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Friday, January 12, 2007
"For,
as I have often told you before and now say again even with tears, many live
as enemies of the cross of Christ...Their mind is on earthly things. But our
citizenship is in heaven. And we eagerly await a Savior from there, the Lord
Jesus Christ, who, by the power that enables him to bring everything under
his control, will transform our lowly bodies so that we will be like his
glorious body."
(Philippians 3:18-21)
- New 2005 Episcopal Church Data Shows Further Decline
-
Panel of Reference Issues Fort Worth Report;
Diocesan Bishop Responds Positively
-
Virginia Update: Diocese Won't Renew 30-Day Pledge
Not to Sue; National Church to Intervene
-
Bishop Wimberly: Statement on Second Camp Allen
Meeting
- Presiding Bishop Continues to Deny Basic Christian Principles
- Archbishop of Canterbury Announces Covenant Design Group members
-
Editorial by John Yates & Os Guinness: "Why We Left
the Episcopal Church"
NEW 2005 EPISCOPAL CHURCH DATA SHOWS FURTHER
DECLINE
Source: Episcopal
Fast Facts 2005 (Episcopal Church Research Office, Congregational
Development)
| |
2004 |
2005 |
| Domestic Parishes and Missions
|
7,200 |
7,155 |
| Active Baptized Members |
2,247,819 |
2,205,376 |
| Net Change in Active Membership from Previous Year |
-36,414 |
-42,443 |
| One Year % Change in Active Members |
-2% |
-2% |
| Five Year % Change in Active Member |
-4% |
-5% |
| Ten Year % Change in Active Members |
-7% |
-8% |
| Total Average Sunday Worship
Attendance (ASA) |
795,765 |
787,271 |
| Net Change in ASA from Previous Year |
-27,252 |
-8,494 |
| One Year % Change in ASA |
-3% |
-1% |
| Five Year % Change in ASA |
-5% |
-8% |
| Ten Year % Change in ASA |
-4% |
-6% |
| |
|
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Links to other statistical reports from the
Episcopal Church Research Office:
2004-2005 Episcopal Church Statistical Totals
Table of Statistics from 2005 Parochial Reports (as of January 2007)
Additional Reports
Note: Look for further Episcopal statistical analysis in the February
Encompass newsletter
PANEL OF REFERENCE ISSUES FORT WORTH REPORT; DIOCESAN BISHOP
RESPONDS POSITIVELY
The Panel of Reference, which has to date been relatively inactive
and ineffective at resolving disputes within the Anglican Communion,
recently released a report responding to an appeal made last year by the
Diocese of Fort Worth. It may be found in PDF format here.
The diocese's response to the report is below.
Diocese of Fort Worth Response to the Report of
the Archbishop of Canterbury’s Panel of Reference
We welcome the report and recommendations of the Panel of Reference in
response to the appeal submitted by the Episcopal Diocese of Fort Worth. We
are deeply grateful to Archbishop Peter Carnley and the members of the Panel
for their hard work and thoroughgoing investigation of our appeal during the
past year, and we are especially gratified and encouraged by their
affirmation and endorsement of the Dallas Plan (described in paragraph #7 of
the report) as an adequate response to the canons of The Episcopal Church on
the ordination and placement of clergy. We are gratified that our
conscientious position has been vindicated by this impartial, international
body of church leaders.
Since the publication of the Eames Commission report on women in the
episcopate (1988), we have embraced its principle of “an open process of
reception” for the ordination of women to the priesthood and episcopate.
This principle maintains that eventually the whole catholic church may
either accept or reject the ordination of women to the priesthood and
episcopate as a legitimate development in the apostolic ministry (see Eames
Commission report, paragraph 44). This is a long, spiritual process that may
take several generations ultimately to decide.
The Dallas Plan was implemented as a means of responding positively and
pastorally to women in this diocese who feel called to the priesthood and
want to test their vocation, as well as to any parish in the diocese that
may wish to call a woman to serve in a priestly capacity. But in 1997 the
General Convention attempted to shorten the process by passing amendments to
the canons on the ordination of women, making the practice mandatory rather
than permissive. This had the effect of marginalizing our bishop and diocese
(and others like us in the Episcopal Church) and outlawing the theological
position we maintain. In our appeal to the Panel, we expressed our concern
for the future of our diocese when the time comes to elect a new bishop.
The Panel has affirmed the principle of “an open process of reception” as
articulated by the Eames Commission and affirmed by successive Lambeth
Conferences, and it has called into question the attempt by The Episcopal
Church to bring premature closure to this discernment process by adopting
mandatory canons on the ordination of women to the priesthood and
episcopate.
An open process of reception requires that each side be treated with
charity and respect, and that time and space be provided for this matter to
be resolved in the life of the catholic church as a whole. The Dallas Plan
has worked well for over a decade, and in the Panel’s estimation “has cared
positively for those who do not share the majority diocesan view.“
In addition we note the following points in the Panel’s report:
• “…no diocese or parish should be compelled to accept the ministry of
word or sacrament from an ordained woman” (#17a) and “non-acceptance of the
ordination of women is a recognized theological position” (#13); and
similarly, “provision has to be made to meet the conscientious objection to
ministry by women.’ (#17a)
• Any diocese holding this theological position “ought to be able to find
a place within ECUSA without a sense of isolation or victimization.” (#14)
• “No diocese should be compelled to elect a bishop who agrees with the
ordination of women.” (#16)
• ”…theological views on the ordination or consecration of women should
not be a ground on which consent [to the election of a bishop] might be
withheld.” (#17b)
• “…the Archbishop of Canterbury should discuss with the Presiding Bishop
the possibility of the clarification of the ambiguous wording of the 1997
amendment to the relevant canon so as to ensure that the permissive nature
of the ordination of women is maintained in any diocese.” (#17c)
• Discussions should continue “with the aim of securing the place of Fort
Worth in the Communion.” (#17d)
We regard the report as a very important document, deserving the
attention and appreciation not only of this diocese and Province, but of all
parishes and dioceses within the entire Anglican Communion. We hope that it
will usher in a new period of patient discernment, both in prayer and in
study, concerning a question that sadly has tended to be the occasion for
enmity, rather than unity in accord with the will of our Lord and Savior,
Jesus Christ.
The Rt. Rev. Jack Leo Iker
Bishop of Fort Worth
January 8, 2007
_____
Note: An Interview with Bishop Iker regarding the Panel's report,
conducted by the Living Church, may be found here:
Bishop Iker: Ruling Gives Traditionalists 'Moral High Ground'
UPDATE ON VIRGINIA: DIOCESE WON'T RENEW 30-DAY PLEDGE NOT TO SUE,
NATIONAL CHURCH TO INTERVENE
Source: The
Washington Times
By Natasha Altamirano
Published January 12, 2007
The Episcopal Church plans to intervene in a property dispute involving
two Northern Virginia parishes that voted to leave the American denomination
last month, officials with the departing congregations said.
The intervention would mark a dramatic shift in the relationship between
the national church and individual dioceses.
Truro Church in Fairfax and the Falls Church are among nine parishes in
Virginia that voted to leave the Episcopal Church last month over issues of
biblical authority and sexuality. The departing congregations make up about
10 percent of the Virginia diocese's estimated 90,000 members.
Truro and the Falls Church are fighting for an estimated $27 million to
$37 million in property.
"The prior presiding bishop took the position that property disputes are
in the purview of the diocese," said Jim Oakes, senior warden at Truro. "The
current presiding bishop seems to be taking a different position."
The Episcopal Church plans to intervene in a property dispute involving
two Northern Virginia parishes that voted to leave the American denomination
last month, officials with the departing congregations said.
The intervention would mark a dramatic shift in the relationship between
the national church and individual dioceses.
Truro Church in Fairfax and the Falls Church are among nine parishes in
Virginia that voted to leave the Episcopal Church last month over issues of
biblical authority and sexuality. The departing congregations make up about
10 percent of the Virginia diocese's estimated 90,000 members.
Truro and the Falls Church are fighting for an estimated $27 million to
$37 million in property.
"The prior presiding bishop took the position that property disputes are
in the purview of the diocese," said Jim Oakes, senior warden at Truro. "The
current presiding bishop seems to be taking a different position."
Bob Williams, communications director for the Episcopal Church, said
there's more at stake than land.
"The leadership of the Episcopal Church has a moral ... responsibility to
guard that property for the use of future generations," he said.
Presiding Bishop Katharine Jefferts Schori issued a statement on the
dispute last month.
"The Episcopal Church is going to be there in partnership with the
Diocese of Virginia to help bring healing in any way that we can, and to
continue to remind everybody that we are engaged in larger mission," Bishop
Jefferts Schori told the Episcopal News Service.
Officials with the departing churches say they have received a different
message.
"We know what their attorneys told our attorneys," said Jim Pierobon, a
spokesman for Truro and Falls Church. "It's a significant change at the very
top of the Episcopal Church."
David Booth Beers, a D.C. attorney who serves as chancellor to the
presiding bishop, declined to comment.
Episcopal officials also remain tight-lipped about the dispute.
A 30-day moratorium on any legal action -- agreed upon last month by the
Diocese of Virginia and representatives from the breakaway parishes --
expires Wednesday.
The diocese announced Tuesday that it would not seek to renew the
agreement. Patrick Getlein, secretary of the diocese, said he can't
speculate about what will happen next.
"The fact is no decisions have been made and no actions taken on these
issues, as we remain honor-bound by the [moratorium] until it expires on
Jan. 17," Mr. Getlein wrote in an e-mail to The Washington Times. "The only
decision made was not to renew."
Leaders from the breakaway parishes expressed disappointment at the
diocese's announcement.
"We've let the diocese know in every way we possibly can that we want to
settle this amicably and have been very firm about that," Mr. Oakes said.
The Rev. Rick Wright, senior associate rector of the Falls Church, said
lawsuits aren't the only answer.
He said the diocese's annual council, which meets later this month in
Richmond to elect a new Virginia bishop and vote on other legislation,
presents an opportunity to settle the matter out of court.
"I would hope the annual council and the whole body of the diocese would
review this decision and possibly return to the negotiating table," Mr.
Wright said. "My understanding is that it does not lead inevitably to
litigation."
The parishes are prepared to handle a potential lawsuit. Neither Truro
nor the Falls Church have discussed alternate worship sites or other
would-be scenarios.
"We are not concerned or fearful about our legal position," Mr. Oakes
said.
No parishes in the Episcopal Diocese of Washington, which includes
Montgomery, Prince George's, Charles and St. Mary's counties in Maryland and
the District, have discussed leaving the Episcopal Church, diocesan
spokesman Jim Naughton said.Bob Williams, communications director for the
Episcopal Church, said there's more at stake than land.
"The leadership of the Episcopal Church has a moral ... responsibility to
guard that property for the use of future generations," he said.
Presiding Bishop Katharine Jefferts Schori issued a statement on the
dispute last month.
"The Episcopal Church is going to be there in partnership with the
Diocese of Virginia to help bring healing in any way that we can, and to
continue to remind everybody that we are engaged in larger mission," Bishop
Jefferts Schori told the Episcopal News Service.
Officials with the departing churches say they have received a different
message.
"We know what their attorneys told our attorneys," said Jim Pierobon, a
spokesman for Truro and Falls Church. "It's a significant change at the very
top of the Episcopal Church."
David Booth Beers, a D.C. attorney who serves as chancellor to the
presiding bishop, declined to comment.
Episcopal officials also remain tight-lipped about the dispute.
A 30-day moratorium on any legal action -- agreed upon last month by the
Diocese of Virginia and representatives from the breakaway parishes --
expires Wednesday.
The diocese announced Tuesday that it would not seek to renew the
agreement. Patrick Getlein, secretary of the diocese, said he can't
speculate about what will happen next.
"The fact is no decisions have been made and no actions taken on these
issues, as we remain honor-bound by the [moratorium] until it expires on
Jan. 17," Mr. Getlein wrote in an e-mail to The Washington Times. "The only
decision made was not to renew."
Leaders from the breakaway parishes expressed disappointment at the
diocese's announcement.
"We've let the diocese know in every way we possibly can that we want to
settle this amicably and have been very firm about that," Mr. Oakes said.
The Rev. Rick Wright, senior associate rector of the Falls Church, said
lawsuits aren't the only answer.
He said the diocese's annual council, which meets later this month in
Richmond to elect a new Virginia bishop and vote on other legislation,
presents an opportunity to settle the matter out of court.
"I would hope the annual council and the whole body of the diocese would
review this decision and possibly return to the negotiating table," Mr.
Wright said. "My understanding is that it does not lead inevitably to
litigation."
The parishes are prepared to handle a potential lawsuit. Neither Truro
nor the Falls Church have discussed alternate worship sites or other
would-be scenarios.
"We are not concerned or fearful about our legal position," Mr. Oakes
said.
No parishes in the Episcopal Diocese of Washington, which includes
Montgomery, Prince George's, Charles and St. Mary's counties in Maryland and
the District, have discussed leaving the Episcopal Church, diocesan
spokesman Jim Naughton said.
_____
LINKS:
Diocese of Virginia Press Release:
Thirty-day Standstill Agreement Not Renewed
Press Release by the Virginia Churches:
Anglican Congregations in Virginia Decry Decision by Episcopal Diocese to
Halt Property Negotiations
BISHOP WIMBERLY ISSUES STATEMENT ON SECOND CAMP ALLEN MEETING
January 8, 2007
The Windsor Bishop’s meeting, January 3-5, 2007 at Camp Allen, TX
provided a further opportunity for a group of bishops to sit, pray and
listen together about issues facing the Episcopal Church and the Anglican
Communion. Guests included the Most Rev. Drexel Gomez, the Rt. Rev. Michael
Scott-Joynt and the Most Rev. Donald Mtetamela. The meeting was grounded in
Bible study and we did a great deal of listening to one another about the
situations that face our diverse dioceses, provinces and Communion.
Archbishop Gomez spoke to us about the development process for the proposed
covenant. Archbishop Mtetamela spoke to us about the upcoming primates
meeting in Dar es Salaam, Tanzania. We discussed our hopes and dreams for
the Episcopal Church and the Anglican Communion and we prayed for the Church
as a whole. We remain hopeful and resolve to support the Windsor Report
initiatives, especially Archbishop Gomez’s work on the Anglican Covenant.
The Rt. Rev. Don A. Wimberly, Bishop of Texas
PRESIDING BISHOP CONTINUES TO DENY BASIC CHRISTIAN PRINCIPLES
Excerpts from a recent interview with Episcopal Church
Presiding Bishop Katharine Jefferts Schori (KJS) by Laura Lynn Brown of the Arkansas
Democrat-Gazette (ADG):
Source:
Frank Lockwood's Blog
ADG: I want to ask you about a couple of other things
you’ve said in interviews. One of those was in the 10 questions in TIME
magazine about the small box that people put God in. Could you elaborate a
little bit on your take on “Jesus is the way, the truth and the life” [a
paraphrase of John 14:16]?
KJS: I certainly don’t disagree with that statement that
Jesus is the way and the truth and the life. But the way it’s used is as a
truth serum, or a touchstone: If you cannot repeat this statement, then
you’re not a faithful Christian or person of faith. I think Jesus as way –
that’s certainly what it means to be on a spiritual journey. It means to be
in search of relationship with God. We understand Jesus as truth in the
sense of being the wholeness of human expression. What does it mean to be
wholly and fully and completely a human being? Jesus as life, again, an
example of abundant life. We understand him as bringer of abundant life but
also as exemplar. What does it mean to be both fully human and fully divine?
Here we have the evidence in human form. So I’m impatient with the narrow
understanding, but certainly welcoming of the broader understanding.
ADG: What about the rest of that statement –
KJS: The small box?
ADG: Well, the rest of the verse, that no one comes to the
Father except by the son.
KJS: Again in its narrow construction, it tends to
eliminate other possibilities. In its broader construction, yes, human
beings come to relationship with God largely through their experience of
holiness in other human beings. Through seeing God at work in other people’s
lives. In that sense, yes, I will affirm that statement. But not in the
narrow sense, that people can only come to relationship with God through
consciously believing in Jesus.
------------
ADG: ...Do you have some evidence that the sexuality is
more of an issue for men than for women?
KJS: Well, who’s most heated up about it? Gatherings around
the Anglican Communion that are primarily male seem to get captured by this
issue. Gatherings that are primarily female get captured by passion for a
human world. For human people and educating children and providing health
care. The UN Commission on the Status of Women and the accompanying
gathering of Anglican women at the UN over the year is probably the best
evidence. And they have different opinions about issues of human sexuality,
but that’s not the focus of their work together. The focus is on humans.
------------
ADG: That reminds me of something else you said. This
was a CNN interview when Kyra Phillips asked you what happens when we die
... It seemed to some people that you were saying there isn’t an afterlife.
KJS: I don’t think Jesus was focused on that. I think Jesus
was focused on heaven in this life, primarily. The Judeo-Christian tradition
has always said yes, there is resurrection. There is life after death. But I
think Jesus was not so worried about that. I think he’s worried about what
we’re doing to treat our fellow human beings as children of God. He says the
kingdom of heaven is among you, and within you, and around you.
ADG: So does that mean that in your view there is no
afterlife?
KJS: That’s not what I said. I said what I think Jesus is
more concerned about is heavenly existence, eternal life, in this life.
ADG: So there again, that’s partly why the Millennium
Development Goals are important to you? To improve people’s lives now?
KJS: Absolutely...
Full text
ARCHBISHOP OF CANTERBURY ANNOUNCES COVENANT DESIGN GROUP MEMBERS
Source:
Anglican Communion News Service
January 9, 2007
The Archbishop of Canterbury today announced the members of the Covenant
Design Group that he has appointed in response to a request of the Joint
Standing Committee of the Primates’ Meeting and of the Anglican Consultative
Council.
The group will meet under the chairmanship of the Primate of the West
Indies, Archbishop Drexel Gomez, and includes experts in canon law, the
nature and mission of of the church and ecumenical relations from around the
Communion. In addition to a small core group, the Archbishop is also
appointing a wider circle of corresponding members, who will be assisting
the Group’s work.
The Group will hold its first meeting in Nassau, the Bahamas, in
mid-January 2007, and present an interim report to the Primates Meeting and
Joint Standing Committee when they meet in February in Tanzania.
The members are listed below:
The Most Revd Drexel Gomez, West Indies
The Revd Victor Atta-Baffoe, West Africa
The Most Revd Dr John Chew, South East Asia
Ms Sriyanganie Fernando, Ceylon
The Revd Dr Kathy Grieb, USA
The Rt Revd Santosh Marray, Indian Ocean
The Most Revd John Neill, Ireland
The Revd Canon Andrew Norman, Archbishop of Canterbury’s Representative
Chancellor Rubie Nottage, West Indies, Consultant
The Revd Dr Ephraim Radner, USA
Ms Nomfundo Walaza, Southern Africa
The Revd Canon Gregory Cameron, Anglican Communion Office, Secretary
Archbishop's Press Office
Lambeth Palace
London SE1 7JU
EDITORIAL: WHY WE LEFT THE EPISCOPAL CHURCH
Source: The Washington Post
January 8, 2007
By the Rev. John Yates and Os Guinness
When even President Gerald Ford's funeral at Washington National
Cathedral is not exempt from comment about the crisis in the Episcopal
Church, we believe it is time to set the record straight as to why our
church and so many others around the country have severed ties with the
Episcopal Church. Fundamental to a liberal view of freedom is the right of a
person or group to define themselves, to speak for themselves and to not be
dehumanized by the definitions and distortions of others. This right we
request even of those who differ from us.
The core issue in why we left is not women's leadership. It is not
"Episcopalians against equality," as the headline on a recent Post op-ed by
Harold Meyerson put it. It is not a "leftward" drift in the church. It is
not even primarily ethical -- though the ordination of a practicing
homosexual as bishop was the flash point that showed how far the repudiation
of Christian orthodoxy had gone.
The core issue for us is theological: the intellectual integrity of faith
in the modern world. It is thus a matter of faithfulness to the lordship of
Jesus, whom we worship and follow. The American Episcopal Church no longer
believes the historic, orthodox Christian faith common to all believers.
Some leaders expressly deny the central articles of the faith -- saying that
traditional theism is "dead," the incarnation is "nonsense," the
resurrection of Jesus is a fiction, the understanding of the cross is "a
barbarous idea," the Bible is "pure propaganda" and so on. Others simply say
the creed as poetry or with their fingers crossed.
It would be easy to parody the "Alice in Wonderland" surrealism of
Episcopal leaders openly denying what their faith once believed, celebrating
what Christians have gone to the stake to resist -- and still staying on as
leaders. But this is a serious matter.
First, Episcopal revisionism abandons the fidelity of faith. The Hebrew
scriptures link matters of truth to a relationship with God. They speak of
apostasy as adultery -- a form of betrayal as treacherous as a husband
cheating on his wife.
Second, Episcopal revisionism negates the authority of faith. The "sola
scriptura" ("by the scriptures alone") doctrine of the Reformation church
has been abandoned for the "sola cultura" (by the culture alone) way of the
modern church. No longer under authority, the Episcopal Church today is
either its own authority or finds its authority in the shifting winds of
intellectual and social fashion -- which is to say it has no authority.
Third, Episcopal revisionism severs the continuity of faith. Cutting
itself off from the universal faith that spans the centuries and the
continents, it becomes culturally captive to one culture and one time. While
professing tolerance and inclusiveness, certain Episcopal attitudes toward
fellow believers around the world, who make up a majority of the Anglican
family, have been arrogant and even racist.
Fourth, Episcopal revisionism destroys the credibility of faith. There is
so little that is distinctively Christian left in the theology of some
Episcopal leaders, such as the former bishop of Newark, that a skeptic can
say, as Oscar Wilde said to a cleric of his time, "I not only follow you, I
precede you." It is no accident that orthodox churches are growing and that
almost all the great converts to the Christian faith in the past century,
such as G.K. Chesterton and C.S. Lewis, have been attracted to full-blooded
orthodoxy, not to revisionism. The prospect for the Episcopal Church,
already evident in many dioceses, is inevitable withering and decline.
Fifth, Episcopal revisionism obliterates the very identity of faith. When
the great truths of the Bible and the creeds are abandoned and there is no
limit to what can be believed in their place, then the point is reached when
there is little identifiably Christian in Episcopal revisionism. Would that
Episcopal leaders showed the same zeal for their faith that they do for
their property. If the present decline continues, all that will remain of a
once strong church will be empty buildings, kept going by the finances,
though not the faith, of the fathers.
These are the outrages we protest. These are the infidelities that drive
us to separate. These are the real issues to be debated. We remain Anglicans
but leave the Episcopal Church because the Episcopal Church first left the
historic faith. Like our spiritual forebears in the Reformation, "Here we
stand. So help us God. We can do no other."
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