GAFCON responds to the Archbishop of Canterbury

From here [boldface mine]:

The Global Anglican Future Conference gathered leaders from around the Anglican Communion for pilgrimage, prayer and serious theological reflection. We are grateful to the Archbishop of Canterbury for engaging with the Jerusalem Statement and Declaration. We wish to respond to some of his concerns.

On faith and false teaching. We warmly welcome the Archbishop's affirmation of the Jerusalem Statement as positive and encouraging and in particular that it would be shared by the vast majority of Anglicans. We are however concerned that he should think we assume that all those outside GAFCON are proclaiming another gospel. In no way do we believe that we are the only ones to hold a correct interpretation of scripture according to its plain meaning. We believe we are holding true to the faith once delivered to the saints as it has been received in the Anglican tradition. Many are contending for and proclaiming the orthodox faith throughout the Anglican Communion. Their efforts are, however, undermined by those who are clearly pursuing a false gospel. We are not claiming to be a sinless church. Our concern is with false teaching which justifies sin in the name of Christianity. These are not merely matters of different perspectives and emphases. They have led to unbiblical practice in faith and morals, resulting in impaired and broken communion. We long for all orthodox Anglicans to join in resisting this development.

On the uniqueness of Christ. We are equally concerned to hear that 'the conviction of the uniqueness of Jesus Christ as Lord and God' is 'not in dispute' in the Anglican Communion. Leading bishops in The Episcopal Church, the Anglican Church of Canada, and even the Church of England have denied the need to evangelise among people of other faiths, promoted and attended syncretistic events and, in some cases, refused to call Jesus Lord and Saviour.

On legitimacy. In the current disorder in the Communion, GAFCON came together as a gathering of lay leaders, clergy and bishops from over 25 countries on the basis of their confession of the common historic Christian faith. They formed a Council in obedience to the word of God to defend the faith and the faithful who are at risk in some Anglican dioceses and congregations.

GAFCON, where the governing structures of many provinces were present, affirmed such a Council of the GAFCON movement as its body to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith.

In their primates and other bishops, the assembly saw a visible connection to the catholic and apostolic Church and the evangelical and catholic faith which many have received from the Church of England and the historic see of Canterbury. It is this faith which we seek to affirm.

On authority. As the Virginia Report notes, in the Anglican tradition, authority is not concentrated in a single centre, but rather across a number of persons and bodies. This Council is a first step towards bringing greater order to the Communion, both for the sake of bringing long overdue discipline and as a reforming initiative for our institutions.

Whilst we respect territoriality, it cannot be absolute. For missionary and pastoral reasons there have long been overlapping jurisdictions in Anglicanism itself – historically in South Africa, New Zealand, the Gulf and Europe. In situations of false teaching, moreover, it has sometimes been necessary for other bishops to intervene to uphold apostolic faith and order.

On discipline. Finally, with regard to the Archbishop's concern about people who have been disciplined in one jurisdiction and have been accepted in another, we are clear that any such cases have been investigated thoroughly and openly with the fullest possible transparency. Bishops and parishes have been given oversight only after the overseeing bishops have been fully satisfied of no moral impediments to their action.

We enclose a response to the St Andrew's Draft Covenant. (See separate post).

We assure the Archbishop of Canterbury of our respect as the occupier of an historic see which has been used by God to the benefit of his church and continue to pray for him to be given wisdom and discernment.

Signed

The Most Rev Peter Akinola, Primate of Nigeria
The Most Rev Justice Akrofi, Primate of West Africa
The Most Rev Emmanuel Kolini, Primate of Rwanda
The Most Rev Valentine Mokiwa, Primate of Tanzania
The Most Rev Benjamin Nzmibi, Primate of Kenya
The Most Rev Henry Orombi, Primate of Uganda
The Most Rev Gregory Venables, Primate of The Southern Cone
July 18 2008

Central Florida: Trinity Church reaches agreement with the diocese

From Stand Firm:

Mediation Settlement Agreement
April 22, 2008

On April 22, 2008, representatives of the two contingents at Trinity Episcopal Church met all day with Mediator John Upchurch, and came to the following agreement:

1.Those among the congregation who desire to disaffiliate from The Episcopal Church (Leavers) will leave the historic Trinity property by 7/1/08.

2. Those remaining (Stayers) shall cause the sum of $700,000 to be paid to the Leavers with $200,000 being paid in cash upon departure and the remainder being paid in $50,000 monthly installments. All payments under this paragraph are hereby guaranteed by the Diocese.

3. The parties agree that they will not initiate any contact with any parishioner who to date has not indicated whether he or she wishes to remain with Trinity or disaffiliate therefrom for the purpose of soliciting them to stay or leave.

4. The parties shall issue no media releases concerning the disaffiliation except what counsel for the Leavers and Stayers agree upon.

5. The Stayers shall not initiate contact of any kind with current Trinity employees, other than those who manifest their intent in writing to remain employed by Trinity after the Leavers leave. A meeting, to be presided over by counsel for Leavers and Stayers, will be scheduled as soon as practicable for the parties to address the staff and answer questions regarding employment.

6. Stayers will not interfere with the ministries and operations of Trinity prior to departure of Leavers.

7. Leavers shall have sole operational authority without interference until the point of departure. The Rector will work in good faith to arrange training and transition for employees of Stayers pending departure.

8. The Bishop or his designee (other than a person affiliated with the Leavers or the Stayers) may conduct any financial review as the Diocese might require to assure the integrity of the assets and accounts of Trinity Church.

9. The Leavers may take the Bell Carillon with them at their own cost for the removal and delivery, subject to the approval of the donor(s).

10. Should Stayers or their successors desire to sell, transfer, lease, or otherwise convey interest in the historic Trinity property, Leavers shall have the right of first offer. Leavers shall have 30 days to accept such offer. If not accepted, Stayers shall have the right to offer the property on the same terms for up to 6 months. If the Stayers desire to modify the terms, the right of first offer commences again. This term shall terminate 10 years from the date of this agreement.

11. Worship services and other ministries shall continue on the historic Trinity property as currently performed through date of departure.

12. Parties agree to waive any rights to any and all lawsuits against any and all parties, except for those concerning enforcement of this agreement. . .

Read it all.

To the People of the Church of the Good Shepherd, 2006

Interesting start to what will be an on-going series on Stand Firm. From Matt Kennedy at Stand Firm in comment 5:

. . . This is the first installment of what will be a weekly parish-eye re-telling of the events leading up to a lawsuit. The story will be largely told through primary documents and letters to give readers a sense of just how things unfolded and began to unravel. We are doing this in hopes of letting people see what it is like on the ground, not just at Good Shepherd, but at parishes throughout North America in revisionst dioceses. This story will be about a particular parish, but it will also, hopefully, serve as somewhat representative of the experience of the many other parishes that have also had to face litigation and possible property loss.

And the first posting is Matt's letter to his congregation from 2006 [boldface mine]:

To the People of the Church of the Good Shepherd, May 2006

May 18th, 2006

Dear Good Shepherd,

Good Morning...As many of you know, the vestry met with Bishop Adams yesterday. We had a very productive discussion about a number of issues. Our differences are real. They petain to primary or "essential" matters of faith. In this case, as has been said many times before, the essential matter is the authority of the Word of God. Fidelity and compromise simply cannot coexist when it comes to essential matters. To compromise an essential principle of faith is to compromise Christian integrity.

The good news is that both your leaders on vestry and bishop Adams understand and respect this. Good Shepherd cannot compromise the clear teaching of the scriptures or participate in a body that we believe is leading people caught up in sexual sin further into the darkness and away from Christ and bishop Adams a feels just as firmly determined that monogamous homosexual behavior should be blessed by the church.

We both recognized yesterday that maintaining our Christian integrity, sadly, may very well mean that we walk apart from each other after General Convention.

In all likelihood, to be as realistic with you as possible, it is looking that way. That came through fairly clearly yesterday.

But one of the very productive and beneficial aspects of the meeting was that no matter what takes place, there is a strong mutual commitment to seek an amicable, peaceful, and loving resolution. If we walk apart, there is a commitment on our part and on the part of bishop Adams to do so in Christian love and respect.

This is a wonderful blessing enjoyed by very few churches and dioceses in our position. It speaks well of the bishop and of your vestry.

You should be very proud of your vestry by the way. They handled themselves with great respect and love toward the bishop and yet they did so with a calm and firm commitment to remain faithful to the gospel. It was a truly moving thing to watch these Christian men and women firmly bear witness to their faith with gentle humility.

Nobody knows what will happen in June. But I do know that God is most definitely guiding our steps and that so long as we remain faithful what lies before us is far greater and far better than what lies behind. . .

Read it all. Can't wait to see the trajectory of events that led from this letter to the current lawsuit by the diocese.

GAFCON response to evangelical English bishops

From the Anglican Church of Nigeria [boldface mine]:

To Bishop David James and colleagues

Brethren

We have received your letter encouraging us to attend the Lambeth Conference with you.

We trust that we are united in faithful obedience to the Scriptures and also to the Anglican Formularies. We understand your desire to continue to support the efforts of the Archbishop of Canterbury. As GAFCON Bishops and primates, we share with you a commitment to the communion and its future. We ask you to understand that we have reached a different conclusion and request you to understand our decision.

We think it is important to let you know our reasons for not acceding to your request, and also to make them public since your letter is public. We have a number of concerns.

First, the Lambeth Conference is not a two hour seminar discussing a contentious issue. It is three weeks in which we bishops and our wives are called to share together our lives, our prayer, our bible study, our meals, our worship and the Lord's Supper, to be a family together.

You will know that some of us have not been able to take communion with the Presiding Bishop of The Episcopal Church since February 2005, - a period of about three years. The reason is that TEC took an action to consecrate Gene Robinson as Bishop in 2003 contrary to the resolution of the Lambeth Conference, an action of which they have not repented. The consecrators of Gene Robinson have all been invited to Lambeth, contrary to the statement of the Windsor Report (para 134) that members of the Episcopal Church should "consider in all conscience whether they should withdraw themselves from representative functions in the Anglican Communion".

You will know that some of those who objected to this consecration in the United States and have made arrangements for orthodox oversight from other provinces including ours have been charged with abandonment of communion. Their congregations have either forfeited or are being sued for their properties by the very bishops with whom you wish us to share Christian family fellowship for three weeks.

To do this is an assault on our consciences and our hearts. Further, how can we explain to our church members, that while we and they are formally out of communion with TEC, and provide oversight to these orthodox colleagues, we at the same time live with them at the Lambeth Conference as though nothing had happened? This would be hypocrisy.

We are also concerned that the invitation list reflects a great imbalance. It fails to address fundamental departures from historic faith that have triggered this crisis and yet excludes bishops of our own provinces, of Rwanda, Nigeria, Kenya and Uganda who teach and practice Biblical faith. As constituted, the invitations suggest that institutional structures are superior to the content of the faith itself.

We are also mindful of the press interest in the Conference, and in the presence in some form or other of Gene Robinson and his male partner, and of 30 gay activists. We would be the continual target of activist campaigners and media intrusion. In these circumstances we could not feel at home.

All of us have attended Lambeth before. As far as we are aware, only a few of you have been to a Lambeth Conference. In 1998, we had great difficulty in making our case heard in the face of the process of the conference. At that conference we were blessed with the leadership of Archbishop George Carey who has always been a champion of orthodox biblical teaching on sexuality. We have come to the conclusion, from the failure of the instruments of the Communion to take action either to discipline the Episcopal Church or to protect those who have asked the Communion for protection, that there is no serious space for those of an orthodox persuasion in the councils of the Communion to be themselves or to be taken seriously.

We are therefore not persuaded by your arguments to attend. We have looked at all the facts for some time. To find a solution we have proposed the postponement of the conference, the calling of a Primates' meeting and work towards the conclusion and endorsement of the Anglican Covenant by individual provinces. Our request has not been heeded. We must attend to the care of our bishops, clergy and people.

We must address the issue of the Anglican Communion Covenant, particularly as a revised version has just been published. Many of you are concerned about the need to attend Lambeth to contribute to and influence the debate on the Anglican Communion Covenant to help the working of our Communion for future reference. Currently the prospects do not seem good for what is proposed in any way to engage with our current difficulties or relate to the facts on the ground. The state of our broken Communion is not mended by the Covenant. The Lambeth Conference will only be a place to offer reflections on it. That is why some of us recommended that Lambeth be postponed in order to give space for the reconciling process to take place, a Covenant to be agreed, and Lambeth to be held for those who signed up to the Covenant. This proposal was rejected.

Even if you have decided to go to the Lambeth Conference, we hope that you will respond positively to our invitation to attend GAFCON. You will bring your rich experience of mission and we believe that you will also be enriched by the experience of Anglican bishops and Christians from around the world who are keen to share what God is doing in their midst and what He is teaching them.

We emphasise that this action is not intended to signal that we are walking out of the Communion. We are responding to a need of people committed to and continuing in the apostolic faith to meet and consider how they will walk together in mission and mutual support, and to meet in the one place which is spiritually significant for all of us.

Yours in Christ,

Archbishop Peter Akinola (Nigeria)
Archbishop Emmanuel Kolini (Rwanda)
Archbishop Benjamin Nzimbi (Kenya)
Archbishop Henry Orombi (Uganda)
Archbishop Gregory Venables (Southern Cone)

Kenya missionaries return to work despite continuing unrest

From EpiscopalLife Online:

Kenya's Episcopal missionaries Nan and Gerry Hardison are steadfastly committed to continuing their ministry as teachers and health care specialists in Maseno, despite tribal and criminal gang violence that has roiled the east African nation since the December 27 contested presidential election.

The Hardisons returned to Maseno in west Kenya January 25 and are back to work, Gerry as the medical director of Maseno Mission Hospital and Nan as a teacher at St. Philip's Theological College.

They had been evacuated to Nairobi January 11 following the post-election conflict that threatened their security and is responsible for the deaths of more than 900 people. Also evacuated were a Young Adult Service Corps (YASC) volunteer, Liz White, who continued home to the U.S., and nine student nurses.

Violent protests between supporters of President Mwai Kibaki and opposition leader Raila Odinga erupted across the country after Kibaki was declared the winner in the closely contested election.

Parishioners from All Souls' Church, Point Loma, in the Episcopal Diocese of San Diego, the Hardisons said that people in Maseno "are thankful and grateful to have us here -- we are a sign of hope. They are afraid for the future, and we are a signal that they are not abandoned by brothers and sisters in Christ from other parts of the world.". . .

Meanwhile, Ndungu and Rose Ikenye, Episcopal missionaries based in Thika, are reported to be safe, and Canon Percia Hutcherson, a former Episcopal missionary to the Diocese of Eldoret, Kenya, returned to the United States on January 9.

Hutcherson, 86, is a physical therapist who works with crippled children and adults at a clinic she established at the bishop's compound in Eldoret.

Reached at her Los Angeles home, Hutcherson said that the facilities there have not been directly affected by the violence. "In the past, churches were respected," she commented. The deliberate torching on January 2 of a nearby Assemblies of God church where some 35 women, children and elderly persons had sought shelter was a terrible shock to Kenyans, she said. . .

Read it all.

Mississippi: 'Redoing church'

From the Mississippi Clarion-Ledger. I found this article somewhat confusing - mentioned are Anglican churches under Kenya, but then it says that no Mississippi churches have left ECUSA, so I'm assuming the Anglican churches are all new plants. Also, incorrect national numbers are used (did you know that only 55 churches have left ECUSA?) and some other errors are present, but the situation is so confusing, I don't blame the reporter.

RAYMOND — A framed document hangs in a dining room-turned sanctuary on the outskirts of this tiny central Mississippi city that reads, "Diocese of Thika, the Anglican Church of Kenya."

The certificate shows who has authority over the two-month-old congregation, called St. Michael and All Angels Anglican Church.

"We gave them what I call 'the kiss of peace goodbye,' " said St. Michael's priest the Rev. Linda Berry about her break from the Episcopal Church U.S.A. "Our main focus is on what we're doing now, which is redoing church."

Berry is part of a national movement of former Episcopalians and other believers aligning their congregations with conservative Anglican churches in Africa. Those seeking African oversight say they've become disillusioned with what they consider to be an increasingly secular drift in the Episcopal Church U.S.A.

And while church leaders battle over theological issues, many worshippers are seeking the African-affiliated Anglican churches for wholly different reasons. . .

. . . Therese Baker of Jackson, who had been baptized and confirmed in the Episcopal church, started worshipping at St. Michael's because she found most area Episcopal churches too large and unwelcoming.

"Unless you knew someone you were ignored," the former veternarian's assistant said.

About a half dozen people worship at St. Michael's, where churchgoers sit in a semi-circle in front of an altar set up in Berry's dining room.

Surrounded by the aroma of scented candles, believers help conduct the liturgy by taking turns reading the day's Scripture.

"They're so small right now you feel like you're actually part of something," Baker said. "I want to become closer to God and I feel like I'm getting that here."

Colorado transplant Lana Mapes, the daughter of a Presbyterian minister who led small mission churches, attends St. Michael's because she finds a more authentic form of Christianity than among the people she's encountered in big, established churches.

"I see a lot of hypocritical behavior," Mapes said. "It's all about them, what's good for them, what's good for the pocketbook."

People attending St. Michael's also say they value such rituals as infant baptism and regular Holy Communion.

"That's always been a very basic part of our religion," Mapes said about sharing the Eucharist.

David Hein, a religion professor at Hood College in Maryland who specializes in Episcopal and Anglican history, said the new Anglican churches in the United States seem well positioned to attract evangelicals who want to connect with their faith's apostolic roots, but consider the Episcopal church too liberal.

"Some are moving away from churches that emphasize a glamourous preacher and are looking for an association with thoughtful holiness, which they find in traditional Anglicanism," he said. "There's a movement of evangelicals who are dissatisfied in large preaching temples.". . .

. . . "People think the split was about homosexuality," said Berry, 61, who was ordained a priest in August by a Kenyan bishop. "But that wasn't really it."

A major rift formed in 2003 between the U.S. Episcopal church and the more conservative leaders of the 77 million member global Anglican Communion when Episcopal church leaders elected their first openly gay bishop.

But Berry and other members of the new Anglican churches in Mississippi say they left the Episcopal Church U.S.A. - the name of the Anglican church in America - because of what they saw as an increasing emphasis over the past two decades on intellectualism over biblical authority, such as raising doubts about the virgin birth and the divinity of Jesus.

"We had to make a choice," said the Rev. Ruth Urban, who leads the Kenyan-affiliated Holy Apostles Anglican Church in Brandon with her husband John. "Are we going to uphold the Scripture or uphold the church?". . .

. . . The Kenyan churches are part of a small network of Anglican churches in the state including metro-area congregations St. Stephen's Reformed Episcopal Church in Flowood - which formed in 1984 before the current crisis in the Anglican Communion - and the Rwandan-affiliated Holy Trinity Anglican Church in Flowood.

The churches have not broken away from the Episcopal Diocese of Mississippi. However, most attract some Episcopalians disenchanted with their national church.

And even though only the Kenyan-affiliated church ordains women - which many consider a major theological difference - Anglican churches in Mississippi and elsewhere in the United States are working toward forming their own U.S. jurisdiction.

As of September, 55 of the 7,679 congregations in the Episcopal Church U.S.A. have either withdrawn from the organization or voted to leave, said the church's communications director Robert Williams.

No Mississippi parish has broken from the Episcopal church. . .

. . . Bishop Duncan Gray III of the Episcopal Diocese of Mississippi said he believes there's enough room in the Episcopal church for divergent views.

"I think there is within the Episcopal church within Mississippi both diverse congregations and diversity within congregations and that there's a place for everyone," he said. "I would hope that we could find what unites us and deepens that rather than spend enormous energy on defining what divides us."

But people involved in the new Anglican congregations in Mississippi say they expect the network of Anglican churches will soon form its own province in the United States. . .

Read it all.

The perfect storm, both overseas and here in San Diego

From The Enlightenment Project, a San Diego blog that describes itself as "Philosophy, Politics and Economics from an Unrepentantly Liberal Perspective," several interesting pieces on the Episcopal Church and the current situation. First, on the Kenya consecrations:

. . . Here was the Perfect Storm. By the early 21st century after 30 years of changes pushed by clergy on laypeople, who were either indifferent or positively hostile, there was something in the Episcopal Church for almost everyone not to like. The theologically orthodox deplored the Church's theological minimalism (see (2)); social conservatives hated its "political correctness" (see (4)); out-of-favor conservative clergy were angry about being professionally marginalized; silly asses like me couldn't stand the new Prayer Book and the liturgical style that went along with it; no one liked ChurchSpeak and everyone was irritated by the arrogance of liberal clergy promoting their agendas, absolutely convinced that they could get whatever they wanted by manipulating and "using psychology" on us ignorant, manipulatable laypeople and beating up clergy who wouldn't get on board.

Then there was the Wedge Issue: the ordination of openly-gay Bishop Robinson. This was supposed to be the grand, revolutionary gesture that would push the agenda through. Arrogance and stupidity: the rest is history. . .

Then there's this posting on reaction to an August pastoral letter to the people of the Diocese of San Diego from Bishop Mathes, a letter that addressed the reasons for diocesan lawsuits against the three parishes that have left with their property (italics are quotes from the bishop's letter):

. . . I have considerable sympathy with the views on sexual ethics of liberals in the Episcopal Church, including presumably, the Bishop of San Diego: I agree with them that there is nothing morally wrong with homosexual activity. But before you assume that I “don’t have any morals” I should note that I regard the arrogance and hypocrisy of liberal clergy, and their strong-arm tactics as shockingly immoral. They put on the armor of righteousness convinced that they were divinely commissioned not only to enlighten members of the Episcopal Church but to exert prophetic moral leadership in the World, and were cock-sure that they would get their way by “using psychology”—by manipulating laypeople—and by bullying conservative clergy.

Even now as the Church is undergoing meltdown, the Princes of the Church and their courtiers, like their counterparts in the secular regime, are determined to stay the course. The bishop seems convinced that with enough legal firepower he will be able to capture territory from dissident congregations and achieve “mission accomplished” within a year. He also claims to believe that once dissident clergy and laypeople have been forced out of their churches, rebuilding will be relatively unproblematic—or at least feasible:

In each and every case, it is my intention to rebuild vibrant, Christ-centered ministries in congregations that have been seriously affected…

Following current events in the secular world, I’m not so sure about that. Mission accomplished is quick and easy—you can beat up bad guys and level an entire country in three weeks of shock and awe. Rebuilding is quite another thing and I’m not sure how the bishop plans to accomplish this task in those seriously affected congregations.

This bishop’s letter is very light on specifics and on figures. Once conservative dissidents have been forced out of their churches, how big will the righteous remnant in each church be? 100? 50? 10? I rather doubt that there will be a sufficient number to maintain the property. The bishop however seems to believe that once ethnic cleansing is complete local residents who, presumably, had been scared off by the bigots and homophobes occupying the facility would flood into the church to establish vibrant, Christ-centered ministries. . .

. . .More importantly, these congregations were begun as Episcopal communities. Every gift given would rightly be assumed to have been given to an Episcopal congregation. As far as our canons are concerned, they do indeed assume a trust relationship—that is, that the property is held in trust for the ministry of the Episcopal Church. That is why the diocese deeds the property to a newly established parish, because it can rightly assume a perpetual relationship of trust…

But what did donors intend? Did they intend to provide support to a congregation that was Episcopal regardless of what remarkable theological novelties the Episcopal Church would, in the future, adopt? One suspects that they intended to buy a coach—not a coach that would turn into a pumpkin. . .

And the blogger, identified as H.E., adds in the comments to the above post:

. . . Unfortunately I'm serious about the analogy to Iraq. I don't see any easy way out of the mess in the church even though I suspect that by now most of us are disgusted with the whole thing and wish it had never started. And that includes a number of gay Episcopalians I know, one of whom would easily have gotten ordained--and should have been ordained--but was blocked because sexual orientation had become politicized. I agree it isn't the fault of the S.D. bish or most who've been sucked into this Culture War--it's the corporate culture of the Episcopal Church, which he was channeling in that letter, that's at fault.

It's embarrassing that however much pious language is used to package the church's program, it is so transparently about power and money. I'd be interested in knowing more about the legal ramifications. My uneducated guess is that one motive, if not the chief motive, for this litigation is to send the message to parishes that if they try to leave and take their property they'll be beat up and financially ruined by legal fees, so that it just won't be cost-effective even if they "win."

I wish reasonable people in TEC could rise up and force a troop withdrawal. Is this litigation really cost-effective? Is it worth hanging onto those church properties if the people who maintain them bail? Will the money you get from selling them after the legal costs are paid be worth it? Does it really matter if the Episcopal Church is relegated to some associate status in the Anglican Communion, or kicked out altogether? What is gained from all these political machinations and power plays, packaged in pious language, that are an embarrassment to the Church? What is the goal anyway: to hang onto that money in order to finance a top-heavy bureaucracy and see to it that priests are paid "professional-level" salaries as the gentlemen of their parishes, while membership in TEC continues to shrink?

What are they playing at? The idea that this is a moral crusade to promote the rights of gay people is pure crap--like the claim that we are in Iraq to promote "freedom" and "democracy." I'm equally skeptical about conservative claims that they are out to defend Biblical Authority. The Episcopal Church has kicked into survival mode and what we see now are power plays and scrambles for money.

Bishop Minns reports on the Anglican consecrations

From BabyBlueOnline, a report from Bishop Martyn Minns on the Anglican consecrations in Kenya and Uganda:

Over the past few days Angela, Rachel and I have had the joyful privilege of taking part in the consecration of three new bishops from Kenya and Uganda to serve in the USA. We were there, along with representatives from most of the provinces of the Global South, to demonstrate our solidarity with each of these new bishops and their families as they begin their ministries. The actual services were exuberant celebrations attended by thousands and both lasted approximately five hours! They were also important milestones in our effort to build a united, biblically-based, missionary-minded expression of Anglicanism in the USA.

Bishops Bill Atwood, John Guernsey and Bill Murdock are personal friends of many years and we are looking forward to working with them in the coming months as part of the Common Cause Partnership.These new initiatives are a dramatic demonstration that we are not alone as we seek to bear witness to the transforming love of Jesus Christ that is rooted in the 'faith once and for all delivered to the saints.'. . .

Read it all.

AAC weekly message from the Rev. David Anderson

From the American Anglican Council weekly update email:

A Message from the President
The Rev. Canon David C. Anderson
President & CEO, American Anglican Council

Beloved in Christ,

This commentary is being sent from Nairobi as text mail from my cell phone so it will be brief. On Thursday eight primates and representatives of two other Anglican provinces gathered at All Saints Anglican Cathedral for the consecration of Bishops-elect Bill Atwood and Bill Murdoch as Suffragan bishops of the Cathedral Diocese. They will be responsible for pastoral care of the Kenyan congregations in North America . On Sunday, Uganda will have a similar consecration of Bishop-elect John Guernsey.

These bold actions taken by two Anglican provinces signify the resolve of Global South provinces to move forward in addressing the situation in North America.

What is also clear is that many provinces have seen enough evidence of the US Episcopal Church's defiance, and they are not anticipating anything further from TEC except deception and further movement forward on the revisionist agenda.

The AAC will be releasing our Communiqué Compliance Report Summary prior to TEC’s House of Bishops meeting, in time for the AB of Canterbury to "read, mark, learn, and inwardly digest" what will be obvious: the leopard hasn't changed its spots. Indeed, TEC is pursuing its agenda with audacity: a lesbian priest is a nominee for bishop of Chicago. Honestly, we couldn't make this up. And down in Lexington, Kentucky Bishop Stacy Sauls - former trial attorney and understudy to TEC Chancellor David Booth Beers - is asking for help in compiling a massive list of all the TEC congregations who have fled "overseas" so that in their litigation efforts they can leave no one un-sued.

While Bishop Sauls is compiling names, he can add Fr. Chuck Reeder and Holy Comforter Church, Broomfield, Colorado, who have announced this week that they are departing their diocese and TEC. For congregations and clergy in hostile dioceses things are becoming progressively more difficult.

And five retired TEC bishops are asking, “Where is TEC getting the money for all this litigation?” Be sure to read their letter in this Update.

On a positive note, I look forward to another refreshing time of fellowship and worship in Africa this coming Sunday, when John Guernsey will be consecrated in Uganda. May the Lord richly bless the ministries of these three new Anglican bishops in North America.

Blessings and Peace in Christ Jesus,

The Rev. Canon David C. Anderson
President & CEO of the AAC

The Anglican consecrations in Kenya

Here are some links to various reports on the Anglican consecrations of the Rev Canon Bill Atwood and the Rev Bill Murdoch that took place August 30 in Kenya:

• Report 1 and Report 2 from Hank Steenstra, a member of the Anglican Church of the Redeemer in Camden, North Carolina (under the jurisdiction of the Anglican Church of Kenya)
• Video from Kevin Kallsen, Anglican TV
• Text of Archbishop Gomez’s Homily from the Nairobi Consecrations posted on Stand Firm
• Pictures from Kenya posted on TitusOneNine
• News reports from The Living Church, the Times Online here and here, Ruth Gledhill's blog, the Boston Globe and USA Today (h/t to TitusOneNine)

Next stop, Uganda for the consecration of the Rev. John A.M. Guernsey as Bishop of Uganda in Mbarara on September 2. Stay tuned!

Live Streaming AnglicanTV *sticky*

AnglicanTV will start live streaming at 1:00 p.m. EST today (Thursday, 8/30) from Kenya - or as Kevin says, "I guess live is a relative term. This was recorded when you were all asleep in your American beds."

Kenya's Anglicans consecrate conservative US clerics

From Christian Today:

The Anglican Archbishop of Kenya has consecrated two conservative US priests as suffragan bishops to take over the pastoral care of congregations that have broken away from the Episcopal Church in the US because of its pro-homosexual stance.

Archbishop Benjamin Nzimbi, leader of the Anglican Church of Kenya (ACK), told the Rev Canon Bill Atwood and the Rev Bill Murdoch during Thursday’s service at the All Saints Cathedral Nairobi, “As a bishop ... you are to maintain the Church's discipline, guard her faith and promote her mission in the world.”

Hundreds of Christians, including around 10 primates from the “Global South”, looked on as Atwood and Murdoch pledged their word to “serve the international interests of the Anglican Church of Kenya, to serve clergy and congregations in North America under the Kenyan jurisdiction,” according to Reuters. . .

. . . Bishops Atwood and Murdoch will now oversee 30 North American congregations that have turned to the ACK for leadership.

And from Ruth Gledhill at the Times Online:

The worldwide Anglican Church took a further step towards schism over homosexuality today with the ordination of two American Bishops to pastor to conservative US Anglicans under the jurisdiction of Kenya.

The Right Rev William Murdoch and the Right Rev Bill Atwood were consecrated at All Saints Cathedral in Nairobu by Kenya's Archbishop Benjamin Nzimbi. The ordinations are valid but are expected to be counted as "irregular" by Lambeth Palace in London, placing the two outside the officially-recognised Anglican hierarchy.

Nonetheless, the Archbishop of Canterbury, Dr Rowan Williams, will come under pressure from conservatives to invite the two new bishops to next year's Lambeth Conference. . .

. . . At the service, attended by ten primates from the Global South bloc of conservative African, Asian and Latin American churches, the two men pledged to serve the international interests of the Anglican Church of Kenya and of the congregations in North America that have rejected the care of their own, liberal bishiops and opted for Kenyan jurisdiction.

Archbishop Nzimbi said: “It is evident that the conflicts in the communion affect us all and we have a responsibility to address the areas that we are able to impact.". . .

AnglicanTV in Kenya

Don't forget to check out Kevin's video at AnglicanTV!

AnglicanTV itinerary update

Kevin Kallsen of AnglicanTV leaves tomorrow (Tuesday) for Nairobi via Amsterdam for the consecration of the Rev. Canon Dr. Bill Atwood as Suffragan Bishop of Kenya on Thursday, August 30. Then Friday, he flies to Uganda for the consecration of the Rev. John A.M. Guernsey as Bishop of Uganda in Mbarara on September 2. Monday Kevin will be back in the U.S.

Please keep Kevin in your prayers and check AnglicanTV for more info.

On Bill Atwood from the Global South Anglican:

. . . As a part of a broader and coordinated plan with other provinces, the ACK will consecrate The Revd Canon Dr. Bill Atwood as Suffragan bishop of All Saints Cathedral Diocese, Nairobi of the ACK to support the international interests of the Anglican Church of Kenya, including support of Kenyan clergy and congregations in North America.

Our goal is to collaborate with faithful Anglicans (including those in North America who are related with other provinces). A North American Anglican Coalition can provide a safe haven for those who maintain historic Anglican faith and practice, and offer a way to live and work together in the furtherance of the Gospel.

And on John Guernsey from the Global South Anglican:

. . . Bishop-elect Guernsey will provide local episcopal oversight to the 26 congregations in the United States that are part of the Church of Uganda, on behalf of the ten Ugandan Bishops currently providing episcopal care to Biblically orthodox American congregations. He will also continue to serve as Rector of All Saints Church, Dale City, Virginia.

Archbishop Orombi said, “Rev. Guernsey has a long history with the Church of Uganda, including many short visits to Uganda for teaching and preaching missions. He is highly respected by clergy and Bishops in the Church of Uganda, and has also been a pastoral and strategic leader in the Anglican Communion Network as Dean of the Mid-Atlantic Convocation. He is the ideal candidate to pioneer this new ministry.” . . .