News & Commentary

Anglican Church Embraces Working Relationship with Church of England

Mon, 23 Jan 2012 10:01:02 -0500

January 20, 2011

Church of England General Synod Report Encourages "Open-Ended Engagement"

The General Synod, the national assembly of the Church of England, released a report this week providing further clarity on its working relationship with the Anglican Church in North America, and encouraged an "open-ended engagement with ACNA on the part of the Church of England and the (Anglican) Communion."

"We are encouraged by the desire of the Church of England to continue to embrace the Anglican Church in North America and remain in solidarity with us as we proclaim the Gospel message and truth as revealed in Scripture in the way it has always been understood in Anglican formularies," said Archbishop Duncan.

The Church of England General Synod report can be viewed here.

"As we have demonstrated successfully to the GAFCON primates, the Anglican Church in North America remains committed to our growing relationships with Anglican provinces outside of North America. Our biblical orthodoxy and ministries are strengthening our bond to our Anglican brothers and sisters around the globe. We are gratified that we are already in a relationship of full communion with many Anglican Provinces and look forward to expanding that circle."

"In that regard, we appreciate the work of the Faith and Order Commission of the Church of England, whose report and recommendations to the Archbishops of Canterbury and York form the basis of the document now released for General Synod, and whose content substantially advances the same ends with the Church of England," concluded Archbishop Duncan.

In July 2009, a resolution was brought forth to the Church of England's General Synod to recognize its common faith and fellowship with the growing Anglican Church in North America. The following February, 2010, representatives and ecumenical friends of the Anglican Church in North America shared directly with the General Synod the vision of the church for reaching North America with the transforming love of Jesus Christ. At the 2010 meeting, the General Synod first affirmed the Anglican Church in North America's desire "to remain within the Anglican family."

The Church of England Report on ACNA: Some Observations

Mon, 23 Jan 2012 10:25:58 -0500

This first appeard in the January 20, 2012 edition of the AAC's weekly email update. Sign up for this free email here.

By The Rev. Canon Phil Ashey
Chief Operating and Development Officer, American Anglican Council

Dear Friends in Christ,

I wish to make a view brief observations about the Report of the Archbishops of Canterbury and York to the Church of England General Synod which was released today and which we have published in this Update. As you will recall, this Report was requested by the CofE General Synod's response to a Private Member's Motion seeking recognition of the ACNA. The American Anglican Council was there at the Synod on behalf of the ACNA, both before and during the debate, to counter misinformation by TEC about the Anglican Church in North America (ACNA), and to provide updates on litigation, canonical abuses and the realignment of Anglicanism in North America. Our brief, "TEC: Unjust Episcopal Acts," clearly helped shape the debate.

The Report of the Archbishops is short, and with less clarity than you or I might have desired. But it reflects a particular culture that abhors a "winner-takes-all" outcome, having fought civil and religious wars where such an outcome was only narrowly averted, and with much bloodshed. In that light, here are some important observations about the Archbishops' report that are, on balance, positive for ACNA:

1. The ACNA as an institution was not rejected, as TEC and its proxies no doubt desired. Our Anglican "bona fides" will be subject to review and discussion while the wounds remain fresh from the realignment here in North America. The Archbishops state that the concept of membership in the Anglican Communion is not straightforward (Paragraph 8). Within that declaration, they discuss the role of both the ACC and the assent of 2/3 of the Primates of the Churches already listed in the current schedule of membership as providing a basis for membership. But in contrast to previous statements by ++Canterbury and the Secretary of the Anglican Communion, there is no insistence here upon the ACNA submitting an application to the ACC or following its "schedule" as necessary steps for recognition. I believe this is a significant concession between the lines to those who have challenged the purported authority of the ACC to make such decisions, especially in light of actual precedent where it was recognition by the Primates that gave membership within the Communion.

2. Given the likely wish of TEC to have the ACNA rejected, I believe it is a back-handed compliment to the development of the ACNA as an Anglican Church within the Communion that the Archbishops found it necessary to allay TEC and The Anglican Church of Canada's fears by reaffirming their communion with TEC and ACoC.

3. With respect to the question about the interchangeability of Holy Orders between ACNA and the Church of England, Paragraphs 11 and 21 make clear that the ministers of ACNA stand in exactly the same place in relation to the CofE as other clergy in the Communion.

Of course, this leaves many questions unanswered. If ACNA clergy seek to be licensed in the Church of England under the Overseas and Other Clergy (Ministry and Ordination) Measure of 1967, how will their applications be received? Will they be received and recognized? Or will they be delayed and put off like the clergy validly ordained in the Anglican Church of Kenya for the Anglican Mission in England, who are still waiting? We will be watching carefully to see how evenhandedly the Archbishops proceed, in keeping with the report.

Where then do we go from here? On mission, of course - to present Jesus Christ in the power of the Holy Spirit so that people everywhere (and particularly here in North America) will come to know Christ as Lord and to put their trust in Him as Savior, in the fellowship of the church!

We are not wasting our time here at the AAC. I bid your prayers as we carry on two important missionary initiatives in the next ten days.

Tonight, we begin session 4 of the Sure Foundation Project, "From Maintenance to Mission: Becoming an Outreach-focused Church." I am delighted that the Rev. Mark Eldredge (AMiA) from Christ Church in Jacksonville will be joining me tonight and tomorrow as we share with churches here in the Anglican Diocese of the South how to reach their neighbors within their geographic community. Among the topics we will cover are:

"Discovering my Life's Mission and Spiritual Gifts for mission," "Building bridges instead of walls - reaching out as Jesus did," "Fifteen paradigm shifts in becoming an outreach focused church," and practical exercises in identifying (through demographic studies and assessments) the people in the community each Anglican church is being called to reach, and how to reach them with the transforming love of Jesus Christ, beginning in the next 90 days.

On Monday I will fly to Washington state to join 26 ACNA clergy and three bishops for our Clergy Leadership Training Institute I am blessed to have Bishops Kevin Allen of Cascadia and Trevor Walters of ANiC co-leading this CLTI on "The Character of the Leader." Among the topics we will be addressing are "How to get enough oil and not burn yourself up," "A leader who listens to leadings," "The well defined leader," "Inner conflicts in the leader that create conflict," and "How to stay in the blue zone rather than the red zone of conflict." We will also provide afternoon times for spiritual direction, confession and coaching.

I hope and pray you feel as excited as I do about the future of Anglicanism in North America. Let's stay focused on mission - on living our lives and ministering as Jesus would. Please pray for us as we do this through the American Anglican Council, and give generously to our mission!

Yours in Christ,

Phil+

Church of England Report on ACNA

Fri, 20 Jan 2012 10:29:50 -0500

January 20, 2012

Download the pdf here.

GS MISC 1011
GENERAL SYNOD

The Church of England and the Anglican Church in North America

1. On 10 February 2010 the General Synod debated a Private Members Motion concerning the Anglican Church in North America (ACNA). The Motion passed by the Synod, incorporating an amendment moved by the Bishop of Bristol on behalf of the House of Bishops, was as follows:

"That this Synod, aware of the distress caused by recent divisions within the Anglican churches of the United States of America and Canada,
(a) recognise and affirm the desire of those who have formed the Anglican Church in North America to remain within the Anglican family;
(b) acknowledge that this aspiration, in respect both of relations with the Church of England and membership of the Anglican Communion, raises issues which the relevant authorities of each need to explore further; and
(c) invite the Archbishops to report further to the Synod in 2011

2. This note constitutes our response to the request in the final part of the Synod motion. It is necessarily a report on work in progress since the consequences of the establishment of ACNA some two and a half years ago are still emerging and on a number of issues any assessment at this stage must necessarily be tentative.

3. We are grateful to the Faith and Order Commission (FAOC) for devoting some time to studying the relevant issues and drawing together for us a range of resources on the underlying ecclesiological questions.

4. As was explained in the background note prepared for the Synod debate (GS 1764B), there are at least three different sorts of question, which arise for the Church of England in considering the implications of the creation of ACNA:

What is the range of relationship with other Christian churches that is possible for the Church of England?
How does a particular local Church become accepted as part of the Anglican Communion?
In what circumstances can the orders of another Church be recognised and accepted by the Church of England so that someone ordained in that church can be given archiepiscopal authorisation for ministry here?

5. The location of responsibility for determining each of these questions is distinct.

6. Thus, it is for the decision making bodies of the Church of England to determine the nature of its relationship with other Christian churches. Since the creation of the General Synod in 1970 the mind of the Church of England on such matters has been discerned in the General Synod, which, because issues of theology and ecclesiology are involved, necessarily looks for guidance to the House of Bishops.

7. This has been the case whether the issue has been about the Church of England entering into communion with another Church, as with the Porvoo Churches in the 1990s, or whether it has concerned a formal agreement of a different kind, such as the Covenant with the Methodist Church in 2003.

8. In relation to the second question, the concept of membership of the Anglican Communion is not entirely straightforward. The Communion itself (in common with the Church of England) has no legal personality. In addition (and unlike the Church of England) it does not have a set of canons which set out its core beliefs and regulate aspects of its internal governance.

9. Thus, from the time of the first Lambeth Conference in 1867, those Churches whose bishops have been invited by the Archbishop of Canterbury of the day to attend, participate fully and vote in the deliberations of the Conference have been regarded as part of the Anglican Communion.

10. The creation of a new legal entity in the 1960s - the Anglican Consultative Council (ACC) - created the need for a more formalised basis for membership of that body. Under the ACC‟s constitution a Church can be added to the ACC schedule of membership by decision of the Standing Committee of the Communion and with the assent of 2/3 of the primates of the Churches already listed in the schedule.

11. The third question- how a judgement is made over whether someone‟s orders are recognised and accepted by the Church of England- is not dependent on whether the Church from which that person comes is in communion with the Church of England or a member of the Anglican Communion.

12. The criteria set out in a report of 1980 from the Faith and Order Advisory Group on Episcopi Vagantes remain helpful namely:

". . . that the minister of ordination must be a bishop, himself validly consecrated, the recipient must have been baptised, the right matter must be used which is the laying on of hands, and the right form which consists of words of prayer referring to the special gift and showing the object of the laying on of hands."

13. Thus, those ordained in other churches which accept the historic episcopate- for example the Roman Catholic Church and the Orthodox Church- may be received into the Church of England and authorised to minister, as may clergy from the Church of England in South Africa.

14. Authorisation by the Archbishop of the Province is considered on a case by case basis and will take a number of relevant considerations into account. It is not the case, therefore, that ordination in another Church of this kind confers any entitlement to minister here. But it does involve the conferring of orders which the Church of England is able to recognise and accept.

15. Where then do matters currently stand concerning ACNA on each of these three issues, namely relations with the Church of England, relations with the Anglican Communion and the ability of ACNA clergy to be authorised to minister in the Church of England?

16. The Synod motion rightly began by referring to "the distress caused by recent divisions within the Anglican churches of the United States of America and Canada." That distress, in which we share, is a continuing element in the present situation and is likely to remain so for some considerable time.

17. Wounds are still fresh. Those who follow developments in North America from some distance have a responsibility not to say or do anything which will inflame an already difficult situation and make it harder for those directly involved to manage the various challenges with which they are still grappling.

18. We would, therefore, encourage an open-ended engagement with ACNA on the part of the Church of England and the Communion, while recognising that the outcome is unlikely to be clear for some time yet, especially given the strong feelings on all sides of the debate in North America.

19. The Church of England remains fully committed to the Anglican Communion and to being in communion both with the Anglican Church of Canada and the Episcopal Church (TEC). In addition, the Synod motion has given Church of England affirmation to the desire of ACNA to remain in some sense within the Anglican family.

20. Among issues that will need to be explored in direct discussions between the Church of England and ACNA are the canonical situation of the latter, its relationship to other Churches of the Communion outside North America and its attitude towards existing Anglican ecumenical agreements.

21. Where clergy from ACNA wish to come to England the position in relation to their orders and their personal suitability for ministry here will be considered by us on a case by case basis under the Overseas and Other Clergy (Ministry and Ordination) Measure 1967.

Rowan Cantuar: Sentamu Ebor:
December 2011

Published by the General Synod of the Church of England
and on sale at the Church House Bookshop
31 Great Smith Street, London SW1P 3BN
Copyright © The Archbishops' Council 2011

Communique from Archbishop Eliud Wabukala on the reconciliation meeting between the Anglican Church of Rwanda and AMIA

Thu, 19 Jan 2012 09:28:20 -0500

January 19, 2012

Communique from Archbishop Eliud Wabukala on the reconciliation meeting between the Anglican Church of Rwanda and AMIA

On Wednesday January 4th, 2012 a reconciliation meeting was in Nairobi, Kenya, held between the leaders of the Anglican Mission in America (AMiA) and the Province of the Anglican Church of Rwanda (PEAR) at the invitation of the Most Rev'd Dr. Eliud Wabukala, Archbishop of the Anglican Church of Kenya (ACK) and Chairman of the Primates Council of the Global Fellowship of Confessing Anglicans (GAFCON/FCA)

Present were the Most Rev'd Dr. Eliud Wabukala (ACK), the Most Rev'd Onesphore Rwage (PEAR), the Rt. Rev'd Lauren Mbanda (PEAR), the Rt. Rev'd Chuck Murphy (AMiA) and the Rt. Rev'd John Miller (AMiA). Also present were the Most Rev'd Ikechi Nwosu (Church of Nigeria), the Rt. Rev'd Joseph Kanuku rACK), the Rt. Rev'd Timothy Ranji (ACK), the Rt. Rev'd Julius Kalu (ACK) and the Rt. Rev'd Dr. Gideon Githiga (ACK).

The Chairman made it clear that while there had been a painful and very public breakdown in the relationship between the leadership of the Anglican Mission in America and the Anglican Church of Rwanda he was confident that by God's grace reconciliation could be achieved and harmony restored. He invited both sides to present their concerns openly and urged all present to listen prayerfully.

Bishop Chuck Murphy began by expressing his profound regret for the broken relationship and stressed his commitment to lead AMiA as a single-minded mission agency. He was deeply distressed by the public accusations made against him but remains determined to fulfill the mandate that had been given to him and Bishop John Rodgers when they were consecrated in Singapore in January 2000, by Archbishops Kolini and Tay.

Archbishop Onesphore Rwage also acknowledged his deep distress at the broken relationships since he counted Bishop Murphy to be a friend of many years. He also expressed his appreciation for the amazing work that has been accomplished by the AMiA. His concerns were focused on the confusion brought about by the continuing role of the former Archbishop, the lack of financial transparency and the recently announced plans to separate from the Church of Rwanda and function independently without adequate prayer or consultation.

After a lengthy discussion between all parties, including those present as observers, the following points were agreed to :

1. They were all resolved that forgiveness should come from both sides of the divide.

2. The founding Fathers (Archbishops Kolini, Young and Tay) should work together with the incumbent Archbishop of Rwanda with the former acknowledging the ecclesiastical authority of the latter.

3. The Church of Rwanda agreed to stop looking at AMiA's mistakes and look forward and walk together for the sake of the Gospel.

4. AMiA agreed that they remain canonically under the Church of Rwanda and accept the doctrine of forgiveness.

5. The Archbishop of Rwanda and Bishop Murphy agreed to start the process of forgiveness with both acknowledging that things went wrong between them. They both agreed that when they start talking together the misunderstandings will be clarified and corrected.

6. AMiA agreed to continue to work with the Church of Rwanda and that other plans for restructuring will be put on hold for six (6) months to allow time for healing and for other fruitful discussions.

7. The next steps for the two leaders would be for the Archbishop of Rwanda to talk with his House of Bishops and for Bishop Chuck Murphy to meet with his Council of Bishops to begin the work of reconciliation between both groups.

Archbishop Eliud commended those gathered for their hard work and determination to allow the Holy Spirit to break down barriers of misunderstanding and begin the process of healing and restoration. He assured them of his prayers as they move forward together walking in the light of God's amazing grace.

On behalf of all those who gathered

The Most Rev'd Eliud Wabukala

January 17, 2012

Episcopal Diocese of Virginia Faces Costs of Legal Victory

Fri, 13 Jan 2012 13:02:20 -0500

January 12, 2012
By Jeff Walton

A recent court ruling in a dispute between current and former Episcopalians has awarded all church properties to the Episcopal Diocese of Virginia. Reports have focused on the theological disputes precipitating the legal battle. Less covered has been the cost of the conflict, both in finances and church attendance.

If the departing congregations decide not to appeal, the Episcopal Church has won a major legal victory - but one that may prove to be pyrrhic.

Who's moving in?

Framing their litigation as "seeking to recover Episcopal Church property," diocesan officials have stated that their goal is to "return faithful Episcopalians to their church homes and Episcopal properties to the mission of the Church."

A majority of members in the seven Anglican churches in 2006-2007 voted to sever their ties to the Episcopal Church and the diocese following disputes over the redefinition and reinterpretation of Scripture. These churches became part of The Convocation of Anglicans in North America (CANA) under the authority of the Anglican Church of Nigeria. They included some of the diocese's largest and fastest growing churches. In some cases, it's unclear what Episcopalians will now reclaim evacuated church buildings.

The congregations of Church of the Apostles and Truro Church, both in Fairfax, Virginia, departed in their entirety; there are no continuing Episcopal congregations to inherit these buildings.

Other parishes, such as The Falls Church, in the city of Falls Church, and Church of the Epiphany in Herndon, Virginia, have seen small continuing Episcopal congregations separate from the much larger departing groups. These continuing congregations have meanwhile been meeting in nearby rented facilities. The state of these continuing congregations - often by their own admission - can be described as at best poorly prepared to maintain and operate large church properties, or at worst, teetering on the edge of being non-viable.

With an annual budget of approximately $6 million and an average weekend attendance of about 2,000, The Falls Church (Anglican) will be displaced by a continuing Episcopal congregation with an average 2010 attendance reported as 74 persons. Figures provided in the annual report of the continuing congregation list a budget of $249,406 that has the congregation operating in a deficit and receiving special grant money from the diocese. . .

Read the entire article here.

VA Anglicans Remain Prayerful Amid Church Property Ruling

Wed, 11 Jan 2012 07:40:37 -0500

January 10, 2012

Seven Anglican congregations in Virginia that are parties to the church property case brought by The Episcopal Church and the Episcopal Diocese of Virginia are reviewing today's ruling by the Fairfax County Circuit Court that the property should be turned over to the Episcopal Diocese.

The Circuit Court heard the case last spring after the Virginia Supreme Court remanded it in June 2010. The congregations previously had succeeded in their efforts on the Circuit Court level to defend the property that they bought and paid for.

"Although we are profoundly disappointed by today's decision, we offer our gratitude to Judge Bellows for his review of this case. As we prayerfully consider our legal options, we above all remain steadfast in our effort to defend the historic Christian faith. Regardless of today's ruling, we are confident that God is in control, and that He will continue to guide our path," said Jim Oakes, spokesperson for the seven Anglican congregations.

The Rev. John Yates, rector of The Falls Church, a historic property involved in the case, stated, "The core issue for us is not physical property, but theological and moral truth and the intellectual integrity of faith in the modern world. Wherever we worship, we remain Anglicans because we cannot compromise our historic faith. Like our spiritual forebears in the Reformation, ‘Here we stand. So help us God. We can do no other.'"

The seven Anglican congregations are members of the newly established Diocese of the Mid-Atlantic, a member diocese within the Anglican Church in North America. Bishop John Guernsey of the Diocese of the Mid-Atlantic has expressed to leaders of the seven congregations, "Our trust is in the Lord who is ever faithful. He is in control and He will enable you to carry forward your mission for the glory of Jesus Christ and the extension of His Kingdom. Know that your brothers and sisters in Christ continue to stand with you and pray for you."

Archbishop Orombi's Statement on his Retirement

Wed, 11 Jan 2012 10:23:27 -0500

January 11, 2012

Archbishop's Statement
Press Conference

I welcome you all to the Provincial office and want to wish you a Happy New Year! We thank God for you and that He has enabled you to pass into 2012.

As you know, on Sunday we inaugurated the 34th Diocese of the Church of Uganda in Ntungamo - South Ankole Diocese - and consecrated its first Bishop - Bishop Nathan Ahimbisibwe. During that service I shared that on Saturday I informed the House of Bishops that I intended to retire at the end of this year, and I was calling for the election of the next Archbishop.

My passion as a Christian and a leader is preaching the Gospel, and that has been my life-long calling. When I have been invited to our Dioceses on pastoral visits, I have always made it an opportunity to preach and invite people into a personal relationship with Jesus Christ. So, I want to devote the rest of my life, while I am still able, to fulfilling this calling full-time.

The Constitution for the Church of Uganda is very clear that Archbishops serve only a ten-year term, and no more. If they reach the age of 65 before the end of their term, they must retire. If their ten-year term ends before they turn 65, they must retire. For me, my ten-year term was set to expire in January 2014 when I was still 64 years old. So, I am only retiring one-year early in order to focus on a ministry of preaching.

The Constitution is also very clear about the process of electing Archbishops.

• An Archbishop must be at least 50 years old. Currently, out of our 36 Bishops, 29 are 50 years and older, and are, therefore, eligible to become the Archbishop.
• An election of an Archbishop can't take place if there is any Diocese without a Bishop. So, all Dioceses must have a Bishop in office, which we currently do.

June 22 this year the House of Bishops will come together and elect an Archbishop.

Once we know who has been elected as the next Archbishop, that Bishop will go through a process of saying farewell to his Diocese, because he will shift to Kampala and also become the Bishop of Kampala Diocese. Likewise, that Diocese will begin the process of electing a new Bishop.

It's my expectation that the enthronement of the new Archbishop will take place in December. At that time, I will hand over the pastoral staff to the new Archbishop who will then be invested with the authority to lead the Church of Uganda as Archbishop.

The Presiding bishop at the enthronement is the Dean of the Province.

For me, I will retire to Nebbi where I have my personal home and continue serving the Lord through preaching while based there.

Until December, I will continue to do the work of the Archbishop and the Bishop of Kampala Diocese. I have enjoyed working with you and thank you for the way you have supported me and the Church of Uganda during my time as Archbishop. I do look forward to this last year with you and believe that we will continue to have an impact on our great country of Uganda, especially as we look forward to celebrating our 50th anniversary of independence.

I want to call upon all people of Uganda to join us in prayer for this great exercise. God, who knows who my successor will be, will take charge if we allow him to do so by prayer.

Thank you very much for coming.

The Most Rev. Henry Luke Orombi
ARCHBISHOP OF CHURCH OF UGANDA.

Reconciliation: Anglican Perspective

Wed, 11 Jan 2012 12:59:01 -0500

January 11, 2012

Last week, Anglican leaders from the Anglican Church of Rwanda, the Anglican Mission in the Americas (AMiA) and other bodies met regarding the recent controversy within the AMiA. Many are hoping that reconciliation will come from the meeting. This Anglican Perspective, filmed last week, focuses on what true reconciliation looks like and what is involved.

Anglican Perspective is a weekly 2-minute teaching video produced by the American Anglican Council. Each week, the Rev. Canon Phil Ashey, AAC Chief Operating Officer, looks at current events from an orthodox, biblical Anglican perspective

Ugandan Archbishop Orombi Announces Retirement

Mon, 09 Jan 2012 07:24:54 -0500

FOR IMMEDIATE RELEASE

8th January 2012

Contact: Rev. Canon George Bagamuhunda

Provincial Secretary, Church of Uganda

+256 772 450 019

Archbishop calls for the election of next Archbishop

Archbishop Henry Luke Orombi has called for the election of the next Archbishop of the Church of Uganda. The announcement came during a regularly scheduled meeting of the House of Bishops on Saturday, 7th January, in Mbarara.

Archbishop Orombi confirmed the announcement in Ntungamo on Sunday, 8th January, during the consecration and enthronement of the new Bishop of South Ankole Diocese, the Rt. Rev. Nathan Ahimbisibwe.

The election of the next Archbishop will take place in June 2012 by the House of Bishops. The enthronement of the new Archbishop will take place in December 2012.

Archbishop Orombi was elected in July 2003 and enthroned as Archbishop on 25th January 2004.

Archbishops in the Church of Uganda serve a ten-year term and must retire by the age of 65 or at the conclusion of their ten-year term, whichever comes first.

Orombi's ten-year term was set to expire in January 2014, before he turned 65.

Orombi decided to retire one year early, saying, "I want to use my retirement to preach the Gospel single-heartedly. This has been my single passion and I want to fulfill the call while I can still do it."

Orombi's tenure as Archbishop has been marked by reconciliation within conflicted Dioceses, infrastructure development at the Provincial Offices in Namirembe, launching a Decade of Mission, streamlining Provincial operations, a serious engagement with youth around the country, campaigns to eliminate child and human sacrifice, and the long-awaited construction of Church House.

Orombi has been a significant leader and speaker internationally, providing encouragement for the emergence of the Global South churches as leaders for Biblical faithfulness within the worldwide Anglican Communion and interdenominationally.

END

Breakaway parishes in Greater Cleveland, across Ohio say Episcopal hierarchy too liberal

Fri, 06 Jan 2012 10:47:11 -0500

January 6, 2012

By Michael O'Mally

BAY VILLAGE, Ohio -- A nationwide rift among Episcopalians has fractured St. Barnabas church, where the bulk of the congregation has broken away from the Episcopal Diocese of Ohio and is worshipping in an auditorium at Bay High School.

In recent years, a number of Episcopal congregations across the country have been at odds with church hierarchy over Christian teachings.

Essentially, breakaway groups see the church drifting from orthodox Christianity to a more liberal creed, including allowing openly gay, partnered clerics to serve as bishops.

"When they talk about Jesus, it's not the same Jesus I talk about," said the Rev. Gene Sherman, pastor of the 250-member breakaway congregation from St. Barnabas.

"They say Jesus is a way to salvation. I say Jesus is the way to salvation."

In response, Ohio Episcopal Bishop Mark Hollingsworth said in a prepared statement that Episcopalians believe Jesus is the way to salvation, but he added that "there is a range of understanding as to whether Jesus is the only way to salvation."

"In our belief that God is generous . . . many of us suspect that in striving for intimacy with all human beings, God can achieve it through varying faith experiences and traditions," he said. . .

Read the entire article here.

Texas Supreme Court to Hear Diocese's Case

Fri, 06 Jan 2012 13:39:36 -0500

January 6, 2011

by Allen Haley

Today the Supreme Court of Texas noted probable jurisdiction over the direct appeal filed by Bishop Jack L. Iker and his diocesan corporation from the summary judgment granted in favor of ECUSA and the rump diocese of Fort Worth a year ago. (The Texas Supreme Court accepts very few direct appeals from the judgments of trial courts, and there are strict standards which such requests must satisfy. The Court's acknowledgment that there is "probable jurisdiction" means that, at this stage of the case, it appears that all of the jurisdictional requirements for a direct appeal are satisfied. By doing so, the Court signals that it will postpone any final decision on whether it in fact does have jurisdiction under the applicable standards to the eventual decision made in the case. Meanwhile, it will hold oral arguments and deliberate on the case as though it had been an appeal accepted from one of the Courts of Appeal.)

No definite date for oral argument appears to have been set yet. The arguments in the San Angelo case (Church of the Good Shepherd), currently set for February 29, 2012, are the last dates for arguments which the Court currently has scheduled. Its calendar of arguments for March and April should be published shortly. . .

Read the entire article here.

First civil union takes place in Delaware (in Episcopal Church)

Tue, 03 Jan 2012 09:22:54 -0500

January 1, 2012

By MELISSA BURKE

Two women became the first couple in Delaware joined in a same-sex civil union ceremony Sunday during a historic and emotional service at their Wilmington church. Fellow Delaware attorneys, as well as judges, legislators, friends and family members witnessed the tearful exchange of vows between Lisa B. Goodman and Drewry N. Fennell at Trinity Episcopal Church on North Adams Street.

A friend of the couple, U.S. Sen. Chris Coons, delivered the sermon. During the liturgy, Lt. Gov. Matthew Denn and Superior Court Judge Jan R. Jurden each read from the Bible. Both know the couple from their days at the law firm Young, Conaway, Stargatt & Taylor.

At 10 a.m. Sunday, Delaware's law adopting same-sex civil unions took effect. After years of debate and hours of testimony in Dover, the General Assembly adopted the measure in April 2011. Gov. Jack Markell signed the bill in May. . .

Read the entire article here.

Southern Cone approves Anglican Covenant

Thu, 15 Dec 2011 11:35:39 -0500

December 21, 2011

Southern Cone approves Anglican Covenant

At its recent November (3 to 11) meeting in Asunción, Paraguay, the Executive Committee of the Province of the Southern Cone of America, together with its Bishops, voted to approve the Anglican Covenant. The Province views the covenant as a way forward given the difficult circumstance of watching certain Provinces of the Anglican Communion propose novel ways of Christian living in rejection of Biblical norms.

In response to these novel practices the Southern Cone had held churches in North America under its wing for some time while the Anglican Church of North America (ACNA) was formed. However, the Province has not maintained jurisdiction over any local churches there for over a year. As a result, all so called 'border crossings' by any provincial members ceased (as of October, 2010) even though the Southern Cone still remains in impaired communion with US and Canadian Provinces. It is hoped that the Covenant can now provide Communion stability.

One of the Bishops commented, "We believe that life in the Communion must be maintained by a basic level of accountability if, in fact, we are a family of interdependent churches. The Covenant helps fulfill this role. Naturally, house rules should be kept to a minimum. But being a member of a family has responsibilities that must be 'lived into'. Right now, a small faction in the Communion continues to do 'its own thing' enjoying many privileges and few responsibilities of family."

-30-

Inquiries: Bishop Frank Lyons, Bolivia, bpfrank@sams-usa.org

El Pacto Anglicano aprobado por la Provincia del Cono Sur

En su reciente reunión de noviembre (3 al 11) en Asunción, Paraguay, el Comité Ejecutivo de la Provincia del Cono Sur de America, junto con su Cámara de Obispos, aprobó el Pacto Anglicano. La Provincia piensa que el camino al futuro se basa en el Pacto dada las circunstancias difíciles de ver ciertas Provincias proponer estilos de vida Cristiana que están en contra de las normas bíblicas.

En respuesta a esas prácticas novedosas la Provincia del Cono Sur había mantenido iglesias en el Norte de América bajo su protección antes de la formación de la Iglesia Anglicana de Norte América (ACNA). Sin embargo, la Provincia puso fin a la jurisdicción sobre esas iglesias locales desde hace más de un año. En consecuencia las indicaciones de 'intervenciones ilegales' por cualquier miembro de la Provincia cesaron en ese entonces (octubre de 2010) aunque el Cono Sur sigue en un estado de comunión defectuosa con las provincias de los EEUU y Canadá. Ahora, la esperanza es que el Pacto provea la estabilidad necesaria en la Comunión.

Uno de los obispos comentó: "Creemos que la vida dentro de la Comunión debe regirse por un nivel básico de responsabilidad si, en realidad, somos una familia de iglesias interdependientes. El Pacto nos ayuda cumplir con esta meta. Naturalmente, las reglas de una casa deben ser mínimas. Pero, siendo un miembro de una familia trae responsabilidades que requieren cumplimiento. Ahora mismo, un pequeño partido dentro de la Comunión sigue 'a su manera', gozando en los privilegios pero cumpliendo con pocas responsabilidades de la familia".

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Información: Obispo Frank Lyons, Bolivia, bpfrank@sams-usa.org

A Pastoral Letter from Archbishop Duncan Regarding AMiA

Wed, 21 Dec 2011 09:55:59 -0500

"Recent events within the Anglican Mission in the Americas have challenged us all. The vision, however, that governs our fledgling Province remains unchanged: a Biblical, missionary and united Anglicanism in North America."

20th December, A.D. 2011

Eve of St. Thomas the Apostle

TO ALL THE PEOPLE OF THE ANGLICAN CHURCH IN NORTH AMERICA:

Dearest Brothers and Sisters in Christ,

Recent events within the Anglican Mission in the Americas have challenged us all. This letter is a brief report to you all about those events and about our efforts to find a path forward. The present reality is brokenness. The vision, however, that governs our fledgling Province remains unchanged: a Biblical, missionary and united Anglicanism in North America.

The resignation of nine Anglican Mission bishops, including the Bishop Chairman, from the House of Bishops of Rwanda, changed relationships with Rwanda, with fellow bishops and with the Anglican Church in North America. The resigned bishops lost their status in our College of Bishops as a result of their resignation from Rwanda. The Anglican Mission also lost its status as a Ministry Partner, since that status had been predicated on AMiA's relationship with Rwanda. In addition, confusion and hurt has been created in Rwanda and in North America, and there is much serious work ahead of us.

Representatives of the Anglican Church in North America and of the Pawleys Island leadership met today in Pittsburgh. For the Anglican Church in North America the starting point was the importance of our Provincial relationship with the Province of Rwanda (a sister GAFCON Province) and with His Grace Archbishop Onesphore Rwaje, of our relationship with the North American Bishops Terrell Glenn and Thad Barnum and all the clergy licensed in Rwanda, and of our relationship to those represented by the Pawleys Island group with whom we were meeting. We, as the Anglican Church in North America, have been deeply connected to all three, and we can only move forward when issues and relationships have been adequately addressed and necessary transitions are in progress.

The agreement from today's meeting in Pittsburgh was that the Anglican Church in North America is prepared to enter into a process by which our relationship with those who will rally to the Pawleys' vision and leadership (Anglican Mission in the Americas, Inc.) might be restored to a status like the one existing before the Ministry Partner decision of 2010. All those at the meeting today agreed "that there were no subjects that were not on the table." For the Anglican Church in North America, these subjects must include leadership, relationships, and jurisdictional participation in a way that is fully Anglican.

We made a partial beginning. Bishops Leonard Riches and Charlie Masters agreed to lead the negotiations from the Anglican Church in North America. Bishops Doc Loomis and TJ Johnston will lead from the AMiA side. There is much about what has happened that will have to be faced. The other part of this beginning will be to come alongside P.E.A.R. and their designated bishops (Barnum and Glenn), clergy, people and parishes in North America as they discern their next steps. The good news is that we know a God who has called us and who is able. [I Thess. 5:24] We are sure that He wants all the pieces back together in an ever-more dynamic, ever-more-submitted, ever-more transformed and transforming North American Church. [John 17]

Keep praying. With God nothing shall be impossible. [Luke 1:37] And besides that, He works all things together for good for those who love Him, who are called according to His purpose. [Rom. 8:28] Blessed Christmas!

Faithfully in Christ,

Archbishop and Primate
Anglican Church in North America

The Joy of Christmas: Anglican Perspective

Wed, 21 Dec 2011 15:01:46 -0500

December 21, 2011

For many people the holidays are a time of sadness or depression insead of joy and hope. This week Canon Ashey looks at what the prophet Isaiah said about a people who were "walking in darkness" and the hope and joy that they would one day receive. (Isaiah 9:2-6) These verses remind us to focus on the joy that is ours in Christ's coming to earth to save us from our sins.

Sudan’s Anglicans Un-invite U.S. Episcopal Church

Thu, 15 Dec 2011 11:35:41 -0500

December 16, 2011

By Jeff Walton

Episcopal Church of Sudan (ECS) officials have withdrawn an invitation for a visit by the head of the U.S.-based Episcopal Church (TEC) because of TEC's liberal stances on sexual issues. It is a stinging rebuke of the official American branch of the global Anglican Communion. Equally striking, the Sudanese have recognized the Anglican Church in North America (ACNA), the Episcopal Church's conservative American rival.

With about 4.5 million members, the growing church in Sudan outnumbers the declining U.S. based denomination, which has fewer than 2 million. Overwhelmingly poor and besieged for years by war and persecution, mostly from the Islamist regime in Khartoum, ECS is strongly theologically conservative, like most African churches. Many Anglican churches in Africa and elsewhere in the Global South have distanced themselves from TEC even as they remain in the global Anglican Communion of about 80 million believers.

The statement of recognition is a significant move for the Sudanese bishops, who, unlike other Anglican provinces in Africa, had been reluctant to distance themselves from TEC, even as they openly criticized TEC moves. Sudanese Archbishop Daniel Deng Bul Yak briefly visited the Episcopal Church's 2009 General Convention in Anaheim, California.

In a letter dated December 15 and addressed to TEC Presiding Bishop Katharine Jefferts Schori, Sudanese Archbishop Deng Bul Yak wrote of the decision of the Sudanese House of Bishops to withdraw the invitation, citing Episcopal Church disregard for biblical teaching on human sexuality.

"We acknowledge your personal efforts to spearhead prayer and support campaigns on behalf of the ECS and remain very grateful for this attention you and your church have paid to Sudan and South Sudan," the Archbishop wrote. "However, it remains difficult for us to invite you when elements of your church continue to flagrantly disregard biblical teaching on human sexuality." . . .

Read the entire article here.

Anglican Church Given 24 Hours to Leave Property

Thu, 15 Dec 2011 11:35:38 -0500

This letter first appeared in the Friday, December 16, 2011 edition of the AAC's weekly email update. Sign up for this free email here.

Dear Brothers and Sisters in Christ,

Our Lord taught us to avoid going to court, because he knew that real justice is hard to come by. Justice is supposed to be blind, but sometimes it appears that judges who try ecclesiastical cases have well-set opinions before the court convenes.

Today I want to tell you what the Episcopal Church and Judge J. Mac Davis are apparently up to in the Milwaukee, Wisconsin area. A trial concerning ownership of St. Edmund's Anglican Church property in Elm Grove, Wisconsin is underway, and in the middle of hearing motions, Judge Davis on Thursday suddenly issued an injunction ordering the parish and clergy out of their property and rectory within 24 hours. Yes, 24 hours!

How does any clergy family pack up their rectory and move out within 24 hours? How does a church family cease operations and move to a new, unknown location in 24 hours? How does a day school that operates in the basement of the church, with little children coloring pictures of the baby Jesus, move out in 24 hours? And how do they do this a week before Christmas?

Strangely, as Judge Davis issued the injunction that appeared to have been previously written, he kept referring to St. Edmund's as St. Matthias, which is an Episcopal Church in the diocese of Milwaukee. Even more strange, we are told, is that St. Matthias' Senior Warden, Judge Lee Dreyfus, is a fellow judge and friend of Judge Davis, and that both of them are active Episcopalians in the Diocese of Milwaukee.

Just as we were going to press on this Friday afternoon, we were told that the Court of Appeals in Madison has granted St. Edmund's Church a three week stay while the issues of judicial handling of the case are looked at.

How can the Episcopal Church and Bishop Miller of Milwaukee behave in this manner, to even think of eviction in 24 hours? Please pray for the rector and parish of St. Edmund's who are under such biased assault, as we try to turn our minds to things more spiritually grounded - the gift of God in Jesus Christ, and his nativity in Bethlehem.

Have a blessed Advent IV.

+David

The Rt. Rev. David C. Anderson, Sr.
President and CEO, American Anglican Council

Update on Litigation with Canon Ashey

Fri, 16 Dec 2011 17:24:44 -0500

December 16, 2011

This video was first published in the December 16, 2011 edition of the AAC's Weekly Email Update. Sign up for this free email here.

The list of lawsuits initiated by The Episcopal Chuch against departing congregations is here.

Archbishop Henry Orombi’s Christmas Message: His Name Still Means Saviour

Thu, 15 Dec 2011 09:45:13 -0500

December 15, 2011

The angel of the Lord told Joseph, "Mary will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins." (Matthew 1.21) The name ‘Jesus' literally means "The Lord saves."

The world into which Jesus was born was not a good place. His Jewish people did not have their own country; they were living under an oppressive, colonial government. Their Roman overlords were corrupt, harsh, and recruited other Jews to extort money from them through outrageously high taxes. Zaccheus was one of those Jewish tax collectors the Romans recruited. He stole a lot of money from his people in order to make himself rich at their expense.

There was a lot of idolatry in the occupying government and among the colonialists. They burned incense to the Roman King, and even sacrificed children to other gods.

There was also a lot of immorality in the world into which Jesus was born. There was financial corruption. People engaged in sexual immorality and did many sinful things to satisfy their sexual appetites. They had many sexual relations and then had abortions to kill the children conceived by those unions. There was also homosexual practice, and widows and orphans were abandoned and left to fend for themselves.

The world into which Jesus was born was not a nice place. And, yet, it sounds a lot like our Uganda of today - except that we have our own independence and freedom. We no longer have colonial overlords. Instead, our corruption means one Ugandan is stealing from another Ugandan. We are doing these things to ourselves.

The Uganda of today faces many of the same challenges as the world into which Jesus was born:

• Corruption has reached epic proportions;
• There has been a resurgence of idolatry, witchcraft, and human sacrifice;
• Sexual immorality is killing our people;
• Greed and selfishness are rampant and leave many people, especially widows and orphans, in helpless states.

And, yet, at this time of the year, we celebrate and remember the birth of a unique baby - one called Jesus because "he will save people from their sins." As we come to the close of 2011 and prepare to enter 2012, there is still hope for our Uganda because Jesus' name still means "he will save people from their sins."

There is still hope for our families and our country...because Jesus is still the Saviour of the world. Our government is very important to the proper order and functioning of our country, but the government is not the Saviour. Only Jesus is the Saviour, because his name still means "he will save people from their sins."

The best our government can do - the IGG, the Anti-Corruption Court, laws passed by Parliament and enforced by our police and other agencies - is to give us moral and civil speed governors, external rules that are followed by us only because the police force or Parliamentary Investigative Committees have been expanded to put fear into our hearts and ensure our compliance and proper behavior.

But, God said through the Prophet Jeremiah in the Old Testament, "The time is coming when I will make a new covenant...It will not be like the covenant I made with their forefathers....This is the covenant I will make with the house of Israel...I will put my law in their minds and write it on their hearts."

In other words, my fellow Ugandans, we must acknowledge that the problem beneath our rampant corruption, witchcraft, child sacrifice, domestic violence, and immorality is the problem of a sinful human heart. Only Jesus. whose laws of love are written on our hearts because he lives in our hearts, can solve this problem Only acknowledging our human problem of a corrupt heart will lead us to the ultimate and true solution to our problems - Jesus - because his name still means "he will save people from their sins."

So, this Christmas season I want to thank our government for doing the hard work of rooting out corruption through the means available to them. Please, continue to shine light in all the corners of darkness, not just the high profile ones. And, please, follow through on all cases.

But, we must never think this is the only hope available to us. There is always hope because Jesus was born and his name still means "he will save people from their sins."

So, this Christmas, I want to encourage all of us to dedicate or rededicate our lives to Jesus. In the challenges of our Uganda today, which are no worse than the challenges of the world into which Jesus was born, Jesus is our only hope...because his name still means "he will save people from their sins."

I send warm Christmas greetings to President Yoweri Museveni, Maama Janet and their entire family and all our government leaders. I also send sincere greetings, along with prayers for a blessed Christmas for the Kabaka and Nabagereka of Buganda, and for our Roman Catholic, Orthodox and Pentecostal brethren, and all those who have looked in hope for the coming of the One who will save people from their sins, Jesus the Christ.

To God be the glory.

The Most Rev. Henry Luke Orombi
ARCHBISHOP, CHURCH OF UGANDA.

Kashmir priest arrested to placate Muslim extremists, report finds

Thu, 15 Dec 2011 11:35:42 -0500

December 15, 2011

By George Conger

Fears of an anti-government rising by Muslim extremists prompted the imprisonment of an Anglican priest in Kashmir, an investigation by the All India Christian Council has found.

In an 8000-word report paper released on 5 Dec 2011, the All India Christian Council stated that the Rev. C.M. Khanna, the vicar of All Saints Church in Srinigar, was arrested to placate Muslim leaders, angered by his baptism of seven young Muslim men. The baptismal liturgy's call to renounce Satan and all his works and make amendment for one's past life was "blasphemous," local mullahs charged.

On 19 Nov, police arrested Mr. Khanna and charged him with "fomenting communal strife." The arrest followed the circulation of a mobile phone video of a baptismal service he conducted for seven Muslim men. The priest has since been released from prison on bail on 1 Dec, and warned neither to leave the state nor to baptize any more Muslims.

According to the All India Christian Council report, Mr. Khanna had been wary of baptizing Muslims for fear of an agent provocateur seeking to discredit the church. He had also turned away those who sought financial assistance and offered to convert to Christianity in return for cash. While Kashmir has no anti-conversion laws, the small Christian community in Srinigar (300 Anglicans and 100 Roman Catholics) has sought to avoid confrontation with the Muslim majority.

However, the seven young men had been attending the church for ten months and displayed "great piety," Mr. Khanna told investigators. "He was convinced of their motives. But even then, he questioned them and explained the difficulties they could face. They were firm in their new faith and insisted that he baptise them." . . .

Read the entire article here.