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I would question the clear-mindedness of anyone who doesn’t see where the denomination is headed. The Episcopal Church continues, with increasing momentum, to depart from the teachings of the universal church and to "tear the fabric of the Anglican Communion at its deepest level."
I would question the clear-mindedness of anyone who doesn’t see where the denomination is headed. The Episcopal Church continues, with increasing momentum, to depart from the teachings of the universal church and to "tear the fabric of the Anglican Communion at its deepest level."
Where does the Advent go from here? It will take a few days of prayer and reflection before I can say more. While we face significant challenges and changes, this is no time for panic. I will be talking to mentors and respected colleagues.
I do believe the Holy Scriptures of the Old and New Testaments to be the Word of God, and to contain all things necessary to salvation; and I do solemnly engage to conform to the Doctrine, Discipline, and Worship of the Episcopal Church. Declaration." (Article III)Earlier, the Constitution declares that the Episcopal Church is committed to "upholding and propagating the historic Faith and Order as set forth in the Book of Common Prayer. " (Preamble of the Constitution of The Episcopal Church).
Although critics have blasted the Episcopal Church for its statement in support of ordaining homosexuals this week at its General Convention, Alabama Bishop Henry N. Parsley defended the denomination's stance as valuing the rights of all its members.
"We passed a large and subtle resolution, wanting to value the ministries of gays and lesbians," Parsley said in an interview.
The Episcopal Convention, meeting in Anaheim, Calif., passed a resolution Tuesday that "any ordained ministry" in the 2.3 million-member denomination is open to homosexuals.
Read it all here ....
The statement:
Archbishop of Canterbury Rowan Williams will make a presentation addressing the world's economic crisis during a panel discussion webcast live July 8 from the Episcopal Church's 76th General Convention, scheduled to take place July 8-17 in Anaheim, California.
Presiding Bishop Katharine Jefferts Schori and House of Deputies President Bonnie Anderson will host the event, to be called "Christian Faithfulness in the Global Economic Crisis" at the Anaheim Hilton from 6:15 to 7:30 p.m. PDT (10:30 p.m. EDT).
From the ACNA websiteWelcomed by Archbishop-designate Bob Duncan of the Anglican Church in North America and Metropolitan Jonah of the Orthodox Church in America, Pastor Warren stepped on to the stage at St. Vincent’s Cathedral Bedford, Texas, to a standing ovation. Warren spoke for the next 45 minutes, giving practical advice to the gathered clergy and church leaders on such matters as nurturing Christian maturity, sharing the faith and building healthy, growing churches.
Reminding the audience to stay focused on God and His love for people, Warren said, “Jesus didn’t die to save America, he died to save Americans.” The work of the church, he said, was to preach the Gospel and make disciples. “Don’t ask God to bless what you are doing. Do what God is blessing.”
Along that theme and in the context of the current lawsuits brought against many in the ACNA, Pastor Warren said, “The church has never been made up of buildings, it’s made up of people,” and “Christ did not die for property… You may lose the steeple, but you will not lose the people.”
After the speech, which was punctuated by lengthy applause, Pastor Warren took questions from the audience.
The president of The Episcopal Church's unofficial pansexual advocacy organization, Integrity, is livid over secrecy surrounding a study group working on the theology of same-gender relationships.
It’s apparent that the Episcopal left intends to leave nothing to chance at GenCon. Here is a list of resolutions on or vaguely concerned with The Issue.
C004:
Resolved, the House of _______ concurring, That the 76th General Convention affirm that there are no restrictions on a diocesan bishop’s authorization of the liturgical blessing of committed relationships between same-sex partners.
C007:
Resolved, the House of _______ concurring, That this 76th General Convention affirms that standing committees and bishops with jurisdiction are not bound by any extra-canonical restraints-including but not limited to the restraints set forth in Resolution B033 passed by the 75th General Convention-when considering consents to the ordination of any candidate to the episcopate.
C009:
Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church authorize the Standing Commission on Liturgy and Music to develop appropriate rites for the celebration and blessing of the sacred unions of gay and lesbian persons, taking into account the variety of civil arrangements for such unions available in the regions served by the church; and be it further
Resolved, That such rite or rites shall be presented at the 77th General Convention of the Episcopal Church.
C010:
Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church recognize that the usefulness of Resolution B033 as passed by the 75th General Convention of The Episcopal Church has run its course; and be it further
Resolved, That the 76th General Convention of The Episcopal Church herewith repeal Resolution B033 as passed by the 75th General Convention of The Episcopal Church; and, be it further
Resolved, That The Episcopal Church acknowledges with regret the further oppression visited on the lesbian and gay members of this church by Resolution B033 and its application; and apologizes for the potentially negative impact of said resolution on the ability to respond to the vocational call by the Holy Spirit to the episcopate of any members of this church; and be it further
Resolved, That The Episcopal Church expresses its appreciation to the lesbian and gay members of this church for their patience during this time of discernment for the church; and be it further
Resolved, That in the call to see the face of our Lord and Savior Jesus Christ in each other, this church pledges its utmost effort to keep all parties “at the table” as The Episcopal Church continues to insure the full participation of all of God’s children in the life of this church.
C015:
Resolved, the House of _______ concurring, That the 76th General Convention affirm that standing committees and bishops with jurisdiction are not bound by any extra-canonical restraints-including but not limited to the restraints set forth in Resolution B033 passed by the 75th General Convention-when considering consents to the ordination of any candidate to the episcopate.
C017:
Resolved, the House of _______ concurring, That the 76th General Convention direct the Standing Commission on Liturgy and Music to develop and authorize same-sex union blessing rites.
C019:
Resolved, the House of _______ concurring, That this 76th General Convention make the following modifications to the canons:
Canon 18: Of the Solemnization of Holy Matrimony, be amended to substitute the words “two persons” where the words “a man and a woman” appear;
Canon 19: Of Regulations Respecting Holy Matrimony: Concerning Preservation of Marriage, Dissolution of Marriage, and Remarriage be amended to substitute the word “spouse” where the words “husband or wife” appear; and be it further
Resolved, That this Convention does not authorize any additional public rites for the Pastoral Offices of Celebration and Blessing of a Marriage or The Blessing of a Civil Marriage but notes that, subject to the direction of the diocesan and in accordance with the canons, the rites set forth in those offices may be modified when the needs of the congregation so require.
C024:
Resolved, the House of _______ concurring, That the 76th General Convention affirm that standing committees and bishops with jurisdiction are bound only by the rules set forth in the canons when considering consents to the ordination of any candidate to the episcopate and are admonished to consent only to those candidates who are committed to upholding the canons.
C025:
Resolved, the House of _______ concurring, That the 76th General Convention make the following modification to the canons:
Canon III.9.5(c.1) is hereby amended to read as follows:
It shall be the duty of the Rector or Priest-in-Charge to record in the Parish Register all Baptisms, Confirmations (including the canonical equivalents in Canon I.17.1(d)), Marriages, Civil Unions and Burials.
C028:
Resolved, the House of _______ concurring, That this 76th General Convention direct the Standing Commission on Liturgy and Music to prepare, for consideration by the 77th General Convention, additional gender-neutral language for The Book of Common Prayer pastoral offices titled “The Celebration and Blessing of a Marriage,” “The Blessing of a Civil Marriage,” and “An Order of Marriage” (pages 422 through 438). These adapted liturgies could be made available for use until such time as they might be considered for incorporation into a future Book of Common Prayer.
C031:
Resolved, the House of _______ concurring, That 76th General Convention direct the Standing Commission on Liturgy and Music to prepare rites of holy union for same-gender couples for consideration by the 77th General Convention; and be it further
Resolved, That such rites should reflect the legal contexts in which such holy unions might take place; and be it further
Resolved, That the Standing Commission on Liturgy and Music devise an open and transparent process for the conduct of its work, inviting participation from dioceses and individuals who have already engaged in such liturgical and theological work and inviting theological reflection from all interested parties in The Episcopal Church and the provinces of the Anglican Communion.
C039:
Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church call upon Standing Committees and bishops with jurisdiction to conform to the non-discrimination provisions of Canon III.1.2 when considering consents to Episcopal elections, which states: “No person shall be denied access to the discernment process for any ministry, lay or ordained, in this Church because of race, color, ethnic origin, national origin, sex, marital status, sexual orientation, disabilities or age, except as otherwise provided by these Canons.”
C041:
Resolved, the House of _______ concurring, That Canon I.18.2 is hereby amended to read as follows
Sec. 2 (b) That both parties understand that Holy Matrimony is a physical and spiritual union of a man and a woman two adults, entered into within the community of faith, by mutual consent of heart, mind, and will, and with intent that it be lifelong; and be it further
Resolved, That Canon I.18.3 is hereby amended to read as follows
Sec. 3 (e) “We, A.B. and C.D., desiring to receive the blessing of Holy Matrimony in the Church, do solemnly declare that we hold marriage to be a lifelong union of husband and wife two adults as it is set forth in the Book of Common Prayer.
(f) “We believe that the union of husband and wife two adults, in heart, body, and mind, is intended by God for their mutual joy; for the help and comfort given one another in prosperity and adversity; and, when it is God’s will, for the procreation of children and their nurture in the knowledge and love of the Lord.
C045:
Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church proclaim the Gospel that in Christ all God’s children, including transgender, bisexual, lesbian and gay persons are full and equal participants in the life of Christ’s church; and be it further
Resolved, That this Church is committed to compliance with Canon III.I.2, which supports the full and equal participation of all persons regardless of sexual orientation in all aspects of the Church’s ministries, lay and ordained; and be it further
Resolved, That the 76th General Convention of The Episcopal Church direct the Commission on Liturgy and Music to develop a liturgical rite for blessing of same sex unions.
C054:
Resolved, the House of _______ concurring, That the 76th General Convention of The Episcopal Church regret the discrimination against some candidates for the episcopate expressed in Resolution B033 of the 75th General Convention (2006) and the hurt and alienation felt by some because of that discrimination; and be it further
Resolved, That the 76th General Convention reject the interpretation of that resolution made by the House of Bishops at its meeting in September 2007.
C055:
Resolved, the House of _______ concurring, That the 75th General Convention support and uphold persons in same-gender committed relationships of enduring love, mutuality, and fidelity; and be it further
Resolved, that the term “sexual orientation” in Title III, Canon 1, Section 2, shall protect all persons from denial of access to the discernment process for any ministry, lay or ordained, in this Church solely on the basis of being in such a relationship.
C056:
Resolved, the House of _______ concurring, That the 76th General Convention charge the Standing Commission on Liturgy and Music with development of liturgies of blessing for same-gender commitments to be presented to the next triennial General Convention in 2012 for inclusion in “Book of Occasional Services”; and. be it further
Resolved, That in the meantime the Ecclesiastical Authority of each diocese may authorize for use in the diocese liturgies for blessing same-gender committed relationships of enduring love, mutuality, and fidelity; and be it further
Resolved, That, with respect to such blessings, no bishop or clergy of this Church or any other person acting on behalf of this Church shall be required or expected to perform an act contrary to a deeply-held position of conscience.
"It is very difficult in some provinces to have us listen to homosexuality being accepted. The Listening Process needs a theological debate across the provinces about this." Anis then said that he had spoken to several bishops who told him that they disapprove of practicing homosexuals and that it is contrary to Scripture, but they cannot speak up because their dioceses depend upon donations from the West. "I have heard from several people about this. They are financially dependent on Western churches, so they cannot speak up."
The Archbishop of Canterbury, Dr. Rowan Williams made a final appeal for unity here saying that both sides in the Communion must make a final stab at reconciliation "before we say goodbye to each other. We owe it to the Lord of the Church to try one last time."
The Episcopal Church was given a stiff warning by the Archbishop of the West Indies and chairman of the Covenant Working Group today that if it passes any sexuality resolutions at GC2009 it will "imperil" the future of the Anglican Communion.
The Most Rev. Drexel Gomez said at a press conference that if GC2009 rescinds Resolution B033 and removes any barriers to persons involved in same-sex relationships, it will imperil the work of the Covenant (in its final draft) and will have an impact on the rest of the communion because of the responses others will need to make.
Gomez said the content of the Covenant is not new, but a restatement of what Anglicans believe. He said that the establishment of the Anglican Covenant is a mechanism, an enhancement of life in the communion.
The Anglican Communion is close to the point of breaking up, said the Archbishop of the West Indies, The Most Rev. Drexel Gomez, in an address to delegates of the Anglican Consultative Council meeting here in Kingston.
"If we cannot state clearly and simply what holds us together, and speak clearly at this meeting, then I fear there will be clear breaks in the Communion in the period following this meeting. Many of our Churches are asking to know where they stand - what can be relied on as central to the Anglican Communion; and how can disputes be settled without the wrangle and confusion that we have seen for the last seven years or more."
Communique from the GAFCON/FCA Primates' Council
In the name of God the Father, God the Son, and God the Holy Spirit. Amen. We meet in the week after Easter, rejoicing again in the power of the risen Lord Jesus to transform lives and situations. We continue to experience his active work in our lives and the lives of our churches and we rejoice in the Gospel of hope.
From its inception, the GAFCON movement has centered on the power of Christ to make all things new. We have heard this week of the great progress made in North America towards the creation of a new Province basing itself on this same biblical gospel of transformation and hope. We have also envisioned the future of the Fellowship of Confessing Anglicans as a movement for defending and promoting the biblical gospel of the risen Christ.
Yet we are saddened that the present crisis in the Anglican Communion of which we are a part remains unresolved. The recent meeting of Primates in Alexandria served only to demonstrate how deep and intractable the divisions are and to encourage us to sustain the important work of GAFCON.
The GAFCON Primates' Council has the responsibility of recognizing and authenticating orthodox Anglicans especially those who are alienated by their original Provinces. We are also called to promote the Fellowship of Confessing Anglicans (FCA) in its stand against false teaching and as a rallying point for orthodoxy. It is our aim to ensure that the unity of the Anglican Communion is centered on Biblical teaching rather than mere institutional loyalty. It is essential to provide a way in which faithful Anglicans, many of whom are suffering much loss, can remain as Anglicans within the Communion while distancing themselves from false teaching.
At this meeting highly significant progress was made on the following fronts. Fellowship of Confessing Anglicans (FCA) - The FCA in its initial stages is attracting membership by individuals, churches, dioceses, provinces and organizations involving millions of Anglicans. We are heartened by the large numbers of Anglicans who share a commitment to the theological formularies of true Anglicanism that provide a firm foundation for our faith. We have therefore reviewed the strategy and structures of the FCA to better reflect the demands now made on it. We were glad to receive from the FCA Theological Group their Commentary on the Jerusalem Declaration. We have established the FCA web-site, www.fca.net. We received reports from those involved in partnership development work in the Sudan and elsewhere. The FCA is committed to pursue our common mission through the establishment of regional chapters and networks of Anglicans who will strengthen and support each other. We rejoice in the development of an active branch of the FCA in the United Kingdom and the proposed launch on July 6th in Westminster Central Hall, London. The establishment of an Advisory Board of bishops, clergy, and laity from around the world reflects the growing breadth of support. The Anglican Church in North America (ACNA) - Careful consideration was given to the new Province in North America. We met with Bishop Bob Duncan and other key leaders. The emergent Province consists currently of approximately 100,000 Christians in Canada and the US who wish to continue in full membership of the Anglican Communion world-wide.
As a result of this process, we celebrate the organization and official formation of ACNA around the same principles that gave rise to the Global Anglican Future Conference (GAFCON) and now the Fellowship of Confessing Anglicans (FCA). Though many Provinces are in impaired or broken communion with TEC and the Anglican Church of Canada, our fellowship with faithful Anglicans in North America remains steadfast.
The FCA Primates' Council recognizes the Anglican Church in North America as genuinely Anglican and recommends that Anglican Provinces affirm full communion with the ACNA. Anglican Covenant- As the Jerusalem Declaration insists we believe that the existing theological formularies of Anglicanism provide an adequate basis for the restoration of the relationships within the Anglican Communion. While we support the concept of an Anglican Covenant, we understand that its adequacy depends on the willingness to address the crisis that has "torn the fabric" of the Communion. We welcome the Ridley Cambridge Draft Covenant and call for principled response from the Provinces.
Relationships -We value our relationships within the Anglican Communion and those with our ecumenical friends. Already, regional chapters and links are forming in many parts of the world with those who share the commitments expressed in GAFCON and FCA. We look forward in real hope to a positive response amongst the Churches, Dioceses and Provinces of the Communion to our call to enter into full communion with the new Anglican Church in North America. Only in this way, we believe, will the need for the so-called ‘cross border incursions' come to an end and a measure of peace restored.
We are especially grateful for the contributions made by the three previous gatherings of the Global South in Limuru, Kenya, Kuala Lumpur, Malaysia and Ein-Sukhna, Egypt, and the clarion sound of the "Trumpets." We look forward to sharing in gatherings in the future. Conclusion
We remain committed to the Anglican Communion and to being a faithful and creative voice for renewal within it to recapture a focus on Biblical teaching and mission. Though conscious of our inadequacies, in the light of Christ's resurrection power, we speak with confidence and seek only to serve the Lord, the people of the Anglican Communion and those who have yet to hear the lifechanging message of the Gospel. We are encouraged by the Word of the Lord. The Good News of salvation through repentance and faith in Jesus Christ is our only hope and our focus. We continue steadfastly in our commitment to share the fullness of the Gospel in our nations and around the world.
Alleluia! Christ is risen: The Lord is risen indeed! Alleluia!
London, April 16, 2009
The new president of the Episcopal Divinity School is openly gay and an outspoken advocate of abortion and "LGBT" rights.
The announcement on Monday, March 30 that The Rev. Dr. Katherine Ragsdale was appointed as the sixth and newest president of Episcopal Divinity School (EDS) in Cambridge, MA, has orthodox and pro-life Episcopalians shaking their heads.
Ragsdale, who is an outspoken advocate of abortion and LGBT (Lesbian, Gay, Bi-Sexual and Transgender) rights, was the unanimous choice of the Board of Trustees and will begin her duties on July 1, 2009.
In addition to the press release and public letter concerning the appointment, the EDS website also has a link to Rev. Ragsdale's sermon blog. There, the first sermon is entitled, "Our Work is Not Done." The content has been cited and circulated on a large number of pro-life and conservative Christian blogs. An excerpt follows:
"When a woman wants a child but can't afford one because she hasn't the education necessary for a sustainable job, or access to health care, or day care, or adequate food, it is the abysmal priorities of our nation, the lack of social supports, the absence of justice that are the tragedies; the abortion is a blessing.
"And when a woman becomes pregnant within a loving, supportive, respectful relationship; has every option open to her; decides she does not wish to bear a child; and has access to a safe, affordable abortion - there is not a tragedy in sight -- only blessing. The ability to enjoy God's good gift of sexuality without compromising one's education, life's work, or ability to put to use God's gifts and call is simply blessing.
"These are the two things I want you, please, to remember - abortion is a blessing and our work is not done. Let me hear you say it: abortion is a blessing and our work is not done. Abortion is a blessing and our work is not done. Abortion is a blessing and our work is not done."
Currently, Ragsdale serves as Rector of St. David's Episcopal Church in Pepperell, MA. She is also President and Executive Director of Political Research Associates, that describes itself as "a progressive think tank devoted to supporting movements that are building a more just and inclusive democratic society."
The organization's website also indicates that one of their missions is to "expose movements, institutions, and ideologies that undermine human rights," particularly regarding the Christian and political right.
She has previously served on the boards of NARAL Pro-Choice America and the Religious Coalition for Reproductive Choice.
Ragsdale, who is openly gay, was profiled by Rich Barlow of the Boston Globe in their March 5 edition. During that interview she stated, "I've experienced far more resistance and discrimination in the progressive community for being a Christian than I do in the Christian community for being a lesbian."
In his article, Barlow also stated that "she recalled that three women, spying her collar, once tried to keep her out of a meeting room for the National Abortion Rights Action League - even though she was a member of the league's board."
EDS trustee, The Rt. Rev. M. Thomas Shaw stated in a press release, "I am thrilled with the appointment of Katharine Ragsdale as the president and dean of EDS. She brings a wealth of small parish ministry to her new position and it is critical that the new president and dean be able to train and form parish priests for the growth of progressive parishes across the country. She brings a wealth of experience, talent and creativity to this new position."
In her acceptance of the position, Ragsdale said, ""EDS' commitment to the full range of diversity and not merely to inclusion but to transformation is at the heart of my own values and commitments. I believe that EDS grounds that work in the context of deep, thorough, nuanced theological education. The thought of leading and supporting an organization doing cutting edge theology and preparing lay and ordained leadership to serve God in the church and the world is very exciting."
Episcopal Divinity School, formed in 1974 with the merger of Philadelphia Divinity School (founded in 1857) and the Episcopal Theological School (founded in 1867), offers doctor of ministry and master's degrees, as well as certificates in theological studies. Located on an eight-acre campus just a few blocks from Harvard Yard, EDS is a member of the Boston Theological Institute, a consortium of nine theological schools, seminaries, and departments of religion.
---Randy Sly is the Associate Editor of Catholic Online. He is a former Archbishop of the Charismatic Episcopal Church
From:
Catholic Online
When the Pastor Says It's 'A Time to Sow'
By FRED BARNES
The Wall Street Journal
http://online.wsj.com/article/SB123751393100191463.html
March 19, 2009
In 2007, my wife Barbara and I left The Falls Church, which we had happily attended from the time we became Christians a quarter-century ago. It's a 277-year-old church in northern Virginia well-known for its popular preacher, the Rev. John Yates, its adherence to traditional biblical teachings and its withdrawal in 2005 from the national Episcopal church. Our three grown daughters and their families stayed behind at The Falls Church.
We didn't leave in anger. We didn't have political or theological anxieties. Rather, we left for a new church because our old church wanted us to. The Falls Church has become entrepreneurial as well as evangelical. It's in the church-planting business. And we were encouraged by Mr. Yates to join Christ the King, the church "planted" near our home in Alexandria. We were a bit ambivalent about the move, but when Christ the King opened its doors in September 2007, we were there.
Well, not quite its doors. The church began with a monthly service in a 600-seat school auditorium. About 30 people showed up, mostly members of the seed group dispatched from The Falls Church. Soon Christ the King, which was launched with a grant of $100,000 from The Falls Church, rented an assembly hall, seating about 100, in a private school and started regular worship every Sunday. Now, with 130 adults and 40 kids, we meet Sunday mornings in another church, whose own service is held in the evening.
But we don't just meet one day a week. One of the problems for a new church is that most of the parishioners don't know one another. They're not yet a community. Barbara and I knew fewer than a dozen of the original members of Christ the King. So David Glade, the 35-year-old pastor, organized everyone into dinner groups that gather monthly. Indeed, they had better gather: When our group skipped a month, Mr. Glade wanted to know why.
Three men's Bible studies have popped up along with a women's group. There is a prayer ministry, a vestry, and a choir led by a volunteer music director. A church retreat is set for August. Newcomers tend to be singles or young couples, and six baptisms are scheduled for the Sunday after next. Barbara and I are the old folks.
"It's a pretty amazing start," Mr. Yates told me. But it's not unusual. Church planting is a burgeoning movement among evangelicals who are conservative in doctrine (but not fundamentalist) and inclusive in their outreach to nonbelievers and lapsed Christians. It's a growing missionary field.
There's a theory behind church planting. It rejects the idea of trying to fill up existing churches before building new ones. Old churches are often "closed clubs" that don't attract new residents or young people or "the lost," says the Rev. Johnny Kurcina, an assistant pastor of The Falls Church. Besides, population increase far exceeds church growth in America. This is especially true in cities.
As an Episcopal Church rector, Mr. Yates began thinking about planting churches 20 years ago. But the bishop of Virginia "wouldn't allow us to discuss it," he says, fearing that new Episcopal churches would lure people from older ones. In 2001, he was allowed to plant a church, but only a county away in a distant exurb.
Mr. Yates was strongly influenced by the Rev. Tim Keller of Redeemer Presbyterian in Manhattan. Mr. Keller has led in creating new churches -- Redeemer has planted more than 100 churches in New York and other cities around the world. Innovative new churches, he has written, are "the research and development department" for Christianity, attract "venturesome people" as fresh leaders, and have the spillover effect of challenging existing churches to revitalize their ministry.
Leaving the Episcopal denomination (while remaining in the Anglican Communion) has given Mr. Yates the freedom to plant churches in urban areas amid many Episcopal churches. (One is next door to Christ the King.) His goal is to plant 20 churches in northern Virginia before retiring. Christ the King was the third, and a fourth was recently planted in Arlington. Mr. Kurcina, 33, who is my son-in-law, is preparing to plant a fifth in Fairfax County.
For a growing number of young preachers like Christ the King's Mr. Glade, planting and then leading a new church is an ideal option. As orthodox Anglicans, they didn't feel welcome in the Episcopal church. And they felt a strong calling to lead their own parish. Mr. Glade grew up as an Episcopalian in Jacksonville, Fla. After graduation from Florida State, he came to The Falls Church as an intern and spent four years as a youth leader before attending Trinity Seminary outside Pittsburgh. He returned to The Falls Church eager to lead a theologically conservative Anglican congregation. "In order to do that, you had to go out and do it yourself," he told me.
"Every new church has an awkward phase, figuring out who they are and getting to know each other," Mr. Glade says. That phase is over. Christ the King has also become financially self-sufficient. It aims to be a "healthy church," like its parent. "A healthy church reproduces itself," Mr. Glade says. Christ the King may soon do just that. Its assistant rector wants to plant his own church.
---Mr. Barnes is the executive editor of the Weekly Standard and a Fox News commentator.
FOR IMMEDIATE RELEASE
March 20, 2009
The Church of Nigeria (Anglican Communion) has resolved unanimously to be “in abiding and full communion” with the emerging Anglican Church in North America. The Church of Nigeria, which counts more than a quarter of the world’s Anglican Christians as members, is the first Anglican province to formally accept the Anglican Church in North America as its North American partner within the Anglican Communion.
In making their decision, the leaders of the Church of Nigeria’s 153 dioceses also recommended that their province send a delegation to the Anglican Church in North America’s inaugural Provincial Assembly, to be held June 22–25 in Bedford, TX, “to demonstrate our enduring partnership in the Gospel of our Lord and Saviour Jesus Christ.”
Bishop Robert Duncan, archbishop-designate for the Anglican Church in North America, thanked the Church of Nigeria for their decision. “In this one action, leaders representing every diocese in the Church of Nigeria, which in turn count as members more than a quarter of the world’s Anglicans, have declared themselves to be full partners of the Anglican Church in North America. They have stated clearly that we stand together on the authority and trustworthiness of the Bible, the historic creeds and the uniqueness of Jesus Christ as our only Savior and Lord. We look forward to welcoming our Nigerian brothers and sisters to observe our inaugural assembly in Bedford this June.”
“Both in Nigeria and in North America,” added Bishop Duncan, “We understand our mission very similarly, that is, to reach our societies with the transforming love of Jesus Christ.”
The Anglican Church in North America unites some 700 Anglican parishes in 12 Anglican jurisdictions in North America into a single church. Jurisdictions coming together in the Anglican Church in North America are the Anglican Coalition in Canada, the dioceses of Fort Worth, Pittsburgh, Quincy and San Joaquin (of the Anglican Communion Network), the Anglican Mission in the Americas, the Anglican Network in Canada, the Convocation of Anglicans in North America, the Reformed Episcopal Church, and the missionary initiatives of Kenya, Uganda, and South America’s Southern Cone. Additionally, the American Anglican Council and Forward in Faith North America are founding organizations.
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