Monday, December 31, 2007
They will turn on their "own" in a nanosecond if they think a person has "betrayed" the cause of patriarchy. These events are not pleasant to witness.
Well, darned if they didn't provide a perfect example of this in the last couple of days. I urge you to pay attention to these developments if you care about the future of The Episcopal Church and the Anglican Communion.
Those of you who have been following the drama "As The Anglican Communion Turns" during the holidays will be aware that a few of the Global South primates announced a conference to be held in Jerusalem prior to Lambeth 2008. It bears the unfortunate acronym of GAFCON, which stands for Global Anglican Future Conference. This is apparently not to be protrayed as the "anti-Lambeth" they threatened to hold, but as a "retreat" to prepare them to take over the Communion.
You think I exaggerate?
All this has been reported on the Episcopal Cafe here.
Please also read the stories that are pointed to in their report.
You will learn that Dr. Michael Poon, described as "a respected voice of the Global Anglican South leadership," asked some questions about the proposed conference. For this, he was promptly slapped down by "a prominate Primate". To quote the Episcopal Cafe, "The trail of editing seems to indicate that the rebuke came from Archbishop Akinola in Nigeria, but was written in large part by an American based bishop connected with CANA (as reported on Thinking Anglicans) Suggestions as to the American bishop's identity include Bishops Minns or Bishop Anderson."
Which led one wag on the Thinking Anglicans site to comment:
Q: How can you tell Martyn Minns is talking?
A: Peter Akinola's lips are moving.
But this really isn't funny at all.
When Dr. Poon posted an expression of his shock and dismay at the rebuke on the Global South [GS] web site, it was promptly removed by the site managers. But Thinking Anglicans had already captured the note and published it for us all to read.
[Keep your hand on your mouse -- this drama is taking place all OVER the Internet.]
Here is part of what Dr. Poon wrote in his response to the rebuke from the GS Primate [I have added emphasis in bold] as posted on Thinking Anglicans:
"In particular, the Primates have commissioned the Theological Formation and Education Task Force to produce a draft of the theological framework for an Anglican catechism. The committee with Primate-representatives from Nigeria, Uganda, Kenya, and South East Asia, alongside corresponding members from Northern churches endorsed by the Primates, has been working very closely together (and very hard) for the past year on this project. We have taken great care to produce a unitive and building document for the whole Communion, that it would complement the GSA theological input to the Anglican Covenant processes. We took particular care in defining orthodoxy in the Anglican Communion in the document.
"The 60-page Interim Report Anglican Catechism in Outline (ACIO), with Key Recommendations—that has received unanimous endorsement from all members— has important ramifications for Christian discipleship throughout the Communion. It will be submitted to the GSA Primates very soon. The GSA Primates who went to China in October 2007 saw an earlier draft and have commended on its work in their communiqué. They “urge [their] dioceses to make it available to all strata of leadership in preparation for its formal adoption in the first quarter of 2008”.
"According to agreed plans, it will be released it by mid February 2008, if not earlier, to the whole Communion for feedback. The Final report is due to be released by June 2008. All these plans were agreed by the Primates at least six months ago. The GSA Chair and General Secretary have received the successive drafts and were consulted on all major decisions as the draft was amended and re-crafted.
"The drafting committee met in Singapore from 11 to 14 December 2007, I believe it was in the same week as the Nairobi meeting took place. Archbishop John Chew was with us throughout the meeting and gave us vital leadership. I do not think any of us meeting in Singapore knew about the Nairobi meeting.
"I hope this sets the scene in explaining why I was shocked and saddened by the GAFCON Statement.
"I ask pose your questions gently back to you: Did you and those in Nairobi consult all GSA primates on such an important conference on Anglican future? Could there be better coordination between Global South Anglican initiatives and that of the GAFCON organizers? Are you setting up a new structure (Global Anglican) other than GSA to move the Communion forward? Would you not think given the publicity that GAFCON has attracted (quite aside from my humble questions) as splitting the Communion, how would others in the Communion perceive the ACIO Interim Report that is meant to build up the whole Communion upon the authority of the Holy Scripture when it is released? (Have you seen the document?) Would they not be prone to dismiss it off hand as another radical proposal from the Global South? This would be a great pity and great setback to the good work of the Global South Movement."
Poon's note does many things -- It makes clear that many sincere people are working very hard to bring the Communion to the view of scripture they hold as authoritative. It makes it clear that the right hand often doesn't know what the left hand is doing among the Global South organization. It asks if the GAFCON organizers are setting up a new structure [Global Anglican]. It also makes it clear that the Global South is not only writing the Anglican Covenant that they hope to impose on the entire Communion, they also are writing an Anglican catechism that will further define 'Anglican orthodoxy."
All this should concern anyone who values historic Anglicanism and its unique ability to embrace a wide spectrum of theological interpretations. The clear goal here is to freeze the entire Anglican Communion into a narrow, very conservative interpretation of scripture. This is a posture with which many in the Dioceses of San Joaquin and Fort Worth already are familiar.
Another site the Episcopal Cafe story will point you to is the blog of the Pluralist (Adrian Worsfold), who writes from England. His analysis of the methods of the schismatics is excellent. Here are some excerpts:
"Michael Poon obviously thinks he is talking to open, honest and clear Christians according to expected high standards of behaviour. The slap-down turns that against him."
The Pluralist's point of reference is the activities of Militant Tendency -- an offshoot of the Labour Party -- in Liverpool in the 1980s.
"The revolutionary approach is to tell something of what they are doing, but not all. Let's be clear with eyes open - GAFCON is the launch of a different Anglican Communion. It is not some sort of pastoral initiative for the downtrodden orthodox. That is some chaff for naive people, who expect high standards of honesty and openness. The only other function of these words of underplaying the event is to have a fall back position if they fail in the launch. However, to be clear, GAFCON will connect several African provinces and Sydney, and will set up its own Covenant or equivalent, its own organisation and its own structure. We see that in Akinola's reply to Anis revealed on Virtue Online.
"GAFCON's whole point is to stir it and get things moving, so that others have to follow on. GSA either fall in or get squeezed, as the "liberal evangelicals" are to be squeezed and indeed cut into. GAFCON would like the respectability of other bodies following on, and indeed James I. Packer gives some respectability, but following on means not dictating terms but accepting what already exists. The Militant Tendency always keeps control, no matter what official body (for example, GSA) thinks it is doing when it joins itself to some initiative already set up.
"The other point about Militants is that, actually, they love you to know what they are doing. It could be their weakness. Whilst they have subterfuge, they also want praise for being the people who made the difference. . . .So these Anglican equivalents will let you know what they are doing, leave trails - but they are also careless because of the Militant arrogance of self.
"Understand that it now suits GAFCON for Lambeth 2008 to be more liberal, for the policies announced to be compromised and reversed, and for the whole of Lambeth 2008 to be a mess.
"The reason Michael Poon received such a nasty reply is to be found in understanding the Militant Tendency approach. When friends complain, give them a punching, and they will withdraw hurt, and then come along nicely afterwards. Show your friends who is the boss."
As we enter 2008, those of us in Fort Worth and San Joaquin obviously will be following these developments. But all the rest of you who love The Episcopal Church and the Anglican Communion need to be staying on top of these developments.
Its not easy or fun, but it comes with loving God with your whole heart, your whole spirit, your whole strength, and your whole mind.
Saturday, December 29, 2007
Some of these are necessary -- as well as wonderfully satisfying -- chores such as cleaning out and organizing closets, bathroom shelves, and storage rooms. I've accumulated lots of clothing and other items to give to various resale shops run by Safe Haven and The Women's Center, as well as all those paperback books we seem to acquire in airports during delays and layovers.
I've needed these soothing chores because I've also had time to read and reflect on the happenings in the Diocese of San Joaquin, a situation we here in Fort Worth are watching closely because it's like watching our own future unfold -- a very unsettling experience, by the way.
We were probably less surprised than most at the actions of their former Episcopal bishop, John David Schofield, in announcing his takeover of St. Nicolas Church in Atwater, CA., and the firing of the rector, Fred Risard. [The best coverage of all this at Jake's place, here.]
We've witnessed -- and actually personally experienced -- equally brutal behavior on the part of our own bishop on more than one occasion. But I have to say that John David Schofield has outdone Bp. Iker in his masterful use of timing. What better way to win hearts and minds than to close a church called St. Nicholas on Christmas Day?
No, I'm not being sarcastic. Remember which hearts and minds he's trying to win. Not those of loyal Episcopalians. No, he's out to the win the steely hearts and tight little minds of THOSE-WHO-KNOW-THE-MIND-OF-GOD and who want to live in safe purity among others who agree with them -- or who will at least obey them.
If there is one piece of advice I have for the larger church, it is to please not forget who these people are.
They do not "play fair" and they follow only the canons, rules, and regulations that they find convenient at any particular time -- but they will scream to the high heavens if anyone opposing them overlooks the tiniest jot or tittle of a canon, rule, or regulation.
They are bullies, and like all bullies, they can dish it out, but they can't take it. Any one who "pushes back" is persecuting them. They have perfected the roles of victim and martyr --indeed, they relish them.
They steal. The ones in San Joaquin are obviously are willing to steal property from a church with which they are no longer affiliated. Here in Fort Worth, Bishop Iker is consolidating his position to be able to do the same thing after the second reading to "leave" TEC.
These are people who love using warlike metaphors and who describe differences in the church as "epic battles," all-out war," and "major warfare." These are Manly Men and the Women Who Admire Them. They love cowboying swaggering princes of bishops who fear no man, and certainly no woman.
Indeed, these are men who really like women only in their "proper place," which means subservient to men and "under their direction." Like the Southern Baptists, they expect women to "submit graciously" to men in authority.
They will turn on their "own" in a nanosecond if they think a person has "betrayed" the cause of patriarchy. These events are not pleasant to witness.
Does this mean we should fear them?
Absolutely not. We should have compassion for them, love them, and wish them well as they go the way they have chosen.
Then we do what we have to do to make sure they don't take things that belong to The Episcopal Church and her members.
John David Schofield is no longer a bishop in The Episcopal Church, no matter what smarmy letters he writes or how many ways he tries to stretch the truth. He's made his choice, and now he must deal with the consequences.
One consequence is that he no longer has authority over parishes and missions of The Episcopal Church in the Diocese of San Joaquin. But even as I write that, I know that Fred Risard's position as an ordained priest puts him in a terrible position.
This is not the case, however, with lay people.
And that's the thing -- it is the lay people of San Joaquin and soon, the lay people of Fort Worth, who will have to lead the struggle to reconstitute our dioceses.
Clergy have too many career issues at risk, and it's clear from watching San Joaquin that they are being left in a no-man's land right now while the national Church leadership wends its way through the canonical processes dealing with a bishop who abandons his see.
But while The Rev. Risard may be stymied for a time, the laity of St. Nicholas are well within their rights to ignore orders given by a bishop and a canon of the Southern Cone.
They may indeed want to change their locks and bank accounts, but they should do so only to prevent theft by foreign prelates.
I pray God will grant them the courage, heart, and will to prevail.
I don't know how it is in San Joaquin, but I know how it is here. Bishop Iker has worked long and hard to create mistrust and suspicion of those who are loyal to The Episcopal Church. By publicly humiliating those who speak out against him, by allowing others to ridicule those who disagree with him, by retaliating against clergy who have dared disagree, he has created an atmosphere of fear. This has been fertile ground in which to sow his seeds of alienation and isolation, resulting in a terrible passivity on the part of the clergy and the laity. It's like rabbits in a field hoping that if they are still enough, the predator won't notice them.
If you think I am overstating, just remember that Bp. Iker has made it clear in more than one convention address that those who oppose his policies are "demons."
Indeed, at the very first convention over which he presided, in October 1994 [just before his Recognition and Investiture as the Third Bishop of Fort Worth on January 7, 1995], he laid out the course he has followed ever since:
"But of course, there are always a few who seem to thrive on conflict and sow seeds of discord and suspicion at every turn. There is always an element of the demonic at work deep in the life of the Church --forces of destructiveness and enmity, rather than of reconciliation and healing."
In case there was any doubt to whom he was referring, he went on to say, "I will not allow the General Convention to set the agenda for this Diocese. Nor will I allow the radical feminist lobby [The Episcopal Women's Caucus] to dictate to me the priorities of this diocese. I do not need the proposed expansive language for God, because I believe in the sufficiency of the revealed religion of the bible and that Jesus taught us how to address God and all that we need to know about the nature of God. When we pray, He taught us to say "Abba," Father, and that is sufficient enough for me. Post-Christian theologies and terminologies continue to sound more like New Age Religion than New Testament Religion."
He went on for several more paragraphs, ridiculing inclusive and expansive language, and then returned to his description of how he was going to protect us all from the heresies of the awful national church.
". . .The so-called "liberal' coalition that so manipulates and controls the agenda of General Convention and the 815 establishment is not going to be imposed upon the mission and work of this Diocese. We have one agenda and one priority: the proclamation of the saving Gospel of our Lord Jesus Christ to the whole world, in word and deed. We will minister with love and compassion for all people, of whatever persuasion or orientation, calling them to repentance and newness of life, inviting them to become partakers with us of the risen life of Jesus Christ, our Redeemer and Savior.
". . . However, I want to be very clear that the lesbian-gay rights group called Integrity, which orchestrated so much of the General Convention, is not going to play a tune to which I will dance as the Bishop of Fort Worth. There will be no blessings of same sex relationships, nor even the study of the development of any such rites, in this Diocese. We cannot condone or bless that which God forbids. There will be no ordinations of practicing homosexuals in this Diocese, nor will such persons who have been ordained in other Dioceses be permitted by me to exercise any sacramental ministry in the Diocese of Fort Worth. Furthermore, I want to go on record today as stating that any bishop of this Church who advocates, practices or allows same sex blessings or the ordination of practicing homosexuals will not be permitted to exercise any ministry as bishop here in this Diocese. I regret to have to draw such lines in the sand, but these are painful realities of the impaired communion brought upon us by their actions, in violation of the clear teachings of this Church.
". . . the diocese is the basic unit of the Catholic Church, not the congregation, though the diocese is meant to enhance and support the work of every local congregation. The diocese, quite simply, is wherever an orthodox bishop is found, surrounded by his faithful clergy and lay people. We are a Church under the authority of our Bishop as our Father in God.
"This is our theology and that is our ecclesiology; it is an Episcopal polity, not a congregational one. We must resist efforts which seek undermine this understanding of the Catholic nature of the Church, and we must work together, all of us, to help keep this diocese sound and solid and orthodox. "
See? Jack Iker was George Bush before George Bush was George Bush.
I know this is not going to be easy, but I remain hopeful. As we move into the new year, I pray that God grants us the strength, courage, patience, compassion, and wisdom we are going to need in the coming months.
Thursday, December 27, 2007
So after running errands all day, and helping my 90-year-old Mom pick out some new shoes, I went home and collapsed. It was nice to sit in front of the fire and just hang out with my dogs and cat while waiting for Gayland to come home.
Simon really likes hanging out in front of the fireplace in the farmhouse.
This is Tobit, a long-haired, wire-haired, soft-coated standard dachshund. Really.
This is Ms. Wiggles, Toby's sister.
This is Mike the border collie, a gentleman of some years who feels the cold and likes to snuggle among the pillows.
And atop the fireplace is the creche we brought back from an antique shop in Rome. We carried it home in our luggage, and to our amazement, it arrived almost intact . The donkey lost an ear, which I reattached with some glue, and it looks great.
All these photos were taken with my phone, something that still astonishes me.
But astonishment is a proper emotion on the third day of Christmas. After all, what is more astonishing than God making Godself small enough to become a human baby?
Wednesday, December 26, 2007
The extended family has gone home, the house has been tidied, stray toys and pieces of toys have been corralled to be returned to their respective child owners, and most of the dishes at least have been put in the dishwasher.
We're afraid to run the dishwasher because, in what has become a Sherrod family holiday tradition, the plumbing decided to act up. This time, it was the garbage disposal that decided to act up. It not only quit working, it also began to spit things back at us and kept the sink draining v-e-r-y s-l-o-w-l-y. Just what we needed with twenty extra people in the house.
But Christmas itself is exactly what we needed. The Christmas pageant at our parish on Christmas Eve was particularly wonderful this year, with great hosts of angels (some very very tiny), an entire FLOCK of sheep (a couple of which got squirmy and were "controlled" by stern shepherds), and shepherds of various sizes and shapes (one of whom was so overwhelmed by it all that he was carried in his mother's arms for the entire thing.)
(Photo courtesy of Barbi Click, whose own angels are in the lower right hand corner of the photo in their lovely dresses with black velvet tops and organza skirts.)
One angel was especially dramatic, flinging an arm out to emphasize the amazing announcement he got to make to the shepherds. Mary was about a head-and-a-half taller than Joseph, and the Innkeeper came to about the waist of the Innkeeper's "wife," but they all did their parts exceedingly well.
The three kings wore bejeweled cowboy hats -- well, this IS Texas -- and followed a very stern angel carrying a very impressive star. They knelt to present their gifts, each making a terse announcement of "gold," incense" or "myrrh."
I had a great seat for this, because I was part of the "backup band and singers" for the pageant. We were there only to give musical accompaniment and add a tiny bit of oomph to the singing if needed. But the children and congregation sang lustily and joyously, welcoming the Child with great delight.
The pageant served as the readings and the sermon, so after Mary and Joseph, and the angels, and the sheep, and the shepherds, and the kings, and the Innkeeper, and the Innkeeper's wife had returned to the pews to sit with their proud families, we all shared the Eucharistic meal interspersed with all the beloved hymns of Christmastide.
We processed out singing "Joy to the World" and proceeded to the Parish Hall, where we had a fabulous birthday party for Jesus. Jesus had a "cake" made of cupcakes this year. My 3-year-old grandson Gavin loves what he calls "pupcakes" and he was thrilled to learn that Baby Jesus likes them too!
There was much hugging among the parish family. We were all so happy to set aside anxiety and worry about the future and just live in the moment.
After all, The Baby has arrived!
Once again, Hope has been born into the world.
Thursday, December 20, 2007
Pardon me if I say, “Told ya so.”
Of course, so did a lot of others folks. It doesn’t take a lot of insight to predict that these guys – and it’s almost completely a white male clergy-led movement – would revert to a patriarchal model that excludes women – and any man deemed unworthy, particularly gay men.
Here’s what Benton wrote about that:
Not only does it denounce homosexuality, but it turns out the new, Nigerian-linked association of defectors from the Episcopal Church, U.S.A. also rejects the notion of women in the priesthood, at least for the time being. This is the group that a majority of parishioners at historic The Falls Church voted to align with a year ago.
. . . As for the defectors, the new so-called Convocation of Anglicans in North America (CANA), described as a “mission” of the Anglican Church of Nigeria, held a ceremony in Herndon, Virginia, last week to consecrate four new bishops, all male and two from Nigeria. The ceremony was led by CANA head Rev. Martyn Minns of Fairfax’s Truro Church, another defecting congregation.
In his remarks at the ceremony, Minns said, “At this time, the Church of Nigeria, to which we owe canonical obedience, has no provision for the ordination of women.”
By aligning with the Nigerian church, therefore, CANA repudiated a decision taken by the Episcopal Church, U.S.A. in 1976 to permit the ordination of women.
Minns added, “I am fully aware that this is a topic of concern for many clergy and congregations throughout CANA and one that produces intense reactions.”
He said he’s appointed a task force to study the matter from the standpoint of what he called “two integrities” of the issue, namely, adamant opposition to the ordination of women, on the one hand, and an array of alternatives ranging from some diminished role for women in the leadership of the church to ordination, on the other.
“We will keep our promise to honor both integrities within CANA and fulfill our commitment to the full participation of women in the life and leadership of the church,” he said. “We will do so in such a manner that both those who are unable to support the ordination of women and those who embrace it will know that their position has been honored.”
But Minns did not offer any further clarification on how both opponents and supporters of the ordination of women would come away happy.
This new controversy over the role of women in the church follows on what was the original “cause celebre” that led to a spate of formal defections by a small number of congregations of the Episcopal Church a year ago. That originating cause was anger over the elevation to standing as a bishop of an openly-gay clergyman in 2003.
I keep wondering what all the priests who are women in The Network think about this? Here they have been “good girls” and supported the men in authority and now their allies in CANA tell them they can expect some “diminished role” in leadership but probably not ordination.
Minns says, “We will keep our promise to honor both integrities within CANA and fulfill our commitment to the full participation of women in the life and leadership of the church. We will do so in such a manner that both those who are unable to support the ordination of women and those who embrace it will know that their position has been honored.”
But then there is this statement of his:
“At this time, the Church of Nigeria, to which we owe canonical obedience, has no provision for the ordination of women.”
How is he going to pull this off when the canons of his new province do not allow the ordination of women to the priesthood? How long before he starts selling women the idea that "full participation in the life and leadership of the church" means different roles for women than for men? You know, the old "separate but equal" idea.
All this makes me hope those Episcopalians in the Diocese of Fort Worth know what they signing up for when they “go with” Bishop Iker to the Anglican Province of the Southern Cone – to which they will then “owe canonical obedience.” We know they don't ordain women to the priesthood, but we haven't seen their constitution and canons. One wonders what other things we'll learn.
Meanwhile, back in Falls Church, those who chose to remain with the Episcopal Church are not only thriving, they are also becoming known for their outreach to the poor and hungry.
Benton's article continues:
Meanwhile, Falls Church’s “Continuing Episcopalians,” those who voted not to defect, now number over 200 in their ranks and worship weekly at a fellowship hall of the Falls Church Presbyterian, across the street from The Falls Church, have grown their ranks and has partnered with Homestretch, Inc., a Falls Church-based non-profit dedicated to transitioning homeless families into stable living environments.
Over Thanksgiving, the “Continuing Episcopalians,” who have adopted the original name of their church, The Falls Church Episcopal Church, worked with Homestretch to prepare and deliver food baskets to a number of Homestretch families. For the Christmas holidays, F.C. Episcopal parishioners spend a day with Homestretch children shopping for and wrapping gifts for their family members. Parish families have committed to supporting six Homestretch families through the Christmas holidays and into the New Year.
Last week, Christopher Fay, executive director of Homestretch, accepted a $1,000 check from Neal M. Callander, junior warden of the F.C. Episcopal.
Robin Gardner, the mayor of the City of Falls Church, has been aligned with this “Continuing Episcopalian” group since last January. “My family and I began attending Falls Church Episcopal when it began meeting in January. The warmth, community and feeling of welcome surrounded us. God’s presence can certainly be felt in this congregation and we are blessed to be a part of this new family,” she wrote in a statement received at the News-Press this week.
“Falls Church Episcopal has become engaged in the larger Falls Church community, as well, and brings their spirit of giving to our City. They are a welcome addition and, as a citizen of Falls Church, I welcome their contributions to help those in and around Falls Church,” she added.
One group is narrowing down the list of those who can be in leadership and priestly roles.
The other is reaching out to the poor and hungry.
I know with which group I'd like to be affliated.
. . .Traditionalists also prefer their priests male (of the U.S. Episcopal Church’s 110 dioceses, San Joaquin is one of three that bars women from ordination, the other two being the aforementioned fledgling breakaway dioceses of Fort Worth and Quincy), so it must have really rankled their sense of gendered righteousness when Katharine Jefferts Schori was elected in June 2006 as presiding bishop of the national body, making her the first woman to so lead the church. Complicating matters further, Bishop Jefferts Schori supports ordaining partnered gays and lesbians. And if there are just a few things up with which Anglican traditionalists will not put, gay-consecrating upstart lady priests certainly make the short list.
See, even when we’re talking about how it’s not all about the gays, there we are, mucking about in the margins. But it is difficult to miss the fact that we gays seem to put a bit of a crinkle in Bishop Schofield’s clerical collar. His diocese markedly stopped tithing to the national church after the consecration of Bishop Robinson. Meanwhile, his cathedral runs a ministry for those struggling with what Schofield calls “sexual brokenness,” a term, he says, that very much includes homosexuality. In his address to the clergy before the secession vote, he attributed a recent marked drop in Episcopalian service attendance to the “sexual innovations of the church.”
Bishop Schofield went on to tell the assembled clergy and lay members, “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.”
I don’t need to move from the chair I’m sitting in to wonder whether Bishop Schofield and I are on the same planet, especially when he says, in deference to those who would vote against his ecclesiastical revolution, that he “know[s] what it feels like to be a minority.”
Admittedly, as a non-Christian lesbian, I can never fully appreciate the pain felt by a straight white Christian man in the United States. Given the discrimination Bishop Schofield must confront every day, it’s fortunate that he’s protected by a federal hate-crimes law so that he can’t be attacked for his religious beliefs or his white race -- not like I can be attacked for my “sexual brokenness,” as our Congress just freshly affirmed.
I firmly believe that within a generation the antigay hate speech Bishop Schofield so freely espouses will receive as little tolerance as we do today, and I look forward to a time when men like him will wish they had quietly harbored hatred rather than staking their reputations on it. Meanwhile, Bishop Jefferts Schori and other proponents of inclusion will be credited with having furthered the integrity of their faith institutions as dynamic, relevant forces in the 21st century.
Non-Episcopalian gays and lesbians might not think we have a dog in this fight, but we all have a vested interest in the outcome. We find ourselves in a very rare position here, one so unfamiliar to LGBT people we can scarcely grasp its significance: In the determination of the U.S. Episcopal Church to take a stand for our equality and inclusion, we have everything to gain and nothing to lose, while the folks fighting for us risk their political and financial footing in the Anglican Communion, the third-largest Christian body in the world, which is far more sympathetic toward your Bishops Schofield than to the progressive platform embraced by Bishop Jefferts Schori and the majority of her church’s 2.5 million members.
We never asked Episcopalians to take up our fight. Rather, it seems, their spiritual path has led them to believe that we aren’t any less deserving of ministry or recognition or even consecration simply because we happen to be unpopular sexual minorities. I wish that weren’t an extraordinary concept in 2007, but it is. And Bishop Jefferts Schori has hardly blinked in a year of denominational strife that has seen her character and her commitment to her religious office questioned, challenged, dismissed, and maligned.
In this age of gay bashing from all sides, it isn’t often we encounter a religious leader—or any leader—willing to bulldog for our rights, especially when faced with such a potentially high cost to herself and the institution she represents. What I wouldn’t give for such genuine representation in our elected officials.
When I consider the trail of broken promises left by those we helped to elect, Bishop Jefferts Schori's position becomes that much more remarkable. Reacting to the secession vote in San Joaquin, she not only refused to retreat from her position, she reiterated it: “We deeply regret their unwillingness or inability to live within the historical Anglican understanding of comprehensiveness. We wish them to know of our prayers for them and their journey. The Episcopal Church will continue in the diocese of San Joaquin, albeit with new leadership.”
I keep meaning to bake that woman a cake.
In my fruitless search for a presidential candidate who not only believes in my essential equality but is willing to say it out loud and stand by his or her position when the inevitable attacks come down, I wonder if any money I may have set aside to donate to that elusive candidate’s campaign might not be better spent tithing to the Episcopal Church. At least there I know my support will go toward furthering my rights, not sending them to the back of the bus—or throwing them under it.
Wednesday, December 19, 2007
I sent it in reply to a letter which repeated the same 'accusation" against the presiding bishop that Bishop Jack Iker and his followers have been using since before she was seated as presiding bishop. They always say this about her in tones that imply that she also kills kittens and sacrifices small children to Satan.
Richard Kahle of Arlington claims the Presiding Bishop of The Episcopal Church, Katharine Jefferts Schori, has said Jesus Christ is not the only path to God.
Here’s a surprise for Mr. Kahle -- the Pope believes the same thing, as does the Archbishop of Canterbury.
Here is the Q&A from the Time Magazine interview shortly after her election as presiding bishop:
Q. “Is belief in Jesus the only way to get to heaven?”
A. “We who practice the Christian tradition understand him as our vehicle to the divine. But for us to assume that God would not act in other ways is, I think, to put God in an awfully small box.”
This view is similar to that of Vatican II, namely that Jesus Christ is the final self-revelation of God in the world, but that salvation is possible outside of the Christian Church.
In a recent interview with a group of teen journalists, Rowan Williams, the Archbishop of Canterbury, was asked, “Do you believe other faiths are valid?”
He replied, “Everyone has a right to their own faith. For example, I have met many Muslims and have learned a lot from them. However, I want people of other faiths to respect my conviction as I respect theirs.”
As for Mr. Kahle’s other statements, The Episcopal Church has never recognized gay marriages, nor has it authorized rites for the blessing of same sex unions. It remains a member of the Anglican Communion, which is not a church but a group of autonomous provinces in communion with the Archbishop of Canterbury. The Archbishop has no power in or authority over any province in the communion except The Church of England.
In The Episcopal Church, diocesan canons are trumped by national canons, which state that all property is held in trust for the national church. Anyone trying to take that property should expect to be held accountable.
Now the bishop's supporters are escalating to "She [Katharine Jefferts Schori] has denied the divinity of Christ." One man asked loudly at a forum at my parish on Sunday what the rector was going to to do when -- not if -- when she made it canon law that all of us had to deny the divinity of Christ.
Do you detect a note of hysteria here?
One wonders why, if they are so convinced of the Godly necessity of schism, they have to lie about the presiding bishop to shore up their "case."
Sunday, December 16, 2007
His Advent message is the same as that of the Windsor Report -- the institution is more important than the baptized.
It is clear that he sees his job as keeping the Anglican Communion intact -- at least until he's out of office -- and he's willing to sacrifice not only his own integrity, but also lesbian, gay, bisexual and transgendered people to do that job.
The scapegoating of Gene Robinson -- the only bishop named in the document -- continues, as does his silence on the subject of the persecution of LGBT people in the provinces of those primates making the most noise. While he offers a rebuke to those clerics invading TEC, not one of the offending primates or bishops is named.
The attack on The Episcopal Church continues. Canada is mentioned in passing only as also condemning the incursions in their province. Otherwise Canada is apparently being given a pass on its moves toward full acceptance of all the baptized into the life and ministry of the church. I'm glad for them.
The misunderstanding of our polity continues, with Rowan professing impatience at the way the House of Bishop defers to General Convention. It is increasingly clear that he has no use for the voice of the laity in the decision-making processes of TEC or in the councils of the larger communion, and he clearly abhors the democratic nature of TEC.
However, Rowan does value the will of the majority in special cases, as when he claims a majority of the provinces in the communion still think TEC hasn't done enough to exclude LGBT people to satisfy their homophobic interpretation of Scripture.
Sadly, he's become more wedded to the Windsor Report, not less. He appears to be elevating it to the level of Holy Writ, just as the right-wingers did before they gave up on it.
This Advent letter is as flawed as is the Windsor Report, which is full of bad history and worse reporting. And like the Windsor Report, it makes much of another flawed document, Lambeth resolution 1.10 on human sexuality. I was covering Lambeth when that resolution was debated and voted on. The whole process was corrupted and it resulted in a resolution that in no way can be said to have any integrity, much less authority. If it is to be the sole "point of reference" for discussions on human sexuality, we are all wasting our time.
Rowan persists in maintaining that there are large numbers of disaffected Episcopalians, when the truth is they represent a tiny part of TEC. He points to "the Windsor bishops" as the way forward, but the "Windsor bishops" themselves are not a cohesive bunch and their numbers drop with each meeting they've had. And now their numbers are even fewer, since I am assuming that Jack Iker no longer consider himself a "Windsor bishop."
Rowan Williams has rendered himself irrelevant.
I used to care about the Anglican Communion, because I thought it had something wonderful to give to the world -- a model of living in loving fellowship while holding differences. But Rowan appears to be wanting to recreate it in the image of Rome.
Well, I've been there, done that, don't want to do it again.
Sunday, December 09, 2007
We finally arrived in Fort Worth on my birthday, Dec. 4, to find that Autumn also had arrived.
We have glorious red Japanese maples in one corner of the garden with others glowing gold in another corner. There is tree in the front yard that is a beautiful copper color and one that is bright yellow. It is perfectly lovely.
Yes, I know we're nearly to the Winter Solstice, but this is Texas, where there may or may not be a Fall. This year, it's been so warm so long that I have iris blooming in the Chapel Garden. While we were away there was a cold snap that included some snow flurries [when I was child, I thought snow flurries were little white birds]. In the five days we've been home, the temperatures have soared into the 80s and dropped down into the high 30s.
Ah, yes, Texas, where the weather is never boring and where one never ever puts away one's summer wardrobe because one might need it in January.
Church is never boring here either, especially these days, as we all await the response to the actions of the convention of the Diocese of San Joaquin's vote to "leave" The Episcopal Church. We here in Fort Worth are watching with extreme interest, for obvious reasons. Bishop Katharine's statement that "The Episcopal Church will continue in the Diocese of San Joaquin, albeit with new leadership," provided much reassurance to loyal Episcopalians.
We are living in an autumnal time. We long ago left behind any summer of hope that reconciliation could happen here. Our leadership long ago made it clear that they sought capitulation, not reconciliation.
So now we are walking through rustling leaves of dead hopes. The dust from the desiccation fills the air, making our eyes tear.
Grief, dread, and anxiety swirl around with every gust of oratory. For sure, we all place our hope in Christ, but right now, reassurance from more earthly authorities is greatly needed and appreciated.
We are in an ugly in-between place, where our bishop says he's still in The Episcopal Church so no charges can be brought against him while at the same time he's exerting huge pressure on clergy to commit to going to the Southern Cone with him after next year's vote. Those who have made it clear that they want to remain in TEC are under even more pressure to acknowledge the legitimacy of diocesan convention's actions by playing along with the Alice-in-Wonderland Canon 32 in which they have to petition the diocese to let them "leave" the diocese to "return" to TEC.
One priest described the process as being forced to board a ship and sailing off to sea, then having to petition the captain for permission to return to shore.
"I don't want to leave in the first place,' one priest said.
Those clergy committed to Bp. Iker's plans are putting huge pressures on lay people to toe the line. Lay people who want to remain in TEC but who are in parishes whose clergy are committed to going with the bishop are feeling terribly isolated and abandoned. Their clergy essentially tell them to "shut up," that they will not be allowed to defend TEC because it's defending heresy.
Fort Worth Via Media is working overtime, trying to reach out to such folk and provide them with a community in which hope can grow.
For the past two nights, I've had the same dream: I'm in a big cold place that echoes with emptiness. I am overwhelmed with grief, lying curled up on the floor, sobbing. Then I feel two warm arms enfold me, and hold me close, and a voice murmuring, "It's all right. All will be well."
I look up and see that Gene Robinson is holding me. He smiles and says, "Look who else is here."
It's Katharine, along with some other bishops of the church.
And a feeling of hope pervades the empty space.
Friday, November 16, 2007
Call me a coward, but my spiritual and physical health could not take the toxicity of two days of our diocesan convention. Even reading e-mailed reports from home fill me with grief.
Many friends and observers have reported that there was an armed police officer at the opening Eucharist, standing within feet of the altar. He patrolled the church aisles prior to the start of the service, apparently making sure no lavender storm troopers were there.
And, as my friend Marvin Long said, we ain't done crashin' yet.
How did it come to this?
The truth is, this crash was inevitable. It has been years in the making.
Our diocese was born out of negativity. It was carved out of the Diocese of Dallas, its founding principle being opposition to the ordination of women. The resentments and piques of its founding bishop were imported into its DNA.
All three of its bishops have defined themselves by what they were not, ie. the national church. Theirs has been a leadership of us versus them, the "us" being them and their cronies, and the "them" being anyone who disagreed with them. All three have worked out of a theology of scarcity -- if God loves you, then there's less love for me; if God approves of your interpretation of scripture, God must disapprove of mine.
From the beginning, the concept of a loyal opposition has never never been recognized. Disagreement is disobedience, and, according to some, proof of complicity in heresy. In recent years this has escalated into blatant statements that those who disagree with Bishop Iker "don't love Jesus."
Both of Bishop Jack Iker's predecessors have left The Episcopal Church. Donald Davies formed his own breakaway church and Clarence Pope left three times for the Roman Catholic Church, and this last time it seems to have "stuck." Jack Iker has acted as if he had one foot out the door since he was consecrated as bishop coadjutor, although he, like Clarence, reassured us he had no intention of leaving The Episcopal Church. [Clarence told us this right up to the first time he left.]
Bp. Iker has surrounded himself with mostly young, white, male priests who treat him like a rock star and who seem to have serious "father" issues as well as a constantly outraged sense of entitlement being thwarted. Many of them seem to think it is their birthright to be a bishop one day, and the fact that The Episcopal Church at large doesn't share their wizened sense of who is worthy of inclusion enough to confirm them in this belief is cause enough to leave it.
Many of these priests control their parishes by telling them horror stories about the national church, and then assuring them that "father" will keep them safe from the bad ol' presiding bishop. They define who is "good" and worthy of inclusion in God's love and grace by telling their followers who is "bad" and not worthy of God's love and grace. Lots of energy is spent on excluding people.
Bishop Iker believes that women are not "proper matter" for ordination. He forbids the use of supplemental liturgies, any use of the New Zealand Book of Prayer [especially it's "heretical" version of the Lord's Prayer], and even the mildest forms of inclusive language. My husband was once called an apostate by another priest because he, in a reading at a clergy retreat, used God as a second reference instead of "his," as is "God and God's people."
When it became clear to Bp. Iker that he was losing traction on the issue of women's ordination -- it just wasn't that hot an issue with most of the people in the pews -- he borrowed a page from the Republican Party's book of wedge-issues-good-for-fear-mongering-and-fundraising and took up the issue of homosexuality. Here in the heart of the Baptist Bible Belt, it was a guaranteed way to make people afraid of a national church that was not only baptizing gays and lesbians, but also ordaining them. Iker and his cronies constantly warned that "the national church" would soon be forcing him to not only ordain women, but also to ordain homosexuals and put them in charge of the churches here.
The ugliness and mean-spiritedness began to go off the scale in the last few years, culminating in this last diocesan convention.
Those of us who have no wish to leave The Episcopal Church can only watch in grief and dismay. There was no hope of stopping this crash, because it's been happening in slow motion for decades. Bp. Iker and his predecessors have been building toward this day for years. I could have told you the vote -- at least 80 percent for, 20 percent against every measure the bishop favored -- long before convention convened.
So now we enter a time of terrible uncertainty, a time when pressures will increase exponentially on those few clergy who ain't leaving, and on lay people who are trying to understand all the ramifications of what their leadership is telling them.
In a sad way, I guess I'm glad we've finally reached this point. Maybe once the flames of all Bp. Iker's and his followers rage has burned out, and all the court cases are settled, those of us Episcopalians left can start over.
A new diocese will rise from these ashes. But getting from here to there is going to be a long hard painful journey.
I pray God will give us the strength, wisdom, and fortitude to overcome our history and create a new healthy place where all people can grow in God's love and grace.
Please pray for us.
Thursday, November 15, 2007
From the San Jose Mercury News:
California's first female Episcopal bishop ordained in Saratoga
Mary Gray-Reeves appreciates being a role model
By Kim Vo
After she was ordained bishop of the local Episcopal diocese - the first woman to reach such heights in California - Mary Gray-Reeves gathered the female clergy for a picture. What was supposed to be a quick photo-op turned into an impromptu celebration as the women swayed, clapped and cheered around her.
"We are marching," they jubilantly sang, "in the light of God."
Saturday's ordination marked several milestones, not just of gender lines but a new relationship between the faithful and their bishop. Gray-Reeves was the first female bishop ordained by Katharine Jefferts Schori since the latter was elected last year as head of the national Episcopal Church. The sight of the nation's first female presiding bishop consecrating California's first female bishop was inspirational to those in attendance.
"It's thrilling - and to have my 11-year-old daughter see it!" said the Rev. Katherine Doar of St. Francis parish in San Jose. "My daughter didn't even know there was such a day when there weren't women bishops."
And the article concluded:
On Saturday, she reflected on her first inkling of being called to the priesthood. She was 9. And when she announced her intentions, the women in the room laughed. It was 1971 and they knew women weren't allowed as priests.
Gray-Reeves imagined another 9-year-old seeing Saturday's photo. Perhaps the girl lives in a country were women aren't currently allowed in the priesthood but feels the call nevertheless and thinks to herself: "If they can do it, I can do it."
This story caused me to commit a sin. I wept with envy -- even as I rejoiced for Bishop Mary Gray-Reeves.
I live in one of those "countries" where women are barred from the priesthood, and where the holy orders of both Bp. Mary and Bp. Katharine -- or any female bishop or priest -- are not recognized as valid. Nor would the orders of any male priest that they ordain be recognized.
I pray that Bp. Mary's consecration gives inspiration and hope to countless women and girls.
I know so many women -- and wonder how many girls -- who have stuffed their call to the priesthood so far down for so many years that they may not be able to find it any more. Martin Luther King got it right -- a dream deferred is a dream denied.
When a woman kills a call to ordination with her own hand because of seemingly impossible barriars, because of the incredibly hostile response to her call, because she knows what the cost could be to her family, what does that do to her soul?
What does it do to God's heart?
Wednesday, November 14, 2007
NOTE: Go to this link to see Dave Walker's take on the Southern Cone:
ANY information on the Southern Cone will be helpful., especially their polity. I know the basic stuff -- that it is a small province with only about 30,000 members spread over several countries. I know they don't ordain women to the priesthood or episcopate. Duh! Why else would Bp. Iker even consider being rescued by them?
I ask these questions because here is the new resolution that will come before the Fort Worth diocesan convention this weekend:
A Response to the Invitation of the Anglican Province of the Southern Cone
Whereas, it is the resolve of the Episcopal Diocese of Fort Worth to remain within the family of the Anglican Communion while dissociating itself from the moral, theological, and disciplinary innovations of the Episcopal Church in the United States of America;
And whereas, the Synod of the Anglican Province of the Southern Cone, meeting Nov. 5-7, 2007, voted to "welcome into membership of our Province on an emergency and pastoral basis" those dioceses of the Episcopal Church in the United States of America who share this resolve;
Therefore, be it resolved, that the 25th Annual Convention of the Episcopal Diocese of Fort Worth extend its sincere thanks to the Synod of the Anglican Province of the Southern Cone, and to its Primate, the Most Reverend Gregory J. Venables, for the generous and fraternal invitation to join their Province;
And, be it further resolved, that the Bishop and Standing Committee prepare a report for this diocese on the constitutional and canonical implications and means of accepting this invitation.
It is in reponse to this resolution passed by the Provincial Synod of the Southern Cone on Nov. 7:
Resolution of the Provincial Synod of the Southern Cone of America
We, recognizing with great thankfulness the dioceses and parishes, clergy and laity of the Episcopal Church in the USA who have continually made clear their desire to remain faithful to the historic faith and order of the Anglican Communion 1,
Given that Resolution 1.10 of the Lambeth Conference of 1998 articulated the clear teaching of the Anglican Communion with regard to human sexuality, and that this teaching has been widely ignored by many dioceses, parishes, and clergy of the Episcopal Church in their life and teaching,
Given that the Episcopal Church, against the clearly expressed voice of the Primates at their meeting of October 2003 2, notoriously consecrated as bishop a priest who was in a known homosexual relationship, an act which has torn the fabric and trust within the Communion,
Given the failure of the House of Bishops of the Episcopal Church to give a clear and
unequivocal response to the Windsor Report 3,
Given that the House of Bishops and the Executive Council of the Episcopal Church have rejected the pastoral scheme proposed by the Primates in Dar es Salaam, Tanzania, in February 2007,
Given that no adequate response has been made by the Episcopal Church to the questions set by the Primates in Dar es Salaam4 and that a significant number of bishops have publicly expressed their intention to permit the blessing of same-sex unions,
Given the widespread use of lawsuits and threats against dioceses and parishes, as well as bishops, clergy and laity who seek to remain faithful to the historic faith and order of the Anglican Communion,
And until the Episcopal Church
* Repent and comply with the requests of the Windsor Report
* Respect the conscience of the parishes and dioceses which wish to adhere to the
theological moral and pastoral norms of the Anglican Communion once held by the
* And its Presiding Bishop and officers cease to pursue and intimidate these dioceses and parishes by means of lawsuits, confiscations, and depositions
* Until adequate effective and acceptable alternative Primatial and Episcopal oversight be offered as recommended by the Primates in Dar es Salaam
* Until the Archbishop of Canterbury take clear action and respond effectively to the
legitimate and urgent concern of the alienated parishes and dioceses of the Episcopal
Church, offering pastoral leadership to protect them
WE the Provincial Synod of the Anglican Church of the Southern Cone of America meeting in Valpariso, Chile, in November 2007 welcome into the membership of our province on an emergency and pastoral basis those dioceses of the Episcopal Church taking appropriate action to separate from that Church.
We do this in order that such dioceses may continue in the mainstream of the Anglican Communion and be faithful to its Biblical and historic teaching and witness; and we pray for God's grace and help to resolve the painful, critical situation in our beloved Anglican Communion.
Received 11/09/07, emphasis added to final two paragraphs.
1 These norms were held by the Episcopal Church until recent years.
2 Presiding Bishop Frank Griswold signed the letter from the Primates requesting ECUSA not to proceed with the consecration, and then within days presided at the consecration.
3 Accepted by the Primates and the Anglican Consultative Council.
4 The Dar es Salaam Communiqué asked the Episcopal Church to make clear that they would not approve the blessing of same-sex unions, nor approve the consecration of bishops living in sexual relations outside holy matrimony, between a man and a woman in lifelong union. The Presiding Bishop of the Episcopal Church was at this meeting and publicly accepted the content of the Communiqué.
There. Do you think we have enough manly men coming to rescue the poor guys in this diocese who are being threatened -- threatened!! -- by a woman!
That's how Bp. Katharine's letter is being spun here -- as a threat of reprisal if Bp. Iker dares to try to protect "the faith once delivered". These guys aren't big on accepting consequences or on being held accountable for their actions.
While the news of the invitation from the Southern Cone is absolutely no surprise to anyone who have been paying attention here, the reaction to the hard reality of this will be interesting to watch.
I have this mental picture of all these very small people whistling as they go off down south -- metaphorically speaking, of course. No one intends to actually GO to South America. Oh no.
They all intend to stay right here in Fort Worth, in the same buildings they are in right now.
That is going to be a problem for all the Episcopalians who are already in those buildings and who have no plans to "go" anywhere.
Tuesday, November 13, 2007
First, let me introduce Marvin and Gloria Long . Marvin and Gloria are long time members of Christ the King Episcopal Church in Fort Worth. They have been deeply involved in the parish for years, giving of their time, talent, and treasure in countless ways.
Christ the King has long had a special place in my heart because my husband, Gayland Pool, was rector there back in 1976. (This was many years before we were married.)
That was when they located an abandoned Methodist chapel being used to store hay. They bought the Texas Gothic building, moved it into Fort Worth and restored it in time for the July 4 Bicentennial celebration. The little white church on the west side of town soon won the heart of the city with its simple elegant beauty.
These days, the rectors and interims at the parish are firmly in the bishop's pocket, even if many in the congregation are not. The reference to "saddle your own horse" was from a speech given by Bonnie Anderson, president of the House of Deputies, in Fort Worth in September.
I'll let Marvin tell his own story:
By way of introduction, my name is Marvin Long, a parishioner of Christ The King Episcopal Church in Fort Worth Texas since 1992. I am 67 and was confirmed an Episcopalian in 1963. I have served on the vestry and as Senior Warden and as Lay Minister. Until last week I edited Celebration, the church news letter. I would like to recount what happens in the diocese of Fort Worth when one `saddles up his own horse and stands up for ECUSA.'
On October 2, 2007, the diocesan office released the amendments to the diocesan constitution and canons that would "begin the process of affiliating with another Province of the World Wide Anglican Communion." Subsequently, my wife and I wrote the vestry of Christ the King parish and requested that they pass a resolution stating their intention to remain with ECUSA and withdrawing the congregation from the Anglican Communion Network.
On Sunday morning Oct. 21 at both services our interim priest preached a sermon maliciously attacking ECUSA. The senior warden attended the vestry meeting that day and handed out the old attack on ECUSA by Bishop Harold Miller of the Church of Ireland with a cover letter from Bp. Jack Iker.
I decided to include four polite articles in the November issue of Celebration that support ECUSA. For my efforts, I was removed by the interim priest as editor of the newsletter and from all other church functions. My lay minister's license was revoked (an act reserved for the bishop) and I was forced to shut down the church's web site. The small weekly healing service I and a few other liberals regularly attended was cancelled until further notice.
On Sunday, Nov. 4, I was publicly excoriated for the Celebration in both church services by the priest and the Sr. Warden. So there you have it: what happens when you saddle up your horse in Ft. Worth.
The bright side is that there is support for ECUSA here. Although I am saddened by the current state of affairs, I hopefully look for the national church to reassert itself. Come soon. I'm still on my horse.
Marvin posted this on the Fort Worth Via Media listserve, and received many replies sympathizing with him and offering encouragement. His reply is below:
I want to thank you all for your expressions of love and support. You keep me with my head up and a smile on my face. That goes for Gloria, too.
As far as giving up is concerned, I will share one of my favorite stories.
After an aircraft is repaired, it must be test flown and certified OK by a pilot. An old Cessna Citation (Number 123WB) had some repair work done at Alliance airport and was taken for a spin by a test pilot. As he approached for a landing, he saw the three green lights that say the landing gear is down and locked, but when he touched down the gear collapsed and he went screeching down the runway at 125 mph trailing a plume of sparks and smoke.
The tower operator saw him go by and shouted into the radio, “Citation Whiskey Bravo! Do you need assistance!?”
The pilot radioed back calmly while keeping the wreck lined up on the centerline, “I don’t know yet, I ain’t done crashin’.”
Well, I ain’t done crashin’. I’ll stay ‘til the end and I plan to come out on top. Good things are going to happen at CTK because of this.
No, we ain't done crashin' yet here in Fort Worth. We know it's going to be an ugly wreck. But we're hanging on and we plan to walk away from in in one piece -- spiritually battered, physically and emotionally exhausted, but steadfast in our resolve. We are Episcopalians, whether Bp. Iker and his minons like it or not.
UPDATE: If you want to see the Celebration newsletter that caused all this, go to
Tuesday, November 06, 2007
Here's the story from the KAUZ web site:
Following Faith: Controversy in the Episcopal Church
See the video here:
A battle is raging within the national Episcopal Church. The debate began when the Bishop of Canterbury began ordaining openly gay bishops.
Father Scott Wooten of Church of the Good Shepard in Wichita Falls says, "It's very simple. God blessed Man and Woman. If If he had wanted same sex i'm sure he would have created Adam and Adam, not Adam and Eve."
Wooten says the Regional Bishop over the Diocese of Fort Worth should have something to say about Canon law.
Wichita Falls is part of the Forth Worth [sic] Diocese. Currently, the Church's National Bishop is making the decisions.
"They want to force us to do their theology and essentially put down our holy scripture and pick up their new modern scripture that they have
written themselves," Wooten says.
This battle over authority has raged for more than ten years, and Wooten believes it will end with the Forth Worth [sic] Diocese separating from the National Church. The Diocese of Fort Worth will meet November 16th and 17th to review Canonical law. If the church decides to split, It would align with the Anglican Church.
Nov 5, 2007 at 4:23 PM CST
Story Updated: Nov 5, 2007 at 7:55 PM CST
Some of the worst reporting you've ever read, right? Right.
But give the reporter a break. Her ONLY source is not exactly a sterling example of accuracy.
Some of you may remember Scott Wooten from General Convention 2003 in Minneapolis. At the time, Wooten was rector of the Church of the Holy Spirit in Graham, Texas. Here's the blog I wrote in August of 2003 about what Wooten said happened there, and how the truth unfolded:
On August 5 at General Convention, right after the House of Bishops joined the House of Deputies in consenting to the election of Gene Robinson, I witnessed an astonished outbreak of male hysteria among privileged white bishops.
They quickly gathered their equally distraught clergy and laypeople around them and retreated to participate in very public displays of grief and drama for the benefit of the gathered media.
On August 6 the bishops were conspicuously absent, but many of the clergy and laypeople appeared wearing huge globs of ashes on their foreheads as symbols of their grief and alienation.
It was in the middle of this fraught atmosphere that the Rev. Scott Wooten of the Diocese of Fort Worth got word that some time the night of August 5, someone had vandalized his church, the Episcopal Church of the Holy Spirit in Graham, Texas.
In a statement quickly posted on the Fort Worth diocesan website and then around the world via the Internet, Wooten described some writing on the wall as saying, ‘God and Jesus loves Homosexuals” and wasted no time at all calling it a “hate crime, probably; committed against orthodox Episcopalians” and laying the blame for the vandalism at the feet of “Biblical revisionists.”
He wrote, “The thought of active persecution crossed my mind when I decided to take a stand against Biblical revisionists, but it turned very personal when it hit my church.”
Wow! This is the stuff of martyrs!
Problem is, none of this is what happened.
But Wooten was reluctant to give up his martyr story, and soon he was joined in his talk of the “politics of hate” by Fort Worth Bishop Jack Iker. A second, more damaging fire burned much of the Holy Spirit parish hall on the morning of a visit by Bishop Iker, described by the Fort Worth Star-Telegram as “a prominent national critic of the church’s decision to affirm the election of [Robinson].”
In that August 23 story, Wooten told the paper “that he is not certain that the fires were the result of Robinson's confirmation but that ‘it's probable.’
“‘I'm not saying it's not a hate crime, I'm just saying I don't know if it's a hate crime," Wooten said. "I know it's being investigated as one and that the timing of the whole incident, with the first fire coming the day after the vote in Minneapolis, is questionable.’
“Iker, who was in Graham on Sunday when Mass was moved to the local high school auditorium, said earlier this week: ‘It has to be characterized as a religious hate crime. It's totally immoral to destroy a church, even when you don't agree with what the church teaches.’
But the Graham police weren’t so sure.
“’The fires have not been classified as a hate crimes and ‘are more like an arson,’ [Graham] Police Chief Jim Nance said.”
The closer one looked, the more Wooten and Iker’s hyperventilated claims fell apart. Turns out Wooten’s original claims that the message said, ‘God and Jesus loves Homosexuals” was based on a telephone description from a parishioner. But only the words “God Jesus” were clearly readable, according to another parishioner. Wooten told a reporter he now read the message as ‘God and Jesus love Holysexuals” – a very different message than the first one. Wooten then said that police and federal investigators had asked him not to describe the message.
Finally, Wooten said, “ I can no longer say that this was any part of backlash.”
What it was, was two teenagers in Graham who got bored and went on a crime spree.
The Graham Police Department and Young County’s Sheriff’s Department say Brian Reger and Sean Hadaway, both 18, admitted to setting fire, on two occasions, to the Holy Spirit Episcopal Church. They also claimed credit for cutting down a power line pole and burglarizing nine storage units.
“They gave the lamest excuse I’ve ever heard for doing something like that,” said Precinct 1 Justice of the Peace Randy Balderson. “They did all that because they were bored.”
“They said they didn’t have anything constructive to do and liked to tear things up,” said Young County Sheriff’s investigator Michael Davis.
Gee, that description matches that of some conservatives I know.
So, Bishop Iker, Scott Wooten and all the websites that rushed to name this a hate crime committed by “Biblical revisionists” and gay activists have rushed to apologize and correct the story, right?
So far, there’s been only silence, while the original story remains posted on various anti-gay websites.
I can understand speaking out in the midst of hurt and anger. I can understand jumping to conclusions. I can understand pointing fingers when faced with such crimes. I can even understand the blaming and shaming – it’s typical behavior of our bishop and his crony clergy in this diocese.
What I can’t understand is the silence when all the conclusions, all the finger pointing, all the blaming and shaming turns out to be aimed at the wrong people. What I can’t understand is letting a lie stand as truth.
This isn’t politics of hate.
This is the politics of the pathetic.
That was in 2003. It's now 2007. See how much Wooten learned from his experience?
Sunday, November 04, 2007
In case you lead a sheltered life, Stand Firm is one of the most testosterone poisoned web sites of those claiming to represent "Traditional Anglicanism in America." They are easily upset by many things, but women in authority appear to make the manager of the site and those who comment on it lose all reason.
The latest woman to upset them appeared to be Bishop Barbara Harris. Greg Griffith, the site manager, posted a photo he identified as Bp. Harris. The person in the photo was wearing a scarf patterned after a keffiyeh, the traditional headdress of Arab men. The pattern on the scarf in the photo was made famous by Yasser Arafat, who Stand Firm called a Hamas terrorist. Well, they got that wrong too. Arafat's party was Fatah, not Hamas.
Griffith called on Bishop Harris to apologize for "supporting terrorists." Here is just one of the comments made in response to the photo and Griffith's comments:
"God, I have for years tried to control my temper and you have blessed me with a modicum of patience and allowed me to lean on You and to refrain from my violent tendencies. But God, when I see these idiots mocking you and turning their backs on your people and the young men and women who lay down their lives for the freedom that allows them to exhibit their blatant and boneheaded betrayal of You and of this their country I really, really want to do them extreme bodily harm. Forgive me, dear God.
Your trying to be Christian servant, John, the AP+"
Fr. Jake has identified John, the AP, which stands for "Anglican Papist" as "none other than the Rev. John Cornelius of the Church of the Holy Cross, Warrensburg, NY."
This is a priest making this threat.
Well, guess what? As several people suspected, the person in the photo they were frothing at the mouth about was NOT Bp. Barbara Harris. We were immediately suspicious of the photo because the person was much bigger than Bp. Harris, and Bp. Harris has never been dressed that untidily in her entire life. I suspect she gets out of bed looking more fashionable than a Vogue model.
Here is how Bp. Harris responded to a note from Elizabeth Kaeton telling her of the Stand Firm postings.
Thanks for sending me the "report" of my participation in a rally I knew nothing about in a city I have not visited for several years and from a web site and its freak bloggers of which I have never heard. Of course as a Black person I know that we all look alike to many, if not most, white folk, so I am not surprised that a short afro, small glasses. a purple shirt and collar, etc. would peg the person as me. I also have been identified and addressed as The Rev. Dr. Katie Cannon, the Rev. Dr. Kelly Brown Douglas, the Rev. Sandye Williams, the Rev. Mary Adebonojo and several other Black women, twice my size and in no way similar in appearance. But that's the way it goes in this wonderful racist country of ours and this lovely hate-filled church we know and love.
While I do have a concern for Palestinian people, I also have a deep concern for so called "orthodox Anglicans" who think they have cornered the market on revealed truth and righteousness. (They remind me of Fred Phelps and his squad). It must be a heavy burden to be so freakin' right all of the time.
Again, thanks for letting me know what is being said about me these days. Back in 1988 when I was elected bishop the then Episcopal Synod of America said: "The final crisis has come upon the Episcopal Church." Well, here we are almost two decades later and the Church, by the grace of God, continues to press on and will, by Christ's promise, endure.
If you are so inclined, you may pass this on to that wonderfully "Christian" website. I have no clue how to do that myself since I don't get involved in that kind of exchange (translate "crap"). I DO have a life.
Peace, best regards, love and prayers,
Stand Firm has taken the exchange down, but you can read the whole sorry thing for yourself at the Episcopal Cafe, where they cached it.
Greg Griffith apologized in his usual style, taking more swipes at Bp. Harris along the way. And the commentors managed to insult her several more times while commenting on the apology. Geesh, these people are amazing.
See the apology and comments at:
So why write about all this? It just calls attention to them.
I do so because violence is a disturbing theme on Stand Firm, and a subtext to much of the swaggering rhetoric of the 'traditionalist" camp.
Thanks to Fr. Jake for pointing out this Stand Firm exchange:
"For instance, consider this conversation that occurred recently at Stand Firm, an ultra-conservative site that is managed by Greg Griffith. The responses were to some "notes" from Bob Maxwell of a clergy conference. Here is part of those "notes." "Jeffrey" is a reference to Bp. Steenson of Rio Grande, who recently announced his intention to resign:"---------------------------------
...Third, two bishops threatened +Jeffrey, over this agreement with St. Clement. CO and I believe XX were the bishops. He was really upset by this –in tears and shaking- and it included deposition, law suits, not allowing him to resign. . . We were quite angry on hearing this and wondered if they realized they were talking to a NM – TX bishop. Their cities may have a lot of urban gang problems; but, they don’t realize most of us have guns, know how to use them and nobody’s gonna mess with our bishops!
And then Jake reprints this exchange:
Greg Griffith: I’m already reaching for my pistol…
Anthony: Threatening in a blog to shoot people is serious. Just sayin’.
Greg Griffith: Anthony, Agreed. However, “reachin’ for my pistol” is an old expression I use around here. No threat is being made.
Charles Nightingale: Alisdair+: Perhaps it’s time for the “Small band of former paratroopers” to mobilize and deploy!
Virg: "they don’t realize most of us have guns, know how to use them and nobody’s gonna mess with our bishops!...”At last… a perfect solution to all this bickering going on in the church. We’ll just kill the sobs. God help any dissenters on Fr. Maxwell’s vestry.
the snarkster: "I’m already reaching for my pistol…"Hey, what gives with this? The Commenatrix (Blessed be her name) got on my case for saying a lot less than that.It should be quite evident to all by now that our Presiding Marine Biologist and all the 815 gang are not liken to a school of angelfish. They are sharks, pure and simple.
Frances Scott: Frankly, Fr. Maxwell, I wouldn’t waste a bullet on her.
Greg Griffith: Of course, no one is threatening anyone with anything here. I’ll caution anyone pondering a real threat to read our comment policy, but I’ll also remind those who think we’re under orders to keep everything here cupcakes and bunny rabbits not to fall for the caricature of Jesus that our Worthy Opponents have tried to sell us… how was it put the other day? - A sort of zoned-out hippie pacifist, wandering from town to town, spouting Zen koans and harmless parables?Let’s not forget that the people in these churches have in many cases put their life’s work into them; that their parents and grandparents are buried in the graveyard; it’s where their children were baptized, confirmed and married; and that the people we’re up against are nasty - there’s no other way to say it - and they’re playing for keeps. I won’t criticize those who think the best course is to play the pacifist, but they shouldn’t find fault with those who want to pick up their sword along with their trowel.
Fr. Jake commented on this, "The manager of one of the most popular ultra-conservative web sites read by many Anglicans is advocating for a place for those who want to "pick up their sword." Unbelievable."
To which Greg Griffith responded, "...I refuse to conform my posts to the delicate sensibilities of Jake and his gals. This will always be a place where men can feel free to be men… the kind of place our church used to be, once upon a time..." [Emphasis added]
And there you have it -- the underlying reason for the deep rage -- and violence -- simmering just below the surface in so many of the men AND women in the "traditional Anglican" camp. White men aren't in charge anymore, at least not they way they think they are entitled to be. They are being challenged by women, minorities, and --worst of all -- gay men!!!!!
But why use all this gun talk? Because even those with the most passing knowledge of psychology know what a pistol is a symbol for. It's not subtle at all.
Both the presiding bishop AND the president of the House of Deputies are women. That alone is enough reason for these men to be enraged.
Priests who are women have sullied the priesthood for these men. We have "girl" bishops and even a gay man as a bishop, and that's just spoiled the whole episcopate thing for all those manly priests out there who are convinced it is their destiny to be bishops.
There's a word for this, folks. It's misogyny. At the heart of it is the ancient belief that women are alien -- after all, we bleed and do not die -- and unclean, that we are somehow not as human as are males.
Priests in my diocese have shored up their claim that women cannot be priests by saying things such as "a menstruating woman would pollute the altar," and "The Eucharist is a joining of the priest and the Mother Church. If a woman did it, it would be a lesbian act."
Note how Griffith derides Fr. Jake's readers as "gals" -- the ultimate insult in his crowd. There is nothing worse than being a woman, unless it is being a man who acts like a woman -- their idea of any gay man.
Why would women join in all this? After all, some of the worst commentors on Stand Firm appear to be women. It's because women are as susceptible to sexism as are men. Just as minorities can internalize racism, women can internalize sexism. They begin to believe they ARE less worthy than men. This manifests itself in women in many ways -- by blatantly preferring the company of men to that of women; by angling to be the "good girl" as defined against the "bad girls" who defy male authority; by always trying to please male authority figures. These women work hard to be what I call "honorary men," and one of their favorite ploys is to attack other women.
Misogynist men love having women attack other women. That's why at our last diocesan convention, our leadership lined up several of the women deacons to attack Katharine Jefferts Schori.
But at the end of the day, these "good girls" are still "just" women, being used by the men to further the men's goals. Eventually some of them "get" this -- which is why a few of the ordained women in the Network are getting increasingly uneasy about the alliance they have made -- but most don't. They are convinced they are better off being "protected" by the manly men than relying on their own resourcefulness and talents.
It's a sad, sick remnant of the bad old patriarchal days. As The Episcopal Church works to rid itself of the worst manifestations of patriarchy and live into the fullness of the Gospel teachings and our Baptismal Covenant, these kinds of attacks will ramp up.
I just pray that they will continue to use words.
Tuesday, October 23, 2007
You can listen to the speech for yourself on the Internet at
Scroll down to Bp. Iker's photo and click on it.
[I have added the emphasis in the text below].
He makes it clear that it is indeed, all about Bp. Katharine Jefferts Schori being a woman. This is in direct contradiction to all the speakers at last year's diocesan convention in Fort Worth who kept assuring everyone that the request for alternate primatial oversight wasn't because she was a woman, it was because of her "theological views."
He also narrows it down as to where he plans to "take the diocese."
"Our plan is not only to disassociate, then, from The Episcopal Church, but to officially, constitutionally re-affiliate with anexisting orthodox Province of the communion that does not ordain women to the priesthood. These conversations are very far along but cannot be announced until the Province that is considering our appeal has made their final decision public."
Given that, as near as I can determine, these are the Anglican provinces Bishop Iker has to choose from, since they do not ordain women to any of the three Holy Orders (deacon, priest, bishop):
Central Africa, Jerusalem and the Middle East, Korea, Melanesia [may be ordaining women to the priesthood now, but can't confirm it], Nigeria, Papua New Guinea, and Southeast Asia.
These are the provinces that ordain women only to the diaconate:
Indian Ocean, Southern Cone (in South America), and Pakistan.
All the other Anglican provinces ordain women to the priesthood.
My money is on the Southern Cone, especially since Greg Venables, Archbishop of the Southern Cone, was the Bible teacher for the Network's Annual Council Meeting in late July in Bedford, a suburb of Fort Worth. More on that below.
Bishop Jack Iker’s Address to the Forward in Faith International Assembly in London
– October 20, 2007
Thank you very much for that welcome.
Madam Chairman, members of the Assembly, it’s a privilege to have this opportunity to briefly report on the state of affairs of Forward in Faith in North America.
I bring you warm greetings and assurances of our prayers and best wishes from all the members of Forward in Faith there, especially our national council and our president,Bishop Keith Ackerman.
I ask you to keep Bishop Keith in your prayers. As some of you may have heard, he has had some illness over the past year, some of it most recently related to high blood pressure, and he’s not able to be here to make this presentation himself, not because of his health but because he is presiding at his diocesan synod at this very time.
I’d like to make my report to you in two parts. First, I want to speak about the situation with the Forward in Faith dioceses and our relationship with The Episcopal Church. And then the second part of my report will deal with the Common Cause Partnership and the role that Forward in Faith plays in that new venture.
There are three Forward in Faith dioceses in the United States, and the three bishops of those dioceses have come to a common conclusion that we have no future in The Episcopal Church. Our conventions in those three dioceses, Fort Worth, Quincy, and San Joaquin, will be taking constitutional action to separate officially from TEC. Because it is a constitutional change, it must be passed at two successive annual conventions.
As you may know, the Diocese of San Joaquin passed on first reading their secession clauses last year, and they will take the second vote on the first Saturday of December. The Diocese of Quincy, which is in session now, will be taking their vote today, and before the day is out we should hear the results of that vote. And then my own Diocese of Fort Worth will be voting for our first reading on November 17th.
A fourth diocese in TEC is expected to take the same action to separate from The Episcopal Church, the Diocese of Pittsburgh. In the Diocese of Pittsburgh, as you know, a diocese that ordains women to the priesthood, they are led by the Moderator of the Anglican Communion Network and the Chairman of the Common Cause Partnership.
But for the Forward in Faith dioceses it cannot be any clearer that we have come to the end of the road in The Episcopal Church, and there is no future for us or for those who hold our theological position in TEC in the years ahead. The acceptance of women priests is now mandatory in every diocese.This means that none of the three existing Forward in Faith dioceses will be able to secure the consecration of a new, orthodox Bishop-elect. I think each of the three dioceses will elect an orthodox successor, but in our system we have to have the approval of the majority of the Standing Committees of the other dioceses and a majority of the bishops of The Episcopal Church to proceed with the consecration, and that simply is not going to happen.
Therefore, rather than waiting until it becomes time to attempt to replace an orthodox bishop and have it turned down, we’ve decided to take our affairs into our own hands and to secure our own future by separating from the Constitution and Canons of The Episcopal Church and governance by the dictates of the General Convention.
As you know, the election of a woman to the office of Presiding Bishop in The Episcopal Church makes our situation clearly untenable. The day after her election an appeal was made on the floor of the House of Bishops for an arrangement called Alternative Primatial Oversight, something that had not been used before because there had been no need of it before, but a way forward that would allow Forward in Faith bishops, priests, laity to remain in The Episcopal Church while under the spiritual coverage and primatial leadership of an orthodox primate of the Anglican Communion.
Without rehearsing what has gone on over the last year and a quarter about that appeal, I can simply say we believe that the appeal for Alternative Primatial Oversight has been rejected. The primates put forward a very workable plan that we were willing to go along with when they met at Dar es Salaam, but the bishops of The Episcopal Church overwhelmingly rejected that, encouraged the Executive Council to do the same and have made no alternative suggestion.
APO, as far as we are concerned, as a part of The Episcopal Church, is dead, therefore we must seek a primatial relationship outside ECUSA.
The second thing that hangs over us, of course, is not just a female Presiding Bishop but the overwhelming rejection of the requests of the Windsor Report made of The Episcopal Church whereby we can move towards reconciliation in the life of the communion. It is our contention that The Episcopal Church has decided to walk away from the Anglican Communion and our Forward in Faith dioceses will walk with the Anglican Communion.
Our plan is not only to disassociate, then, from The Episcopal Church, but to officially, constitutionally re-affiliate with an existing orthodox Province of the communion that does not ordain women to the priesthood. These conversations are very far along but cannot be announced until the Province that is considering our appeal has made their final decision public.
Realignment is taking place in the Anglican Communion. It took place in the United States first with parishes that could not in conscience remain in The Episcopal Church and affiliated with overseas dioceses, and now it is taking place as four dioceses believe that realignment calls for us to leave The Episcopal Church structure officially and become a part of another Province.
What will be the response of The Episcopal Church? We believe it will be very much like the response they have made to congregations that have made the decision to leave. They’ve taken them to court. They’ve sued them in civil courts. They’ve deposed the priests, declared the parishes vacant and have claimed title to the property. It’s a messy affair. It’s being worked though the courts, but it will reach another level of controversy when entire dioceses attempt to separate from The Episcopal Church.
The official structure has made itself clear what they will attempt to do in those cases. They will declare those sees vacant, depose the bishops and call a convention of those faithful to the General Convention teaching and practice to reconstitute what they call continuing dioceses.
The second part of the report I want to make to you has to do with the Common Cause Partnership. This began in discussions that started, I suppose, two or three years ago in what was called the Common Cause Roundtable. It reached a new level at the end of September, when we formed a College of Bishops.
The Common Cause Partnership has its origins in two things. One, a resolution of the Lambeth Conference in 1998 ( Resolution 4.11) which spoke about the place of the continuing churches in the Anglican world. It called upon bishops of the Anglican Communion “to initiate and maintain dialogue with such groups with a view to the reconciliation of all who own the Anglican tradition.”
Secondly, it has an origin in an appeal from the primates of the Global South who said to bishops in the United States,“There are too many different conservative groups, too many different bodies. You need to come together and speak with a unified voice so that we can speak to one group rather than several different groups.”
So Common Cause is an effort to bring together those who own the Anglican way in united voice to speak to the rest of the communion. It’s a gathering the fragments, planning for a united witness in the future.
The significance of the agreement entered into in late September of this year is that Anglican bishops from ten different jurisdictions and organizations took the first steps toward establishing “a new ecclesiastical structure in North America,” which comes from the Communiqué from the Global South primates issued in Kigali in the year 2006.
Meeting in Pittsburgh at the end of September, representing over 600 congregations, 51 bishops organized themselves as a College of Bishops that will meet together every six months for consultation. We have adopted a time line leading to a constitutional convention sometime in 2009, the purpose of which would be to form an orthodox Province of the Anglican Communion in North America.
Members of the Common Cause Partnership, in case you don’t know, include the Anglican Communion Network, Forward in Faith, CANA (the Convocation of Anglicans in North America, an initiative coming out of the Nigerian province), AMiA (the Anglican Mission in America, an initiative coming out of the province of Rwanda), APA (the Anglican Province of America), and the Reformed Episcopal Church (which broke from The Episcopal Church in the 19th century).
Of those organizations only some of the dioceses in the Anglican Communion Network ordain women to the priesthood. New participants in the Common Cause Partnership have been added by the recent consecrations of American bishops to serve Kenyan and Ugandan congregations located in the United States. Other participants come from the Anglican Communion Network in Canada.
In closing, I’d like to say three things which are of particular interest to Forward in Faith in the United Kingdom as Forward in Faith in North America participates with our Common Cause partners. The first is to say that we will be in full communion with only those Common Cause partners which do not ordain women or receive ordained women into the priesthood. Our cooperation with the bodies that do so cannot extend to communio in sacris but we will cooperate with them in every way possible in a state of continuing impaired communion.
The second point is to say that leaders of the Anglican Communion Network and the Common Cause Partnership are fully committed to undertaking a substantial theological study of the question of the ordination of women, once a structure is in place and we have relatively settled in.
We will have a chance, in other words, to bring those who now accept this innovation to reconsideration of their decision for the future.
And third, and last, in the new Common Cause Partnership or in a restructured orthodox Province in North America, Forward in Faith dioceses will be free, first, to maintain our own line of episcopal succession; secondly to select, form, ordain and deploy our own ordinands; third, to reject any decisions of the Partnership that are contrary to our theological position; and fourth, to pursue our own ecumenical relationships.
So there are some challenging months and a couple of years ahead of us in Forward in Faith. We ask for your prayers as we try to take a bold and courageous stand to uphold and maintain the catholic faith and order of the Church and to pass on a secure future to our children and our grandchildren.
Thank you very much
Of course, we now know that the Diocese of Quincy did NOT take action to separate from TEC at its convention.
Here's some history of the Province of the Southern Cone from the Anglican Communion web site: "British immigrants brought Anglicanism to South America during the nineteenth century. The South American Missionary Society continues to work among indigenous peoples. In 1974, the Archbishop of Canterbury gave over his metropolitical authority for the dioceses of the Southern Cone and, in 1981, the new Province was formed. It includes Argentina, Bolivia, Chile, Paraguay, Peru, and Uruguay."
Wikipedia reports, "The province currently has 27,000 members thinly spread across the nations of Argentina, Bolivia, Chile, Paraguay, Peru and Uruguay, which makes it one of the smallest provinces in the Anglican Communion in terms of numbers, although one of the largest in geographical extent. It has seven bishops - about one bishop per 4,000 people. However, it has augmented its membership by recruiting conservative American parishes who wish to opt out of their national church whilst retaining a link with the Anglican Communion. This has caused tensions within the Anglican Communion.
"Presiding Bishop Venables has been outspoken in support of a conservative position on homosexuality and other issues. Under his leadership, the province refused to participate in the listening process mandated by Lambeth Conference resolution 1.10, stating that it was 'small with few resources and does not have time'. It indicated concern for conservative heterosexuals, whom it described as 'members of the Communion who have been pastorally abused by those who foist a sexual political agenda upon them.'"
It says this about the Right Reverend Frank Lyons of the Diocese of Bolivia -- "A 1976 graduate of Wheaton College, Wheaton Ill USA; a conservative evangelical Christian college in the near Chicago. As Bishop of Bolivia the Right Reverend Lyons oversees some 35 churches in the United States who have left the Episcopal Church USA. Bishop Lyons was sent to Bolivia as a missionary by South American Missions Society. He was consecrated bishop in 2001."
And ENS reported in 2006 -- " The Anglican Province of the Southern Cone, during its November 6-11, 2006, Provincial Meeting in Buenos Aires, Argentina, unanimously renewed the position that it remains in impaired communion with the Episcopal Church and supported 'our Primate and other Primates who are overseeing the development of a new ecclesial structure in the United States."'
"Southern Cone Primate Gregory Venables has been a leading opponent to actions taken by provinces that endorse the full inclusion of gay and lesbian members in all levels of the church.
"Signed by Bishop Frank Lyons of Bolivia, a statement released at the end of the Buenos Aires meeting said that the Episcopal Church, at its 75th General Convention, 'did not responsibly address the minimal recommendations of the Windsor Report' and that various dioceses and the new Presiding Bishop 'hold a position concerning human sexuality that stands in open contradiction to Lambeth 1998 resolution I.10 and the historic teaching of the Church.' As a result, 'we renew our conviction that the Province of the Southern Cone of the Americas remains in impaired communion with the Episcopal Church. ' "
As you can see, Venables and Iker are using the same play book.