The motion is “not about interfering in the polity of other Anglican provinces”, Ms [Lorna] Ashworth says in her background paper. She questions whether the use of the canons for solving property disputes or deposing bishops and clergy in both the Episcopal Church in the United States and the Anglican Church of Canada has “in every regard been proper or in accordance with natural justice”.

It is “not acceptable” that those who have not left either of those Churches for another jurisdiction should be “deposed without canonical process because of what they might do, or that they should be formally advised that they have abandoned their ministry when they have done nothing of the kind”, Ms Ashworth suggests.

Of the 83-year-old Dr Packer, she says: “It is ironic as well as hurtful that a man who, as a young priest, was a doughty defender of the inheritance and doctrine of the Church of England against its detractors should be presumed to have abandoned the ordained ministry.”

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A desert tranquility surrounds the buildings of the Anglican Church of the Good Shepherd in San Angelo. Mesquite trees shade its parking lot and sway in the breeze, a broad expanse of rolling grass and dirt spreads out to the east of the buildings, and a large cross adorns the side of one of the walls, while ivy creeps up others.

This peaceful domain, however, has been the field of a legal battle for more than two years. And now the congregation of the Good Shepherd has been left in limbo after Judge Blair Cherry ruled in favor of giving the property to the Diocese of Northwest Texas.

“We’re just waiting and watching and praying,” said Stanley Burdock, the pastor of the Anglican Church of the Good Shepherd. “It’s an unfortunate situation, and we can trust to God to bring it to its appointed conclusion, although we don’t know what that conclusion will be.”

Read the while thing.

In the face of the tragedy in Haiti, I want to make a proposal. It’s not a realistic proposal, I grant; but it is a serious one. My proposal is this: that all those Anglicans involved in litigation amongst one another in North America ”” both in the Episcopal Church and those outside of TEC; in the Anglican Church of Canada, and those outside ”” herewith cease all court battles over property. And, having done this, they do two further things:

a. devote the forecast amount they were planning to spend on such litigation to the rebuilding of the Episcopal Church and its people in Haiti; and

b. sit down with one another, prayerfully and for however long it takes, and with whatever mediating and facilitating presence they accept, and agree to a mutually agreed process for dealing with contested property.

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The first, from Lorna Ashworth, the proposer of the motion,is here and the second, from the Secretary General is there.

Bishop Donald Harvey, moderator of the Anglican Network in Canada, has been appointed Dean of the Anglican Church in North America (ACNA) by Archbishop Robert Duncan. This appointment was unanimously ratified by the ACNA Executive Committee. As dean, Bishop Harvey will support the Primate by representing Archbishop Duncan at various events and meetings both within North America and internationally when the Primate is unable to attend.

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The breakaway from Christ Episcopal Church was part of a major rupture in the Episcopal Church of North America as conservatives rebelled against the ordination of homosexual priests and other trends in the church.

In the past decade, Africa has become a spiritual center for many Anglicans who have divorced themselves from the national Episcopal Church over divergent views on homosexuality and biblical interpretation, said Frank Kirkpatrick, a professor of religion at Trinity College in Hartford, and author of the book “The Episcopal Church in Crisis: How Sex, the Bible and Authority are Dividing the Faithful.”

When dozens of congregations, like Christ Church in Watertown, broke with the national church, their leaders surrendered their religious authority as Episcopalians, he said. African dioceses, which have led the more conservative wing of the international Anglican Communion, continued to recognize the worshippers and consecrate former Episcopalian priests to lead them.

But for Bywater, his spiritual connection to Tanzania is the result of a personal journey, rather than a political one. He said that unlike other priests who are recognized by an African diocese, he is actually an ordained priest within an African diocese.

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The Church of England is to consider recognising a new conservative church in the US in a move that will place further pressure on the Archbishop of Canterbury, Dr Rowan Williams, as he struggles to keep his fracturing Communion in one piece.

The General Synod will debate a private member’s motion next month calling for the Church of England to declare itself “in communion” with the Anglican Church in North America, formed in opposition to the pro-gay liberals in the official Anglican body in North America.

The synod, dominated by evangelicals, could pass the motion by a 50 per cent majority, adding to the pressure on the primates and bishops to recognise the new church.

The motion, put down by Lorna Ashworth an evangelical from the Chichester diocese, comes after The Episcopal Church in the US elected a lesbian priest, Mary Glasspool, to be a suffragan bishop in the Los Angeles diocese.

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On behalf of the staff and former Sr. Warden’s we wish to thank you for your faithful commitment to engage the discernment process this fall. While the question before our congregation was a serious and sobering one, the depth and richness of the materials and sermons combined with your participation in LifeGroups has worked to deepen our corporate understanding of the Lord’s direction in our life and the call upon this parish, so, thank you.

Last night we gathered to count the response forms and by a 93% ”“ 6% margin the congregation has overwhelmingly recommended that St. Andrew’s affiliate with the Anglican Church in North America and separate from The Episcopal Church.

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The Provincial Council is the governing body of the Anglican Church in North America and consists of bishops, clergy and laity representing each of the twenty-eight constituent dioceses, clusters or networks.

The Provincial Council and the College of Bishops devoted these first meetings to putting in place the officers and structures necessary to fulfill the mandate to reach North America with the transforming love of Jesus Christ as faithful Anglicans and members by God’s grace in the One Holy Catholic and Apostolic Church of Jesus Christ.

In faithful obedience to the Great Commission we enthusiastically embraced the 1000 Churches Proclamation as presented to the College of Bishops by the Rev. Canon David H. Roseberry of Christ Church, Plano, Texas, and committed ourselves to the multiplication of one thousand new congregations within the Anglican Church in North America in five years.

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In my view, the election of Rev. Glasspool will fuel these power struggles:

1. Between Episcopal pragmatic traditionalists and the left wing on whether her election should be affirmed by the national church. (A majority of US dioceses must approve of this move and are likely to grant approval in this case.)

2. Between Archbishop of Canterbury Rowan Williams and TEC Presiding Bishop Katherine Jefferts Schori regarding the future relationship between the American church and global Anglicanism. (Conservatives will now press more aggressively for ABC Williams to recognize the Anglican Church of North America. Church of England conservatives are also putting great pressure of Williams to hold the line.)

3. Among conservatives who remain inside the American church and the growing number of breakaway leaders. (There are still a sizable number of conservative/evangelical pastors and other leaders inside TEC — mostly in suburban areas. These conservatives face the dilemma of what to do beyond verbal criticism of this action in Los Angeles.)

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The covenant by itself cannot save Anglicanism ”” I’m not sure it’s structured in a way that would allow it to do that ”” but the process of studying the covenant, responding to it, receiving it, and recommitting ourselves to one another may do so, and it will leave the Anglican Communion stronger. A strengthened Anglican Communion will be confident in itself while actively working for Christian unity through joining with our brothers and sisters in mission and by standing ready to share the understandings born from our comprehensiveness.

Two points in the Ridley Cambridge draft seem especially important in such a task and in light of a call to be reconcilers and interpreters. The first is in §2.1.5, which affirms that “our common mission is a mission shared with other Churches and traditions” and recognizes that “the ecumenical vocation of Anglicanism to the full visible unity of the Church in accordance with Christ’s prayer that ”˜all may be one.’ ”

The other is §4.1.5, which states:

It shall be open to other Churches to adopt the Covenant. Adoption of this Covenant does not bring any right of recognition by, or membership of, the Instruments of Communion. Such recognition and membership are dependent on the satisfaction of those conditions set out by each of the Instruments.

Leaving open the possibility that other churches might adopt the covenant is, in my mind, a wonderful gesture that seems born from reflection on the ecumenical vocation of Anglicanism mentioned in section two. This provision has inspired resistance in some quarters of the Episcopal Church, for fear that it might play into the perceived schemes of some of our departed brothers and sisters to replace the Episcopal Church as the officially recognized Anglican body in the United States. While I understand the origins of such concerns, I wonder if they are the fruit of a conflict mentality that is unhelpful and could lead to an even longer period of being internally focused. The key portion of the provision for those who have these concerns would seem to be that any body’s acceptance as part of the Communion would come only with the approval of all the Instruments of Communion, not simply one or two.

In the end, the inclusion of this provision within the covenant prevents it from being a document purely internal to the Communion as it is, and instead turns a portion of it outward in a gesture of invitation and welcome.

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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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Archbishop Duncan, visiting Canada last week for the first time since he became head of the Anglican Church of North America (ACNA), the first Anglican jurisdiction that crosses national boundaries, earlier this year, says it is the national churches in Canada and the United States — the Anglican Church of Canada and the Episcopal Church USA — that are the real schismatics, trading in the Bible and orthodoxy for a trendy form of Christianity that is trying to be popular instead of faithful.

Those institutions have “turned so far to the left” they are now on the road to virtual oblivion, he said, pointing to such innovations as the blessing of same-sex marriage.

“They’ll become irrelevancies,” he said during an interview with the National Post. “People who are looking for a saviour who can save. They are really looking for how they can shape their lives and what they can trust in. And what the [national churches] are offering is Jesus Lite. Folks don’t need a Jesus Lite.”

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With so much in common, will many orthodox Anglicans be taking the Pope up on his recent offer? Is this the end of the English Reformation? Probably not. The primacy of Scripture and the Catholic Faith and Order of the early Church serve as the very foundation of the English Reformation and historic Anglicanism. Persons, churches, etc, availing themselves of the Pope’s provision, while maintaining some aspects of Anglican spirituality and liturgy must sacrifice this foundation and become Roman Catholic in Faith. For many Anglicans, we could no more avail ourselves of this offer than could the Eastern Orthodox Church. So for now, Ecumenical Dialogue must continue. We should be grateful to Benedict XIV for reaching out to us and bending as far as he could to accommodate us for the sake of unity. He leads by example. I long for the day when the Church Catholic is reunited. Until then, let us all commit to pray for unity and continue to grow in our understanding and respect for one another.

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[Bishop Don] Harvey said the Pope’s invitation was neither helpful nor welcome.

“This is not the way to foster good ecumenical dialogue,” he said in his charge.

Both Harvey and Archbishop Fred Hiltz, primate of the Anglican Church of Canada, have said they do not expect many to take up the Pope’s offer.

Despite Harvey’s misgivings, several lay members of the Network at the synod told the Star on Monday they took comfort from the invitation.

“I was absolutely elated,” Phillip Wiebe of Vancouver said Monday.

Wiebe saw the Pope’s move as evidence that the Network has support for its conservative interpretation of the Bible.

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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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The new Anglican diocese and its 58 parishes are affiliated with the Anglican Province of the Southern Cone in South America and the new Anglican Church in North America. Before the split, some of the 28 parishes in the Episcopal Diocese of Pittsburgh sued the Anglican diocese, saying that church law requires property of departing parishes to remain with the denomination. Last month’s court decision dealt only with assets of the central diocese, such as endowment funds, not with parish buildings.

Last night the convention seemed to be taking the litigation in stride. The Rev. Mary Hays drew peals of laughter from the 335 clergy and laity when she preached on a passage from Isaiah that says, “He who has no money, come buy and eat.”

“Hey, you who have no money, do you think Isaiah knew that our funds would be frozen?” she asked.

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We should point out that you were deposed from ministry of the Episcopal Church by the presiding bishop, Katharine Jefferts Schori, after you threatened to have your diocese in Pittsburgh secede.

That was a year ago, but what’s interesting is that virtually no one in the Anglican world accepted that sentence. Within two weeks of being deposed, I was received at Lambeth Palace in London by the archbishop of Canterbury, who continues to consider me a bishop.

Bishop Schori heads the Episcopal Church in this country, and you opposed her election in 2006?

She was the least qualified, the least experienced, of the candidates, but I hoped that what she would bring if she were elected was the kind of grace that women often bring. She turned out to be far harder, far less willing to bend or compromise, than any of the men.

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(Press Release) The Anglican Diocese of Pittsburgh, formerly known as the Episcopal Diocese of Pittsburgh, will gather for its 144th Diocesan Convention at St. Stephen’s Church in Sewickley, PA on Friday, November 6 and Saturday, November 7. Two-hundred and ninety deputies and additional observers will represent the fifty-five congregations of the diocese gathered to celebrate their ministry, to pray and engage in hope-filled work for the year ahead.

Beginning at 6 p.m., the Friday evening portion of the celebration and banquet, featuring Archbishop Robert Duncan’s address, will be broadcast live on www.anglicantv.org. The Saturday business portion of the meeting, beginning with prayer at 8 a.m., will feature discussion and voting on the full admission of 4 new parishes: Harvest Anglican Church in Homer City, PA, Church of the Transfiguration in Cleveland, OH, Saint James Church in San Jose, CA and Holy Trinity Church in Raleigh, NC. The Convention deputies will also vote on ratifying the Anglican Diocese of Pittsburgh’s status as a founding member of the Anglican Church in North America constituted this past summer as an emerging Province of the worldwide Anglican Communion.

After opening in a new location, The Cathedral of Christ the King, a local Charismatic church affiliated with the Anglican Church in North America, started playing a recording of church bells every half hour — every day — from morning to night. To neighbors, it was a rude shock interrupting the peace and quiet of the community. To the church, it was a way to worship God.

Inevitably the case ended up in court where the judge sided with the neighbors….

Read it all and there is a video link as well.

The resolution states:

Synod ”“
(1) welcomes the creation of the Province of the Anglican Church in North America (ACNA) under the leadership of Archbishop Bob Duncan and notes the GAFCON Primates’ Council recognition of the ACNA as genuinely Anglican and its recommendation that Anglican Provinces affirm full communion with the ACNA and ”“

(a) therefore expresses its desire to be in full communion with the ACNA, and

(b) furthermore, requests that Standing Committee seek to have a motion brought to the General Synod affirming that the Anglican Church of Australia be in full communion with the ACNA,

(2) welcomes Archbishop Duncan’s assessment that the recent Vatican offer of a Personal Ordinariate ”˜will not be utilised by the great majority of the Anglican Church in North America’s bishops, priests, dioceses and congregations’ and urges all Anglicans to reject the Vatican’s proposal….

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Anglican clergymen from as far away as Uganda and Newfoundland visited Newport Beach on Saturday to ordain a new bishop in the fledgling Anglican Church of North America.

Formed in 2008, the church is made up of congregations in the United States and Canada that have broken away from the Episcopal Church over differing views on homosexuality and the Scriptures.

The movement includes Newport’s St. James Church on Via Lido.

“This is an important, historical day for the whole church,” said Archbishop Robert Duncan of the Anglican Church of North America, who presided over the incense-drenched ceremony at St. Andrew’s Presbyterian Church on Saturday. “You can see the excitement in the people today.”

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An excerpt:

Gospel ministry is not just proclamation, evangelism, and pastoral care; it involves contending for the faith once for all delivered to the saints. If, at the end of the day, we have maintained Christian orthodoxy but failed to proclaim the gospel, we cannot claim to have pleased Christ nor fulfilled the New Testament ministry. In just the same way, if, at the end of the day we have proclaimed the gospel but failed to maintain Christian orthodoxy, we will have failed Christ.

Paul’s first letter to the Corinthians is a brilliant example of contending for the faith. If the church is the temple of the living God and if that temple is holy, then tolerance of what God calls unholy will provoke his jealousy. There is an astonishing campaign at present in Canada and the USA to portray the blessing of same sex unions as a little in-house issue for the church, that those opposing this constitutionalization of sexual immorality are somehow missing the point and being side-tracked from gospel ministry. I received a letter this week from someone in the diocese of New Westminster who referred to the stance of biblically orthodox Anglicans as a “tedious and unnecessary conflict.” If that is the case then 1 Corinthians is a tedious and unnecessary book and the holiness of the people for whom Christ died is also tedious and unnecessary. We cannot just be pragmatic about this. We cannot believe those who say: “Peace, peace, when there is no peace.” Christian ministry which pleases Christ and is faithful to the New Testament will involve both gospel proclamation as well as contending for the faith once for all delivered to the saints.

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The Anglican Church in North America (ACNA) welcomes the affirmation from the Anglican Diocese of Sydney(Australia) that it is in full communion with the ACNA.

On October 28, the Diocese of Sydney’s Synod passed a resolution which stated: “Synod welcomes the creation of the Province of the Anglican Church in North America (ACNA) under the leadership of Archbishop Bob Duncan and notes the GAFCON Primates’ Council recognition of the ACNA as genuinely Anglican and its recommendation that Anglican Provinces affirm full communion with the ACNA. Synod therefore expresses its desire to be in full communion with the ACNA.” The resolution also directed the diocese’s standing committee to ask its national body, the Anglican Church of Australia, to declare that it is in full communion with the ACNA as well.

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There is little clarity yet on either side. The Vatican has not spelled out the conditions of the “Apostolic Constitution” to accept Anglicans who want to join Catholicism while maintaining some of their own traditions. Additionally, there are varied faces of Anglicanism, which in its dogmas and practices stands somewhere between Roman Catholicism and Protestant traditions such as the Lutheran or Reformed churches. This will clearly take a while to work out.

The spiritual head of the Anglican Communion, Archbishop of Canterbury Rowan Williams, played down any problems when the offer was announced. But several reactions from Anglicans to Tuesday’s announcement, including from some inclined to make the switch, have begun to trace the outlines of the looming doctrinal debates among Anglicans worldwide and between the Vatican and Anglicans knocking at its door.

Bishop Donald Harvey, moderator of the Anglican Network in Canada (ANiC), posted a succinct summary of sticky issues on his group’s website….

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The Vatican made waves last week with a controversial overture to disaffected Anglicans upset over the ordination of gays and women. Under the new plan, entire Anglican congregations could switch their allegiance to Rome, while still keeping their own traditions. Some conservative Anglicans welcomed the Vatican’s actions, while the mainline Episcopal Church in America called it an affront.

Host Guy Raz sorts out the decision and its impact with a range of Christian thinkers: Episcopal Church spokesman Jim Naughton; Archbishop Robert Duncan, of the breakaway conservative Anglican Church in North America; Jesuit priest Thomas Reese of Georgetown University; and former nun Karen Armstrong.

Listen to it all (Around 11 minutes)

When Cardinal Joseph Ratzinger was elected pope in April 2005, all the world rejoiced — or recoiled — with the certain knowledge that the cardinals had settled on the one man who would be more conservative than John Paul II.

For those who weren’t so enthused about the Holy Spirit’s selection, there was grim consolation in the fact that Ratzinger, now Benedict XVI, was 78 years old and was himself predicting a brief papacy that would serve as a transition to whatever came next.

Some transition. In less than five years Benedict has shown himself to be quietly yet deliberately engaged in reshaping Catholicism. Even more surprising are the remarkably liberal means he has used to achieve his ends — means that could lead to places the pontiff may not intend to go.

A case in point is last week’s stunning announcement (it took even the leader of the worldwide Anglican Communion, Rowan Williams, the archbishop of Canterbury, by surprise) that the pope is creating a novel “church within a church” so that Anglicans can join with Catholics without giving up their rites and traditions.

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