When St. Francis on the Hill Episcopal Church voted to leave the Episcopal denomination in October, members of the El Paso parish intended to keep the church building and other property.

Now as the parishioners of the renamed St. Francis on the Hill Anglican Church, they are suing the denomination in a preemptive strike to prevent it from attempting to take back the property.

Such disputes are not uncommon, but this case could become the first of its kind to make it to a jury trial. Previous cases stemming from parishes and dioceses withdrawing from the Episcopal Church have been decided by judges. No case has so far made it to a trial by a jury.

The St. Francis case had been headed to trial Oct. 2, but after a hearing Sept. 17, the case was delayed until Feb. 5. The delay will give Judge Gonzolo Garcia of the 210th District Court in El Paso time to rule on motions that could determine the outcome of the case without a trial.

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The election of a lesbian priest as a bishop in the Episcopal Church is likely to cause further problems in the divided Anglican Communion, said Arch bishop of Canterbury Rowan Williams.

“The election of Mary Glasspool by the diocese of Los Angeles as suffragan [assistant] bishop-elect raises very serious questions not just for the Episcopal Church and its place in the Anglican Communion, but for the communion as a whole,” said Williams, the spiritual leader of the 77-million Anglicans worldwide, in a December 6 statement.

Glasspool, who has served as canon, or assistant, to the bishops of the Diocese of Maryland, has lived in a two-decade partnership with another woman. She is the first gay candidate elected as bishop since the Episcopal Church in July opened all levels of church service to gays and lesbians in committed relationships.

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The Episcopal Church is the Anglican body in the United States. In 2003, it caused an uproar by consecrating its first openly gay bishop, V. Gene Robinson of New Hampshire.

The following year, Anglican leaders asked the Episcopal Church to hold off on electing another gay bishop while they tried to prevent a permanent break in the fellowship.

But in July, the U.S. church’s top policy making body affirmed that gay and lesbian priests were eligible to become bishops despite pressure from other Anglicans.

The Archbishop of Canterbury called for gracious restraint on the matter, but Jefferts Schori said Saturday that “there was never any time frame attached to that request.”

[Presiding Bishop Katharine Jefferts Schori] added that she didn’t know whether six years was long enough to wait but “the church is in the process of discerning that.”

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Two years ago this week, the Diocese of San Joaquin seceded from the U.S. Episcopal Church, launching a legal battle over church property that is now headed toward a decisive showdown.

The rebel diocese changed its name and became a founding member of a new church, the Anglican Church in North America. But religious and legal experts say holding on to its property — including real estate and cash — will prove to be far more challenging.

Already, a Fresno County Superior Court judge has handed a critical victory to the national Episcopal church, which sued not long after the San Joaquin diocese voted to break away. The diocese is appealing that July ruling.

Several legal issues in the case remain to be decided. But even the breakaway diocese acknowledges it will likely lose if it cannot persuade the 5th District Court of Appeal to overturn Judge Adolfo Corona’s ruling.

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In the space of a week, Mary Glasspool has gone from being an obscure priest in Baltimore to the emblem of a growing international tempest over gay bishops in the Episcopal Church.

The lesbian priest with salt-and-pepper hair — one of two newly elected suffragan, or assistant, bishops in Los Angeles — has become a potent symbol of hope for gays in the national church but a portent of doom for traditionalists worried about their denomination unraveling.

Ask Glasspool, 55, about her central role in the turbulence that has drawn the disapproving eye of the archbishop of Canterbury, the spiritual leader of the global Anglican Communion, and she offers a lament: The struggle for gay rights in the church has never been her primary mission, she says, even as she speaks proudly of her 22-year relationship with her partner, social worker Becki Sander.

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So where does the Anglican Communion go from here? The Archbishop of Canterbury’s relatively mild reaction to Mary Glasspool’s election is a recognition that this appointment could still be halted if the bishops and dioceses of The Episcopal Church fail to confirm her election. However, it remains a highly unlikely prospect.

The problem that the Archbishop of Canterbury faces is that the Anglican Communion will continue to fragment. The Covenant which he believes is a centre of unity around which the vast majority of provinces can coalesce is not even yet in its final form. Such is the polarisation of the Church of England, as a result of the Anglican Communion crisis, that there is now no guarantee that it can pass in the General Synod let alone in other more liberal western provinces.

It seems likely that any Anglican future worth having will be radically different from the current shape of things. The so-called instruments and international meetings will become largely a thing of the past, replaced by networks, regional conferences and some tangential relationships to the Canterbury primate. It is a fragmented and difficult future, but one preferable to a constant state of hysteria and schism.

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Guests:

Rt. Rev J. Jon Bruno, bishop of the Episcopal Diocese of Los Angeles

Rev. Canon Mary D. Glasspool, Suffragan bisop-elect, Episcopal Diocese of Los Angeles

Rev. Canon Diane M. Jardine Bruce, Suffragan bishop-elect, Episcopal Diocese of Los Angeles

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There has been new controversy across the worldwide Anglican Communion since the Episcopal Diocese of Los Angeles elected Rev. Mary Glasspool, a lesbian, as assistant bishop. If her election is confirmed by a majority of dioceses within the Episcopal Church, she would become the second openly gay bishop in the denomination, which has been wracked with division over homosexuality. The Episcopal Church is the US branch of the 77-million-member Anglican Communion. In July 2009, the Episcopal General Convention overwhelmingly approved a measure affirming that gays and lesbians are eligible to become bishops.

After the vote, Religion & Ethics NewsWeekly managing editor Kim Lawton asked Los Angeles Episcopal Bishop Jon Bruno how he would explain the vote to Anglicans around the world who oppose gay bishops, and what message he hoped it would send to gays and lesbians.

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[Gene] Robinson said. “`It’s not about your experience and credentials, but about whether a gay or lesbian person is fit to be a bishop.”‘

In a majority of the Anglican Communion, the answer is a resounding no. Several times since Robinson’s election, Anglican leaders, including Williams, have asked Episcopalians to “exercise restraint” by not consecrating any more gay bishops. Williams reiterated that request on Sunday in his strongest language to date.

“The Archbishop of Canterbury seems to me to have been pushed over the tipping point,” said David Steinmetz, a professor Christian history at Duke Divinity School in Durham, N.C. “That’s very hard to say about him; he’s such a gentle man. On the other hand, they really have thumbed their collective noses at him.”

[Mary] Glasspool, though, said the Episcopal Church held a moratorium on gay bishops from 2006-2009, and that’s long enough.

“We have waited, we have held back,” Glasspool said. “And now we need to get on with the mission and ministry of Jesus Christ, and proclaim who we are: an open and inclusive church.”

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The election has to be confirmed, or could be rejected, by diocesan bishops and diocesan standing com­mittees. That decision will have very important implications.

[Rowan Williams said]: “The bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are con­trary to the mind of the Commun­ion is necessary if our bonds of mutual affection are to hold.”

Canon Glasspool, whose late father was an Episcopal priest op­posed to women’s ordination, won on the seventh ballot, with 153 clergy votes and 203 lay votes. She had enough clergy votes to win by the end of the third ballot, but many Spanish-speaking delegatesat the diocesan convention had sup­ported her closest rival, the Revd Irineo Vasquez.

A majority of bishops and stand­ing committees of all the dioceses is required to give consent to a bishop’s election within 120 days. The Bishop of Los Angeles, the Rt Revd Jon Bruno, acknowledged at a press conference rumours of “a concerted effort not to give consent”.

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She said that many Episcopalians had close relationships with Anglicans worldwide. She recently attended the enthronement of an archbishop in Africa as the representative of her present diocese in Maryland. At least one senior member of the Anglican Church in Ghana will attend her proposed consecration in May.

While calling for unity, Canon Glasspool remained unrepentant: “My perception of where the Episcopal Church is is that we are embracing God’s ever-unfolding reign of love and justice. I have heard from hundreds if not thousands of people who feel freed up by this, who are proud of the Episcopal Church, who are anxious to realign themselves with a Church that takes seriously the love of Jesus Christ for all people.”

She declined to comment on the Archbishop of Canterbury’s warning that her election raised “very serious questions”. Anglican leaders meeting in Canterbury this week have called for the Episcopal Church to show “gracious restraint” when it comes to assenting to her election.

“I pray daily for the Archbishop of Canterbury as I do for our presiding bishop,” she said, adding that she was “deeply grateful” for the trust shown in her by the Los Angeles diocese.

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I am afraid it’s a “no go”, Bishop Bruno. We have exhausted the provisions of the Canons to which you could have been referring. Those diocesan bishops and standing committees who choose to withhold their consent to the election of the Rev. Canon Mary Glasspool cannot be charged with violating any of the Church’s Canons.

And one more thing, while I am at it: each of the passages quoted above forbids discrimination based on sexual orientation, not on sexual practice. I am not aware of any single bishop or standing committee who has declared their opposition to the ordination to the ministry of a gay or lesbian person who was celibate. The Rev. Canon Glasspool, however, does not fall into that category. So not only do you read into the Canons prohibitions which are not there, but you cannot even interpret the language that is there.

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But if homosexuality is not a sure path to sin, there are other human qualities that are: self-righteousness, recklessness, pride most of all. I believe the diocese of Los Angeles is guilty of all of these.

The American Episcopal Church contains about two million of the 70 million congregants in the world-wide Anglican communion, of which Archbishop of Canterbury Rowan Williams is the spiritual head. Since many congregants belong to far more conservative churches in Africa and South America, the archbishop, undoubtedly a friend to gays, nonetheless joined with other leaders in a 2004 plea for the American church to stop promoting active homosexuals. His intent, clearly, was to avoid schism.

When news of Rev. Glasspool’s election reached him, he issued an immediate statement warning American Episcopalians that they had put “our bonds of mutual affection” at risk.

Los Angeles Bishop Jon Bruno’s response was graceless and silly. Archbishop Williams, he said, was “the titular head of our church, and I don’t think we should capitulate to a titular head.”

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With the election of a non-celibate lesbian priest as Bishop Suffragan, the Diocese of Los Angeles has demonstrated its belief that membership in an international communion of churches is less important than unilaterally proceeding with an agenda of sexual liberation. We believe that this action is contrary to the best interest of the Episcopal Church and the health of the wider Anglican Communion. Where restraint has been respectfully requested by the leadership of the Communion, this action by the Diocese of Los Angeles is provocative, defiant and uncharitable.

We wish to distance ourselves from this action and urge our bishops and standing committees, as well as those of all the dioceses, to withhold consent for the consecration of the Bishop Suffragan-elect of the Diocese of Los Angeles.

The signatories may be found here.

We congratulate you and the people of the Episcopal Church on the electoral process which has led to the election of the Revd Canon Diane Jardine Bruce and the Revd Canon Mary Douglas Glasspool as Suffragan Bishops of the Diocese of Los Angeles. We are aware that the process was carried out with great care and prayer, as will the decisions of Bishops and Standing Committees who consider whether to confirm the elections. We wish the elected candidates all joy in their ministries and assure them of our prayers.

The Anglican and Episcopalian tradition is, at its best, one which celebrates the breadth of human experience and welcomes the many ways in which we, as Christians, try to live out our vocations under God. We are therefore deeply sorry that the reaction from the Church of England to the election of Mary Glasspool has been at best grudging and at worst actively negative.

While it gives us no pleasure to dissociate ourselves from the sentiments expressed by the Archbishop of Canterbury, whose wisdom in so many areas we deeply respect, we greatly regret the tone and content of his response, particularly in the context of his failure to make any comment on the seriously oppressive legislation being proposed in Uganda.

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For some, this is a welcome development. They believe that those electing a bishop should seek the help of the Holy Spirit in choosing the candidate best suited to serve in that area, regardless of gender, ethnicity, sexual orientation or disability, and that the church should strive to embody God’s welcoming love which breaks down barriers and turns strangers into friends.

Others disapprove, but do not regard this as a church-dividing matter, recognising that Christians may remain in fellowship yet hold different beliefs on matters such as divorce and homosexuality. There are some people who disapprove, not because they believe same-sex relationships are wrong, but because they fear that such a move will be divisive at present and that there are other priorities. And there are Christians who are outraged, believing that choosing a lesbian as bishop goes against the Bible and church tradition.

According to Canon Kendall Harmon of South Carolina, a leading ‘conservative’, the election “represents an intransigent embrace of a pattern of life Christians throughout history and the world have rejected as against biblical teaching,” Rowan Williams, Archbishop of Canterbury, would like Episcopal Church leaders to refuse to endorse Glasspool’s election, warning that choosing her “raises very serious questions” for the province’s “place in the Anglican Communion”, and claiming that “The bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold.”

Yet, insofar as it is possible to know the “mind” of a diverse Communion in which there is no centralised authority, the Episcopal Church leadership has made far more effort to follow this than the leaders of certain other provinces which have not been threatened with exclusion. And the notion that being a partnered lesbian goes against the Bible’s teaching is even more dubious.

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Support for Glasspool among Episcopalians is not universal. The Diocese of South Carolina has begun to withdraw from some national church councils over policy on homosexuality. The Rev. Dr. Kendall S. Harmon, canon theologian of the diocese, said Glasspool’s confirmation, which he considers “a foregone conclusion [among Standing Committees],” is “just going to increase the challenges” for church conservatives.

“What people don’t realize is, this is an evangelistic issue,” he said. “Down here, having ‘Episcopal’ on the sign is a huge net negative for people trying to grow their churches. If we don’t distance ourselves in this diocese, what we have is parishioners who say, ‘I love you, I love this parish, I love God, I love Christ. But I don’t want any part of the Episcopal Church if they’re going to do this.’ ”

Four Episcopal dioceses and several parishes have broken away to form the Anglican Church in North America, a conservative body seeking separate recognition within the Anglican Communion. The Vatican, meanwhile, has announced plans to make it easier for Anglicans to join the Catholic Church.

The Rev. Susan Russell, president of the gay, lesbian, bisexual and transgender advocacy group Integrity USA, called such losses “the cost of discipleship.”

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With respect to the Archbishop of Canterbury, he has a personal relationship with the presiding bishop of the Episcopal Church, and I leave that in their realm. Certainly, I’m not ignorant of issues in the culture and the church, so yes, I can say I anticipated some kind of reaction. You never know what kind of reaction.

I want to be quick to say that personally, I have received hundreds, maybe a thousand at this point, and one negative e-mail among all of them. I’ve received e-mails from all over the world ”“ from an 18-year-old gay man in Auckland, New Zealand, who said how proud and thrilled he was for the church. Episcopalians in the Diocese of Dallas, which is one of our more conservative dioceses, and a married couple, lay people, who wrote and sent their congratulations. A Lesbian couple who are Roman Catholic in England who said they were having such difficulty in their own church and they were so proud that the Episcopal Church was taking leadership in this way, demonstrating not only the reality of who we already are, but the inclusiveness of Jesus’ love for all people.

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It was an uncommonly sharp rebuke from the 59-year-old Welshman, a liberal who has struggled in recent years to keep the Anglican Communion from fraying hopelessly over the support of thousands of Americans for the consecration of gay bishops.

The controversy was touched off in 2003, when the Rev. V. Gene Robinson, an openly gay priest, was consecrated as bishop of New Hampshire.

Glasspool, 55, a canon in the Episcopalian Diocese of Maryland who has been in a lesbian relationship for two decades, was elected Saturday during the Los Angeles diocese’s annual convention in Riverside.

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From here:

As you may be aware, on Saturday, December 5, the Diocese of Los Angeles elected the Rev. Mary D. Glasspool, a partnered lesbian, as one of two bishops suffragan elected in that diocese over the weekend. This election, like all elections to the episcopate, must receive a majority of consents from bishops exercising jurisdiction (that is, diocesan bishops) as well as diocesan Standing Committees of the Episcopal Church within 120 days of the election. In response to this election, the Archbishop of Canterbury released the following statement on December 6: “The election of Mary Glasspool by the Diocese of Los Angeles as suffragan bishop elect raises very serious questions not just for the Episcopal Church and its place in the Anglican Communion, but for the Communion as a whole. The process of selection however is only part complete. The election has to be confirmed, or could be rejected, by diocesan bishops and diocesan standing committees. That decision will have very important implications. The bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold.”

Previously, the 75th General Convention of the Episcopal Church meeting in Columbus, Ohio, in June 2006, passed resolution B033 that called “upon the Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on the communion.” There was much conversation at this year’s 76th General Convention in Anaheim about whether the actions of the 2009 Convention had repealed B033. We are mindful of the statement of this summer’s General Convention that acknowledged that “members of The Episcopal Church, as of the Anglican Communion, based on careful study of the Holy Scriptures, and in light of tradition and reason, are not of one mind, and Christians of good conscience disagree about some of these matters” (resolution D025). We reiterate our belief that The Episcopal Church should exercise the restraint called for by the Anglican Communion and, likewise, will not consent to this election.

This election in Los Angeles comes at a time when we are expecting, within the next few weeks, the release of the final draft of the proposed Anglican Covenant, which seeks to guide our common life as a communion of churches. Our diocese, through actions at Diocesan Council and statements from our leadership, has consistently affirmed our support of the requests of the wider Communion in these matters, as well as the ongoing Anglican Covenant process.

The Rev. Mary Glasspool said that she was aware her win troubles some people, but that she believes her election last weekend was mostly “liberating” for the denomination.

“I’ve had hundreds, probably a thousand, e-mails from people all over the world who don’t know me but who are expressing through the fact of my election a pride in the Episcopal Church,” Glasspool said in a phone interview with The Associated Press.

“I’ve committed my life as a life of service to the people of Jesus Christ, and what hurts is the sense that anybody might have that my name or my servanthood could be perceived as divisive.”

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In addition to outlining areas of longer-term work, the Commission committed itself to five immediate tasks:

1. to undertake a reflection on the Instruments of Communion and relationships among them;
2. to make a study of the definition and recognition of ‘Anglican Churches’ and develop guidelines for bishops in the Communion;
3. to provide supporting material to assist in promoting the Anglican Covenant;
4. to draft proposals for guided processes of ”˜reception’ (how developments and agreements are evaluated, and how appropriate insights are brought into the life of the churches);
5. to consider the question of ”˜transitivity’ (how ecumenical agreements in one region or Province may apply in others).

These tasks, which will be taken forward by working groups consulting electronically between meetings, aim to strengthen the unity, faith and order of the Communion.

An Episcopal election in Los Angeles, which remains to be confirmed or rejected by The Episcopal Church, took place during the meeting and was discussed by the Commission. It noted the words of the Archbishop of Canterbury that ”˜the bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold’. The Commission expressed the fervent hope that ”˜gracious restraint’ would be exercised by The Episcopal Church in this instance.

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Bishop-elect Glasspool’s election comes two days after Presiding Bishop Katharine Jefferts Schori told an Atlanta radio station that there were no contradiction between the Episcopal Church’s 2006 pledge to abide by the Communion’s ban on consecrating gay bishops and actually electing gay bishops.

The 2009 vote by the Church’s General Convention was not “a reversal” of the moratorium, she said, as the canons had “for a long time said that the discernment process is open to any baptized person,” she told National Public Radio.

“The door has been open for many years” for gay and lesbian bishops, the presiding bishop said, confirming that she would go ahead with the consecration of a lesbian or gay bishop.

During the debate on resolution D025 at the July General Convention, the bishops noted there was a distinction between intentions and actions, with the moratorium being broken when the Episcopal Church consecrated a new gay bishop. Bishop Jefferts Schori said that was “my understanding of it. We have been asked to exercise restraint, and we have done so.”

“Effectively a moratorium remains until it is ended,” she later said on July 18.

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The Episcopal Church is not likely to heed [Rowan] Williams’ warning. The church made its view on the issue quite clear in its General Convention last July, when it passed one resolution repealing the moratorium on electing gay bishops and a second resolution allowing, but not requiring, bishops to authorize same-sex blessing ceremonies in the churches they oversee. In places where civil authorities allow same-sex unions, the church has said it will respond to “changing circumstances” and allow bishops to provide a “generous pastoral response” to couples who want the church to bless their unions. Clergy are now free to solemnize same-sex unions in the Episcopal Diocese of Massachusetts and Diocese of Vermont, although the Episcopal Church has not yet written a liturgy for them to do so.

Since the bishops at the General Convention voted 99-45 to revoke the moratorium on gay bishops, it’s unlikely that Glasspool’s election will elicit a different response. Robert Lundy, communications officer for the conservative American Anglican Council, said the church will probably not change directions now: “We’re at the stage where it’s clear where the Episcopal Church is going. There’s no pretending that they’re going to remotely hold to Biblical teachings””not just on God’s role for sex . . . but on lots of other issues they’re totally walking apart from the rest of the Anglican Communion.”

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Father David Waller, of St Saviour’s CofE Church, in Markhouse Road, Walthamstow, said the announcement that … [an Episcopal leader in maryland] could become the denomination’s first openly gay female bishop does not sit comfortably with all members of the Anglican church.

The Reverend Rowan Williams, Archbishop of Canterbury and head of the Church of England, has urged the Episcopal Church USA not to allow her ordination.

Fr Waller said: “The issue about how the Anglican community relates to one another and to others is important.

“The more it fragments, the more it becomes a different church. All these divisions make it difficult to engage in conversations with other churches. If Anglicans have such a broad spectrum, their identity can become blurred.”

Read it all and please note the correction on where Mary Glasspool currently serves.

The Rev. Mary Glasspool, 55, became the first openly partnered lesbian to be elected as an assistant bishop in the church, a move that continues to press a worldwide debate over how to reconcile homosexuality with Christianity.

“We ought not be surprised when gay and lesbian Christians are elected to leadership roles in a church that believes in the inclusive love of God,” the Right Rev. Mark Hollingsworth, bishop of the Ohio Diocese, said in a prepared statement following Glasspool’s election.

Hollingsworth was instrumental in adopting a gay-friendly resolution at the church’s international convention last July. The resolution effectively lifted a moratorium on electing openly gay bishops.

The moratorium was put in place following the election in 2003 of an openly gay, partnered man, Gene Robinson, as a bishop in New Hampshire.

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The Rev. Ephraim Radner, professor of historical theology at the University of Toronto’s Wycliffe College, told ENS he wasn’t surprised by Glasspool’s election and that he wouldn’t be if she receives the required consents for her planned May 15, 2010 consecration.

What will surprise the former Colorado conservative is if the Episcopal Church will sign the latest version of the Anglican covenant.

Glasspool’s election and consecration will convey the impression that not just the Los Angeles diocese but “the Episcopal Church as a whole is not interested in participating in the processes that have been so painfully put together over the last six years” to consult and to exercise restraint and be accountable to one another as outlined in the proposed Anglican covenant, he said.

He added that, if the Episcopal Church signs the yet-to-be completed covenant, it will be seen as “utter disingenuousness.” The election of an openly gay partnered bishop “establishes in a formal way the Episcopal Church’s decision not to be a part of this process,” he added.

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The recent election in the Diocese of Los Angeles of a partnered lesbian as bishop suffragan raises the questions of covenant and communion within The Episcopal Church (TEC) and the Anglican Communion once again. Leadership in the Diocese of Texas has consistently adhered to the request for gracious restraint and a moratorium put forth in the Windsor Report and supports the ongoing process of a Covenant within the global Communion and will continue to do so.

The Diocese of Los Angeles and the Rev. Canon Mary D. Glasspool, elected on December 5, must now follow a consent process. The implications of this vote are far reaching and it remains to be seen if more than half of TEC’s 109 diocesan standing committees and more than half of the diocesan bishops will approve her election. It may take up to four months for the consent process to unfold.

The Windsor Report, written following the election and consecration of the Rt. Rev. Gene Robinson, NH in 2003, requested a moratorium on the consecration of gay bishops and in 2006, The Episcopal Church agreed to refrain from electing additional actively gay bishops. This summer, the Church’s General Convention acknowledged there is great diversity of opinion within the Church on the issueof sexuality, marriage and ordination.

The Diocese of Texas is a diverse diocese and opinions among our clergy and our laity vary on the issue of sexuality. We have many gay and lesbian members across the diocese and week after week they join with the rest of our Church as faithful communicants to worship and work on behalf of Jesus Christ. We acknowledge the blessing of diverse opinions on scripture and sexuality, while as a whole the Diocese of Texas has continued and continues to offer a clear response to the wider Communion through a traditional teaching on marriage and ordination.

Even so, the Diocese of Texas has always supported both the Windsor Report and the Covenant Process which seeks to realize a Communion where everyone across the globe has a voice in the common life of the Church. We cannot isolate ourselves by listening only to the voices of any one province, or even the voices of any one diocese within our province. In the Diocese of Texas we are interested in our relationships locally and abroad, believing we are stronger when we listen to and partner with diverse cultures around the world.

As bishop of the Diocese of Texas I will continue to honor the request of my brother and sister bishops across our province and the Communion, and the leadership of the Archbishop of Canterbury, and will not consent to the Rev. Glasspool’s election.

While I will not vote to consent to this election, I am unified with others throughout the Anglican Communion around the issues of safeguarding human rights everywhere. We reject the pending Ugandan legislation that would introduce the death penalty for people who violate portions of that country’s anti-homosexuality laws.I believe that “efforts to criminalize homosexual behavior are incompatible with the Gospel of Jesus Christ” (General Convention 2006, Resolution D005). This has been the position of Anglican bodies, including several Lambeth Conferences.

The Primates’ Meeting noted that, as Anglicans, “we assure homosexual people that they are children of God, loved and valued by him, and deserving of the best we can give of pastoral care and friendship” (Primates’ Communiqué, Dromantine, 2005). Recently, our Presiding Bishop has spoken out and our Archbishop has been meeting intensively with the leaders of Uganda to insure the dignity of every human being is honored as a creature of God.

–(The Rt. Rev.) C. Andrew Doyle is Bishop of Texas

Thus ++Rowan played true to his role as Archbishop of Canterbury, while Bishop Griswold, enthusiastically supported by the same-sex activists in ECUSA, arrogated to himself the right to act in derogation of the bishops of Lambeth. Both did so despite the scorn which each thereby called upon his decision — although the collective scorn heaped upon ++Rowan has never ceased, while that allocated to Presiding Bishop Griswold ended with his retirement. By remaining on the stage, and what is more by remaining steadfastly true to the limitations of his position, Archbishop Rowan has remained the sole target on which both sides could vent their anger. Hence he is in the impossible part of a “first among equals” who is now seen as neither “first” nor “equal”.

Meanwhile, back at ECUSA, the Most Reverend Frank Griswold has given place to the Most Reverend Katharine Jefferts Schori. If Bishop Griswold arrogated to himself the right to act in derogation of his colleagues at Lambeth, Bishop Jefferts Schori seized the opportunity to so to act even before she had ever gone to Lambeth and met her equals. What is more, she has from the outset of her term in office presumed to act in derogation of her own equals in her own Church. The result has been a double usurpation of authority: where ++Griswold claimed only the right to consecrate a duly elected bishop in defiance of the advice of Resolution 1.10, ++Jefferts Schori has not only announced that she will do the same if the requisite consents for Canon Glasspool are received, but she also has made herself the sole arbiter of whether a bishop who transfers to another Church in the Anglican Communion thereby renounces his orders.

In presuming to claim that the Right Reverend Henry Scriven so renounced his orders in transferring from the Diocese of Pittsburgh to the Diocese of Oxford, and in recently declaring that the Right Reverend Keith Ackerman had done the same in resigning the Diocese of Quincy and going to work under the Bishop of Bolivia, the Presiding Bishop of ECUSA has effectively declared that she alone will be the judge of who can become, and who can remain, a bishop in the Episcopal Church (USA) — regardless of what her equals in the Communion may believe. They are, to that extent, no longer her equals, but only bishops to be tolerated if they stay out of her way, to be ignored if they presume to disagree, and to be denounced and punished by any means possible if they try to hinder or interfere.

When one bishop so distorts the polity of the Communion as to claim the power to decide status without regard to the opinion — nay, the full consensus — of the other bishops in the Anglican Communion, what we have is no longer a Communion, but an autarchy.

Read it carefully and read it all.