"Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation."          
1 Peter 4: 12-13

• A Message From Bishop-elect David C. Anderson
• Episcopal parish breaking from US church
• Young Anglicans: Three Days to Register
• Diocese of CA Approves Rites for Same-Sex Blessings
• Montreal Asks for Same-Sex Blessings

A Message From Bishop-elect David C. Anderson

For years as a parish priest I heard the arguments over which is more important, or the basic unit of the church, the local parish or the diocese.

Is the basic unit the diocese with bishop and people or is it the local parish church? A parish church and priest can baptize, celebrate Holy Communion, marry, anoint the sick, hear confessions and grant absolution. The two things the local church and priest cannot do are confirm and ordain. A local church which is well managed might feel quite self-sufficient ecclesiastically until they need to have someone ordained. The American Episcopal Church went from the early 1600s until the late 1700s - not quite two hundred years - without Confirmation generally being available since Bishops were unwilling to venture to the American colonies. Priests had to be imported, or candidates sent to England for ordination.

From a standpoint of continuity it would seem that the smallest complete unit of the church is the Bishop and his flock, even though by custom when a bishop is consecrated there are three bishops doing the laying-on-of-hands. Now there is a new dimension to the argument that takes it to the Province level and even to the See of Canterbury. Archbishop Rowan Williams has used the recent writings of others on this subject and applied it in a novel and two-fold way; more about this in a moment.

The Rt. Rev. John Howe, Bishop of Central Florida and an orthodox and faithful man of God, has of recent confused many of his clergy as to where EXACTLY he stands in his relationship with the revisionist and heterodox top leadership of TEC. As the actions of the principal leadership of the Episcopal Church have more and more offended and disturbed the orthodox laity and clergy of his diocese of Central Florida, more and more of them have wondered if they still have a place in TEC, and indeed even in his diocese.

Very recently nine of the congregations, some of them the largest in the diocese, announced that they are in conversation with Bishop Howe about their departure. Bishop Howe's orthodoxy is noted, yet the congregations and clergy felt that their Anglican connection through the heterodox TEC leadership and Presiding Bishop Jefferts Schori was negatively impacting their life, ministry and proclamation of the Gospel. Bishop Howe has been clear that he is staying in TEC no matter what, so that left the clergy and congregations looking for departure options.

Howe wanted to reassure these congregations (and others which haven't spoken out yet) that there is another option, and so he wrote to Rowan Williams. At the same time, it seems that Dr. Williams has several things he wishes to accomplish besides holding onto the current American Episcopal Church and her money: he wishes to project, strengthen, and expand a special relationship between individual bishops of the Communion and himself along a Roman model; he also wishes to undercut and diminish the power of the Anglican Primates whose strength has been growing of recent and is a challenge to him. Dr. Williams wrote a letter to Howe, meaning for it, in a sense, to apply to Howe's special appeal, but at the same time to move the larger agendas forward. In his letter, Dr. Williams discouraged "separatist" plans, urging all Windsor-supportive Anglicans "to regard the bishop and the diocese as the primary locus of ecclesial identity, rather than the abstract reality of the 'national church.'"

I believe it was King Charles I who, when he couldn't control the English Parliament, decided not to convene it. Unconvened, Parliament couldn't exercise any power, he thought. Finally when he had to convene it to raise taxes, it set in play a sequence of events that cost Charles his crown and the head that it sat upon. Dr. Williams, having tried to manage the Primates (with some success at the October 2003 London Primates Meeting, then less so at Dromantine, and still less so in Dar es Salaam) has decided and stated publicly that there will be no Primates Meeting prior to the Lambeth Conference 2008. It is, quite honestly, a gamble on his part. Can he suppress the Primates Meeting and undercut the role of the Primates and Provinces by establishing that what makes a bishop Anglican is the relationship with Rowan Williams as the Archbishop of Canterbury? If that is successful it would mean that to be Anglican is defined by Canterbury alone. This seems like a dangerous road to go down, especially since this Archbishop's own orthodoxy seems to waver.

When the Archbishop of Canterbury first surprised everyone with the release of the list of invitees to Lambeth, it was noted that they were not invited by Province, but individually. This seemed like a slight against the Primates, but the concern quickly focused on the inclusion of those bishops who consecrated Gene Robinson and the exclusion of Robinson Cavalcanti of Recife and a number of American bishops connected to African Provinces. Now after the letter to Howe, it becomes clear that this is part of an orchestrated attempt to pull down the Provincial structure as a means of international accountability, and to pull down the role of the Primates as a college of Primates, sitting with Rowan, who is first among equals.

With the blogging world and the HoB/D list serve going crazy, and some very harsh things being said about His Grace, a second letter was released. It was a "What the Archbishop meant to say was..." which attempted to put his remarks into a narrow context. Viewed alone you might be tempted to accept that, but with the earlier invitation list following the same stream of thought, it becomes clearer that Rowan isn't making this up as he goes along.

Surprisingly, this letter to Howe has managed to upset both revisionists and the orthodox at the same time - but perhaps Dr. Williams doesn't mind this. The difficulty is his belief that there is a mythical middle that he can work with, unaware that the "Windsor" bishops are about to experience a hemorrhage of members themselves. More and more, especially after a number of entire dioceses and bishops depart for other Provinces, he will discover how serious is his misunderstanding. Is there such a thing as "divine right of the primal archbishopric?" Good sense would argue for a catholic and evangelical faith united, within an Anglican Communion globally made up of a family of orthodox Provinces and Primates, with clear faith and discipline applied both within Provinces and between Provinces. Although many of us are to some extent Anglophiles, the location of the see city is less important than the vitality of the faith and a structure that encourages that faith to grow.

In closing, don't just keep the faith. Spread it.

Episcopal parish breaking from US church
Source:  Boston Globe
Date:  October 25, 2007
By Michael Paulson

A conservative Episcopal parish in Marlborough is bolting the denomination, in the latest indication that even in liberal Massachusetts the Episcopal Church is losing congregations over its support for gay rights.

Holy Trinity Church in Marlborough is leaving behind its building, renting space in a nearby Methodist church, and affiliating with the Anglican Mission in the Americas, which is overseen by the Episcopal Church of Rwanda.

The small Marlborough congregation, with about 70 active members, is following a national trend in which conservative Episcopal congregations are leaving the Episcopal Church USA to affiliate with theologically like-minded Anglican provinces in Africa...

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Young Anglicans: Three Days to Register
Source:  Anglican Communion Network

The seventh Young Anglicans Project Summit will be taking place at Camp St. Christopher in South Carolina week after next. This event is for movers and shakers in children's, youth, and young adult ministry—clergy included—to build community, do theology together, and share resources.
Registration closes this Sunday at midnight. If you are planning to come or know someone who should, please register this weekend!

For more information and registration, click here.

Diocese of CA Approves Rites for Same-Sex Blessings
Source:   PR News Wire
Date:  October 20, 2007

SAN FRANCISCO -- Elected representatives of the Episcopal Diocese of California today approved use of rites for the blessing of same gender couples by an overwhelming margin. The action opens the way for Diocesan Bishop Marc Andrus to allow these services to be used on a trial basis by Episcopal churches across the Bay Area.

Clergy and lay delegates also approved by a broad majority a resolution countering recent opinions voiced by the Episcopal House of Bishops in New Orleans. Drafted by the Rev. John Kirkley, the resolution both affirmed "the unanimous decision of the (Diocesan) Standing Committee to refuse to discriminate against partnered gay and lesbian bishops-elect" and deplored "the lack of access to adequate pastoral and ritual care for gay, lesbian, bisexual, and transgender people in large parts of the Episcopal Church and the refusal of the majority of our bishops to make provision for it."...

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Montreal Asks for Same-Sex Blessings
Source:  Anglican Church of Canada (Via Email)
Date:  October 20, 2007

The annual synod of the Anglican Diocese of Montreal has become the second to urge its bishop to allow clergy to bless previously solemnized civil marriages between same-sex couples. Bishop Barry Clarke, who himself concurred in the Oct. 19 vote, told reporters after the vote that he is "glad we came to a place where we made a decision."...

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