Monday, September 21, 2009

St Joseph Trussville / Clay Alabama New Location

WE at St Joseph's Anglican Church in Trussville/Clay wanted to remind all of our friends out there that St Joseph is now meeting at Penny Brook Chapel at 7281 Cavern Road, Trussville Alabama 35173

This new location allows us to better serve the Trussville and Clay community in true Biblical and Liturgical Anglican worship.

We Look forward to having you visit us soon!

Monday, July 20, 2009

Advent's Limehouse stands firm.

Dean of the Cathedral of the Advent, The Very Rev. Frank F. Limehouse, III Stand tall and firm in wake of the General Convention ...

Neither shocked or surprised he says ...

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.

Read it all here

Sunday, July 19, 2009

Northern Plains Anglicans: Northern Plains Perspective(s)

Northern Plains Anglicans: Northern Plains Perspective(s)

Must read for times such as these!

Bishop Parsley sends out some spin ...

ummm . emphasis is mine and so are the red letter rebuttals .... this text is found here

July 17, 2009

To the Clergy and People of the Diocese of Alabama

Dear Friends,

The 76th General Convention is soon to conclude in Anaheim, California. Your bishops and deputies have been working and praying daily since last Tuesday to care for the life of this beloved church and further the mission of God entrusted to us.

Conventions are usually trying experiences, as faithful people debate difficult issues and respond to the challenges of our time. This one has been no different, but in the midst of it all there has been often a spirit of charity and forbearance that has been most welcome.

Our theme of ubuntu has reminded us that in Christ we are members one of another and need each other deeply.

Several important legislative decisions have been made, which you will have heard about in the media. The secular press does not always reflect the full detail and subtleties of the church’s decisions; so I wish to frame some of these briefly.

We adopted resolution D025 that affirms both our abiding commitment to the Anglican Communion and our belief that God can call any person to the church’s ordained ministries, including gay or lesbian persons, and that such call is tested in accordance with the Constitution and Canons of the Episcopal Church. It is a nuanced resolve, which I do not view as rescinding the resolution of the last convention (B033) about exercising restraint in the consecration of bishops whose manner of life presents a challenge to the wider communion. Instead it describes where the American Church is in this ongoing discernment process, affirms our national canons, and emphasizes that we respect the differences among us.

Ok ok ok .. Can't help myself here ....

Well, that's a stretch because the Constitution and Canons call for affirmation of the following by all ordained persons:
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).

Resolution D025 (as does C056) do not conform with the Constitution and Canons of The Episcopal Church which recognize the authority and teaching on scripture which is quite clear about what is considered holy living. The Faith and Order set forth in the Book of Common Prayer only recognizes matrimony between a man and woman as being holy living.

The Windsor Report recognized that and those facts on the ground have not changed. That The Episcopal Church is now not only admitting that this type of behavior has been welcomed, it has promoted it as a tool for bringing new members into the church (with disastrous results). The Spirit is doing a new thing, they say - either that is true or it is not. The Episcopal Church is rejoicing that it is true and they are no longer to pretend otherwise. (Thanks to Babyblue for this breakdown)

Ok now back to Bishop Parsley ....

I did not vote for the adoption (but my suffragan did .... ooops I did it again) of the above resolution, because of my belief that we have considerable more theological work to do in discerning the mind of Christ in these matters and in faithfulness to the continuing Windsor process. I did support the next resolution, C056 that recognizes there are a growing number of states where same gender unions or marriages are now legal and where the church needs to respond to the pastoral needs of our members. The resolution calls for an open and careful theological and liturgical study about such potential blessings, and calls for theological reflection from throughout the Anglican Communion. The resolve commits us to “collect and develop theological and liturgical resources” and report to the next convention. No authorization was given for liturgies for same gender blessings, as some of the press has reported. Especially in states where same gender marriage has been made legal the resolve affirms bishops offering generous pastoral care.

(ok - I can buy that you did not make the new liturgies .... but which ones were your former suffragan - using in California??? what did he use when he ordained a transgendered individual to the Dianconite?) ... sorry didn't mean to interrupt.What did he use when he performed same gendered marriages in California??? Bet he will forward these right on up the chain - don't ya think?

Many of you know that I believe that serious theological work has been needed for a long time, which C056 provides for. I trust that this will help the church in our corporate discernment on these important and challenging matters. The resolution also affirms that we honor the theological diversity of this Church in regard to matters of human sexuality.

The convention heard a challenging address from the Archbishop of Canterbury about the global economic crisis and our response as Christian people.
(He also asked you all not pass resolutions that would continue to stress the communion - why did you tell the good folks this?) We adopted a canonically mandated national medical program that promises to help us reduce the cost of health care for our clergy and lay employees, while providing excellent coverage. We have passed a substantially reduced budget for the Foreign and Domestic Missionary Society in the coming triennium, reflecting the economic situation of the moment. It diminishes some of our national structure and program, but largely preserves a focus on mission. We have adopted a lay pension program that will be canonically mandated for lay employees who work 20 hours or more a week. We have adopted a number of important resolutions on the issues of the environment. (How come you couldn't pass the resolution affirming the uniqueness of Christ? but could pass a resolution that the Bible is anti jewish)

Bishop Sloan and I have served on the Prayer Book, Liturgy, and Music Committee, which has met endlessly and considered a host of additions to our calendar of commemorations and many other liturgical resources to enrich our prayer and worship.

Each day your bishops and deputies have joined in prayer and in celebrations of the Holy Eucharist, which have sustained us and deepened our sense of communion with Christ and one another. We have seen wonderful friends and experienced many aspects of the life and ministry of the Episcopal Church that are very life-giving and hopeful.

We will have more occasions to report on the convention in the fall. Meanwhile you can find full information about the convention’s work on the Episcopal Church website,

We are grateful for your prayers for all of us during these days, and we send our love and blessings.

Your faithful servant in Christ,

Henry N. Parsley Jr.

Alabama bishop defends Episcopal Church statement in support of ordaining homosexuals

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 ....

Friday, July 17, 2009

Does your Nea mean Yea!???

Yesterday several Bishops of the the Episcopal Organization signed and declared what they call they call the Anaheim Statement. You can read it all here ... but here are the highlights:

The statement:

  • reaffirmed the bishops’ “constituent membership in the Anglican Communion, our communion with the See of Canterbury, and our commitment to preserving these relationships”;

  • reaffirmed their “commitment to the doctrine, discipline, and worship of Christ as this Church has received them”;

  • reaffirmed their “commitment to the three moratoria requested of us by the Instruments of Communion”;

  • reaffirmed their “commitment to the Anglican Communion Covenant process currently underway, with the hope of working toward its implementation across the Communion once a Covenant is completed”;

  • reaffirmed their “commitment to ‘continue in the apostles’ teaching and fellowship’ which is foundational to our baptismal covenant, and to be one with the apostles in ‘interpreting the Gospel’ which is essential to our work as bishops of the Church of God.”
This of course is an attempt to appease the faithful back home, before they head for the exits. Let me say just a few things here, as for re-affirming your commitment to the Gospel Message as received by Christ - Baloney! Bishops you can not have your cake and eat it too ... regardless of what you think your Organization has received - it in now way reflects the Gospel of our Lord - which has not changed, will not change and can not change! You can not call an orange an apple for the sake of selling more oranges.

At least 7 of you voted for C056 or D025- which calls for the Organization of which you are a member to create liturgies for blessing GLBT's unions and marriages and committed relationships ... or opening the ordination process for all "baptized persons" (couldn't at least one of you also made it "CONFIRMED AND BAPTIZED?") which is contray to God's law, and don't blame the Holy Spirit for a new revelation - as being of God and with God - the Spirit does not Change EITHER!
The 7 that signed this seem to be sitting on an imaginary fence, one that does not exist ... Those 7 are:
  1. The Rt. Rev Dorsey Henderson, Upper South Carolina (Voted Yes on D025 and C056)
  2. The Rt. Rev Don Johnson, West Tennessee (Voted Yes on D025)
  3. The Rt. Rev Alfredo Morante, Litoral Ecuador (Voted Yes on C056)
  4. The Rt. Rev Henry Parsley, Alabama (Voted Yes on C056)
  5. The Rt. Rev Pierre Whalon, Convocation of American Churches in Europe (Voted Yes on D025 and C056)
  6. The Rt. Rev Sylestre Romero, Assistant-- New Jersey (Voted Yes on D025)
  7. The Rt. Rev John Sloan, Suffragan--Alabama (Voted Yes on C056)
I invite all of you who are in authority to return to the Gospel, as it was proclaimed by Christ and the Apostles. Leave your degrees on the carpet and read the Word, learn the Word, teach the Word and and then Preach the Word.

I have far more respect for those Deputies in So Carolina that were not allowed to read their statement to the house on this the Last Day of Gen Con 09 ..

They wanted to say :

Madam President

South Carolina stands before you with broken hearts. By passing Resolution D025 and C056 this General Convention has overturned the clear and consistent teaching of Holy Scripture and the Christian Church. We will have repudiated the teaching and practice of the Anglican Communion. The Communion's patience and generosity toward the Episcopal Church makes our persistent refusal to heed their requests to us to honor the called for moratoria all the more devastating.

Many of us us here this morning, and in Dioceses, parishes, and pews throughout the Episcopal Church, disavow this General Convention's actions. Will will now prayerfully seek ways to be faithful to the Anglican Communion and to the mutual responsibility and interdependence to which we are called, no matter what the cost.

I pray God to continue to bless and lead those deputies from So Carolina.

Defense of Marriage Statutes

All Episcopalians are now called to speak out against the Defense of Marriage, which has the Episciopal Church official telling those who are politically or socially conservative or even Republican Episcopalians to act against their conscience.

So whether or not you think Marriage is between a man or a woman - as an Episcopalian your "church" now decrees it is your responsibility and calling to speak out against the Defense of marriage Act .....

House of Deputies TEC Gen Con

55 needed majority in lay
55 needed majority in clerical

Lay 70 yes, 28 no, 11 divided (no)
54% passes
Clerical 60 yes, 35 no, 14 divided (no)
55% passes

C023 reads:

Resolved, the House of _______ concurring, That this 76th General Convention reject the belief that the existence of marriage, civil union, or domestic partnership between same-sex individuals has a detrimental effect on opposite-sex marriage; and be it further

Resolved, That the Convention call on Congress to repeal the so-called "Defense of Marriage" statute passed on September 21, 1996 [Public Law No. 104-199, 110 Stat. 2419, codified at 1 U.S.C. § 7 and 28 U.S.C. § 1738C]; and be it further

Resolved, That the Convention call on all Episcopalians to work against the passage of so-called "Defense of Marriage" state statutes and state constitutional amendments, and, in states where such statutes or constitutional amendments already exist, to work for their repeal.


"Defense of Marriage" statutes and constitutional amendments increasingly have little relationship to marriage, let alone its "defense." Most of the amendments and citizen propositions passed in the last five years have included provisions such as that in the 2004 Ohio amendment, and "this state and its political subdivisions shall not create or recognize a legal status or relationship of unmarried individuals that intends to proximate the design, qualities, significance or effect of a marriage." This is intended to prohibit the recognition of domestic partnerships, civil unions and all benefits for partners of state employees - even when those benefits are achieved through collective bargaining. Ironically, even non-LGBT Ohioans have been affected since the courts ruled that unmarried persons may not seek protection from state-sponsored spousal abuse programs. The federal Defense of Marriage law has the effect of denying various benefits for same-sex partners - joint tax filing, survivor benefits under social security, and the state tax exemptions.

HT to Babyblue!

Thursday, July 16, 2009

Two Reporters on Gen Con ...

George Conger is probably *the* religious journalist with the best insight and reflection on all things Anglican. This chat with Kevin Kallsen of Anglican TV is well worth your time.

Wednesday, July 15, 2009

Two TEC Bishops lament recent decisions

Bishop Peter Beckwith, Episcopal Diocese of Springfield and Bishop Bill Love, Episcopal Diocese of Albany share their thoughts after the ratification of D025:

Thanks to BabyBlue!

Sunday, July 12, 2009

Epsicopal Leader defines Heresy!

Great Response By Rev. Canon Julian Dobbs on CBN.

Friday, July 3, 2009

Piper on witness to other faiths.

"Are you saying that unless I follow Jesus Christ I am going to Hell?" John Piper answers:

Friday, June 26, 2009

Archbishop Duncan's ACNA Address

Arch Bishop Williams reduced to Workshop Speaker

According to the Epsicopal News Service :

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).

Apparently the recognized leader of the Anglican Communion, has not been asked to preach or lead a Eucharist at GenCon. This of course would be the first time in many years (30+?), that the Archbishop has not been allowed to address the convention floor in a manner worthy of his title and all respect which is due.

Former Archbishop of Canterbury, George Carey, preached at a General Convention Eucharist in 1997. Robert Runcie also preached at a General Convention Eucharist in 1985. And Donald Coggan also preached at a General Convention Eucharist in 1976.

Thursday, June 25, 2009

Wednesday, June 24, 2009

Orthodox Church renounces ecunemical ties with TEC in Favor of ACNA

The Living Church is Reporting

His Beatitude, the Archbishop of Washington, Metropolitan of All America and Canada of the Orthodox Church in America (OCA) announced recently that his church has ended its ecumenical relations with The Episcopal Church, and will establish instead formal ecumenical relations with the Anglican Church in North America (ACNA).
Metropolitan Jonah of the OCA made the announcement June 24 at a plenary session of the ACNA’s founding convocation at St Vincent’s Cathedral, Bedford, Texas.
An autocephalous Eastern Orthodox Church, the OCA was established by eight Russian monks in 1794 on Kodiak Island, Alaska. Known as the Russian Orthodox Greek Catholic Church in America, it was granted autocephaly, or autonomy, by the Russian Orthodox Church in 1970. The OCA has 700 congregations, monasteries and communities spread across the United States and Canada.
Metropolitan Jonah, 49, was reared in The Episcopal Church, but joined the OCA while a student at the University of California, San Diego, in 1978. He was elected metropolitan last year as a reform candidate, 11 days after he was consecrated Bishop of Fort Worth.
Asked what the OCA’s stance toward ecumenism might be under his tenure, Metropolitan Jonah said, “If the matter concerns The Episcopal Church USA, then this dialogue has stopped.
“We engage in dialogue with Episcopalian traditionalists, many of whom embrace the Orthodox faith,” Jonah told a Moscow-based weblog. “And I personally, and our entire synod, give great attention to bringing these people into the fold of the Orthodox Church in America.”

Pastor Rick Warren Addresses ACNA Assembly

From the ACNA website

Pastor Rick Warren addressed over 800 delegates and attendees at the Anglican Church in North America’s inaugural assembly today. Urging the audience to focus on the mission of the Church and “winning one more for Jesus,” the influential pastor encouraged and prayed for the new church and its representatives.

Welcomed 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.

Wednesday, June 17, 2009

New Anglican Church poses dilemna

From the Washington Times ...

By Julia Duin
The Washington Times
June 17, 2009

The Anglican Church in North America will be formally founded next week, challenging the legitimacy of the U.S. Episcopal Church and posing a dilemma for the worldwide Anglican Communion over who represents Anglicanism in the United States and Canada.

When 232 delegates to the ACNA convention at St. Vincent's Cathedral in Bedford, Texas, approve the organization's constitution and canons on Monday, Pittsburgh Bishop Robert Duncan will become archbishop for this "emerging" 39th province of the communion, consisting of several groupings that have left the Episcopal Church over issues related to sexuality and biblical authority.

A ceremony celebrating Bishop Duncan's installation is set for June 24 at Christ Church in the Dallas suburb of Plano, the ACNA's largest parish, with more than 2,000 members. Also among the ACNA's members are 11 Northern Virginia parishes, including the historic The Falls Church and Truro parishes, which left the Episcopal Church to found the Convocation of Anglicans in North America.

At a news conference in December, Bishop Duncan said God is "displacing" the Episcopal Church in favor of the ACNA. The Texas gathering is the conservative alternative to the Episcopal Church's triennial convention next month in Anaheim, Calif.

There is no precedent in the communion for a country to have more than one recognized province, and Episcopalians who back the move have maintained that the U.S. and Canadian churches no longer preach and believe historic Anglicanism.

The formalities cap a six-year progression out of the 2-million-member Episcopal Church by Episcopalians over the U.S. church's increasing doctrinal liberalism, which has prompted many to leave to other denominations, though others have hung on in the hope a conservative alternative would arise.

ACNA spokesman Peter Frank said the gathering will be inspirational instead of legislative. "This is really about mobilizing people to do mission at the local parish level," he said.

Speakers will include such non-Episcopalians as Rick Warren, the pastor of California's Saddleback evangelical megachurch, and Metropolitan Jonah, head of the Orthodox Church in America. Also attending will be the Rev. Todd Hunter, a church planter for the Anglican Mission in the Americas (AMIA), one of the 28 groups represented at ACNA.

Episcopal Church spokeswoman Neva Rae Fox said the denomination was "aware" of the gathering and officials were concerned that one of its active bishops, Peter Beckwith of the Springfield, Ill., diocese, may be participating.

A message left at Bishop Beckwith's office was not returned Tuesday.

More than 70 of the Episcopal Church's 110 dioceses are in serious financial straits, and its membership is dropping precipitously, with an average Sunday attendance of 727,822.

The ACNA, with an average attendance of 100,000, is quickly adding congregations and forming new dioceses. Its numbers go beyond the adherents of 13 of the 38 provinces that belong to the Anglican Communion.

The new group has several hurdles, not the least of which is that Archbishop of Canterbury Rowan Williams, leader of the Anglican Communion, has yet to recognize the ACNA as a legitimate Anglican alternative to the Episcopal Church and the Anglican Church of Canada.

However, when Bishop Duncan met last Oct. 15 with Archbishop Williams, the archbishop instructed the Pittsburgh bishop to submit an application for the new province.

Independently, seven overseas Anglican archbishops have recognized the ACNA, with most also cutting ties with the U.S. Episcopal Church. This could aggravate existing conflicts in the worldwide communion by adding the issue of who recognizes what North American church.

Of the four dioceses that have left the Episcopal Church and joined the ACNA en masse, each one is fighting the Episcopal Church for rights to millions of dollars in property the dioceses have taken with them.

In three of those dioceses - San Joaquin in Sacramento, Calif.; Quincy in Peoria, Ill., and Fort Worth, Texas - Presiding Bishop Katharine Jefforts Schori has appointed alternate bishops to replace those who have departed. In Pittsburgh, she has appointed a standing committee.

Thursday, June 11, 2009

Lesbian Integrity Leader vs. Bishop Henry Parsley

By David W. Virtue

Rev. Susan RussellThe 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.

The Rev. Susan Russell said in a June 2 statement that keeping the names of the theologians secret was "the height of absurdity and insult." She said that secrecy makes the project "suspect, disingenuous and dishonest."

Russell said that a secret study "sends a horrific message to gay and lesbian people -- both inside and outside the church" and is "utterly contrary to our baptismal promise to respect the dignity of every human being.

She cited Resolution A167 from the 2006 meeting of General Convention, which reiterated the church's 1997 apology to "its members who are gay or lesbian, and to lesbians and gay men outside the Church, for years of rejection and maltreatment by the Church."

Undaunted, Bishop Henry Parsley, (Alabama) chair of the House of Bishops Theology Committee, fired back saying, "We believe that for a season the work can best be accomplished by allowing the panel to work in confidence. This supports the full collegiality and academic freedom of the theologians and provides the space they need for the deep dialogue and reflection that is taking place among them."

He concluded by saying that it has always been the committee's intention to publish the names of the panel when the work reaches the appropriate stage.

Parsley was forced to go public after two advocacy groups called for the theology committee to make the names public and to explain why more study of the issue was needed.

A committee of the House of Bishops Theology requested the study, which is described as "designed to reflect a full spectrum of views and to be a contribution to the Listening Process of the Anglican Communion, as well as to the discussion of this subject in our province." The report calls the study "a long-term, multi-step project" designed to be completed in 2011.

However, the names of those on the committee were not included calling forth outrage from Russell and Meyers, though Meyers did so in gentler tones.

Parsley was forced to put out a fuller statement saying that the panel of theologians "very intentionally represents a robust range of views on the subject and includes gay and lesbian persons."

He also said it is the committee's intention to publish the names of the panel when the work has reached the appropriate stage.

"This project is designed to articulate theologically a full range of views on the matter of same sex relationships in the church's life and to foster better understanding and respectful discernment among us. It will also be a contribution to the listening process of the larger Communion. It has several stages and is scheduled to be complete by early 2011. We are grateful to the distinguished theologians for their generous service to the church."

Parsley concluded saying that any member of the church who wishes to address the panel should send comments to the Theology Committee. "We will see that these are communicated to the theologians to enrich their reflection and dialogue."


It seems to be me she is screaming for the sake of merely screaming ..... The Theology committee is loaded with left-leaning representation, who afterall - set up this to discuss the

"robust range of views on the subject and includes gay and lesbian persons."

If a Theology committee needs to have a sub committee to understand Biblical Authority on this matter, she has nothing to worry about .....

Monday, June 8, 2009

In memory of Ed Freeman. Medal of Honor winner.

You’re an 18 or 19 year old kid.
You’re critically wounded,
and dying in the jungle in the
Ia Drang Valley, 11-14-1965.

LZ Xray, Vietnam.

Your Infantry Unit is outnumbered 8 - 1,
and the enemy fire is so intense,
from 100 or 200 yards away,
that your own Infantry Commander
has ordered the Medi-Vac helicopters to stop coming in.

You’re lying there,
listening to the enemy machine guns,
and you know you’re not getting out.
Your family is 1/2 way around the world,
12,000 miles away,
and you’ll never see them again.
As the world starts to fade in and out,
you know this is the day.

Then, over the machine gun noise,
you faintly hear that sound of a helicopter,
and you look up to see a Huey,
but it doesn’t seem real,
because no Medi-Vac markings are on it.

Ed Freeman is coming for you.
He’s not Medi-Vac, so it’s not his job,
but he’s flying his Huey down into the machine gun fire,
after the Medi-Vacs were ordered not to come.

He’s coming anyway.

And he drops it in,
and sits there in the machine gun fire,
as they load 2 or 3 of you on board.

Then he flies you up and out through the gunfire,
to the Doctors and Nurses.

And, he kept coming back…… 13 more times…..
and took about 30 of you and your buddies out,
who would never have gotten out.

Medal of Honor Recipient, Ed Freeman, died at the age of 80, in Boise, ID…May God rest his soul.

Friday, June 5, 2009

The Book of Common Prayer - 460th Birthday

Book of Common Prayer marks 460th birthday

By Ron Cassie
Frederick News-Post
June 1, 2009

The English separation from the Holy Roman Catholic Church famously came during the reign of Henry VIII.

However, the Church of England continued to use the Latin liturgies throughout his rule, as it had for a milennium.

It wasn't until 1549, two years after Henry VIII's death, when Thomas Cranmer, Archbishop of Canterbury, is believed to have written the Book of Common Prayer, the first complete liturgy for the English Church.

The historical work contains the calendar of daily morning and evening prayers as well as epistles and "gospelles" in the old English" style.

It includes the traditional Church of England instructions for the celebration of the "lordes Supper and Holy Communion through the yere, with proper Psalmes and Lessons, for diverse feastes and dayes."

"It is the basis of worship for Anglicans of all kinds throughout the world," said the Rev. Arthur Woolley of St. Michael the Archangel Anglican Church in Frederick .

In celebratation of the 460th birthday of the Book of Common Prayer, St. Michael the Archangel will use the 1549 edition of this volume, written in the beautiful language of Renaissance England, at its service this weekend.

First introduced on Whitsunday, also called Pentecost, during the reign of King Edward VI, the Book of Common Prayer formally brought together the forms of service for daily and Sunday worship.

Whitsunday falls on May 31 this year and the public is invited to attend the St. Michael the Archangel's service.

Five hundred years before Second Vatican Council in the mid-1960s called for Catholic Mass to be said in the native language of its faithful, Woolley noted, Cranmer translated the Bible and holy Communion celebration so that the educated and uneducated alike could comprehend God's words.

The Archbishop explained why in the Common Book of Prayer's preface: "And moreover, whereas s. Paule (St. Paul) would have suche language spoken to the people in the churche, as they mighte understande and have profite by hearyng the same; the service in this Churche of England (these many yeares) hath been read in Latin to the people, whiche they understoode not; so that they have heard with theyr eares onely; and their hartes, spirite, and minde, have not been edified thereby."

The Book of Common Prayer became one of the most influential works ever written in English, preceeding the King James Bible and the works of Shakespeare by six decades.

"It has been so widely used, and for so long, that it has given the English language many of its common sayings and phrases, such as 'the apple of my eye,' 'out of the mouth of babes,' and 'little lower than the angels,'" said Judy Warner, a member of St. Michael the Archangel Anglican Church.

Much of the prayer book's marriage service, she added, is familiar. For example, "forsaking all others ... so long as you both shall live" ... "to have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness and in health ... till death us do part"... "with this ring I thee wed."

"Earth to earth, ashes to ashes, dust to dust" is thought by some to be in the Bible, Warner said, "but although the idea is biblical, the words come from the burial service of the Book of Common Prayer."

These phrases, and other parts of the Book of Common Prayer, have been used for centuries and have been adopted by other Christian denominations.

"The English is even older than Elizabethean English, the language, especially the spelling, had not settled down as much," as when even Shakespeare began writing, Woolley said. "We'll be using a version with updated spelling for the service, otherwise I don't think we wouldn't be able to get through it."

However, he did point out that one young couple in the congregation has decided they want to use the original Common Book of Prayers vows for their wedding ceremony this summer.

Woolly read: "With his ring I thee wed; this gold and silver I thee give, with my body I thee worship and with all my worldly goods I thee endow. In the name of the Father and the Son and Holy Ghost. Amen."

"The spelling is often archaic," Woolley said, "but the writing is remarkable."

Tip to VOL

Monday, May 11, 2009

Gen Con 2009 Resolutions in Aneheim

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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


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.”


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.


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.


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.


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.


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.

Thursday, May 7, 2009

Is it about Scripture or money?

The Rt. Rev. Mouneer H. Anis, President Bishop of the Episcopal/Anglican Church of Egypt and the Middle East, told delegates to the Anglican Consultative Council-14 that if the Anglican Communion tolerates the practice of homosexuality, it will require a different kind of dialogue.

Speaking from the floor following a presentation by Canon Philip Groves who heads the London-based Listening Province, Archbishop Anis asked what (the Anglican Communion) would like to achieve. If we are to achieve better pastoral care and to prevent homophobia, we need to know how to care for people with homosexual orientation. Homosexual practice does not go with Christian love, he said.
"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."

"This is not about orientation, but about approving homosexual practice which is contrary to Scripture. There is another dimension to listening."
I find this very tragic, as poorer Provinces in the world depend so heavily on western money that they fear being placed on the Anglican Chessboard as a Pawn to be sacrificed for the next move of the Queen Katie Girl.

TEC is playing the legalism format, watering down the law of God so that they can "keep" it. Using the law - or the GRACE that we receive as an excuse to continue in sin is by far one of the worst abuses that exists in this world.

Wednesday, May 6, 2009

The Anglican Church plays Chess in Jamaica

The Anglican Communion's Game of Chess Continues. As members of the Anglican Consultative Council (ACC) meet in Jamaica, the first 5 days seem to have pawns, knights and Bishops being moved as pieces of a Chessboard.

There has been much to do about who might win this game, but it appears that at times the Queen Katie Girl of the TEC gains control of the board, leaving the King of it All ( the Arch-Bishop of Canterbury) wondering who is really in control – if in fact anyone is.

Here are some of the moves both verbally and by strategic ploy that I have found interesting thus far:

First was the refusal of the ACC to honor the seat to be held by the Rev. Phil Ashey – who lives in Atlanta, was a Priest in TEC, but is canonically resident to the Arch Bishop Orombi of Nigeria, which has caused a volley of transatlantic salvos. This is as I understand it, a play made by the Queen of the TEC, to overtake the Pawn(Ashey) and the Bishop using the Windsor Report's moratorium on crossing jurisdictional boundaries …. will the other part of the Windsor Report get played? The part where there is suppose to be a moratorium on the blessings of same sex marriages and unions, not to mention the consecration of homosexual Bishops and clergy??? We will of course have to wait for that counter move.

"Our reasons for appointing one of our American priests to represent us as our clergy delegate are our reasons, and are not for the Joint Standing Committee to question. Section 4(e) does not give the Joint Standing Committee or the ACC the right to interfere in the appointing body's determination of the "qualification" of a delegate. For the Joint Standing Committee to assume this power is nothing short of an imperialistic and colonial decision that violates the integrity of the Church of Uganda."

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."
We need a common mind upon the issues which threaten to divide us, he said. Williams noted that where the Moratoria created impaired communion, there were "consequences" and that something should be done at either the diocesan or provincial level. Williams acknowledged that the Moratoria demanded that no further bishops living in same gender unions be permitted, that permission for rites of blessing for same sex unions not be put in place and that interventions in provinces should cease.

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."

thanks to BB and Virtue

Friday, May 1, 2009

New Wine and new Wineskins

from here

The old cisterns of North American Anglicanism have broken and shattered. New wine is being poured into new wineskins. It is impossible to pour it into the old wineskins.
In less than two months the North American Anglican Province (ACNA) will be birthed on U.S. soil, the first of its kind since the formation of The Episcopal Church 431 years ago.

The first Church of England service recorded on North American soil was a celebration of Holy Communion at Frobisher Bay in September 1578.

It will formally mark a huge and irrevocable divide that now exists between those who are faithful to the Anglican tradition as it is expressed in Holy Scripture, the Anglican formularies, the 39 Articles, the creeds, the Book of Common Prayer (1662 and 1928) and, by contrast, those who have imbibed a post-modern morality, liturgical reconstruction, a deconstructed Bible and for whom the definition of mission is inclusion not conversion.

The divide will now determine the course of Anglicanism in North America in the 21st century.

In Bedford, Texas, the leaders of (ACNA) will bring together 28 new dioceses, some 100,000 parishioners, 700 churches and a dozen Anglican organizations drawn from the US and Canada. What will take place in St. Vincent's Cathedral, in Ft. Worth, Texas, will be the culmination of what began last November when its leaders presented a finalized draft constitution and church laws ahead of its first provincial assembly.

"It is a great encouragement to see the fruit of many years' work," said the Rt. Rev. Robert Duncan, archbishop-elect of the Anglican Church in North America and bishop of the Episcopal Diocese of Pittsburgh. "Today, 23 dioceses and five dioceses-in-formation joined together to reconstitute an orthodox, Biblical, missionary and united Church in North America."

more here

Friday, April 17, 2009

GAFCON Bishops meet in London, ACNA recognized

The entire text is here:
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, 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

Tuesday, April 7, 2009

Thursday, April 2, 2009

New Episcopal Divinity School Pres calls Abortion a Blessing

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


Catholic Online

Monday, March 30, 2009

Hot Rod Anglican: Beautifully Understated

Hot Rod Anglican: Beautifully Understated

So, imagine my delight to read the following words from the The Rt. Rev’d Wendell N. Gibbs, Jr., bishop of the Diocese of Michigan, in commenting on EDOMI's current financial woes:

We are in a different financial place than where we were even 6 short months ago.

I cannot help picturing a group of Episcopal bishops, gathered together indaba-ing in the Afterlife, when one bishop offers in a solemn tone:

We are in a warmer place than heretofore.

Thursday, March 26, 2009

AAC meeting in Atlanta gets started

Rt. Reverand David Anderson, CANA Bishop and head of the AAC gave a stirring opening address, followed by Rev. Phillip Ashey as the main speaker for the night. The meeting is taking place at Holy Cross Anglican Church in Loganville Ga. ... A Parish started around the year 2000 and now with more that 600 Anglican members! A Beautiful Building with towering Bell Tower.

Tomorrow Anglican tv will be live video streaming this session of the Blueprint for the New Church Conference Friday, March 27, 2009 - 4:15-5:15pm (EST)

Also the Ugandan Parishes form their Diocese today -Diocese of the Holy Spirit.

Wednesday, March 25, 2009

ACNA Expects at Least Five Inaugural Dioceses

The Anglican Church in North America (ACNA) expects to receive at least five, and perhaps as many as eight, applications for official recognition as a diocese when it meets for its first provincial assembly in June.
A letter sent in January by the Rt. Rev. Robert Duncan to members of the Common Cause Partnership encouraged the formation of dioceses.
“Consistent with all Anglican practice, congregations are a part of an Anglican province because they are part of a diocese, which in turn, is part of a group of dioceses banded together as a national (or international) church,” Bishop Duncan wrote. “This principle is critical to understanding the provisional constitution of the [ACNA], and to the steps we all need to take as we move toward our first provincial assembly.”
Bishop Duncan is Archbishop-designate of the ACNA and Bishop of the Episcopal Diocese of Pittsburgh that is now under the auspices of the Anglican Church of the Southern Cone. The Rev. J. Philip Ashey, chief operating officer and chaplain for the American Anglican Council, told The Living Church that Pittsburgh is one of the five applications for recognition as an ACNA diocese that have already been received. The deadline for applications is April 15.
Earlier this month, the Rt. Rev. John H. Chapman, Bishop of Ottawa in the Anglican Church of Canada, said he would authorize a congregation under his oversight to begin performing same-sex blessings in part because “while our church struggles to honor the call for gracious restraint in blessing same-sex unions, those who are proponents of cross-border interventions have and continue to show no restraint.”
That view was echoed this week during the House of Bishops’ spring retreat by Bishop Dan Edwards of Nevada. Bishop Edwards posted a blog entry noting that a number of bishops are considering the repeal of Resolution B033 because of what they perceive as a lack of reciprocal restraint by the ACNA.
Fr. Ashey countered that it is unrealistic to expect the ACNA to postpone its efforts to organize while same-sex blessings continue to occur unofficially in a number of dioceses in both the U.S. and Canadian churches.
“[Ottawa and Nevada] have already made their decisions and are now looking for an excuse to implement them,” he said. “We have responded to the invitation from the GAFCON primates to form an orthodox Anglican province in the Americas.”
The ACNA has been welcomed “in abiding and full communion” by the standing committee of the Anglican Church of Nigeria. The March 20 announcement also noted that the standing committee recommended that the Church of Nigeria send a delegation to the provincial assembly in Bedford “to demonstrate our enduring partnership in the gospel.”

Monday, March 23, 2009

Fox Contributor says time to "plant"

When the Pastor Says It's 'A Time to Sow'

The Wall Street Journal
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.

Saturday, March 21, 2009

BluePrint in Action

A True Blueprint for the New Church in Action

On March 26th at Holy Cross Anglican Church, Loganville, GA, just before the American Anglican Council's "Blueprint" conference kicks off, Anglican history will be made. Over 25 Anglican churches from across the country are sending delegates to convene and begin charting their future together as a diocese in the new Anglican Church in North America.

The delegates that gather will have a common bond; they are all Anglicans under the jurisdiction of the Church of Uganda. While at Holy Cross, this convocation will be moving past the dream of the New Church and beginning the challenging task of making it a reality. Their goal is to be able to send their diocesan delegates to the inaugural Provincial Assembly of the Anglican Church in North America, held June 22-25th, and to vote and ratify the new constitution and canons of the church.

Before they can arrive at the Provincial Assembly in June, there is organizational work to be done. Consistent with Anglican practice, congregations come together to form a diocese and dioceses band together as a national church. This convocation will be taking the first formative step in creating a diocese. (A diocese in the ACNA can also be referred to as a "cluster" or "network.")

Prior to this meeting, the vestry of each congregation needed to adopt a resolution subscribing to the Constitution and Canons of the Anglican Church in North America. They also needed to state that their church wanted to be a part of the diocese being formed from the congregations presently under the Church of Uganda. After this, a delegation from each parish was assembled with proportionate representation of lay delegates selected by the vestry, or other means, based on the congregation's average Sunday attendance. All clergy were invited to attend.

When the delegates arrive in Loganville, there will be serious work to do. Structures must be formed - a Standing Committee, Officers (Treasurer, Secretary, and Chancellor) must be elected. Delegates to the Provincial Assembly must be elected to attend the June meeting. Like any organization in formation, draft by-laws and canons need to be ratified along with articles of incorporation and an application for 501c3 status reviewed and filed. Along with these important tasks, a budget and financial report will be prepared to support the emerging organization as well. One of the easier tasks before the delegation will be that of choosing a new name for the new diocese, which will be revealed at the AAC's Blueprint conference.

As this group of parishes comes closer together, we can all thank the Lord for being one more step closer to the new Anglican Church in North America for which we have all waited so long.

Friday, March 20, 2009

Anglican Church in North America Recognized

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.

Wednesday, March 18, 2009

Snubbed Bishop Joins ACNA

By David W. Virtue

Snubbed for more than three years after resigning as Bishop of Southern Virginia, the Rt. Rev. David C. Bane has joined the Anglican Church of North America and has accepted an invitation to serve as Assistant Bishop in the Diocese of Pittsburgh.

In a copy of a letter sent to Presiding Bishop Katharine Jefferts Schori, Bishop Bane told VOL he described his action "as one of the saddest and most unanticipated decisions in my life. On the other hand, I can no longer deceive myself that I can be fulfilled and happy without being engaged in Christian ordained episcopal ministry."
"We were assured by all parties that if I resigned, there would be many and varied ministry opportunities for me in the Episcopal Church. With that encouragement I resigned at the 2006 Annual Council and moved to Elizabeth City, North Carolina."

Then began the snubs. He wrote to the national office offering his assistance in any way he could. "I called Bishop (Clayton) Matthew two years ago to ask to be considered for ministry somewhere in TEC. I asked if I had any geographical restrictions and I said that I did not. Since that time I have watched as time after time retired bishops have been appointed to various ministries all over the Episcopal Church without any contact from Bishop Matthews about any of them."

Before he left Southern Virginia, he wrote and called the Rt. Rev. Clifton Daniel, Bishop of the Diocese of East Carolina, offering his services, but got no response. Bane learned that Daniel took his name out of an interim process at St. Andrew's, Nags Head, but did not tell him. Two years ago, he met with the Rev. Canon Win Lewis, his former Canon to the Ordinary, to ask him to submit his name and resume to the semi-annual meetings of the Deployment Officers. He said he would handle Bane's application personally and get back to him. He never did.

Last year. Bane wrote to thirty-five bishops whom he considered to be friends and colleagues offering to work in their dioceses. He received one response thanking him for the letter and wishing him well.

In a direct appeal to Jefferts Schori, Bane wrote, "Katharine, what would you conclude if this were your experience? I do not know what else I could have done since my retirement to try to find ministry in the Episcopal Church. My father died a priest in the Episcopal Church. I have spent my entire life in this Church and intended to do so for as long as I live. However, it is abundantly clear that, for whatever reasons, I am not welcome to serve as a bishop in the Episcopal Church. Alice and I have been completely baffled by the total lack of care or support of any kind from anyone in the Church we have served in for twenty-five years."

The failure of the church to offer Bane ecclesiastical work made him realize that his days in TEC were numbered. He would never hear from them, again. The gorilla grip of revisionism was now a stranglehold on the throat of the church. Bishop Bane decided to make his own move.

"For these reasons I have joyfully and gratefully accepted an invitation from Archbishop Gregory Venables to be received as a bishop in the Anglican Province of the Southern Cone. I have also accepted an invitation to serve as Assistant Bishop in the Diocese of Pittsburgh and to minister in the Anglican Church in North America. On the one hand this is one of the saddest and most unanticipated decisions in my life. On the other hand, I can no longer deceive myself that I can be fulfilled and happy without being engaged in Christian ordained episcopal ministry."

Read it all here