There are so many excellent statements being published by various bishops and Primates. We will not be able to post them all. But Bp. MacPherson’s letter from Salt Lake City, posted at Brad Drell’s blog, is worthy of a stand-alone entry. Bp. MacPherson is the President of the Presiding Bishop’s Council of Advice. As his letter indicates, that gave him a big role in the proceedings. This elf is thankful for his bold and consistent witness, that his position of leadership has not caused him to compromise. –elfgirl

An excerpt:

In the course of the session during which the charge was addressed, the Presiding Bishop’s ruling to depose was challenged, and I was amongst those to support this challenge, and this being based upon the irregularities stated above. This action failed as a two-thirds vote of the House was required to overturn. This was subsequently followed by a request for a roll call vote was asked for by nine bishops, myself included.

A question now is where this will lead, and this is unknown at the moment. What we do know is the Diocese of Pittsburgh will face many challenges, and sadly, challenges that will be disruptive to the ministry of the Church and proclamation of the Gospel in word and action. Our prayers for Bishop Duncan, his family, and the people of the diocese, are important and urged.

I must stop for now as I the remainder of the meeting is before me, and my flight home to follow shortly thereafter. I will however, close with a concern. The concern that I have is the fact that by this action, a dangerous precedent has been established as applied to the interpretation and execution of the Constitution and Canons of the Church. The danger in this is that it can, and unless terminated, will lead to the living out of a polity and governance in a manner that is not a part of our heritage nor the intent of the Canons as established by General Convention.

Go to Brad’s blog and read the whole letter!

From the Diocese of Pittsburgh website, here are statements from +Venables, +Gomez, Nzimbi, +Kolini. Also posted there are statements from +Mouneer Anis, +Peter Jesen of Sydney, and +Cavalcanti, Diocese of Recife.

A Joint Statement from Archbishops Venables of the Southern Cone, Gomez of the West Indies and Nzimbi of Kenya.

In the name of God the Father, God the Son, and God the Holy Spirit. Amen. We the undersigned are grieved at the violation of catholic order in the declaration of deposition of The Right Rev. Robert Duncan by the House of Bishops of the Episcopal Church and consider it to be invalid. Legitimate actions of catholic order must rise from Biblical catholic faith. Actions such as this continue to alienate countless Christian people not only within, but beyond the limits of the Communion. We continue to recognize the fidelity and validity of Bishop Duncan’s orders, role, and ministry. Without reservation, we continue in full sacramental communion with him as an Anglican bishop. We thank God that by the vote of the Provincial Synod he has been given membership in the House of Bishops of the Southern Cone. Our fellowship and shared ministry with him is not disrupted.

Yours in Christ,
The Most Rev Gregory Venables
The Most Rev Drexel Gomez
The Most Rev Benjamin Nzimbi

From Archbishop Emmanuel Kolini of Rwanda:
September 17, 2008

News is circulating around the United State and the Anglican Communion that the Episcopal Church’s House of Bishops is likely to depose the Rt. Rev. Duncan, Bishop of Pittsburgh, this week at a special meeting. I have known and worked with Bishop Duncan for a number of years, and I know him to be a godly man.

As he faces this time of trial, I encourage him to remember that he is not being deposed by God, but only by man. He will remain very much a part of the new work that God is creating within Anglicanism. In addition, he and his family will remain in my thoughts and prayers, and I am confident that the Lord will bless Bishop Duncan in this new season of ministry.

I am reminded of Joseph’s words to his brothers that are recorded in Genesis. <> (Genesis 50 : 20a, New King James Version). May this also be true for Bishop Duncan as he continues his faithful service to God and the Church.

Most Reverend Emmanuel Kolini
Archbishop of the Province of the Anglican Church of Rwanda

Received via e-mail from the Diocese of Central Florida, here is an update from Salt Lake City by Bishop John Howe:

Bishop Howe provided a recent update on the House of Bishops’ meeting in Salt Lake City and granted his permission for me to share that update with the Cathedral community.

My Dear Brothers and Sisters,

I suspect that by the time I have finished composing this post you will have already learned that the House of Bishops has this afternoon voted to depose Bishop Robert Duncan of the Diocese of Pittsburgh for “abandoning the communion of this Church by an open renunciation of the Doctrine, Discipline or Worship of this Church.”

The vote was 88 in favor of deposition, 35 against, and there were 4 abstentions. I voted against. I want to share with you my impressions of what has just happened.

First, the background of “where we are” was reviewed last night primarily by the Presiding Bishop’s Chancellor, David Beers. He apprized us of his interpretation and advice to the Presiding Bishop regarding the meaning and interpretation of the Abandonment canon. He told us that he had conferred with a number of Diocesan Chancellors in rendering his opinion, and that the Parliamentarian of our House agrees with his interpretation and advice.

In particular, it is his contention (and the PB told us in her letter last week that it would be her ruling) that the House may move to depose without the necessity of the PB first imposing inhibition on the Bishop in question (an action that would require the consent of the three most senior active Bishops), and secondly, he contends that “a majority of all those entitled to vote” refers to those PRESENT at the HOB meeting, and not to ALL the Bishops of the House, whether present or not.

My own conviction is that on both of these points Mr. Beers’ interpretation is incorrect, as both I and our Standing Committee have previously stated (following similar depositions last spring).

This afternoon I offered this argument: “I want to compare what Mr. Beers said last night to the argument that many have advanced in favor of ordaining persons directly to the priesthood – without the requirement that they become deacons first. Cogent arguments can be made for that position, but that is not what our canons stipulate. They say a person SHALL be a deacon first, and only afterward may they be ordained priest. You can wish it were otherwise, and you can speculate all you like about intent, but if you want to change things – change the canons.

“Similarly, our canons are clear – not at all ‘ambiguous’ – however much you might not like them. ‘A Bishop SHALL be inhibited, with the consent of the three senior Bishops,’ before deposition can be imposed. The way to change that is to change the canons. Bishop Bob Duncan has not been inhibited, and he cannot be deposed.”

However, in today’s meeting both that ruling and the one regarding how much of a majority is required for a deposition were upheld by a vote of the House. (It would have required a 2/3 majority to overturn them, and the votes were not even close to a simple majority.)

I told the Diocesan Board last week that I was contemplating the possibility of disassociating myself from the vote altogether, in that I believed it was canonically illegitimate. However, with the PB’s rulings being upheld by the House (and having no other, final, authority to determine the matter), I saw no other course but to vote No with regard to the deposition.

The discussion and debate today lasted across both this morning’s and this afternoon’s sessions, for a total of approximately six hours. There was a good deal of sentiment expressed that any action by this House should not occur until after the Diocese of Pittsburgh has voted for a second time to remove its accession to the Constitution and Canons of The Episcopal Church, a matter which is scheduled to be before its Convention within the next couple of weeks. A number of people argued that until/unless that decision becomes final “abandonment” has not actually occurred, either by the Bishop or by the Diocese as a whole.

Others, however, argued that in allowing and urging the Diocese to withdraw its accession, and thus to attempt to remove itself from The Episcopal Church, Bishop Duncan has long since violated and “abandoned” his loyalty to The Episcopal Church. Some of the Bishops who are also lawyers argued that the case law of Pennsylvania would make it more difficult for The Episcopal Church to press its case if we delayed our action until after Pittsburgh’s Diocesan Convention.

My sense of the discussion today is that it was respectful, painful, and deeply tinged with sadness. There was a good deal of recognition and concern that many, both within The Episcopal Church and across the Anglican Communion, will see today’s action as precipitous, pre-emptive, and vindictive. Some expressed the concern that this may well solidify the previously undecided in Pittsburgh to join in the support of Bishop Duncan, by making him, in effect, a “martyr.”

In the end there was a Roll Call vote, and, as I stated above, 88 voted in favor of deposition, 35 against, and there were 4 abstentions. A simple majority was needed to depose (under the PB’s ruling), but in fact slightly more than 2/3 voted to depose.

I understand that Archbishop Greg Venables of the Southern Cone has already declared that Bishop Duncan is a member in good standing in the Province of the Southern Cone, and the widespread expectation is that a) the Diocese of Pittsburgh will, indeed, vote to remove itself from The Episcopal Church, and align with the Southern Cone, and b) once it has done so it will ask Bishop Duncan to continue serving as its Bishop. And then, of course, the real battles will begin.

Bob Duncan is my friend, and Pittsburgh was my Diocese from 1972 to 1976. Bob and I have not always agreed, but we have been on the same side of most of the “issues,” and I believe him to be a fearless and courageous contender for the Faith. I believe this is a very sad day for the Church, and I find myself in mourning.

As always, thank you for your prayers.

Warmest regards in our Lord,
The Right Rev. John W. Howe
Episcopal Bishop of Central Florida

Bishop Duncan’s Statement on his “Deposition”

“I offer my deepest thanks to the company of saints all around the globe who have sustained me, my wife and all who are dear to me in these days.”

It is a very sad day for The Episcopal Church. It is also a sad day for me, a faithful son of that church.

Nevertheless it is also a hopeful day, hopeful because of the unstoppable Reformation that is overtaking the Christian Church in the West. It is also a hopeful day for me personally as I am unanimously welcomed into the House of Bishops of the Anglican Province of the Southern Cone, an act applauded by Anglican archbishops, bishops, clergy and people all around the world.

The Episcopal Diocese of Pittsburgh will move forward under its new Ecclesiastical Authority, its Standing Committee. That body will carry the diocese through to our realignment vote on October 4. With the success of that vote, it will be possible that we be joined together again as bishop and people.

I offer my deepest thanks to the company of saints all around the globe who have sustained me, my wife and all who are dear to me in these days.

Robert Duncan

From here.
http://www.pitanglican.org/news/local/duncanstatement091808

http://episcopalchurch.typepad.com/episcope/2008/09/presiding-bisho.html

The following is the statement by Presiding Bishop Katharine Jefferts Schori on the actions of the House of Bishops today, Thursday, September 18, 2008

The House of Bishops worked carefully and prayerfully to consider the weighty matter of Bishop Duncan. The conversation was holy, acknowledging the pain of our deliberations as well as the gratitude many have felt over the years for their relationships with, and the ministry of, Robert Duncan. The House concluded, however, that his actions over recent months and years constitute “abandonment of the communion of this church” and that he should be deposed. Concern was expressed for the people of the Episcopal Diocese of Pittsburgh in the face of leadership which has sought to remove itself from The Episcopal Church. In the days and months ahead, this Church will work to ensure appropriate pastoral care and provision for the members of the Diocese of Pittsburgh, so that mission and ministry in that part of Pennsylvania may continue in the name of Jesus Christ and in the tradition of the Episcopal Church.

[color=red]last updated: 3 July 2008, 12:30 GMT (8:30 a.m. Eastern)[/color]
What’s new: Response from +Hiltz of Canada, new GLOBAL petition to indicate your support of GAFCON, long commentary on GAFCON from Forward in Faith, etc…

———————-
Now that the responses to GAFCON are coming in fast and furious, we thought it would be helpful to create a roundup post to track them. As always, feel free to post comments that include links to articles and statements of interest.

[b]New entries July 2 & 3:[/b] (apologies these are in no particular order… it’s a busy day)

A NEW GLOBAL Petition in support of GAFCON:

++Hiltz (Primate of Canada)

+Chane (Dio. Washington)

+Benn (Lewes, UK)

CANA Bishop David Bena writes his clergy about GAFCON

Forward in Faith: Letter from Jerusalem

Bp. Kirk Smith of Arizona (See “A Final Thought”)

Alister McGrath

Chris Sugden

Kevin Kallsen of Anglican TV reflects on GAFCON

GAFCON Report by Canon Bill Gandenberger (Dio. San Joaquin)

Church of England GAFCON Briefing (one of the Melbourne GAFCON bloggers)

Church Times blog (July 1): GAFCON Primates in London

A summary of GAFCON designed for parish newsletters (Produced by the Chelmsford branch of Anglican Mainstream, note this is primarily geared to CoE parishes)

New materials at Anglican TV:
GAFCON: The Post Gafcon London Meeting
GAFCON Archbishop Venables delivers closing sermon
GAFCON-Final-Press-ConferenceGAFCON: Final Press Conference

— end of new July 3 links —

****

I. GAFCON Communique and other important Conference Materials (see also section VI. below for more conference materials)

The GAFCON Communique — full text and primary T19 discussion thread.
— the SF Discussion Thread on the Communique.

GAFCON Final Press Briefing (audio)

GAFCON Final Press Release
— SF Discussion thread

Jerusalem Declaration Acceptance Statement (Matt Kennedy’s liveblog)

The Offical GAFCON website is here.

***

II. International Response and Commentary

Archbishop Rowan Williams Response
— SF Discussion thread

Bishop NT Wright’s Response

Bp. Allan Ewing (Canberra)

Abp. Peter Jensen (Sydney)

Bp. Robert Forsyth (South Sydney)

Modern Churchpeople’s Union

Bp. Tom Butler (Southwark)

++Philip Aspinall, Primate of Australia

Inclusive Church

Anglican Church League, Sydney

***

III. US Response and Commentary

Presiding Bishop Katharine Jefferts Schori’s Response

Bishop Iker’s (Fort Worth) Response

Canon Neal Michell (Diocese of Dallas) Response

Dr. Leander Harding

Bishop Mark Lawrence of South Carolina: Understanding the Times (pre-GAFCON)

***

IV. Bloggers and Various other Commentary

The GAFCON links post which we elves had posted during most of the GAFCON conference — links to all those who were blogging from Jerusalem

Matt Kennedy: The Anglican Communion Must Change or Die

Greg Griffith: Finally, Into the Breach? The Global Anglican Future Begins

Fr. Dan Martins: A First Take on the Jerusalem Declaration

The Ugley Vicar: Can GAFCON really help us in England?

Graham Kings: On the GAFCON Final Statement: Encouragements and Serious Questions

Christopher Seitz on the GAFCON Communique’

Brad Drell: What The Gafcon Statement Means For Western Louisiana

Bobby J. Kennedy: GAFCON: What’s in it for me? (Another view from Western Louisiana)

Fr. Lee Nelson (Fort Worth, GAFCON attendee): My Thoughts on the Jerusalem Declaration and the GAFCON Statement

Tony Payne (Sydney, GAFCON attendee): GAFCON final day: Making a Statement!

Dr. Karin Sowada (Sydney, GAFCON attendee): Singing Bishops and Firm Words

REFORM Ireland (GAFCON attendee): Moving Forward

The Rev. Grant LeMarquand (Trinity Seminary, Ambridge)

Cherie Wetzel (Anglicans United, Dallas, GAFCON attendee)

Tony Clavier: GAFCON and Voluntary Groups

Chris Watson Lee: GAFCON Roundup

***
V. Mainstream Media Reports

Timothy Morgan: Misunderstanding GAFCON (Christianity Today)

Travis Kavulla: Remaking Anglicanism (National Review)

Time: An Anglican Schism Headed for US?

Telegraph July 1 (coverage of All Souls Langham Place, comments by ++Jensen and ++Orombi)

NPR: All Things Considered, June 30, Barbara Bradley Hagerty (Comments by ++Venables, Naughton, +Minns, +VGR)

***

VI. Miscellaneous Conference Materials

Matt Kennedy’s blog entry listing TEC Bishops and Anglican Primates in attendance at GAFCON

Dr. Stephen Noll: COMMUNING WITH CHRIST, A WORKSHOP ON ANGLICAN ECCLESIOLOGY
Given at GAFCON 2008

Notes on Dr. Os Guiness’ talk at GAFCON

The full Transcript of Bishop Michael Nazir-Ali’s GAFCON Talk
GAFCON Day 3: Live Blog of +Nazr-Ali Remarks to General Assembly

Bishop Michael Nazir-Ali on authentic Anglicanism

Dr. Mark Thompson: “Just what is the Bible?” (GAFCON Scripture workshop)

Archbishop Henry Orombi of Uganda Interviewed at Gafcon by BBC’s Today Programme
Live Blog: Archbishop Henry Orombi’s Sermon at the Opening Eucharist

GAFCON: Live Blog of Day 1 Press Conference

GAFCON ”“ A Rescue Mission: Archbishop Peter Akinola’s opening address
GAFCON: Transcript of Archbishop Akinola’s Opening Address

Bp Bob Duncan: Anglicanism Come of Age: A Post-Colonial and Global Communion for the 21st Century
— SF Discussion thread

GAFCON: ”˜The Way, the Truth and the Life’ Publication [PDF Document]
— T19 thread
— SF Discussion

VII. All Souls Langham Place London Post-Gafcon meeting
1. Presentation by ++Orombi
2. Presentation by ++Venables
3. Interview with JI Packer
4. Panel Discussion
5. Apb. Peter Jensen Presentation
6. Petition to declare support of GAFCON for CoE members (COE members only!)

VIII: Additional Anglican TV videos:
GAFCON Jerusalem Declaration Video
GAFCON Behind the scenes briefing
GAFCON Interview with Archbishop Venables
Anglican Report with Archbishop Orombi

[color=red]last updated: 3 July 2008, 12:30 GMT (8:30 am Eastern)[/color]

It has been a joy to participate in the GAFCON experience in Jerusalem, and I welcome and endorse the proclamation that has been issued at the conclusion of our week of deliberation and prayer.

It is a positive contribution to the future direction of the Anglican Communion, as well as a very encouraging affirmation and validation of the realignment that has been taking place in the Communion over the past few years.

We stand in solidarity with the GAFCON movement and principles, and we in Fort Worth look forward to the continuing saga of this exciting development in our life together as faithful Anglicans.

May the Lord continue to bless and guide us in the challenging days ahead of us.

The Rt. Rev. Jack Leo Iker
Bishop of Fort Worth

[from the Diocese of Fort Worth website]

Update: For the record, this was approved, as written, by the GAFCON delegates in their final plenary session this morning, Sunday June 29th. The final official version of the Communique can be read online at the GAFCON site here. Or keep reading below.

(Please read it thoroughly and post comments which respond to the actual language of the text of the Communique itself–KSH).
(Also note, there was confusion about when this was cleared for release but now that it is all over the blogosphere and the Internet I have no choice but to put it out there. There is an important textual correction in the final version which comes with the phrase” Encourage the GAFCON Primates to form a Council”in the first section–KSH).

STATEMENT ON THE GLOBAL ANGLICAN FUTURE

Praise the LORD!

It is good to sing praises to our God; for he is gracious, and a song of praise is fitting. The LORD builds up Jerusalem; he gathers the outcasts of Israel. (Psalm 147:1-2) Brothers and Sisters in Christ: We, the participants in the Global Anglican Future Conference, send you greetings from Jerusalem!

Introduction

The Global Anglican Future Conference (GAFCON), which was held in Jerusalem from 22-29 June 2008, is a spiritual movement to preserve and promote the truth and power of the gospel of salvation in Jesus Christ as we Anglicans have received it. The movement is global: it has mobilised Anglicans from around the world. We are Anglican: 1148 lay and clergy participants, including 291 bishops representing millions of faithful Anglican Christians. We cherish our Anglican heritage and the Anglican Communion and have no intention of departing from it. And we believe that, in God’s providence, Anglicanism has a bright future in obedience to our Lord’s Great Commission to make disciples of all nations and to build up the church on the foundation of biblical truth (Matthew 28:18-20; Ephesians 2:20).

GAFCON is not just a moment in time, but a movement in the Spirit, and we hereby:

– launch the GAFCON movement as a fellowship of confessing Anglicans
– publish the Jerusalem Declaration as the basis of the fellowship
– Encourage the GAFCON Primates to form a Council.

The Global Anglican Context

The future of the Anglican Communion is but a piece of the wider scenario of opportunities and challenges for the gospel in 21st century global culture. We rejoice in the way God has opened doors for gospel mission among many peoples, but we grieve for the spiritual decline in the most economically developed nations, where the forces of militant secularism and pluralism are eating away the fabric of society and churches are compromised and enfeebled in their witness. The vacuum left by them is readily filled by other faiths and deceptive cults. To meet these challenges will require Christians to work together to understand and oppose these forces and to liberate those under their sway. It will entail the planting of new churches among unreached peoples and also committed action to restore authentic Christianity to compromised churches.

The Anglican Communion, present in six continents, is well positioned to address this challenge, but currently it is divided and distracted. The Global Anglican Future Conference emerged in response to a crisis within the Anglican Communion, a crisis involving three undeniable facts concerning world Anglicanism. The first fact is the acceptance and promotion within the provinces of the Anglican Communion of a different ”˜gospel’ (cf. Galatians 1:6-8) which is contrary to the apostolic gospel. This false gospel undermines the authority of God’s Word written and the uniqueness of Jesus Christ as the author of salvation from sin, death and judgement. Many of its proponents claim that all religions offer equal access to God and that Jesus is only a way, not the way, the truth and the life. It promotes a variety of sexual preferences and immoral behaviour as a universal human right. It claims God’s blessing for same-sex unions over against the biblical teaching on holy matrimony. In 2003 this false gospel led to the consecration of a bishop living in a homosexual relationship.

The second fact is the declaration by provincial bodies in the Global South that they are out of communion with bishops and churches that promote this false gospel. These declarations have resulted in a realignment whereby faithful Anglican Christians have left existing territorial parishes, dioceses and provinces in certain Western churches and become members of other dioceses and provinces, all within the Anglican Communion. These actions have also led to the appointment of new Anglican bishops set over geographic areas already occupied by other Anglican bishops. A major realignment has occurred and will continue to unfold. The third fact is the manifest failure of the Communion Instruments to exercise discipline in the face of overt heterodoxy. The Episcopal Church USA and the Anglican Church of Canada, in proclaiming this false gospel, have consistently defied the 1998 Lambeth statement of biblical moral principle (Resolution 1.10). Despite numerous meetings and reports to and from the ”˜Instruments of Unity,’ no effective action has been taken, and the bishops of these unrepentant churches are welcomed to Lambeth 2008. To make matters worse, there has been a failure to honour promises of discipline, the authority of the Primates’ Meeting has been undermined and the Lambeth Conference has been structured so as to avoid any hard decisions. We can only come to the devastating conclusion that ”˜we are a global Communion with a colonial structure’. Sadly, this crisis has torn the fabric of the Communion in such a way that it cannot simply be patched back together. At the same time, it has brought together many Anglicans across the globe into personal and pastoral relationships in a fellowship which is faithful to biblical teaching, more representative of the demographic distribution of global Anglicanism today and stronger as an instrument of effective mission, ministry and social involvement.

A Fellowship of Confessing Anglicans

We, the participants in the Global Anglican Future Conference, are a fellowship of confessing Anglicans for the benefit of the Church and the furtherance of its mission. We are a fellowship of people united in the communion (koinonia) of the one Spirit and committed to work and pray together in the common mission of Christ. It is a confessing fellowship in that its members confess the faith of Christ crucified, stand firm for the gospel in the global and Anglican context, and affirm a contemporary rule, the Jerusalem Declaration, to guide the movement for the future. We are a fellowship of Anglicans, including provinces, dioceses, churches, missionary jurisdictions, para-church organisations and individual Anglican Christians whose goal is to reform, heal and revitalise the Anglican Communion and expand its mission to the world. Our fellowship is not breaking away from the Anglican Communion. We, together with many other faithful Anglicans throughout the world, believe the doctrinal foundation of Anglicanism, which defines our core identity as Anglicans, is expressed in these words: The doctrine of the Church is grounded in the Holy Scriptures and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular, such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer and the Ordinal. We intend to remain faithful to this standard, and we call on others in the Communion to reaffirm and return to it. While acknowledging the nature of Canterbury as an historic see, we do not accept that Anglican identity is determined necessarily through recognition by the Archbishop of Canterbury. Building on the above doctrinal foundation of Anglican identity, we hereby publish the Jerusalem Declaration as the basis of our fellowship. Global Anglican Future Statement, 29 June 2008 3 The Jerusalem Declaration In the name of God the Father, God the Son and God the Holy Spirit: We, the participants in the Global Anglican Future Conference, have met in the land of Jesus’ birth. We express our loyalty as disciples to the King of kings, the Lord Jesus. We joyfully embrace his command to proclaim the reality of his kingdom which he first announced in this land. The gospel of the kingdom is the good news of salvation, liberation and transformation for all. In light of the above, we agree to chart a way forward together that promotes and protects the biblical gospel and mission to the world, solemnly declaring the following tenets of orthodoxy which underpin our Anglican identity.

1. We rejoice in the gospel of God through which we have been saved by grace through faith in Jesus Christ by the power of the Holy Spirit. Because God first loved us, we love him and as believers bring forth fruits of love, ongoing repentance, lively hope and thanksgiving to God in all things.

2. We believe the Holy Scriptures of the Old and New Testaments to be the Word of God written and to contain all things necessary for salvation. The Bible is to be translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading.

3. We uphold the four Ecumenical Councils and the three historic Creeds as expressing the rule of faith of the one holy catholic and apostolic Church.

4. We uphold the Thirty-nine Articles as containing the true doctrine of the Church agreeing with God’s Word and as authoritative for Anglicans today.

5. We gladly proclaim and submit to the unique and universal Lordship of Jesus Christ, the Son of God, humanity’s only Saviour from sin, judgement and hell, who lived the life we could not live and died the death that we deserve. By his atoning death and glorious resurrection, he secured the redemption of all who come to him in repentance and faith.

6. We rejoice in our Anglican sacramental and liturgical heritage as an expression of the gospel, and we uphold the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture.

7. We recognise that God has called and gifted bishops, priests and deacons in historic succession to equip all the people of God for their ministry in the world. We uphold the classic Anglican Ordinal as an authoritative standard of clerical orders.

8. We acknowledge God’s creation of humankind as male and female and the unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family. We repent of our failures to maintain this standard and call for a renewed commitment to lifelong fidelity in marriage and abstinence for those who are not married.

9. We gladly accept the Great Commission of the risen Lord to make disciples of all nations, to seek those who do not know Christ and to baptise, teach and bring new believers to maturity.

10. We are mindful of our responsibility to be good stewards of God’s creation, to uphold and advocate justice in society, and to seek relief and empowerment of the poor and needy.

11. We are committed to the unity of all those who know and love Christ and to building authentic ecumenical relationships. We recognise the orders and jurisdiction of those Anglicans who uphold orthodox faith and practice, and we encourage them to join us in this declaration.

12. We celebrate the God-given diversity among us which enriches our global fellowship, and we acknowledge freedom in secondary matters. We pledge to work together to seek the mind of Christ on issues that divide us.

13. We reject the authority of those churches and leaders who have denied the orthodox faith in word or deed. We pray for them and call on them to repent and return to the Lord.

14. We rejoice at the prospect of Jesus’ coming again in glory, and while we await this final event of history, we praise him for the way he builds up his church through his Spirit by miraculously changing lives.

The Road Ahead

We believe the Holy Spirit has led us during this week in Jerusalem to begin a new work. There are many important decisions for the development of this fellowship which will take more time, prayer and deliberation.

Among other matters, we shall seek to expand participation in this fellowship beyond those who have come to Jerusalem, including cooperation with the Global South and the Council of Anglican Provinces in Africa. We can, however, discern certain milestones on the road ahead. Primates’ Council We, the participants in the Global Anglican Future Conference, do hereby acknowledge the participating Primates of GAFCON who have called us together, and encourage them to form the initial Council of the GAFCON movement. We look forward to the enlargement of the Council and entreat the Primates to organise and expand the fellowship of confessing Anglicans. We urge the Primates’ Council to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith. We recognise the desirability of territorial jurisdiction for provinces and dioceses of the Anglican Communion, except in those areas where churches and leaders are denying the orthodox faith or are preventing its spread, and in a few areas for which overlapping jurisdictions are beneficial for historical or cultural reasons. We thank God for the courageous actions of those Primates and provinces who have offered orthodox oversight to churches under false leadership, especially in North and South America. The actions of these Primates have been a positive response to pastoral necessities and mission opportunities. We believe that such actions will continue to be necessary and we support them in offering help around the world.

We believe this is a critical moment when the Primates’ Council will need to put in place structures to lead and support the church. In particular, we believe the time is now ripe for the formation of a province in North America for the federation currently known as Common Cause Partnership to be recognised by the Primates’ Council.

Conclusion: Message from Jerusalem

We, the participants in the Global Anglican Future Conference, were summoned by the Primates’ leadership team to Jerusalem in June 2008 to deliberate on the crisis that has divided the Anglican Communion for the past decade and to seek direction for the future. We have visited holy sites, prayed together, listened to God’s Word preached and expounded, learned from various speakers and teachers, and shared our thoughts and hopes with each other.

The meeting in Jerusalem this week was called in a sense of urgency that a false gospel has so paralysed the Anglican Communion that this crisis must be addressed. The chief threat of this dispute involves the compromising of the integrity of the church’s worldwide mission. The primary reason we have come to Jerusalem and issued this declaration is to free our churches to give clear and certain witness to Jesus Christ.

It is our hope that this Statement on the Global Anglican Future will be received with comfort and joy by many Anglicans around the world who have been distressed about the direction of the Communion. We believe the Anglican Communion should and will be reformed around the biblical gospel and mandate to go into all the world and present Christ to the nations.

Jerusalem

Feast of St Peter and St Paul 29 June 2008

See below for links to bloggers and reporters who are in Jersusalem covering GAFCON. We’ll keep this “sticky” until the GAFCON final statement appears. Look for new entries below this post.

We thought it might be helpful to round up a list of those who are providing first-hand coverage and blogging of GAFCON this week.

Anglican TV’s Kevin Kallsen is there and is providing live-streaming coverage of some of the sessions, as well as written diaries. All the AnglicanTV coverage is here. (This elf is currently watching such live stream coverage as I type this. You rock, Kevin. Thanks for your service!) (Note: Stand Firm should usually be broadcasting Kevin’s live feed.)

Stand Firm’s Matt Kennedy+ is there and will be sharing his impressions and insights, and showing off his amazing live blogging skills. Just keep an eye on Stand Firm for Matt’s posts throughout the day.. Matt’s wife Anne+ is also at GAFCON. You can follow her accounts at her blog, an undercurrent of hostility, here.

The London Times’ Ruth Gledhill is in Jerusalem and you can find her reports here.

Anglicans United’s Cherie Wetzel and her husband, the Rev. Todd Wetzel are there. You can follow Cherie’s reports here.

Scotland’s the Rev. David McCarthy is at GAFCON and blogging at his Gadget Vicar site.

The official GAFCON site is here.

If you know of others who are blogging and reporting from GAFCON, please post links in the comments. Thanks.

[b]Update[/b]:

Thanks to a tipster, we note that Fr. Russell Martin of St. Timothy & St. Titus parish (under the Southern Cone) in San Diego, is blogging. His entries are posted at San Diego Anglicans.

[b]George Conger[/b] is in Jerusalem. His blog is here.

[b]Sydney Anglicans[/b] has a dedicated GAFCON page here.

[b]Christianity Today reporter Tim Morgan[/b] is in Jerusalem. The CT blog is here.

[b]Five Delegates from Melbourne Australia[/b] are blogging here.

Some folks from [b]Reform Ireland[/b] are blogging. Their blog is here.

[b]Thinking Anglicans[/b] are in touch with those covering GAFCON for the Lesbian & Gay Christian movement and have posted e-mail from them as part of a GAFCON coverage roundup.

A Sydney attendee, Tony Payne, is blogging here.

Do keep us posted if you come across more links for first-hand reports from GAFCON. Thanks!

[b]Update 2[/b]:

[b]Father Lee Nelson[/b] (dio Fort Worth) has a GAFCON photoblog that is very nice, here.

A blogger from the Anglican Coalition in Canada, Pastor Barclay, has many excellent photos, here.

The Sydney Anglicans GAFCON page has news, pictures, videos, and also blog entries. We’ve noted three blog entries so far. Abp. Peter Jensen, Bishop Robert Forsyth, and Dr. Karin Sowada.

There is an excellent collection of daily photo albums from GAFCON set up at Picassa, here.

(ACNS)

The Third Anglican ”“ Lutheran International Commission (ALIC) held its second meeting at White Point, Nova Scotia, Canada between 14 and 20 May, 2007, under the chairmanship of the Rt Revd Fred Hiltz, Anglican Bishop of Nova Scotia and Prince Edward Island, and the Revd Dr Thomas Nyiwé, President of the Evangelical Lutheran Church in Cameroon.

The Commission has been established by the Anglican Consultative Council and the Lutheran World Federation to continue the dialogue between Anglicans and Lutherans on the worldwide level which has been in progress since 1970. ALIC intends to build upon the work reflected in The Niagara Report (1987), focusing on the mission of the church and the role of the ordained ministry, The Diaconate as an Ecumenical Opportunity (1995), and most recently Growth in Communion (2002), the report of the Anglican ”“ Lutheran International Working Group (ALIWG), which reviewed the extensive regional agreements which have established close relations between Anglican and Lutheran churches in several parts of the world.

Read it all.

ii. In this regard, we reiterate the resolution of Anglican Consultative Council, Hong Kong, August 2002 in response to Archbishop George Carey’s urging that dioceses “that are considering matters of faith and doctrine that could affect the unity of the Communion to consult widely in their provinces, and beyond before final decisions are made or action is taken.”

iii. We affirm the importance of showing concern and regard to the rest of the Communion.

2. We, however, out rightly condemn and reject the unacceptable action of some of the members of the Communion in the blessing and formal acceptance of same-sex marriages and relationships, the appointment, election and ordination to ecclesiastical offices of those persons who openly admit and declare that they are homosexuals and lesbians (cf Romans 1:26-27). That such practices of some of the members of our Communion do exist and that they are to be treated pastorally, we deny not. However, that they be given official recognition and acceptance by the Church of God as a standard form of life is quite another stand which we cannot and dare not accept.

Read it all.

Given that there are new articles and press releases, etc. being released frequently, and the potential significance of the story, we thought it would be helpful to provide a roundup of all the Virginia court ruling links in one place. We’ll keep updating this periodically:

Primary Source documents: Court Ruling and Press Releases or Letters

The Court Ruling: [Stand Firm has a PDF here]

The Anglican District of Virginia (ADV) Press Release:

The Diocese of Virginia Press Release:

The CANA Press Release:

The Presiding Bishop’s Statement:

A letter from the Rev. John Yates, rector of the Falls Church

A letter from Virginia Bishop Peter James Lee

Articles / Analysis / Commentary: (in the order we came across them)

The main T19 comment thread is here

Stand Firm — long comment thread is here.

Washington Times:
Va. judge sides with breakaway Episcopal parishes, By Julia Duin

Washington Post:
Judge’s Initial Decision Favors Breakaway Churches, By Michelle Boorstein
[note BabyBlue has an important bit of background on this article here (Patrick Getlein used to be the Communications Director for the Diocese of VA)]

Ruth Gledhill (The London Times)

Christianity Today:
Big Win for Va.’s Breakaway Anglican Parishes in Property Fight, by Sheryl Henderson Blunt

Episcopal News Service:
Virginia judge issues preliminary ruling on application of state statute, by Mary Frances Schjonberg

“The Lead” (one of the primary reappraising TEC blogs)

Thinking Anglicans (a reappraising blog from the UK) which provides a roundup of links and some commentary

The Living Church: Favoring Parishes, Virginia Judge Cites ”˜Division of First Magnitude’

Reuters: US judge rules for Episcopal Church secessionists, By Michael Conlon

The Institute on Religion and Democracy

Brad Drell (Louisiana attorney and Anglican Blogger at Drell’s Descants)

David Trimble (an attorney in KY, and Anglican blogger at Still on Patrol)

Hills of the North (a Georgia attorney)

Bishop David Anderson of the AAC (via Anglican Mainstream)

———
Note: BabyBlue’s blog is, of course, one of the best places to keep up with the news as it happens, since BabyBlue is directly connected to the story, being a member of Truro, one of the ADV congregations.

Feel free to add other links in the comments. We’ll update this as we are able.

[received via e-mail]

News Release
Diocese of San Joaquin: March 12, 2008

Contact: Fr. Van McCalister, (559) 244-4828, Diocese of San Joaquin

The Rt. Rev. John-David Schofield, bishop of the Diocese of San Joaquin, a member diocese of the Anglican Province of the Southern Cone of South America, was disappointed by today’s decision of the Episcopal House of Bishops but he was not surprised by it.

“It is a shame that the disciplinary process of The Episcopal Church has been misused in this way,” Bishop Schofield said in responding to the news that the Episcopal House of Bishops voted to depose him. “The disciplinary procedures used by the House of Bishops, in my case, were intended for those who have abandoned the Faith and are leading others away from orthodox Christianity, as held in trust by bishops in the Anglican Communion ”“ and which The Episcopal Church had previously upheld also.”

“The question that begs to be answered by the House of Bishops,” said Bishop Schofield, “is, why bishops who continue to teach and publish books that deny the most basic Christian beliefs are not disciplined while those of us who uphold the Christian Faith are?” He added, “At least I am in good company. It is a privilege to know that I am standing along side of one of the outstanding theologians of our time, J. I. Packer, who is under similar discipline by the Canadian Church and who, also, has placed himself under the authority of the Southern Cone.”

“I have not abandoned the Faith,” Schofield observed. “I resigned from the American House of Bishops and have been received into the House of Bishops of the Southern Cone. Both Houses are members of the Anglican Communion. They are not ”“ or should not be ”“ two separate Churches. It is the leadership of The Episcopal Church that is treating itself as a separate and unique Church. They may do so, but they ought not expect everyone to follow teaching that serves only to undermine the authority of the Bible and ultimately leads to lifestyles that are destructive.”

“The fact remains,” Schofield observed, “that a canon law specifically designed to protect the people of God from wrong teaching and schismatic movements has been used in a clumsy way. I do not think it is a coincidence that the canon that was used, was the one that involves the least due process. The decision to act against me was not made by the House of Bishops as a whole. It was made behind closed doors by a small review committee and, only then, presented to the larger body for an ‘up or down’ vote.” The bishop added, “Tragically, what drives this action of The Episcopal Church is neither the Christian Faith nor the Communion they say I have abandoned. In the end, it appears as though the real motivation behind all of this is the use of raw power and coveting property. If this is so, then any attempts by The Episcopal Church to seize our property directly ignore Saint Paul’s warning not to take a fellow Christian to a civil court. [1 Corinthians 6:1-8]”

Bishop Schofield resigned from the House of Bishops as of March 7, 2008. “I am still an active Anglican bishop, and I continue to be the bishop of the Diocese of San Joaquin,” Bishop Schofield affirmed.

That, in the opinion of this Conference, unity in faith and discipline will be best maintained among the several branches of the Anglican Communion by due and canonical subordination of the synods of the several branches to the higher authority of a synod or synods above them.

–Resolution IV of the 1867 Lambeth Conference

We, Bishops of Christ’s Holy Catholic Church, in visible Communion with the United Church of England and Ireland, professing the faith delivered to us in Holy Scripture, maintained by the primitive Church and by the Fathers of the English Reformation, now assembled by the good providence of GOD, at the Archiepiscopal Palace of Lambeth, under the presidency of the Primate of all England, desire, first, to give hearty thanks to Almighty GOD for having thus brought us together for common counsels and worship ; secondly, we desire to express the deep sorrow with which we view the divided condition of the flock of Christ throughout the world, ardently longing for the fulfillment of the prayer of our Lord: ”˜ That all may be one, as Thou, Father, art in me, and I in Thee, that they also may be one in us, that the world may believe that Thou hast sent me’; and, lastly, we do here solemnly record our conviction that unity will be most effectually promoted, by maintaining the faith in its purity and integrity, as taught in the Holy Scriptures, held by the primitive Church, summed up in the Creeds, and affirmed by the undisputed General Councils, and by drawing each of us closer to our common Lord, by giving ourselves to much prayer and intercession, by the cultivation of a spirit of charity, and a love of the Lord’s appearing.

–Lambeth 1867

[i]Remain Episcopal is the Via Media chapter in the Diocese of San Joaquin and opposes the San Joaquin vote. Here is their statement on today’s vote:[/i]

San Joaquin Diocese Will Continue With or Without Bishop Schofield

FRESNO, CA — There’s no such thing as squatter’s rights in the Episcopal Church.

That’s the lesson Bishop John David Schofield will learn if he follows through with his threat to quit the Episcopal Church and take as many members of the San Joaquin Diocese with him as he can, according to national church officials. Schofield claims that he will still be the diocesan bishop after the Dec. 7-8 convention in Fresno in which a majority of delegates are expected to vote to leave the church with him. But national church officials point out that, ecclesiastically speaking, he will be a bishop without a diocese. He can go, but the diocese remains.

The national church’s Presiding Bishop, Katharine Jefferts Schori, has publicly notified Schofield, along with the handful of other bishops who are actively seeking to withdraw their dioceses from the Episcopal Church (TEC), of the theological, canonical and legal issues involved, as well as the ramifications of voting to leave the church. [Full text of this warning from TEC can be found at http://www.episcopalchurch.org/79901_91480_ENG_HTM.htm]
If Bishop Schofield does quit the church, the 14-county Episcopal diocese in central California will continue. It will have the support of the national church, surrounding dioceses and those individuals, parishes and groups that remain with the church. Many of the latter are members of Remain Episcopal, a group of clergy and lay people formed in 2003 for the sole purpose of assuring that the Episcopal Church remains alive and
well in this diocese. Speaking on behalf of the Remain Episcopal Board, President Cindy Smith said:

[blockquote]We in Remain Episcopal choose to continue the long-established relationship and affiliation we have with the Episcopal Church in the United States.
We are deeply troubled that Bishop John-David Schofield is aggressively pursuing leaving the church. Remain Episcopal admits that it does not know what his exact plans are, whether to set up his own denomination, affiliate with one or more American splinter groups, or even align with a group in Africa or South America. Even more troubling is his desire to take as many Episcopalians with him as he can.
If Bishop Schofield and the majority of the delegates do vote in December to leave, the Episcopal Church will still be alive and well in San Joaquin, although somewhat smaller. The Episcopal Diocese of San Joaquin existed long before Bishop Schofield was elected and will continue to exist after he leaves. While he is a bishop, he is not the church, he is not the diocese, nor, by leaving, can he define whether or not the Episcopal Church will continue in this diocese.
Episcopalians in San Joaquin will still gather to pray and worship and celebrate the Eucharist together as part of the Episcopal Church and the Anglican Communion.[/blockquote]

The press release can be found here.

Here’s an excerpt:

Today we stand at a critical juncture in history. It would be myopic to imagine that the rest of
Christendom, let alone the Anglican Communion, is not watching and praying as we deliberate.
Pray that the Holy Spirit will lead us in the momentous decisions that lie before us.

It is only natural to experience fear, for what we are considering takes the Diocese of San Joaquin
into unchartered waters. The leaders of the General Convention have expended enormous energy
to spread their mantra: “Individuals may the leave the Church, but Parishes and Dioceses cannot.”
No one seems to know who dreamed up this idea. What we DO know is that it is simply not true!
During the time of the Civil War in the 1860’s when this nation was torn apart, dioceses in those
states called the Confederacy withdrew from what was then known as The Protestant Episcopal
Church. During the war years they held their own conventions, developed their own Constitution,
had there own House of Bishops, elected a Presiding Bishop, and consecrated a bishop for one of
their dioceses. Nothing could be clearer. The southern dioceses had departed and had created a
separate church. Today we might call it their own Province.

Unlike many of the Protestant denominations, however, it didn’t make sense to Episcopalians to
maintain the separation when the war ended. Not only were the southern bishops and their dioceses
welcomed back, the newly consecrated bishop was recognized, and no punitive action was taken
against anyone. Presumably the southerners had taken their property with them when they left.
And, they would not have been the first to do this.

Centuries before, King Henry VIII, with the help of Parliament prevented all English money from
going to Rome. This action was followed up by taking all the property of the churches, including
the monasteries and shrines ”“many of which he dismantled and sold. Today, were you to go to
Ireland in search of a name or a tombstone of anyone buried before 1540, your search would have
to be in Anglican ”“not Roman Catholic”“ churches and cathedrals. Somehow the Pope never asked
that they be returned to him…and they weren’t.

Colonial churches, especially those in Virginia, whose existence pre-date not only The Episcopal
Church but the United States itself, were never given back to the Lord Bishop of London nor to the
Archbishop of Canterbury when, after the American Revolution, Anglicans identified themselves
as Episcopalians. They took their property with them.

History is replete with instances in which dioceses, too, have moved from one Province to another
”“ no matter how it was accomplished. Liberia moved from The Episcopal Church to the Province
of West Africa, Venezuela moved from the West Indies to The Episcopal Church. Mexico has
moved back and forth from The Episcopal Church more than once.

Historically, Provinces, such as The Episcopal Church, are not, and never have been, an essential
part of Catholic Order. On October 14th this year, Rowan Williams, our present Archbishop of
Canterbury, wrote to Bishop John Howe of Central Florida: “…Without forestalling what the
Primates might say, I would repeat what I’ve said several times before ”“ that any Diocese compliant
with Windsor remains clearly in communion with Canterbury and the mainstream of the
Communion, whatever may be the longer-term result for others in The Episcopal Church. The
organ of union with the wider Church is the Bishop and the Diocese rather than the Provincial
structure as such.” Later, in the same letter, Archbishop Williams strengthened what he had said
already by adding: “I should feel a great deal happier, I must say, if those who were most eloquent
for a traditionalist view in the United States showed a fuller understanding of the need to regard the
Bishop and the Diocese as the primary locus of ecclesial identity rather than the abstract reality
of the ”˜national church’.” (Emphasis added) Abstract realities do not own, nor have they ever
owned, property.

There is no question that what we are considering today will be called Schism. We will be told that
unity trumps theology. We shall be told that we are doing is destructive and against history and
Catholic Order. Once again, the words of J.I. Packer are most helpful. He notes: “Schism means
unwarrantable and unjustifiable dividing of organized church bodies, by the separating of one group
within the structure from the rest of the membership. Schism, as such, is sin, for it is a needless and
indefensible breach of visible unity. But withdrawal from a unitary set-up that has become
unorthodox and distorts the gospel in a major way and will not put its house in order as for instance
when the English church withdrew from the Church of Rome in the sixteenth century, should be
called not schism but realignment, doubly so when the withdrawal leads to links with a set-up that
is faithful to the truth, as in the sixteenth century the Church of England entered into fellowship
with the Lutheran and Reformed churches of Europe, and as now we propose gratefully to accept
the offer of full fellowship with the Province of the Southern Cone. Any who calls such a move
schism should be told they do not know what schism is.”

For those of us who are facing the unknown, Provinces and Property seem to be among the top
concerns. As bishop, I would like to suggest to you that a ”˜NO’ vote at this convention will not
provide the imagined protection needed to get on with our lives uninterrupted. Many do not realize
that for 40 years, with the first twenty under Bishop Victor Rivera, and now nearly twenty years
with me, as bishops we have been able to provide a buffer for our people from the innovations that
abound in dioceses all around us. A quick trip north, south, east or west is all that it takes to wonder
if we’re in the same church with those folks. Years ago, it was the moderate Bishop John
MacArthur of West Texas who first stated clearly that “we are two churches under one roof.”

The full text is here.

Read it carefully and read it all.

The world needs to understand that the situation that we now confront is not primarily about structure or conferences but about irreconcilable truth claims. It is worth remembering that in the Biblical narratives religious structures have often been the enemy of revealed truth. When these structures become obstacles, YHWH, in his own way and at a time of his own choosing removed them and brought His people back to Himself. Of course there is value to preserving Anglican structures but we must never do so at the expense of the people for whom our Lord Jesus the Christ gave his life.

Until the Communion summons the courage to tackle that issue headlong and resolve it we can do no other than provide for those who cry out to us. It is our earnest prayer that repentance and reconciliation will make this a temporary arrangement. One thing is clear we will not abandon our friends.

When we met in Dar es Salaam, after a great deal of effort, we suggested a way forward that had the support of all those present ”“ including the Presiding Bishop of TEC. The House of Bishops and Executive Committee of The Episcopal Church quickly rejected this proposal on the grounds that it apparently violated their canons. We now have a counter proposal from TEC and yet there is no indication that it will meet the needs of those for whom it is supposedly designed. This endless series of proposals and counter proposals continues with no apparent conclusion in sight. Sadly, it is becoming increasingly clear that the only acceptable end as far as TEC is concerned is the full capitulation of any who would stand in opposition to their biblically incompatible innovations- this we will never do. There is a way forward – we have written and spoken repeatedly about it ”“ the time for action is now.

Read it all.

From ACNS:

16-October-2007 – Archbishop Njongonkulu Ndunganes’ statement on The Episcopal Church – South Africa

”˜Now is the time of God’s favour’ writes St Paul, reminding us that in every present moment we must grasp the opportunities offered by God’s reconciling grace (2 Cor 5:16-6:2).

The Episcopal Church has grasped that opportunity, and committed itself to the path of reconciliation. Now the rest of the Anglican Communion must make sure the moment is not lost.

As the careful and comprehensive report of the Joint Standing Committee makes clear, the House of Bishops have now provided the necessary clarifications and assurances on the responses General Convention had given to issues raised in the Windsor Report. We now have a basis for going forward together, working alongside one another to restore the broken relationships both within the Episcopal Church and within the wider Communion.

The Episcopal Church has borne unprecedented scrutiny into its affairs, often with scant regard either for its legitimate internal polity or for the principle, observed since the ancient councils of the Church, of local jurisdiction and non-interference, and in the face of all this has had the courage to take hard decisions. The Presiding Bishop, in particular, is to be commended for her self-denial in the generosity of the provisions proposed for the ministry of Episcopal Visitors. Others should now respond by also abiding by the recommendations of the Windsor Report, as the Joint Standing Committee Report underlines.

This has not been an easy road to travel. Much remains to be done and we must continue to strive earnestly together to find the path ahead. The experiences of my own Province, both through the terrible divisions of the apartheid years, and in the differences of our earliest history (which contributed to the holding of the first Lambeth Conference), have repeatedly demonstrated that holding fast to one another yields lasting fruit, while separation solves very little. Our God is the God of reconciliation, not of division, and we can take courage that he will continue to guide our way forward. I am sure that as we continue to abide in Jesus Christ, our Saviour and Lord, in whom lies the gift of unity, that we will find ourselves, our churches, our world-wide Communion, refined and strengthened, for the life of worship, witness and service to which we are called.

Archbishop Williams stated at one point that “perception is a fact.” I think that is a very helpful insight to remember. What we believe to be true (even if it is not) is held to be true. I read The New York Times article at the conclusion of the HOB meeting and was very disappointed. The headline and paragraphs of the article were the exact opposite of what happened at the meeting. I found it interesting that some were interviewed for the article that were not even present for the meeting; and that participants at the meeting were not interviewed.

My point is simple. Read the direct sources prayerfully for yourselves. Please read The House of Bishops’ response “to questions and concerns raised by our Anglican Communion partners.” Also read the article: Anglican Communion’s Secretary General reflects on House of Bishops meeting. You will be better and more clearly informed.

Read it all.

From the New Hampshire Episcopalian

Go West, young man (and South)

Dear sisters and brothers in Christ,

As you read this, I will be beginning a three month sabbatical leave, as prescribed for clergy in this diocese every five years. To say the least, the last five years have been busy for me at times busy and exhilarating, at other times difficult and challenging. I am ready for a rest.

Most memorable for me in these last five years was the day of my election not just because of being elected, but because of the feeling of the presence of the Holy Spirit in that church on that clear June morning in 2003. To have been called to this ministry by the very peers with which I had served for nearly thirty years was an indescribable blessing. I cannot remember a time when I have felt so humbled, so unworthy and so wanting to fulfill the hope you placed in God working through me. Whether or not I was ever confirmed by the larger Church mattered less than the confidence you expressed in me.

The drama over your election of me as Bishop continues to play out. In the end, God will have God¹s way. Episcopalians in America and Anglicans around the world continue to seek God¹s guidance in dealing with the challenge that my election represents. On a daily (and sometimes hourly) basis, I remember the phrase so often repeated in the Old and New Testaments by the God who loves us: ‘Be not afraid.’

Now it is time for me to rest a while. I intend to do so. I also will be doing some things that I have wanted to do, and which this time will permit me. For a month, I will be traveling in the Pacific. I will be traveling to several parts of the Anglican Communion to learn about the Christian life in different contexts. I hope to make a contribution to the ongoing life of the Communion by meeting personally with some of the Anglican Church Primates who are willing to receive me to hear about the challenges that they face in THEIR contexts, to learn about the spread of the Gospel in far off places, and mostly to build relationships with some who do not know or understand OUR context for ministry. The Primates have no way of knowing who I really am, beyond what the press has said. I hope that my building relationships with some of them might, in some small way, contribute to reconciliation in the Anglican Communion. These ³stops² include Hong Kong, a remote diocese in the Solomon Islands (Province of Melanesia), Australia and New Zealand. My partner Mark will join me ‘down under’ for some ‘down time’ in Australia and New Zealand, two places we¹ve always wanted to visit, but have never had the opportunity.

Upon my return, I have been offered someone¹s house on beautiful Squam Lake to do some writing. Church Publishing has asked me to work on a book, tentatively entitled ‘In the Eye of the Storm.’ In addition to having the opportunity to write about the Gospel, for which I am so passionate, this will also afford me the time away to read, reflect, and pray. Although Jesus usually went to the mountain to pray, Squam Lake doesn¹t sound like a bad substitute! This time will afford me a quiet and thoughtful Advent, not to mention time to spend with my children and grandchildren. I look forward to returning to this ministry that I so love with joy and energy and focus.

Thank you for making this time of refreshment and renewal possible. It is one of the many blessings that come with this ministry, and I deeply appreciate it. My promise to you is that I will not fill it up with activity, but use it to get the rest and refreshment I need and crave. I will return to my work on January 1, ready to embrace and celebrate the months and years ahead with you, my brothers and sisters. Pray for me, and be assured that my prayers of thanksgiving for your lives and ministries will ascend every day that I am away.

Your brother in Christ,

+Gene

It is on pages 31-61.

What an amazing turn of events! The overall response of the Joint Committee to the House of Bishops message is positive ”“ yet the Evangelicals in the Church of England demand that the ABC denounce the church in the US over the possibility of consecrating a partnered gay to the episcopate – and our blessing of same sex unions! They threaten to divide the English church over this – just as TEC is threatened.

We simply have to be more vocal about this….the C of E blesses same-sex unions. The partnered homosexual clergy in the C of E are entitled, under British law, to register their relationships in order to gain the legal benefits accorded them. The C or E House of Bishops issued a statement to that effect in November or December of 2005.

Following that C of E HOB statement a condemnatory letter issued from Nigeria – reminding the English church that TEC and others were being ostracized for that sort of thing. But outrage at the C of E does not seem to have any staying power — either in other parts of the Communion or in TEC. When Bishop Mark Sisk and I asked the ABC about same-sex blessings – about what the difference is between what happens in the Cof E and what happens in some places here he answered, “They ( in England) are not public.”

Read it all.

Q: What has been the situation in this diocese?

A: I have said to the diocese that there will be no permission for blessing of same-sex unions until the General Convention of this church has made a decision.

That is not because I feel that faithful persons in a chaste, loving relationship should not have the grace of God acknowledged by a blessing, but I also am bound as a bishop of the church to be responsible and faithful and obedient.

Q: You said in New Orleans that “sometimes traveling as a body means slowing down the pace, in the hope that all can make the journey.” What should gay and lesbian Episcopalians understand when you say that?

A: I want them to hear that the commitment to the journey of full inclusion continues. We don’t know what it will ultimately look like. But we want them to know we’re still on the journey.

What I have found is that many gay and lesbian Christians are concerned not just about their sacramental inclusion, but about the church. Many have shared that they’re willing for us to pause and have that conversation. There are some who are pretty angry, and I understand that.

Read it all.

Here’s an excerpt from Bp. Paul Marshall’s convention address to the Diocese of Bethlehem this weekend:

Comment is needed in the aftermath of the late meeting of House of Bishops. I need to say something different from what other bishops may be saying in their conventions because the Bethlehem deputation in 2006 did not vote for the General Convention Resolution that the bishops were seeking to “clarify” for the primates. Something we were not favor of in the first place has been intensified.

Every single news report I have read about that meeting does not resemble the meeting I attended. Let me just say that I remain perplexed by the action and more perplexed by the process in New Orleans, but as always, I think God is providing a spiritual opportunity for me.

I find that as just a few years ago I had to learn to be a gracious “winner,” if such a term is ever appropriate, when the church was moving my way, now I must learn to be a gracious “loser,” if such a term is ever appropriate, when that course is reversed or halted. For some of you those poles are reversed, and it is your turn to be a gracious winner. Some of you may well feel keen disappointment and even rejection as a result of my colleagues’ clarifications. As those of you who accepted the invitation to meet with me two weeks ago know, I believe that your pain is deep and proportionate. I will not presume to say that I can feel anyone else’s pain, but I certainly recognize and grieve its existence, as do many, many people in this diocese.

Beyond that, I must also say that I believe we have held together as a diocesan community during a turbulent three decades not because our range of opinion and conviction is narrower than that found elsewhere in the Episcopal Church. We have held together because of discipline, the tough discipline we practice of keeping our focus on Christ rather than ourselves, the tough discipline of genuinely honoring the conscience of every member of this diocese and welcoming the gifts the Holy Spirit bestows on the Church through each of the baptized. In previous years in this room I have had to reassure those who might be considered conservative of this fundamental principle of our life. I find myself today needing to reassure those who might be considered liberal or progressive of the same thing, that the only disciples of Jesus excluded in this diocese are those who exclude themselves.

I do not know how to predict if what the Archbishop of Canterbury and our domestic leadership wanted of and got from the majority bishops of this church will be effective or productive, and having no power in the matter have chosen to cease from worrying about the behavior or witness of any bishop other than myself.
So here is where I am. My understanding of my relationship with Christ means that I am not personally able to sacrifice individual lives or the dignity of any follower of Jesus to even the most benign dreams of world-wide ecclesiastical empire, but will do my utmost to stay in real and effective communion with Anglicans in every place on the globe.

As the designated chief sinner of the diocese, I will continue to try to honor each of you as God’s works in progress, living stones built into a marvelous temple for the praise of God the Father. As Habbakuk was taught in last Sunday’s first lesson, we do not know how things will turn out but we do know that the future belongs to God and we are to keep busy letting people know that there is a vision. We need to do that communicating, the prophet was told, in letters
so big that joggers may read them. Translation: it must be unmistakable in our words and deeds that we trust the God who made each of us and that we are moving ahead in that trust.

In saying that I do not mean to say that we should pretend that our varying understandings do not exist. On the contrary, I meant something active and powerful and traditionally Anglican ”“ that is, in honoring and exploring our differences, we may generate the way through them to a place nobody would have imagined.
Let me dwell on this for just a minute. I just spoke of 400 years of Anglicanism in Virginia, now let me go back a mere 40 years, to a non-Anglican in California. In 1967, Dr. Ralph Greenson, “psychiatrist to the stars” and medical professor in Los Angeles, wrote about the tendency of his colleagues not to communicate with each about their disagreements in theories or practice. Remember, these are psychiatrists who weren’t communicating. Listen to his observations from 1967. Where you hear the language of his vocation, insert the language of our life as disciples. Ask whether Greenson’s words do not speak to our situation:

Those who wish to suggest innovations or modifications of technique do not usually confer with others who are more traditional in their viewpoint. They tend to form cliques and to work underground, or at least segregated from the mainstream… As a consequence the innovators are apt to lose contact with those groups”¦ that might help validate, clarify, and amend their new ideas. The secluded innovators are prone to becomes “wild analysts,” while the conservatives, due to their own insularity, tend to become rigid with orthodoxy. Instead of influencing one another constructively they each go their separate ways as adversaries, blind to whatever benefits each might have gained from an opening and continuing discussion. (The Technique and Practice of Psychoanalysis I, p. 2)

To put his observation in spiritual terms, we grow when we risk exploring each other’s perceptions and applications of biblical truth to test and strengthen our own grasp of God’s will for us. I would say that it is quite one thing to think that one possesses truth and quite another thing to experience oneself as being possessed by truth. Whether it is an old truth or a new truth, they who believe they own the truth will become rigid and defensive. They who believe they are possessed by truth, new or old, find themselves in joyful service to the truth, and willingly engage others so that all members of the conversation can be productive and balanced. Rigidity and disconnection are the enemies of spiritual growth in conservatives and liberals alike.

The value of the worldwide Communion, when it is working well, is that those who see something new and those who cherish something old, are in a position to grow in a conversation that is truly catholic. At the moment, at least, that possibility still exists and, like many, I hope that the long-promised conversation may actually get started.

The full text is here.

We elves and some of our friends have been busy analyzing TEC bishops’ statements. We’ve found a troubling pattern. We hope this analysis will be helpful, and encourage you to circulate this widely. (please credit T19 if you do circulate this)

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Important Update: In the course of discussing this with readers, I’ve realized I made a mistake in lumping together the five bishops who included the “breadth of response” language in their responses to the New Orleans statement. In particular [b]+Ed Little[/b] should not just have been lumped in the list as if he was trying to exploit some loophole. Upon re-reading his statement, that would be clearly UNTRUE. Please see my comment #44 below. Apologies for the confusion and not giving +Little’s statement more careful attention. It shouldn’t have been just lumped in the batch. –elfgirl

Some TEC Bishops try to exploit a perceived loophole and hide the truth

In my work the other night compiling and organizing various TEC bishops’ letters and statements following the New Orleans HoB meeting, one phrase began to leap out at me as it was repeated and emphasized by quite a few TEC bishops. Some among the TEC bishops, notably +Jack McKelvey, seemed to be claiming that the public same sex blessings occurring in their dioceses fall under the Primates’ allowance of a “breadth of private pastoral response.”

Two examples should suffice, though at least 5 bishops, and perhaps others, have highlighted this phrase in their discussions of the New Orleans HoB meeting:

+Duncan Gray of Mississippi:

We also articulated, again as requested, the fact that this church has never authorized the blessing of same gender unions. We spoke clearly to the fact that a majority of dioceses already function on this matter in the way that we do in this diocese. We also made reference, as the Primate of Australia suggested we do, to the fact that the Primates themselves have affirmed that pastoral care for our gay and lesbian brothers and sisters requires the Communion ”˜to maintain a breadth of private response to situations of individual pastoral care.”

+Jack McKelvey of Rochester, (a bishop and diocese who are on record (see pp 11 ”“ 13) as supporting and allowing public SSBs for nearly 30 years):

We quoted the Primates in their May 2003 statement saying that we have a pastoral duty, “to respond with love and understanding to people of all sexual orientations.” They further stated, “. . . It is necessary to maintain a breadth of private response to situations of individual pastoral care.” This will be honored in the Diocese of Rochester and I believe in many dioceses throughout our church.

+Larry Benfield of Arkansas(a diocese which had just recently, under +Benfield’s predecessor +Larry Maze, begun to allow public SSBs to be conducted by its clergy; +Benfield may be changing the policy in the diocese, it is not yet totally clear.) also specifically cited “breadth of private response” language, as did +Henry Parsley of Alabama and +Ed Little of Northern Indiana.

So, what were the Primates actually affirming in May 2003, and is the TEC HoB’s adoption of this phrase consistent with the original usage or intent? It appears that this is a key question. Let’s trace the history of this language and the intent behind the original language, first looking at the actual use of this phrase in New Orleans.

1. TEC HoB Usage of the Phrase “Breadth of … response” in New Orleans

On Sept. 24, in the midst of the TEC HoB meeting, TitusOne Nine published the proposed draft of the TEC response to the primates. That draft response included this section:

5. Because we are a liturgical church our actions concerning blessings are expressed in public liturgies. No rite of blessing for persons living in same sex unions has been adopted or approved by our General Convention. We wish to make it clear that the House of Bishops has not voted to authorize such liturgies. Even in the absence of such public rites, we acknowledge that the blessing of same sex unions, no matter how public or private, is unacceptable to some of our brothers and sisters in our own House, in our church, and in the Communion. The issue remains perplexing for us as we seek to balance these concerns about rites of blessing and the pressing pastoral need that confronts us. We wish to offer respect for these differing viewpoints.

We are grateful that the Primates have articulated their support for meeting the individual pastoral needs of gay and lesbian persons. In 2003 they wrote “there is a duty of pastoral care that is laid upon all Christians to respond with love and understanding to homosexual persons.” The Primates have written that there must be a breadth of private and pastoral responses to individual situations. It is the case that for many decades, the Episcopal Church has explored the most faithful ways of ministering to and with gay and lesbian people who are part of our common life. We acknowledge that in some of our dioceses this includes the blessing of same sex unions.

Note how here the proposed text explicitly acknowledges the public blessings of same-sex unions occurring in various dioceses and tries to claim that such blessings fall under the “breadth of … pastoral responses” envisioned by the Primates. The TEC bishops suggest and appear to want to believe that the only matter of concern to the Primates was the official authorization of liturgical rites for same-sex blessings at a national level, in spite of the fact that the Dar es Salaam Communiqué explicitly stated the Primates’ concern about TEC’s “pastoral provision” in various dioceses.

In the final statement from New Orleans, that section re: Same-sex blessings was modified to read as follows:

Blessing of Same-Sex Unions

We, the members of the House of Bishops, pledge not to authorize for use in our dioceses any public rites of blessing of same-sex unions until a broader consensus emerges in the Communion, or until General Convention takes further action. In the near future we hope to be able to draw upon the benefits of the Communion-wide listening process. In the meantime, it is important to note that no rite of blessing for persons living in same-sex unions has been adopted or approved by our General Convention. In addition to not having authorized liturgies the majority of bishops do not make allowance for the blessing of same-sex unions. We do note that in May 2003 the Primates said we have a pastoral duty “to respond with love and understanding to people of all sexual orientations.” They further stated, “…It is necessary to maintain a breadth of private response to situations of individual pastoral care.”

Again, the TEC bishops are trying to claim that the Primates’ 2003 statement would encompass and allow the current practice of public same sex blessings occurring in many TEC dioceses.

As noted, the language in question goes back to the May 2003 Primates’ Communiqué following the Primates meeting in Gramado, Brazil. Let’s look at that more closely…

Read it all (you can also download this)

Another bishop acknowledges that blessings freely occur, even if they’re not “authorized:”

With regard to the question of same-sex blessings, we also reiterated what has already been said many times before, that most bishops/dioceses do not provide for these. The fact is, no bishop can “authorize” rites in any institutional sense apart from the action of General Convention. That such blessings do occur in some places and at some times is a pastoral reality. These blessings are “outside” the official umbrella of the authorization of General Convention. However, they are within the provisions of the resolution of General Convention 2003 which affirmed that such pastoral actions are “within the bounds of our common life.”

[via e-mail]

A Brief Reflection on the Recent Statement from the House of Bishops
The Rt. Rev. Joe G. Burnett

[Note: the full text of the Bishops’ Statement follows this reflection.]

At the conclusion of our recent meeting in New Orleans, some one hundred and fifty bishops approved a document entitled Response to Questions and Concerns Raised by our Anglican Communion Partners. This approval came on a voice vote with only one audible dissenting vote. Anytime such a document receives this level of support in our diverse community of bishops, you can be sure that it either represents a wide consensus, or that it reflects the fact that most, if not all, of those present and voting are not completely happy with the results, but have chosen to compromise on one or more elements. My own sense is that the latter reality is in play here. And my guess is that individual members of our own diocese will find themselves in a similar place, i.e., in agreement with some parts of the statement, but not with others.

As I think about what we said in New Orleans, I am reminded of an old saw about preaching: “Tell them what you’re going to tell them. Tell them. And then tell them what you told them.” In many ways, our statement was part three of that homiletic counsel. We told them (our Anglican Communion partners) what we have already told them twice before.

Our statement of Response is in three parts: (1) an introduction and preamble; (2) a “bullet point” summary; and (3) an elaboration and explanation of the bullet points. Also, this statement is carefully worded and nuanced. An accurate interpretation of any one part must be undertaken in terms of the overall content of the whole.

In short, here is my interpretation, followed by a couple of closing comments.

First, we said nothing new in terms of our strong desire to remain part of the Anglican Communion, or in terms of our responses to requests that have been made of us by our Anglican Communion partners.

Our description of General Convention resolution B033 was just that””a description””along with a word about what we believe the resolution means to most bishops. I say “most,” because some of the bishops feel bound by this resolution, and some do not. I count myself in the latter group, as I believe it is canonically and constitutionally inconsistent for bishops and/or standing committees to surrender, categorically and in advance, the sacred duty to give or to withhold consent to any Episcopal consecration.

With regard to the question of same-sex blessings, we also reiterated what has already been said many times before, that most bishops/dioceses do not provide for these. The fact is, no bishop can “authorize” rites in any institutional sense apart from the action of General Convention. That such blessings do occur in some places and at some times is a pastoral reality. These blessings are “outside” the official umbrella of the authorization of General Convention. However, they are within the provisions of the resolution of General Convention 2003 which affirmed that such pastoral actions are “within the bounds of our common life.”

In keeping with this theme we also reaffirmed our message to the church from our Spring 2007 meeting in which we called for justice and dignity for gay and lesbian persons throughout the world, and, in particular, across the Anglican Communion.

Second, we reaffirmed our intention to live within the constitutional and canonical framework of The Episcopal Church. We did this not only by affirming our Presiding Bishop’s plan for “Episcopal Visitors,” but also by acknowledging that changes of policy on various issues could only occur by action of General Convention””and quite apart from any “consensus” in the wider Communion.

Third, we strongly urged an end to extra-provincial incursions by uninvited bishops. We insisted on fulfillment of the promise to implement a “listening process” around the Communion on matters of human sexuality. And we encouraged the Archbishop of Canterbury in his “expressed desire to explore ways for the Bishop of New Hampshire to participate in the Lambeth Conference.”

Finally, I offer two thoughts””one hopeful and one not so.

Here is the hopeful thought: Since our meeting I have been heartened by the generally positive response to our statement by the Joint Standing Committee of the Anglican Consultative Council and the Primates””many of whom, by the way, share our frustration that we have been prodded by a few (who do not have the authority to do so) to go through these machinations. I hope this process will lead to a more productive unity with those who really do cherish the broad traditions of Anglicanism. We shall see.

My not so hopeful thought, however, has to do with my nagging sense that in our fervor to preserve the institutional ties within our Communion, in some cases with provinces and persons who have already declared themselves out of communion with us, we have yet again postponed our full commitment to a truly inclusive church. If that is the case, then I seriously doubt that what we have said and done in New Orleans will either preserve the Anglican Communion as we have known it, or promote the gospel of Jesus as we have received it.

As always, I stand ready to visit and discuss these issues with clergy groups and or parish groups across our diocese.

Grace and peace,
+Joe

On the matter of the concerns before us from the Primates and the rest of the Anglican Communion, I want to offer a few reflections. The Archbishop of Canterbury, the Most Rev. Rowan Williams, was with us to both hear from us and to share with us. In addition were members of the Joint Standing Committee of the Anglican Consultative Council and the Primates. They listened to us, were fully a part of our work, and spoke to us. I believe that we came away with a better understanding of one another. Of greatest importance, is that we understand what it means to be in communion, and on an even deeper level, what it means to be the Church. We are in challenging times, and also times of great opportunity, if we can truly listen to one another and walk together. My analogy is that when people are trying to walk and talk it is often the case that one is walking ahead of the other which makes it impossible for the other to hear or be heard. My hope and my prayer is that this meeting will make it possible for us to walk together and to truly listen, one to the other. Some of you may feel that we gave up too much; others may feel that we did not go far enough. I understand these feelings. It is critical that you know I have never seen the House of Bishops work more respectfully or more prayerfully. All bishops were engaged, across the theological spectrum.

Read it all.

Dear Brothers and Sisters in Christ,
As most of you are well aware, the House of Bishops of the Episcopal Church met September 19th -25th in New Orleans. Immediately following was a meeting of The Common Cause Partnership, held in Pittsburgh, September 25th – 28th. I attended both meetings, the second of which as an observer. Rather than come out with some statement immediately upon my return, I felt it necessary to take a few days to pray and reflect on all that occurred, as well as deal with all the diocesan business that was awaiting me upon my return. I would now like to share some of my thoughts and observations. I greatly appreciate your patience.
Regarding the House of Bishops’ Meeting, there were some hopeful things that occurred, as well as some frustrating and disappointing things, all of which I will speak more about in the following response. The main task confronting the bishops going into the meeting was how to respond to the February 2007 Dar es Salaam Communiqué from the Primates of the Anglican Communion.
Essentially we were asked to make a clear response to four areas of concern:
1) Will the House of Bishops make an unequivocal common covenant that the bishops will
not authorize any Rite of Blessing for same-sex unions in their dioceses or through
General Convention?
2) Will the House of Bishops confirm that the passing of Resolution BO33 of the 75th
General Convention means that a candidate for Episcopal orders living in a same sex union
shall not receive the necessary consent; unless some new consensus on these matters
emerges across the Communion?
3) Will the House of Bishops allow participation in the pastoral scheme proposed in the Dar
es Salaam Communiqué which would provide an alternative Primatial Vicar for those
dioceses requesting it?
4) Will the House of Bishops respond favorably to the urging from the Primates for representatives of The Episcopal Church and of those congregations in property disputes to suspend all legal actions against one another?
The statement made by the House of Bishops in response to the four areas of concern just mentioned can be found on the Diocesan Website: http://www.albanyepiscopaldiocese.org/news/other/071002.html. As you might expect, there has been a great deal of debate and speculation these past several days regarding the bishops’ response and how it will be received by the Archbishop of Canterbury and the Primates of the Anglican Communion.
While some believe that the Bishops’ Statement adequately addresses the Primates’ concerns and will thereby be favorably received, helping to mend the “tear in the fabric” of our common life in Christ, others argue that it is more of the same, falling far short of the clear unequivocal response requested by the Primates. Unfortunately, the recently released Joint Standing Committee (JSC) Report on the House of Bishops’ response only adds to the confusion.

On the one hand the JSC report states, “We believe that the Episcopal Church has clarified all outstanding questions relating to their response to the questions directed explicitly to them, and on which clarifications were sought by the 30th of September and given the necessary assurance sought of them.” However, as stated by Archbishop Mouneer Aris, Primate of Jerusalem and the
Middle East, “It is very unfortunate that not all the members of the JSC were present when a response to the House of Bishops of TEC was drafted. The lack of discussion and interaction will not produce a report that expresses the view of the whole committee.” He went on to say, “the House of Bishops has not responded positively to either the Windsor Report or the Dar es Salam Primates’ recommendations.”
Ultimately, Archbishop Rowan Williams and the other Primates will decide for themselves as to the adequacy of the Bishops’ Statement. A copy of the JSC report has been sent to all the Anglican Communion Primates and members of the Anglican Consultive Council with the request that they respond back to the Archbishop of Canterbury by the end of October.
Given the seriousness of the situation we find ourselves in, with the very future of the Anglican Communion, The Episcopal Church and ultimately the Diocese of Albany at stake, I urge each of us to keep the Archbishop of Canterbury along with the other Primates and members of the ACC in our prayers as they attempt to discern God’s will in how best to move forward. This truly is a critical time in the life of the Church. As we have all been reminded, the very fabric of the Anglican Communion has been torn. The decisions that will be made in the coming weeks and months could very well determine whether the fabric can be mended or whether it will be completely ripped in half, leading to the breakup of the Anglican Communion. I believe such a development would be tragic, delivering a major blow to all of Christendom.
In John’s Gospel, we read Jesus’ prayer for unity, “Holy Father, protect them in your name that you have given me, so that they may be one, as we are one”¦I have given them your word, and the world has hated them because they do not belong to the world”¦I ask you to protect them from the evil one”¦Sanctify them in the truth; your word is truth”¦I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me and have loved them even as you have loved me.” (John 17:11, 14, 17, 20-21, 23) May our Lord ’s prayer for unity be our prayer. We are not just talking about the future relationship of The Episcopal Church and the Anglican Communion. The spread of the Gospel and the salvation of countless souls are at stake. The current environment within the Episcopal Church, with all the attacks and infighting is not very conducive to bringing people into a saving relationship with Jesus Christ.
It is time to call a truce in the current battle, to give us time to rethink the road I am afraid the Episcopal Church and Anglican Communion may very well go down if we are not careful. There is enough guilt, blame, pain and hurt to cover all sides. It is easy to point fingers at one another, blaming the other for the mess that we are in, but the reality is, we are all guilty. We have all contributed to the broken state of affairs in the Church ”“ conservative, liberal, orthodox, revisionist — whatever classification or label we might have. We are all in need of asking for forgiveness and offering forgiveness. Part of the House of Bishops inability to work more closely with one another and with the wider Anglican Communion is a result of past hurts and offenses that have never healed, been forgiven, or honestly dealt with. With that said, however, there are hopeful signs with the current governance of the House of Bishops that some healing can start taking place.
Genuine theological differences are another major contributing factor to the House’s inability to offer a more clear response to the Primates’ request. While the final statement made by the House of Bishops was much better than it started out, it fell far short of what I and several other Windsor Bishops had hoped for. It does however show the division within the House over the issues we are struggling with. Much of the apparent ambiguity in the response was actually an indication that the House is not all of one mind, but in fact is divided, despite various statements to suggest otherwise.
In the March 2007 Statement from the House of Bishops, the following remark was made: “In truth, the number of those who seek to divide our Church is small”¦The fact that we have among ourselves, and indeed encourage, a diversity of opinion on issues of sexuality should in no way be misunderstood to mean that we are divided, except among a very few, in our love for The Episcopal Church”¦”
During the House of Bishops Meeting, I along with other conservative bishops challenged the above statement. At the very least I believe this statement is inaccurate and fails to acknowledge the pain, frustration, embarrassment and anger that thousands of theologically conservative and orthodox Episcopalians are experiencing throughout the Episcopal Church. I’m not sure what is more frustrating, the fact that the statement was ever made, or that some actually believe it in light of the growing exodus of some of our largest parishes to include Christ Church, Plano (the largest Episcopal Church in the nation); Falls Church, VA; Truro Church, VA; the Pro Cathedral of St. Clement, El Paso; as well as numerous other smaller churches around the country, not to mention the tens of thousands of individual Episcopalians who have left the Episcopal Church in the last few years to go elsewhere because they cannot support the current direction of the National Church and because they are tired of fighting. In discussing the March statement, I pointed out that not only did I believe it was inaccurate for the reasons just mentioned, but to suggest that the number of people upset about the current state of affairs in the Church is “small” or “a very few” is insulting, insinuating that their views are insignificant. I stated, “I don’t consider myself or others who share similar theological views to be insignificant.” Fortunately, attempts to put similar statements in the September HOB response were not approved.
In the various attempts these past several years, as well intentioned as some of them may have been, to correct past injustices and make The Episcopal Church more inclusive, reaching out to the marginalized in society (particularly within the homosexual community), the Church has unfortunately become more exclusive, creating a new class of victims ”“ the traditional orthodox believers. Clergy and laity alike, who acknowledge the authority of Holy Scripture, recognizing it as the revealed Word of God, and who believe the faith proclaimed in the Apostles and Nicene Creeds, as well as the traditional moral teachings of the Church, now find themselves under attack not only from the world as Jesus warned they would, but even more disturbingly, from within the Church itself. I believe the growing exodus of thousands and thousands of Episcopalians out of the Episcopal Church to CANA, AMiA, and the various other Anglican bodies that are springing up bear witness to the truth of this statement. The average Sunday attendance in The Episcopal Church across the United States is now under 800,000.
If we are to stop the current downward spiral of The Episcopal Church and the unraveling of the Anglican Communion, it is essential that the leadership of the Episcopal Church (Lay and Ordained) as well as the leadership of the wider Anglican Communion acknowledge the reality of the crisis we are in and then commit ourselves to work together to identify and honestly address the issues that have brought us to this point. While some are working toward this goal, much more still needs to be done. One thing is certain, if there is to be a turn around in the Church, there must be a viable place for the conservative orthodox voice. I was pleased at the September meeting that more conservative orthodox bishops began speaking up. I was also encouraged by the greater sense of cooperation between bishops of highly differing views. The warm reception that I, as a conservative bishop, have personally received by the vast majority of the bishops has been greatly appreciated and ads to my sense of hope for the future.
Some of the major problems we find ourselves confronted with include how to work through the very real theological differences in understanding of Holy Scripture and its authority in our lives; how to live out one’s human sexuality in a manner that is pleasing to God; how to best minister to those who find themselves to be homosexual; and what it means to live in communion with one another, exercising appropriate discipline when necessary while at the same time not falling into Satan’s trap of dividing ourselves into opposing camps at war with one another. As Jesus himself said, “Every kingdom divided against itself becomes a desert, and house falls on house.” (Luke 11:17) The more we divide the weaker and less effective we become in sharing the Gospel of Jesus Christ.
While not compromising Himself by conforming to or adopting the ways of the world, Jesus didn’t isolate himself from people living sinful lives, as we currently seem to be doing by saying who we will and won’t associate with. But rather, he ate and drank and socialized with them. His presence amongst them brought transformation and healing into their brokenness. It is time that we recognize that we are all broken and that our enemy is not the person who thinks differently than we do, but Satan and the powers of evil who are intent on confusing, dividing and destroying us. If we are to overcome the chaos, confusion and division that threaten our Church, we must unite with one another in and through the Lord Jesus Christ. Unity for unity sake is of little value. True meaningful unity within the Church can only occur in and through Christ. As you have heard me say over and over again, we must keep our focus on Christ as we go through the midst of the current storm we find ourselves in. Jesus is “the Way, and the Truth and the Life.” (John 14:6) If we come humbly before the Lord, seeking His guidance, He will lead us, giving us the grace we need to work with those of a different mind, while we work toward a common understanding. I am not suggesting that it will be easy, but just the opposite. It will take tremendous effort, great humility, forgiveness, patience, understanding, and grace, depending not upon ourselves, but rather upon our Lord Jesus Christ and the power of the Holy Spirit working in and through us. Apart from Christ we will fail, but in and through Christ ALL things are possible. It is for this reason that I have hope and am unwilling to write this person or that person or this group or that group off. I am constantly reminded of Paul’s Damascus Road experience and how an encounter with the Risen Lord Jesus Christ, turned one of the greatest enemies of the Church into one of the greatest saints of the Church.
A member of our Diocese recently emailed me and asked, “Can you give me any good reason (s) why I should remain a member of TEC (The Episcopal Church)?” In response to my friend who asked this question and to all the others who are thinking it, I offer the following reasons:
 The Diocese of Albany including each of its parishes is The Episcopal Church within the 19 counties and 20,000 square miles that make up its borders.
 The Bishop and leadership of this Diocese are Christ centered, and are committed to helping the Diocese live out The Great Commandment and The Great Commission, sharing the love and Good News of Jesus Christ, proclaiming Him as Lord and Savior, The Way, the Truth and the Life.
 The Lord is doing a mighty work in the Diocese of Albany, pouring out his Holy Spirit on the various ministries of the Diocese, particularly in the ministry of healing.
 At its best, The Episcopal Church as a member of the Anglican Communion has much to offer the larger Church, through its rich history, liturgy and tradition as well as its unique position uniting the best of Catholicism and Protestantism into one faith.
 The Episcopal Church and Anglican Communion, although far from perfect, are worth fighting for. There is no perfect Church this side of Heaven. And yet even in our brokenness, God’s strength can shine forth.
 You are a unique child of God, created in His image and likeness. We love and need you. I say this to all the members of this Diocese, regardless of where you find yourselves on the theological spectrum.
While being very conscious of the length of this letter and your time in reading it, there are a couple more things that I need to comment on. Regarding that which was asked by the Primates of the Anglican Communion, while I can’t speak for the entire House of Bishops, I will speak for myself as the Bishop of Albany and a member of the House of Bishops of the Episcopal Church.
1) I will not authorize or permit any Rite of Blessing (public or private) for same-sex unions in this Diocese for the following reasons:
 There is no Biblical president or support in either the Old or New Testament for such blessings. To do so would be encouraging individuals to live in a lifestyle that I believe is contrary to God’s Word as revealed in the teachings of Holy Scripture and 2000 years of Church tradition, and is therefore not in a person’s best interest to do so.
 I recognize that many in our Church see this as a “justice issue.” I strongly believe that the Church has a responsibility to fight injustice protecting the dignity of all human beings, and to reach out and minister to all people including those who find themselves to be homosexual. The Church needs to reassure all people of God’s love for them and His gift of salvation made possible for all who believe in the Lord Jesus Christ, accepting Him as Lord and Savior. While God loves ALL His children, He does not necessarily approve of or bless all of our behavior. For this reason and the reasons listed above, I believe the Church would in fact be doing a great injustice to our homosexual brothers and sisters in Christ, by blessing same sex unions, even when those unions are within the confines of a loving and committed relationship.
 As a member of the Anglican Communion, I believe The Episcopal Church has a responsibility to the other members of the Communion who have clearly stated that such blessings are not appropriate and in fact to authorize them would cause great pain, suffering and damage throughout the wider Communion.
2) While the interpretation of Resolution BO33 of the 75th General Convention seems to be
somewhat debatable, depending on who you talk to, as the Bishop of Albany, I will not
consent to any candidate for Episcopal orders living in a same sex union or anyone
involved in sexual relations outside of marriage between a man and woman, unless some
new consensus on these matters emerges across the Communion. I make this
commitment for the same reasons listed above. I would remind us that in 1991,
the General Convention passed Resolution B020, addressing “human sexuality issues.” It concluded by saying, “these potentially divisive issues”¦ should not be resolved by the
Episcopal Church on its own.” Unfortunately, we failed to heed our own warning which
proved to be very prophetic.
3) In regard to lawsuits, I believe every effort should be made by the Church to avoid going
to court over property issues. Once you go to court, everyone loses, the Diocese, the
Parish, the local community and the Church at large. There has to be a more Christian
manor of resolving legal disputes than the one currently being employed by the National
Church in dioceses across the country. I applaud those bishops who have tried to deal
with these issues in a pastoral way.

Finally in reference to the meeting of the Common Cause Partnership in Pittsburgh, as mentioned at the beginning of this letter, I did attend the meeting as an observer. I believe I have a responsibility as your bishop to be as informed as I can be regarding the current situation facing our Church. As I stated at the Diocesan Convention in June, it is my hope and prayer that we never have to decide between the Episcopal Church and the wider Anglican Communion. We are currently a member of both. God willing, we will stay that way. You will recall at the Diocesan Convention, I stated if either The Episcopal Church or the Anglican Communion took any action that would require us to choose between one or the other, I would call for a Special Convention, at which time we would come together as a Diocese to decide how best to respond to whatever confronts us. To date, there is no need for such an action. Again, I pray there never will be.
With that said, as much as I love The Episcopal Church (even with all its current frustrations) and as much as I love the Anglican Communion, I love the Lord Jesus Christ most of all. As your bishop, I will do everything within my power, through the grace of God and the guidance of the Holy Spirit, to remain Christ centered, seeking His will in all that we do, as we move forward living out The Great Commandment and The Great Commission. May we never loose sight of who we are as children of God and the mission entrusted to us by our Lord Himself, to go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything He has commanded. In so doing, our Lord promised he would never leave us, but would be with us to the end of the age.” God’s peace.

Faithfully Yours in Christ,

(The Rt. Rev. Bill Love is Bishop of Albany