BBC religious affairs correspondent Chris Landau says that for an Anglican Communion already fracturing over the issue of homosexuality, this election is yet more evidence of the church’s divisions.

He says that for many in the US, electing openly homosexual bishops is simply a reflection of the diversity long affirmed by that Church and that it would be very surprising if Mary Glasspool’s election wasn’t approved.

Episcopal Church leader, Presiding Bishop Katharine Jefferts Schori, has said she will consecrate any bishop whose election follows the rules.

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Los Angeles’ Episcopal Diocese elected an openly lesbian priest as assistant bishop on Saturday, a move likely to stoke more tensions in the global Anglican community over the divisive issue of gay clergy.

The Rev. Canon Mary Glasspool, 55, of Baltimore is the first openly gay priest chosen as an Episcopal bishop since Gene Robinson of New Hampshire, whose 2003 consecration deeply strained church unity. Her election must be approved by the national church.

The ordination of gay clergy and related issues have prompted some congregations to leave the Episcopal fold and form a rival North American church that claims 100,000 believers. Anglican churches in regions like Africa have broken ties with their more liberal American brethren.

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The Rev Rod Thomas, the leader of the conservative evangelical group Reform and a member of the General Synod, said: ”˜I feel deeply ashamed that this is happening in the Anglican Church.

”˜I think a schism is absolutely inevitable.’

But St Paul’s Cathedral’s Canon Chancellor Giles Fraser, a leading liberal, said: ”˜This is another nail in the coffin of Christian homophobia.’

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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.

A lesbian priest was elected an Episcopal bishop Saturday at the Los Angeles diocese’s annual convention in Riverside, putting her on track to become only the second openly lesbian or gay bishop in the centuries-old denomination’s history.

The Rev. Canon Mary Douglas Glasspool, currently an adviser to the bishops of the Diocese of Maryland, was chosen for one of two assistant-bishop vacancies in the Diocese of Los Angeles, which includes San Bernardino County and part of Riverside County.

She is the first openly lesbian or gay bishop chosen since the 2003 election of V. Gene Robinson as bishop of the New Hampshire diocese led dozens of conservative parishes and four dioceses to vote to leave the Episcopal Church. It also provoked condemnation from some of the other churches in the worldwide Anglican Communion, of which the 2.1-million-member Episcopal Church is a part.

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The 2.1-million-member denomination paved the way for her election last summer when it lifted a moratorium on electing gay bishops after the election of New Hampshire Bishop V. Gene Robinson six years ago caused a split in the 70-million-member Anglican Communion.

The majority of world Anglicanism opposes openly homosexual clergy, and a majority of Anglican bishops voted against allowing them at the 1998 Lambeth Conference of Anglican Bishops in Canterbury, England.

But the U.S. Episcopal Church ignored that sanction, selecting Bishop Robinson in 2003, causing an estimated 100,000 Episcopalians to flee the denomination to more conservative churches. Four dioceses also have pulled out of the denomination in protest. They and an estimated 60 churches are entangled in lawsuits with the Episcopal Church in a fight to keep millions of dollars’ worth of property and real estate.

Ms. [mary] Glasspool had 153 clergy votes, with 123 needed to win, and 203 lay votes, with 193 needed to win. Mr. Vasquez had 87 clergy votes and 177 lay votes.

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The Episcopal Diocese of Los Angeles elected a lesbian as assistant bishop Saturday, the second openly gay bishop in the global Anglican fellowship, which is already deeply fractured over the first.

The Rev. Mary Glasspool of Baltimore needs approval from a majority of national church leaders before she can be consecrated as assistant bishop in the Los Angeles diocese.

Still, her victory underscored a continued Episcopal commitment to accepting same-sex relationships despite enormous pressure from other Anglicans to change their stand.

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For a time, the Episcopal Church sought to discourage the elevation of gay and lesbian priests as bishops in hopes that strains in the 70-million-member Anglican Communion would be reduced. But the move failed to stem growing disenchantment by conservatives alarmed by the ordination of gays and lesbians, and what they saw as liberal interpretations of the Bible.

In the U.S. some Episcopal parishes, including four Los Angeles parishes, and several dioceses bolted from the national church and aligned themselves with conservative Anglican bishops in Africa and South America. So great were the possibilities of schism that the archbishop of Canterbury, the spiritual leader of the Anglican Communion, implored the American church to go no farther.

But in July, the Episcopal Church reversed course at its national convention in Anaheim, voting to open the top echelons of the church to gays and lesbians. The Los Angeles diocese is the first to test that policy.

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This decision represents an intransigent embrace of a pattern of life Christians throughout history and the world have rejected as against biblical teaching. It will add further to the Episcopal Church’s incoherent witness and chaotic common life, and it will continue to do damage to the Anglican Communion and her relationship with our ecumenical partners.

–The Rev. Dr. Kendall Harmon is Canon Theologian of the Episcopal Diocese of South Carolina

“I think a gay candidate has a strong possibility of being elected,” the Rev. Altagracia Perez, rector of Holy Faith Church in Inglewood, told me. “Most people I’ve asked say she’s their first or second choice. She has a great resume.”

“I think Mary has a great chance,” said the Rev. Brad Karelius, rector of Messiah parish in downtown Santa Ana and a senior priest in the diocese. “There is aggressive lobbying by the gay-lesbian constituency here to get a gay bishop.

“Her biggest challenge – I’m saying this as a lifelong Californian – is the culture. This is the most religiously diverse area in the world … and I don’t know how East Coast formalities would work here.”

Susan Russell, the former president of the Episcopal gay caucus Integrity and a priest at All Saints Church in Pasadena, told me that Ms. Glasspool had been “well-received.”

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The Rev. Frank Kirkpatrick, a professor of religion at Trinity College in Hartford, Conn., and author of a book on the Episcopal Church’s divisions, predicted the election of a new gay bishop would not cause more parishes to break away.

“I think the people who wanted to leave have already left,” he said. “Sure, I think it would anger some people. But (Robinson’s election) is when the inflamed passions on this came to the fore. Everything after that is a footnote.”

The Rev. Kendall Harmon, canon theologian of the Diocese of South Carolina and a prominent Episcopal conservative, said it’s unclear whether more U.S. parishes will leave if a new gay bishop is elected.

But, he said, “It will continue to drive a wedge between dioceses like mine and dioceses like Los Angeles.”

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In July of this year, the 76th General Convention adopted resolution C056, “Liturgies for Blessings.” It allows that “bishops, particularly those in dioceses within civil jurisdictions where same-gender marriage, civil unions or domestic partnerships are legal, may provide generous pastoral response to meet the needs of members of this church.”

Your bishops understand this to mean for us here in the Diocese of Massachusetts that the clergy of this diocese may, at their discretion, solemnize marriages for all eligible couples, beginning Advent I. Solemnization, in accordance with Massachusetts law, includes hearing the declaration of consent, pronouncing the marriage and signing the marriage certificate. This provision for generous pastoral response is an allowance and not a requirement; any member of the clergy may decline to solemnize any marriage.

While gender-specific language remains unchanged in the canons and The Book of Common Prayer, our provision of generous pastoral response means that same-gender couples can be married in our diocese. We request that our clergy follow as they ordinarily would the other canonical requirements for marriage and remarriage. And, because The Celebration and Blessing of a Marriage in The Book of Common Prayer may not be used for marriages of same-gender couples, we ask that our priests seek out liturgical resources being developed and collected around the church. We also commend to you the October 2008 resource created by our New England dioceses, “Pastoral Resources for Province I Episcopal Clergy Ministering to Same-Gender Couples,” available at www.province1.org.

We have not arrived at this place in our common life easily or quickly. We have not done it alone. This decision comes after a long process of listening, prayer and discernment leading up to and continuing after General Convention’s action this past summer.

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Good morning. What I have been asked to do this morning is to report on where we are at this point of time in the Anglican Communion. It’s a fairly complicated picture so I hope I will be given the gift of clarity as I talk to you about this. Since the last time I reported to Synod on these matters, six things have happened. I want to delineate those six things and comment on them and then conclude by talking about a situation which at the moment is absolutely no threat to the Uganda Link but is a potential cause of difficulty in relation to our relationships with the Church of Uganda.

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Given the high profile of the [Washington] Post, and Bishop [of Washington John] Chane’s standing as a bishop of a prominent (if recently beleaguered) Christian body, one should probably take his remarks seriously. Alas, as a short history his remarks cannot be taken seriously at all, but amount to a tissue of popular myths, used to promote a tired and unfounded historical perspective whose application now has a track record of political intolerance.

Bishop Chane first argues that traditionalists are inconsistent ”” maybe even hypocritical? ”” because Jesus was against divorce and traditionalists are not “demanding that the city council make divorce illegal.” Of course, Jesus did not proclaim all divorce wrong (cf. Matt. 9:9).More important, by begging his own question here ”” just what is the status of divorce, then? ”” Bishop Chane undercuts his case: the state’s accommodation of divorce has indeed encouraged and even created turmoil in social relations. If anything the failures of church and wider culture in this area are actually a good argument for restraint on further social confusion.

Second, Bishop Chane says that traditionalists are inconsistent in their defense of the centrality of heterosexual marriage because, after all, Paul thought marriage inferior to the celibate life. But, of course, the apostle Paul’s teaching does not claim that marriage is an inferior state, but rather that it is often an impractical one in comparison with celibacy. Bishop Chane’s disingenuous assumption that traditionalists ought to apply Paul’s teaching to all of human life was certainly not shared by other writers in the New Testament (or by Jesus), and such an attitude made only partial inroads into the Church’s practical life some centuries later. Most Christians, including Christian priests even in the Middle Ages, understood Paul’s teaching within a larger theological reading of the Scriptures that included a created sexual difference, the blessing of procreation, and the social responsibilities of church and state to nurture families. Within this reading, celibacy is a great gift, and an evangelical vocation for some, and it remains so.

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But state property laws vary, so sometimes local churches prevail. A September opinion from the South Carolina Supreme Court overturned a lower-court ruling and declared a breakaway congregation to be the rightful owner of its 60-acre property in a prestigious resort area.

Last month, the U.S. Supreme Court declined to intercede in a property dispute between the Episcopal Diocese of Los Angeles and St. James Anglican Church in Newport Beach, Calif., a more conservative congregation that parted ways with the diocese. The case has returned to Orange County Superior Court.

The stakes are highest in cases in which entire dioceses split from the Episcopal Church. In the Fort Worth, Texas, area, conservatives, who aligned with the Anglican Church in North America, won the allegiance of about 15,000 of the 19,000 members of the original Episcopal diocese. The conservatives have control of nearly all church buildings and financial accounts. Neither side will estimate the value of the buildings and endowments at stake, beyond saying it is in the “many millions.”

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The Episcopal Diocese of Long Island wants law firms to repay the $205,000 in legal fees that “dissident” parishioners allegedly paid out of church coffers after trying unsuccessfully to take over a church. The squabble erupted after the consecration of the church’s first openly gay bishop, in 2003.

The Diocese says the dissidents voted to disaffiliate St. James Church of Elmhurst in 2005, then used church money to pay their legal fees as they sought control of the parish’s 304-year-old property.

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Forty seven parishes and missions of the diocese have filed a Plea in Intervention in the lawsuit against the diocese that is currently before the 141st District Court. Collectively, the 47 churches are termed the “Intervening Congregations.”

The plea asks the court to acknowledge through a declaratory judgment that, “in accordance with the Constitution and Canons of the Episcopal Diocese of Fort Worth, the title to the real property being occupied and subject to the control of Intervening Congregations is held by the Corporation of the Episcopal Diocese of Fort Worth in trust for the use and benefit of each Intervening Congregation” and that this trust relationship is superior to any other claims.

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Now that the Episcopal Diocese of Fort Worth and the Episcopal Diocese of Fort Worth (Southern Cone) are separate entities, they are both reporting unanimous decisions by their respective legislative bodies. The decisions move the dioceses away from one another and toward their respective theological commitments.

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Hundreds of worshippers packed into Sacramento’s Trinity Cathedral on Sunday morning to hear the nation’s leader of the Episcopal Church talk about the need to embrace change.

“Changing isn’t the problem,” said Bishop Katharine Jefferts Schori in her message. “Our fear and anxiety about it is.”

Jefferts Schori spoke to a supportive and welcoming crowd. After all, she interned at the midtown cathedral 16 years ago. Sunday she returned to deliver a message of hope and change for the Episcopal Church that has been marked by controversy in recent years.

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The Fort Worth Court of Appeals has ordered the suspension of further proceedings in a suit brought against the diocese last April. The stay was issued late on Monday, Nov. 16, in response to a Petition for Writ of Mandamus filed by the diocese on Friday, Nov. 13. The suit is pending before the 141st District Court. The Hon. John P. Chupp is the trial judge.

Monday’s order, issued by the Court of Appeals for the Second District of Texas, says, “The court has considered relators’ [the diocese’s] petition for writ of madamus and motion for stay and is of the tentative opinion that relators are entitled to relief or that a serious question concerning the relief requires further consideration.” The order sets a deadline of 5 p.m. on Monday, Nov. 30, for any response to be filed by parties of interest, who could include Judge Chupp and attorneys Jonathan Nelson and Kathleen Wells. The stay is in effect until the Court of Appeals issues a decision.

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Kneeling during an ancient laying-on-of-hands ritual, the Rev. Susan Slaughter on Sunday became the first woman ordained as a priest in the Episcopal Diocese of Fort Worth.

Among a sea of friends, relatives and colleagues gathered at St. Luke’s in the Meadow Episcopal Church, Slaughter was ordained by the Right Rev. Edwin F. “Ted” Gulick Jr., bishop of the Diocese of Kentucky, who has also been serving as provisional bishop of the Fort Worth Diocese.

A letter of congratulations from Presiding Bishop Katharine Jefferts Schori read by Gulick said: “I give thanks to God for this sign of the resurrection of the Diocese of Fort Worth. Susan, may his light shine through you. May the widow’s gifts spread throughout your diocese.”

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Sunday’s sermon at St. Anne’s Anglican Church in Oceanside will be about “standing on the authority of God’s word” in light of a recent court ruling that could force the congregation to find a new home.

Father Joe Rees, rector of the church at 701 West St. near the former Ditmar Elementary School, said he and his parishioners are still praying about a ruling handed down by San Diego Superior Court Judge Steven Denton on Tuesday.

The tentative ruling found that the Episcopal Diocese of San Diego is the true owner of the Oceanside church building and grounds, as well as property inhabited by another Anglican congregation in Ocean Beach. Both congregations left the Episcopal Diocese in 2006 and changed denominations.

It is the latest legal victory for the Episcopal Church, which has seen many individual congregations and four dioceses nationwide break away in disagreement over several decisions made by church leadership, including the ordination of the faith’s first openly gay bishop in 2003.

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What a joy and delight it was to participate in our diocesan convention this past weekend! I can tell you that after 35 years of ordained ministry, having attended annual conventions year after year, both here and in two other dioceses, seldom can they be described as joyful or delightful! Too often they are contentious, boring, and frustrating! But let the record show that this one was indeed very different! It was a great experience, and I think that everyone who attended will agree.

All six resolutions were adopted unanimously and without dissension! Gone were the contentious debates of the past between opposing sides! We spoke with one mind and one voice. Likewise, everyone was in agreement about the need for the proposed amendments to the diocesan Constitution and Canons. We even agreed on the adoption of a budget of over $1,981,000 and parish assessments to support it, without one dissenting vote!

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For three decades, a succession of conservative bishops here barred women from being ordained as priests in the Episcopal Church.

But the conservatives went their own way last fall, forming the Anglican Church in North America. And so on Sunday, exactly one year after that schism, Susan Slaughter will become the first woman in the Episcopal Church’s Forth Worth diocese to don a red stole for ordination to the priesthood.

“God works in mysterious ways,” Ms. Slaughter said, “and this is one of those.”

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As two former Episcopal dioceses hold conventions this weekend, they are beginning to incorporate congregations from across the nation.

The Anglican Diocese of Pittsburgh will vote on welcoming Harvest Anglican Church, Homer City, Pa.; Church of the Transfiguration, Cleveland, Ohio; HolyTrinityChurch, Raleigh, N.C.; and St. James Church, San Jose, Calif.

The Episcopal Diocese of Fort Worth (Southern Cone) plans to receive St. Gabriel’s Anglican Church, Springdale, Ark., as a new mission station. It also will welcome two existing parishes: St. Matthias’ Anglican Church, Dallas; and Church of the Holy Spirit, Tulsa, Okla.

On Oct. 30, the Episcopal Diocese of Tennessee went to court against St. Andrew’s Church, Nashville, which left the Episcopal Church in 2006 and has since announced its affiliation with the Diocese of Quincy (Ill.).

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For the most part, the new member churches were attracted to the diocese because of its more conservative theological views than the national Episcopal Church, said Bishop Robert Duncan.

“There has been a secular drift in the Episcopal Church in the U.S. and in the Anglican Church of Canada. It has caused the church to stray from core theology,” Duncan said yesterday at his diocese’s first convention since the Anglican Diocese of Pittsburgh split in two last year.

“There is a whole sense of freedom and joy here. We are not spending time debating differences,” said Peter Frank, a deacon at Grace Church in Mt. Washington.

For the Church of the Transfiguration of Cleveland, the realignment is an attempt to keep the church alive. The parish initially became interested in the Pittsburgh-based diocese when the Episcopal Diocese of Ohio said it planned to close the urban church.

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Due to at least a temporary loss of endowment, the Anglican Diocese of Pittsburgh has slashed its budget, but still plans to launch 70 new churches over five years.

It received five mission congregations at its convention yesterday in Sewickley. It also received four parishes from outside its original boundaries. All nine were already counted among its 58 churches.

The Anglican diocese is appealing a Common Pleas Court decision awarding its endowment to the 28-parish Episcopal Diocese of Pittsburgh. The two split last year when a majority at the diocesan convention voted to secede from the Episcopal Church, which they believed had failed to uphold biblical doctrine on matters from salvation to sexuality. The Anglican diocese billed this as its 144th convention, and there were references to the Episcopalians as “the rogue diocese.”

But others can’t be blamed for any past failure of missionary initiative, said the Rev. Mary Hays, canon to the ordinary, as she urged the diocese to start 70 new churches.

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Back in October, I was struck by the presence of Don Green of Christian Associates of Southwestern Pennsylvania (the local ecumenical association) at the TEC diocesan convention and yet today here he was again, with the timely reminder that the past year had not been an easy journey for us or “our sisters and brothers” in the Episcopal Diocese of Pittsburgh. He commended the fact that the Archbishop continued to attend ecumenical gatherings and contribute to the work of finding ways to give public witness to a common faith. He noted the pending admission of the Church in God in Christ and the Mennonites to Christian Associates next year and the work of the Allegheny Jail Ministry, which had cut recidivism rates from 65% to 16%.

Three resolutions now stood before convention and in the first I took direct personal interest. Entitled “The Episcopal Diocese of Pittsburgh ”“ Who We are in Christ,” it affirmed the Jerusalem Declaration as a summary of the essentials of our faith and pledged submission to the leadership of the GAFCON membership “as we look to our future as an orthodox and missionary movement in world Anglicanism.” On seeing the text, I was struck by the omission of any reference to the Anglican Covenant and so drafted an amendment that read as follows:

And be it further resolved that, in harmony with the resolution of the ACNA Provincial Council of June 22, 2009, we express our continued willingness to subscribe to the un-amended Ridley Cambridge Draft of the Anglican Covenant.

In retrospect, it may be that I overestimated the potential for opposition (especially as the sponsor Geoff Chapman afterwards told me that he would have accepted it as a friendly amendment), but so much of what I have read of late has been phrased as if the Jamaica debacle ended any meaningful possibility of change, so I pitched my advocacy in terms of catholic responsibility and the possibility that the Archbishop who is ultimately responsible for implementing the Covenant may not be the present incumbent. Archbishop Duncan then stated that he had been responsible for the provincial council resolution and that ”“ since the amendment referred to the original Ridley Cambridge Draft (with its disciplinary language) – he would “enthusiastically” support it. In response to a request from the floor for the context of the draft, he gave a very polished account of how events since 2003 had led to the Covenant, noting further that it had originally been conceived among the proposals in “To Mend the Net.” The resolution passed unanimously.

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Finally, after much prayer and consultation, I have decided that the time has come for Southern Ohio to adjust its policy regarding the blessing of same-sex unions. As you all know, in the forums that preceded my election as your diocesan bishop, I was very clear that I thought the church should bless the godly, faithful and life-long union of two persons of the same sex. Moreover, my views on this matter have been expressed in two published books. So my own views will not be a surprise to anyone. At the same time, as I also stated in the forums, I do not wish to act in isolation from the Episcopal Church. So since I became a bishop I have upheld the policy I inherited, which did not permit the blessing of same-sex unions under any circumstances. It is my view that the recent General Convention resolutions D025 and C056 have altered the terrain, by reasserting the possibility of godly unions between persons of the same sex, and by inviting bishops who have jurisdiction in states that have offered some form of civil union to gay and lesbian couples to exercise “pastoral generosity” in offering the church’s public ministrations to such couples. In so doing, the Episcopal Church has effectively acknowledged that the godly union of two persons of the same sex ”“ by which I mean the union of two persons who have vowed lifelong fidelity to one another, and accept accountability to the faith community as a faithful household ”“ can be blessed by the church. I am convinced that in fairness to our fellow Episcopalians who have entered into such unions or who desire to do so, we must move deliberately toward the implementation of a policy that will permit and govern the blessings of such unions in Southern Ohio. On this basis, I am lifting the prohibition on the blessing of same-sex unions in this diocese, effective Easter 2010.

I am aware that there are some in this diocese who will be unhappy with this change in policy, and that there are clergy who cannot in good conscience officiate at such blessings. It is important to underscore that no priest within the Diocese will be under any obligation ”“ now or at any time ”“ to perform such blessings, and the position of those who wish not to perform any such blessings will be respected and honored. I wish to do whatever I can to allay any fears on this score.

Although it will take some time to work out all the details of this policy, here are a few parameters which I will be imposing from the outset. No blessing of a same-sex union shall occur without my written permission. I will consider each request individually and will require 60 days notice in each case. I expect that at least one of the two persons seeking a blessing within this church will be a confirmed or received Episcopalian in good standing, and that adequate counseling with the officiating priest (or an agreed-upon substitute) will be required prior to the blessing. I acknowledge that these requirements may seem discriminatory to some. They are however necessary at the present time, in order that I may exercise pastoral oversight as we venture into this new territory for the diocese. Similarly, I will be expecting parish priests who wish to perform such blessings to engage in significant conversation with the congregation or congregations they serve before they move in this direction. In asking for this, I do not intend in any way to suggest that the appropriate exercise of the priesthood is subject to any other oversight than that of the bishop’s, but to ensure this policy be a matter of open conversation, and that all local voices be heard.

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