capacity to listen carefully to the Holy Spirit both within the community that he leads and as well as within his own heart,” said Sommer, the priest-in-charge of Grace and Holy Trinity Cathedral in Kansas City, Mo., who worked with White when he was dean of the cathedral there.

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“We wish to call to your attention the recent actions … which we believe are accelerating the process of alienation and disassociation of the Diocese of South Carolina from the Episcopal Church,” the [Episcopal] Forum [of South Carolina] wrote in a letter to the Executive Council and House of Bishops.

Diocese officials say the resolutions, if approved, would assert the authority of Scripture and be a step toward realizing a vision of “Making Biblical Anglicans for a Global Age.”

Bishop Mark Lawrence said the Forum was resorting to fear tactics.

“With this latest attack, the Episcopal Forum continues its weary institutional approach to God, as if you can keep people in a church by fear.” Lawrence said. “What we are seeking to do in the Diocese of South Carolina is to hold fast to the best of our Episcopal heritage while sharing Christ’s transforming freedom to the needs of people today.”

Read it all.