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In respect to this issue, a final comment is in order. If the Communion makes provision for individual dioceses to ratify the Covenant, it will prove easier for that to happen in TEC than in many other churches of the Anglican Communion. It will be easier because of the unique character of TEC’s constitution. TEC’s constitution makes no provision for a metropolitan bishop, givens no real authority either to its Presiding Bishop or its General Convention to impose its will on a diocese; and I am convinced it allows for a diocese to remove itself from TEC. If provision were to be made for ratification at the level of a diocese, individual dioceses within TEC would have a degree of freedom in this respect that dioceses in many other provinces would not.

So now we come to the question, “What then shall we do?” For many in TEC a covenant with any real consequences is out of the question. It is likely that they will answer the question “What then shall we do” by refusing to ratify the covenant and forming an alliance with other provinces of like mind. In all likelihood they will continue to claim membership in the Anglican Communion, seeking from within their diminished status, as they are want to say, “the greatest degree of communion possible.” It may well be, however, that in forming such an alliance, they in fact end up by creating another communion altogether. In any case, the forces at play in these circumstances will be centrifugal rather than centripetal.

For others of a more confessional frame of mind a covenant may be a part of their future, but, at present, they are skeptical that the final draft will have sufficiently clear commitments to shared doctrine and practice. For those who have cast their lot with ACNA, their future in relation to a covenant is at best uncertain. At present, only provinces can ratify the covenant. It is unlikely that ACNA will realize its goal of provincial status in the near future. Further, should there be an arrangement for individual dioceses to ratify, there are only three, perhaps four, dioceses now a part of the ACNA group. They might be given access to ratification, though that is doubtful. Even, however, if they were allowed to ratify the covenant as individual dioceses, the majority of ACNA’s membership would not be so allowed because it is unlikely that they would be able to establish diocesan status.

For my own part, these first two options appear fraught with difficulty. I believe that the present proposal of the Covenant Design Group, even though it is surrounded by questions, provides the best way forward for Anglicans if they wish to maintain both communion and catholic identity.

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The primates’ letter had received the unanimous endorsement of the primates, Archbishop Williams said. However, the WCG’s communication was a report prepared by a committee appointed by Archbishop Williams and presented by him to the primates as a resource document; it was not submitted to a vote. Many parts of the communiqué refer to passages from the 17-page WCG report. Other sections of the communiqué refer to the document on gracious restraint. The sections mentioned in the communiqué indicate broader support among the primates.

This communiqué, perhaps to a more significant degree than others in recent years, attempts to look to doctrine rather than legislation or political solutions. The primates pick up a theme from the Windsor Report, which questioned whether the Communion suffered from an “ecclesial deficit, in other words, do we have the necessary theological structural and cultural foundations to sustain the life of the Communion? We need to address divisive issues in a timely and effective way, and to learn the responsibilities and obligations of interdependence.”

The Episcopal Church and the proposed Anglican Church of North America both received support, as well as pointed but fair questions about their conduct and objectives. For instance, The Episcopal Church was praised for its efforts to date to exercise “gracious restraint” in not consecrating any additional openly gay bishops. The proponents of the proposed new parallel province in North America were reassured that they were Anglican, and that they were deserving of some measure of protection from legal attacks, at least in the short term.

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I was asked at a dinner party why I had not made a comment about the new ”˜Anglican’ province being formed in North America and claiming 100,000 members. I really don’t have anything to add to what I have already said. The Archbishop of Canterbury has met, eaten and prayed with some of the leading schismatics and appears to be open to the process of this new province seeking recognition through formal channels. Martyn Minns, the Nigerian bishop, originally from Nottingham, England, now residing in New Jersey, has made some comments to the effect that the new province really doesn’t need to operate according to the rules of an English charity (under which the Anglican Consultative Council operates), and suggests that the Archbishop of Canterbury would ”˜clarify’ things for Anglicans if he would get behind this innovation. I’m tired of it all and continue to suspect that The Episcopal Church will continue to be marginalized, –or at least those parts of the church that are willing to move beyond tolerance of GLBT people to affirmation.

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[Robert] Duncan made no mention of the primates’ call for mediated talks in his official statement responding to the February 5 communiqué issued after the leaders or primates of the Anglican Communion’s 38 provinces ended their five day meeting in Alexandria, Egypt. Instead, in that statement, he portrayed the members of the proposed new “Anglican Church in North America” as people “who are attempting to remain faithful amidst vast pressures to acquiesce to beliefs and practices far outside of the Christian and Anglican mainstream.”

[Bonnie] Anderson told ENS that “the primates spoke in a new voice in their communiqué.” Anderson, who plans to issue a full statement next week, went on to say that “while I didn’t agree with everything they said, I appreciated their emphasis on relationships and their commitment to mission. The Windsor Continuation Group is another matter. They seem firmly anchored in the past, yearning for a centralized authority that can solve all of our problems. This is troubling, because centralization disenfranchises the laity, and diminishes the importance of the witness of the local church.”

In their communiqué, the primates called for the development of a “pastoral council” and Williams’ ability to appoint of “pastoral visitors” to assist in healing and reconciliation given the current “situation of tension” in the Anglican Communion. They also encouraged all parties in the current controversies to maintain “gracious restraint” with respect to actions that could exacerbate the tensions, such as same-gender blessings, cross-border interventions and the ordination of gay and lesbian people to the episcopate.

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This week, at their meeting in Alexandria, the primates have been debating the Covenant, a new document that is at the heart of the solution and sets out a Bible-based orthodoxy that the provinces will be invited to sign up to. Some provinces may well refuse to do so. These include Canada, where one diocese, New Westminster, has already authorised same-sex blessings, and another, Toronto, is expected to follow suit within a year.

The Episcopal Church of the US might also have difficulty giving full support to a document that does not do full justice to the ministry of clerics such as Bishop Robinson, now an establishment figure who is friendly with President Obama ”” he prayed the invocation at the start of the inauguration celebrations last month.

The result will be not schism but a two-tier communion, with all provinces in communion with the “mother church” in England and its primate, Dr Rowan Williams, primus inter pares or first among equals, but some having a lesser status and not being in full communion with each other.

At the same time the new “church” formed by conservative evangelicals in the US, led by the deposed Bishop of Pittsburgh, Bob Duncan, which is seeking recognition as a new province, is likely to be granted some extra-provincial status allowing the thousands of Anglicans it represents to remain within the Communion. This would lead to two parallel Anglican provinces operating in the US, one free to pursue its mission of inclusivity including the consecration of bishops of different sexualities, the other mandated to preach its own gospel of what it believes to be “orthodoxy”.

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i have been getting a bunch of emails from people who haven’t seen this or who can’t find it. Please take the time to read it all.

There is honesty in the written Communiqué concerning “our damaged and fractured relationships,” and recognition that the fabric has been torn. There is yearning for “accountability,” even “robust accountability.” Those of us in the Common Cause Partnership who live face to face with the stark realities of unjust depositions, lawsuits, and forced evictions from church buildings and homes are acutely aware of the need for resolution. We are committed to help the process however we can. We are aware, however, that the innovations, punitive lawsuits, and abuses of the Episcopal Church continue to take a toll. They proceed unrepentant and undeterred. We of the Common Cause Partnership and the emerging Anglican Church in North America will do our part for the good of the Anglican family we value so much.

The vision of a biblical, missionary and united Anglicanism in North America ”“ indeed in all the world ”“ is undiminished among those who bear the vision. The coming together of the Common Cause Partnership into the Anglican Church in North America will proceed. Our commitment to our missionary partners all around the world will continue. Already larger than twelve Provinces of the Anglican Communion, we will work together in koinonia with all who are willing to work with us….

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Citing allegations of inappropriate sexual conduct, an Anglican bishop has suspended the lead minister of a year-old church that broke off from the national Episcopal Church, officials said Monday.

The Rev. Lorne Coyle, of Christ Church of Vero Beach, was suspended effective 2 p.m. Sunday because his bishop received an out-of-state woman’s allegations that she and Coyle, who is married, had an affair, said the church’s senior warden, Jim Reamy III.

The bishop, from Virginia, met with Coyle last week in Vero Beach to inform him of the accusation.

On Sunday, Coyle stood in front of the 400-member congregation and confirmed he had sexual relations with an adult women over a period of years, Reamy said. Coyle left the building before the recessional hymn.

Very sad. Read it all.

Charlie Masters, general secretary of Duncan’s new church and its spokesperson in Canada, says the intention of setting up the Anglican Church in North America was to offer an alternative entity operating parallel to the established churches of Canada and the United States.

Breaking away was the first step. Being recognized as a province in the communion is the next. “We have organized ourselves as an Anglican province and are operating as a province,” says the soft-spoken Masters, who is also executive archdeacon of the Anglican Network in Canada.

The primates attending this week’s five-day meeting will be told about the constitution and canons of the new church in hopes they will support it being made the communion’s 39th province, with Duncan as primate. (Duncan could not be reached for comment.)

Masters believes the new church can bring unity to the communion. By providing a theological alternative to the liberal Canadian and American churches, he says, conservative Anglicans will no longer feel the need to break away.

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Conservative Anglicans say they do not expect their new North American church to receive official approval from Anglican archbishops who will convene next week (Feb. 1-5) in Alexandria, Egypt.

“We do expect that our situation will be discussed,” said the Rev.
Peter Frank, a spokesman for the newly established Anglican Church in North America (ACNA). “At the same time, it would be very surprising if there was some kind of quick, game-changing action.”

After years of disagreeing with the liberal majorities in the Episcopal Church and the Anglican Church of Canada, conservatives broke off and formed a rival church last December. Conservatives hope the fledgling province will ultimately be recognized as the official Anglican franchise in North America.

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Members of All Souls Anglican Church had to walk away from their home in 2007, after the Episcopal Diocese said they could no longer worship there.

Now the diocese is walking away from the empty 5.3-acre All Souls campus in Mandarin, putting it up for sale for $2.8 million. But the former occupants say “no thanks” to coming back as they hone in on a new, permanent home nearby.

Meeting every Sunday since mid-July 2007 in the Mandarin Middle School auditorium, the congregation uses a storefront at 3750 San Jose Place for office space and a local Baptist church for youth programs. That could change in the next year as the church looks into the purchase of a 5-acre site on Hood Road, said the Rev. Gene Strickland.

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The path taken by Epiphany’s tiny congregation mirrors that of the Episcopal church at large over the last few years ”“”“ splintering, adapting and reinventing itself. “It’s like a Reformation. Many have left at great cost, leaving buildings, incomes and pensions,” says congregant Leslie Frye, wife of Canon Ralph Frye.

Their reasons are to maintain a closer adherence to the Scriptures than the established Episcopal church.

“It’s difficult when higher-ups are not hewing to the Bible,” says Leslie Hanna, one of Epiphany’s original members.

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The process for applying to be recognized as a diocese, cluster or network of the Anglican Church in North America is now available.

Recognized dioceses, clusters and networks will be able to fully participate in the inaugural convention of the Anglican Church in North this June in Bedford, Texas.

In many cases, existing groups of churches, already organized and under the authority of a bishop, will apply for recognition. Those forming new groups will need to begin the process of organizing themselves, selecting leadership and building a common life.

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Some Anglo-Catholics might be uneasy with the predominance of evangelicals among those seeking a third North American province of the Anglican Communion. But the leadership of the Episcopal Diocese of Fort Worth has thrown its support behind the movement in part because of assurances that there will be no women bishops, according to the Rt. Rev. Jack L. Iker, Bishop of Fort Worth.

“Though we have our continuing differences over the issue of the ordination of women, Bishop Duncan and the [Common Cause Partnership] lead bishops have given assurances that there will be no women bishops in the new province and that the historic, traditional theological position on this matter will be protected, respected and welcomed,” Bishop Iker said.

“Anglo-Catholics, while grateful for this attitude, have called for a thorough theological and biblical study of the issue of the ordination of women as a top priority in the new province,” Bishop Iker said. “It must give due consideration to the reality that the Roman Catholic Church and the Orthodox Church, which together comprise over 80 percent of the world’s Christians, have already spoken on this issue and that unilateral actions on our part have already seriously damaged ecumenical relations for the future. Are we willing to submit to the mind of the whole church? Are we really committed to abiding by common consent as determined by general councils?”

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We do not know how the proposal for a new province will be received nor are we entirely clear what its proponents are proposing; that is probably unavoidable given the hardships all around. We understand that many see the situation as demanding this option. For our part, we accept the promise of those associated with this movement that they will honor our own commitments. Communion Partners will pray for the Common Cause proponents and will assume that promise of cooperation entails a charitable acceptance that another way forward is to be honored and that we can move forward on parallel tracks and not ”˜recruit’ from each others’ daily purpose, honoring the jurisdictional integrities of respective bishops. God will be in charge of the next season, as He has always been.

When the Primates meet in February we anticipate that our separate ways of moving forward will be acknowledged and honored. We pledge our prayers for all involved and ask God’s blessing on all of us in a very difficult time. With gratitude for his grace and mercy, again this 2009 Epiphany we remain, yours in Christ, on behalf of Communion Partners,

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The Rt. Rev. Robert Duncan, Bishop of the Episcopal Diocese of Pittsburgh (Anglican), is involved in “an unanticipated series of consultations with the primates who originated the call” for a new Anglican province in North America, participants in an Anglican theology conference have been told.

Bishop Duncan had been scheduled to address “North American Anglicanism After GAFCON and Lambeth” at the Mere Anglicanism conference in Charleston, S.C. Instead, the Very Rev. William McKeachie, dean of the Cathedral Church of St. Luke and St. Paul which is the conference location, read a letter from Bishop Duncan. He said that following consultations about the proposed new province between Archbishop of Canterbury Rowan Williams and members of the GAFCON primates’ steering committee in London last month, Archbishop Williams had asked that a paper be prepared setting out the situation and the hopes for a new structure. The Archbishop invited the primates to forward the case to the Anglican Consultative Council along with their comments.

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5. GLOBAL CONCERNS

a. As a result of a presentation of a mission survey in the Sudan we were humbled by the remarkable faith of the bishops, clergy and congregations in a country that has been devastated by war for more than two decades. We embraced the Primate’s call for a continuing Sudan Mission Initiative and as initial steps appointed the Dean, Archbishop Maxwell Anikwenwa, as the interim Sudan Mission Coordinator to work with the leadership of the Church of the Sudan so that we might discern together the next steps for this partnership. We resolved to continue the work of the Church of Nigeria Mission Society locally and in the francophone countries of West Africa including Benin Republic, Cote d’Ivore, Chad, Niger, Gabon, Equatorial Guinea, Mali and Togo and individual dioceses are urged to take an active role in specific projects.

b. Following the Primate’ report on the meeting of the GAFCON Primates Council with the Archbishop of Canterbury, the House of Bishops, while expressing support for this effort to build bridges, stressed that in any effort to bring restoration to the Communion there can be no compromise on the need for genuine repentance by those who have walked away from the ”˜faith once delivered to the saints’. We are, however, delighted by the continuing fruit of GAFCON, the developing Fellowship of Confessing Anglicans around the world, the work of the GAFCON Primates Council and the emerging Anglican Church in North America.

Read it carefully and read it all.

[Central Florida Bishop John] Howe has told me that he would not be part of any group that is cut off from the Archbishop of Canterbury, the main symbol of unity in the Anglican Communion. In an interview with his diocese’s newspaper recently, Howe said, “I share many if not most of (the dissenters’) theological commitments and concerns. … But God has called me to be a bishop in The Episcopal Church … and I have no intention of leaving it.”

All this may seem like a lot of to-do about technicalities, but there is an important principle at stake in these disputes, and that is the nature of the church. The dissidents – those who are going – believe they are upholding its purity. The ones who are staying believe they are upholding its unity. Which is the more important?

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What the Constitution does provide, not yet articulated in the draft Covenant, is a final mechanism ”“ along with a provincial tribunal to deal with disputes over the interpretation and application of the Constitution and future provincial canons ”“ by which to establish a decision regarding membership “removal”. It does not, of course, say anything about the circumstances under which such a final vote for removal would be taken, or about the procedures leading up to such a vote, precisely the knotted issue being debated with respect to the Covenant. Presumably the yet-to-be-formulated canons of the Province would speak to this issue, but as yet there is no indication of how to sort out this challenge. For the moment, then, the proposed province is leaving this procedure undefined, although its purpose, once defined, can go no further than the Covenant’s current proposal for the Communion as a whole, as I have just indicated. Indeed, one wonders if there is a good deal of faith being placed on the stability of incoming commitments held by the proposed Province’s new members. But there is a parallel to this with the Covenant’s purpose to lay out its own commitments up front with sufficient (though realistic) concreteness as to sift the actual willingness of churches to embrace its common life.

In summary, the shape of the proposed province’s Constitution demonstrates some fundamental convergences, deliberate or not, with the direction being taken by the draft Communion Covenant. This fact is important. For given the explicit support offered to the proposed province by leaders who chose not to attend the Lambeth Conference, we might conclude that the Covenant’s direction is indeed coherent with their own desires. The Constitution, that has been formulated freely and with every permission to state a desired set of commitments without impediment, has turned out in key respects to be very close to the Covenant’s own current thrust for Communion relationships. Where it demonstrates confusions, as it does, they are generally ones inherent in the process of seeking common accountabilities across lines where individual churches still clearly wish to guard their own autonomy. The Covenant Design Group will want to take this seriously into account as we proceed further and continue to learn from the responses of the Communion at large. As part of this work, the proposed Constitution represents a very significant response of its own.

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But in July of 2003, the Episcopal Church, including Colorado’s bishop, Jerry Winterrowd, knowingly and happily elected to consecrate as bishop an openly homosexual priest living in a same-sex relationship.

At this point, the Episcopal Church in America””which, frankly, had been crumbling””was broken.

It had been under stress for two reasons: the gradual crackup of the authority of Scripture (and hence the Lord of the Scriptures) and the role of bishops. In our tradition and polity, the Scriptures are the lifeblood of the church, and bishops are the foundation extending from the cornerstone, Jesus Christ. Episcopal bishops exercise spiritual authority because of a godly life and their commitment to perpetuate, guard, and defend the Biblical faith.

The role of bishop””one who “guard[s] the faith,” obedient to the Lord in the Scriptures and the power of the Holy Spirit””is foundational to Anglican identity.

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The angel in The Gospel According to St. Luke explains it this way: “To you is born this day in the City of David, a savior who is Christ the Lord.” Jesus comes to save us. One way we can understand that saving transaction is to say that Jesus comes to take our place. He comes to trade places. He comes to trade identities and to trade futures. We could also say that he comes to trade parents and children and relationships and health and circumstances and resources and preferments, yes, and even investments. He trades his royal robes for swaddling bands. He takes our place and offers us His.

He begins in poverty in a stable, in homelessness in Bethlehem and in exile in Egypt. He takes on our flesh and our struggle. He takes on our infirmities and our death, that we might be whole and freed. He offers us his place, His Father, His Spirit, His life, His future.

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“I think a lot of people including myself see it as a tragedy that the Anglican community seems so split, and my heart aches having been there immediately following 2003 ”” I know what some of these congregations are going through,” said the Rev. Cynthia Baskin, a rector at St. Francis Episcopal Church in Potomac. St. Francis was affected by the rift in 2003 after Gene Robinson, the gay bishop in New Hampshire, was consecrated. The discussions that followed about the roles of gays and lesbians in the church lead to the departure of about 50 individuals from the church of about 400. “There’s a lot of grief and a lot of loss and it’s just very difficult, like watching someone in the hospital.”

While Baskin said St. Francis is more unified after the members’ departure, she said a poll of her congregants would most likely find viewpoints on the role of homosexuals in the church all over the map. The difference, she said, was that some Episcopalians use the issue as a “litmus test for faithfulness.”

“I wouldn’t go so far as to say [the individuals who left the church] didn’t want to include or reach out in some kind of way to someone who was homosexual,” Baskin said. “At the same time, they felt very strongly that homosexuality is not the way God intended human being to be, and they drew a line there, and found it difficult to be part of a community that honored homosexuals and allowed for their inclusion.”

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From here:

I have just been informed that the Vicar of St. John’s Mission Church in Clearwater has announced that he and most of the communicants of St. John’s have left The Episcopal Church. This comes as a complete surprise to me. Although Fr. Hartley has shared his frustrations with me, he never indicated to me that he was on the verge of taking such a step, and I am extraordinarily disappointed not only in their decision, but that he went public with this announcement without informing me first. It is also a shock to me that he would lead this congregation away from the Church without providing me with the time and opportunity to be in conversation with them as part of their decision-making process–after all, as Bishop I am–or was–their chief priest and pastor. I not only ordained Fr. Hartley to the priesthood, but I am the one who appointed him Vicar of St. John’s, providing him with an Altar and a pulpit.

Any division in the Church weakens the Church’s mission. And when people leave they not only deprive those with different views of their voice, but they also deprive themselves of prayerful viewpoints which they need to consider. The Episcopal Church–indeed, traditional Anglicanism–respects highly the individual intellect and conscience, and I respect the decisions of Fr. Hartley and others at St. John’s as a decision of conscience. Nevertheless, it breaks my heart.

These convictions and commitments are reflected in patient and enduring witness rather than in strategies and tactics designed to bring about desired future states. They grow from trust that God will use faithful witness in his own time and in his own way to bring about his purposes””purposes that do not stem from our imaginings or our desires but from God’s justice and God’s mercy.

Just what are these convictions and commitments? Here we must summarize a host of conversations to which we have been party over the past several years. The convictions revealed are these.

1. The weakness and disarray of TEC (and indeed of the churches of the West) are best understood as the result of divine displeasure at pervasive misconstruals of Christian belief and practice coupled with a common life that blows neither “hot nor cold.”
2. It is a form of delusion and disobedience to place oneself and ones friends outside the judgment God intends for the health of his church. Rather, fidelity calls for acceptance of the judgment as both just and merciful. It calls also for faithful Christians to live through that judgment to the end. This way is none other than the way Christ himself walked, believing not in a future state of his devising and constructing but in God’s power, through his death, to give life to the dry bones of his people.
3. The pattern of Christ’s life suggests the necessity of a clear differentiation between a way faithful to his life and teaching and one that has simply assumed the form of the culture with which the leadership of TEC has identified.
4. The obedient form of differentiation suggested by the pattern of Christ is not separation but faithful persistence along a different path within the fellowship of the church that has nurtured one as a Christian but has, nonetheless, gone astray.

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Update: Sarah Hey has a lengthy response to this here which concludes this way:

Let’s be clear. There are Episcopalians who are most interested in the “inside strategy.” The fact that the ACI and I assume the Communion Partners group eschews the “inside strategy” does not mean that those Episcopalians do not exist.

On the other hand, it is good to see the ACI and the Communion Partners continue to clarify their goals publicly. Their expressed goals do not make them “bad organizations.” Their goals merely express who they are and what they intend to do — and it’s important for clergy who are making decisions about participation in either organization to be aware of what those organizations mean to do. There are some good people in both organizations and, from the perspective of this layperson, the Communion Partners is currently the only place that an inside strategy clergyperson can gain some fellowship.

In the same way, we all know what the new Anglican entity — the ACNA — is clearly seeking. Those who leave for the ACNA have obviously abandoned any “inside strategy” as well.

At this point, those Episcopalians interested in the inside strategy need to connect with one another, and seek counsel where they can — but with crystal clarity that there is no organizational or institutional or national help for them. We are, as I have said for the past almost two years, on our own. Acknowledging that fact is the first step towards clarity and healing and seeking help where we can find it, with those who share our goals — and of course, fellowshiping with joy with all orthodox Anglican brothers and sisters, whether in the ACI, the Communion Partners, or the ACNA.

For years now, the Episcopal Church in the United States has been divided as leadership continues to pursue liberal-leaning policies, while conservative members continue to feel alienated and isolated. In December, a federation of Anglican Christians formed a new Anglican church in North America. That announcement came from The Common Cause Partnership, a coalition of conservative Anglican churches. Robert Lundy with Common Cause said the decision was at least three decades in the making.

“We, as The Common Cause Partnership — and as sort of disaffected Episcopalians, Anglicans — feel it is the one step that we have to make. And we will reach out to other Christians who are in the Episcopal Church and help them, and we hope that they reach out to us and work together for mission,” Lundy shared. “But for The Common Cause Partnership and the 100,000 people who we represent, this is a step we feel that the Lord is leading us to take.”

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An Elm Grove church says it will leave the U.S. Episcopal Church to join a rival, more conservative province.

Wednesday’s announcement makes St. Edmund’s Episcopal Church the first Wisconsin congregation to break with the Episcopal Church since the new Anglican Church in North America formed earlier this month.

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Update: The parish mission statement may be found here.

If you believe that Scripture, or Scripture and the institutional Church, is the Authority for deciding questions of meaning and morality, then you are far more likely to fall on the traditionalist side of these questions. If you believe that individual conscience is the Authority, then you are likely to be a progressive.

I don’t see how the two can be reconciled, unless it is agreed by a majority that the church in question doesn’t really stand for anything beyond itself. If you really do believe that Scripture and Tradition are wrong about same-sex relationships, and that it is a matter of basic justice that the teaching be changed, then you aren’t going to stop fighting for that change within the church. If you believe that we are not free to throw off the authority of Scripture (and Tradition) in such matters, then to have your church declare these matters open to negotiation would be to hollow out the meaning of what the church is supposed to stand for, all for the sake of a superficial unity.

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…the game now is going to change from now on. The object has shifted from trying to reform the old Communion (by supplanting the liberals in the US) to forming a new one. Rowan’s task in the year ahead will thus change, too, from trying to hold together two disputatious groups in the same Church to trying to hold together two Churches. It can’t be done, especially now that he has lost the respect of the conservatives.

So, schism in 2009? It certainly looks like it, and then the numbers belonging to each side start to matter. The conservatives in the US are in a clear minority, but when allied to the millions of Anglicans in, say, Nigeria or Uganda, they become a force to reckon with, however much the liberals would like us to ignore them.

There are many things to like in this piece, but it is significantly marred by the fact that he gets wrong what happened in 2006 at the General Convention. There was no agreement on the bishops matter in the terms requested, and on blessings what was requested was clearly not agreed to. Since the Convention, there has been an increase in same sex blessings against the teaching and practice of the Anglican Communion. So it is simply nonsense to talk of a moratorium being lifted which doesn’t exist in practice throughout various parts of TEC. In any event, read it all–KSH.

Over the last half-century, the American Church has become an embarrassment to the global Church. They ceased to be Anglican in any meaningful sense, or in some cases even Christian, and the rest of the Anglican world finally decided to clean house. Certain people hijacked the American Anglican “family name,” but had no real ideological connection to the historic faith.

The world is telling them to go find their own house.

Only the most narrow minded person, whose vision of Christianity is parochial enough to see the Church as primarily European and North American, could be confused about the situation. The amazing thing is how patient the global majority has been with the struggling, shrinking American church.

Global Anglicans are a tolerant group, but are finally telling the liberal interlopers to go their own way and stop pretending to be Anglican. They are reaching out to the actual Anglicans that remain in North America and are working to rebuild the American branch of the movement. Worldwide Anglicanism is trying to save the brand!

Read it all.