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I doubt that Archbishop Williams will go to Archbishop Okoh  for a job reference.

From here:

The Archbishop of Canterbury, the Most Revd and Rt. Hon. Dr. Rowan Williams took over the leadership of the Anglican Communion in 2002 when it was a happy family. Unfortunately, he is leaving behind a Communion in tatters: highly polarized, bitterly factionalized, with issues of revisionist interpretation of the Holy Scriptures and human sexuality as stumbling blocks to oneness, evangelism and mission all around the Anglican world.

It might not have been entirely his own making, but certainly “crucified under Pontius Pilate”. The lowest ebb of this degeneration came in 2008, when there were, so to say, two “Lambeth” Conferences one in the UK, and an alternative one, GAFCON in Jerusalem. The trend continued recently when many Global South Primates decided not to attend the last Primates’ meeting in Dublin, Ireland.

Since Dr. Rowan Williams did not resign in 2008, over the split Lambeth Conference, one would have expected him to stay on in office, and work assiduously to ‘mend the net’ or repair the breach, before bowing out of office. The only attempt, the covenant proposal, was doomed to fail from the start, as “two cannot walk together unless they have agreed”.

For us, the announcement does not present any opportunity for excitement. It is not good news here, until whoever comes as the next leader pulls back the Communion from the edge of total destruction. To this end, we commit our Church, the Church of Nigeria, (Anglican Communion) to serious fasting and prayers that God will do “a new thing”, in the Communion.

Nevertheless, we join others to continue in prayer for Dr. Rowan Williams and his family for a more fruitful endeavour in their post – Canterbury life.

+Nicholas D. Okoh

Archbishop, Metropolitan and Primate of All Nigeria

From the CBC

The Archbishop of Canterbury says he is stepping down at the end of this year to take a post at Cambridge University.

Rowan Williams, 61, is the symbolic leader of the world’s 77 million Anglicans, including about two million in Canada.

He has led the Anglican Communion, the third-largest Christian body in the world, for about a decade.

He announced his resignation from the Church of England’s highest non-royal post on Friday after more than 20 years as a bishop and archbishop.

From the March 12th ANiC Newsletter which can be found here:

St George’s Anglican Church in Burlington, St Hilda’s in Oakville, and the Church of the Good Shepherd in St Catharines have reached a tentative agreement with the Anglican Church of Canada Diocese of Niagara that will end the long running legal dispute over their church buildings. The agreement should be finalized by June 2012.

The ANiC parishes will not be worshipping in their existing buildings after June 2012 – even tentatively; more details to follow.

Update: The Diocese of Niagara is unhappy with the publicising of the tentative agreement, so  the quote above has been removed from the ANiC newsletter. The story has been referenced by George Conger here, so this seems to be an attempt by the diocese to shut the stable door after the horses have bolted.

The question is, why does the diocese not want this publicised? After all, it is to their credit that they are willing to settle the dispute out of court – or are they?

From here:

It is with a heavy heart that the Anglican Church in North America passes on the sad news today from the Anglican Diocese of Recife in Brazil. It was reported earlier that the Right Reverend Bishop Edward Robinson de Barros Cavalcanti and his wife Miriam Cavalcanti were tragically killed. Their lives were taken by a family member on Sunday, February 26 at around 10:00pm in the city of Olinda, Brazil. Details of their deaths are still being investigated.

Dear Brothers and Sisters in Christ,

Bishop Robinson Cavalcanti was among the great friends and steadfast heroes of the Anglican Church in North America. He and his wife, Miriam, are mourned by all of us in this Province. Our prayers and love are extended to the clergy and people of Recife, and to all friends and family, not least because of the tragic circumstances of their murder.

Bishop Robinson was a champion of the faith once for all delivered to the saints. He led his diocese to stand against the theological revisionism that plagued his Province and he stood with all of us in the parallel battles in North America and in global Anglicanism. Internationally, he was among the band of courageous bishops and archbishops who adopted North American congregations during our days of trial.

I personally have the warmest of memories of Robinson Cavalcanti throughout all of my years as bishop. Moreover, since the founding of our Province, he was often a guest at meetings of our Provincial Council and College of Bishops, most recently in September.

We thank God for the lives of these faithful servants. We entrust them to the merciful keeping of our Lord and Savior in whose Resurrection “death is swallowed up in victory.” Robinson’s words to us at this moment would be one with the Apostle Paul’s in I Corinthians 15, not least in the exhortation at the end: “Therefore, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.”

Faithfully your archbishop,

+Robert Pittsburgh

Statement released from the Diocese of Recife:

“The diocesan family gives thanks to God for the life and devoted ministry of its Father in God, our pastor, teacher and friend, a true prophet and present day martyr, who championed the cause of the Gospel of Christ for the Church and for the Anglican Communion, which was attended by his wife, as a faithful helpmate, who supported him throughout his years in ministry.

“[Bishop Cavalcanti has] left for Eternity, leaving a legacy of service, love, and doctrinal firmness, by which this Diocese will continue. In due course we will be releasing the day, time, and place of his burial.”

-Bishop Evilásio Tenório, Suffragan Bishop Elect
-Bishop Flávio Adair, Suffragan Bishop Elect
-Rev. Márcio Simões, President of the Diocesan Council

From here.

So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled with God. [I Cor.5:20]

22nd February, A.D.2012
Ash Wednesday

Rend your hearts and not your garments. Return to the Lord your God, for he is gracious and merciful, slow to anger and abounding in steadfast love, and repents of evil. [Joel 2:13]

So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled with God. [I Cor.5:20]

TO ALL WHO SHARE IN THE LIFE OF THE ANGLICAN CHURCH IN NORTH AMERICA:
Beloved in the Lord,

We have come again to the awesome season of Lent. The name of the season comes from the Anglo-Saxon word meaning spring. Our English word lengthen comes from the same root, for this is the season when days lengthen in the Northern Hemisphere. This is the season when we, too, are lengthened or stretched because we are invited to get our relationship with our God and our relationships with each other restored and renewed. Getting things right is hard work, often painful work, but from the effort comes the immense fruitfulness of an Easter and Pentecost – a summertime, if you will – of our souls. Lent is when I must prune my roses – and when I need to allow my Lord to prune me – so that a riot of color and beauty and fragrance can occur in a couple months’ time.

As I have said my prayers in recent days, I have had a very strong sense that it was time to write you again, both to invite you into the opportunity of Lenten discipline and devotion and to share with you the results of some of the corporate pruning our God has already been engaged in.

HOLY LENT

Self-examination and confession are foundational to the Christian life. Whether it is the “sinner’s prayer” that invites the Lord Jesus in the very first time, or the penitential opening of daily morning and evening prayer, or the regular accountability of the sacrament of reconciliation, we cannot make progress without personal repentance and conversion. Because we are sinners, the need to restore right relationship – with God, with our spouse, with our parents, our children, our friends, with our priest (or our people), with fellow-workers and fellow-worshippers, with neighbors, with the poor and needy – is as constant as our need to breathe and our need to give thanks. “I invite you, therefore, in the name of the Church, to the observance of a Holy Lent.”

Immersion in God’s Word and contemplation on the mighty acts of our Savior in his Incarnation, Passion and Death-on-the-Cross are also means by which our lives – both individually and corporately – are anchored in Christ. There is no substitute for them, and there is no exercise more central to our discipleship than these twin enterprises.

CORPORATE BLESSINGS

I wrote to the Church twice in December, once in preparation for Christmas and a few days later about the crisis in one of our founding jurisdictions, the Anglican Mission in the Americas. Much hard work has been done with (and within) all three groups – the Province of Rwanda, P.E.A.R./North America, and the Anglican Mission – where relationships were fractured. That work continues, but I can honestly say that there has been much progress. As Archbishop, I, together with many other Anglican Church leaders and people, have poured much prayer and energy into healing of the wounds and the re-building of our future together. Archbishop Eliud Wabukala, Archbishop of Kenya and Chairman of the GAFCON/FCA Primates Council, has also poured himself into reconciliation and restoration of Communion order. Many of us are now encouraged and hopeful.

I continue to find young people drawn to the Anglican Way, and particularly on college campuses and in urban settings. Many will have seen the Christian Broadcasting Network’s six-minute story entitled “Anglican Fever: Youth Flock to New Denomination.” I think there is a direct tie between our “joyful acceptance of the confiscation of our property” [Heb.10:34] and young people seeing in us those willing to follow Jesus whatever the cost. It seems to me that what so many of us found to be painful pruning in the loss of properties and possessions has produced abundant new fruit in a generation looking for something (someone) worth living for. What is more, among the generation that is experiencing the “loss,” I see very little bitterness or anger, but an abundance of the fruit of the spirit [Gal.5:22-23] and amazing hopefulness about the future.

What is also worth commenting on in this season of legal losses is the David and Goliath story emerging from one of our smallest and poorest dioceses, Quincy: a “win” on summary judgment by those who characterized themselves as “hayseed lawyers, working on a shoestring.” Whatever the general losses, it remains true that our God loves to show His power by lifting up the lowly.

HALF-WAY

The Executive Committee of the Province and the Archbishop’s Cabinet met together recently at St. Peter’s Church, Tallahassee. (What a great company of Christian witness!) On the minds of most were that we are now half-way through the first five-year term of an archbishop. Once again there was extraordinary evidence of how far the Lord had brought us. All the difficulties and challenges we have faced because of our stand for “the Faith once for all delivered to the saints,” have generated remarkable developments.

Anglican 1000 has changed us profoundly. We passed our 200th plant just before the Tallahassee meeting. We have a long way to go, but church planting increases exponentially. The catalytic work, led from Christ Church Plano, that turned an archbishop’s call into church-wide reality is first and foremost something for which we are thanking God. The subject has changed. We are not looking in the rearview mirror any more. We are all about reaching North America with the transforming love of Jesus Christ through ever-increasing numbers of missionary congregations.

The Anglican Relief and Development Fund (whose Board also met during our days at Tallahassee) has also reached a new stage of growth and maturity. The notion of objective philanthropy and measurable change has so caught on that we changed our bylaws to allow for an ARDF-Australia, an ARDF-Canada, and an ARDF-US.

10-10-10 stewardship has also grown significantly, as has extra-mile and founders fund giving. More and more of our people are embracing the biblical tithe as their own personal basis for giving. At the same time congregations are committing ten percent to their dioceses and an ever-increasing number of dioceses are making a ten percent gift to our Province.

Congregations (like individuals) that have not been Anglican are also considering whether Anglicanism might be for them. Our three streams – evangelical, catholic and pentecostal – like our three accountabilities – to the Word, to the Tradition and to the transformation of society – are proving an attractive blend of faithful Christian expression. By the time of our annual meetings in June we may well have some “covenanted associations” to consider, with groups of congregations not heretofore identified as Anglican, coming especially from African-American and Latino cultures.

Our “first gathering of the whole Church since Bedford/Plano” (2009) will rally at Ridgecrest, North Carolina, June 7-9, 2012. The themes for Assembly 2012 are “captivating disciples, multiplying churches, and transforming communities.” The faithful will gather from all over the United States and Canada, and from all over the world. Everyone is welcome. The task force laboring on the Prayer Book will have more work to share. There will be great worship, inspiration, learning, fellowship and recreation. Anglicans of every age will come together.

UP FROM EGYPT

I return to the Lenten theme. “It is often easier to take the people out of Egypt than it is to take Egypt out of the people.” We have come a very long way, but it would be easy to fall back. There are lots of stresses. It would be easy for us to regress from the new life which is our call. And we are sinners. The best way to keep the Enemy from breaking in and sowing division or discouragement is to embrace what Lent has to offer us. Remember our partners around the world who are suffering so much – in Northern Nigeria and Syria, in Sudan and Ethiopia and Myanmar, and here at home too. Give thanks for all that God has done for us, and don’t fall back.

Faithfully in Christ,

+Robert Pittsburgh

1 Book of Common Prayer (1979), p.265.

2 Opening Address, Bedford/Plano, 2009

Not sure how I missed this – may be of interest to those of you who live too far away from an ANiC parish to attend. From here.

From orphans to sojourners
This project started with “Orphan Anglicans” – isolated Christians who live where there are no biblically faithful Anglican churches. Our vision involves turning orphans into sojourners: disciples, living in the world, but belonging and connected to each other through Jesus Christ. In other words, to become “living stones … being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5)

Creating an online Church fellowship
Many Christian groups are exploring the potential of the internet for ministry. Our challenge is not just to connect those who are isolated, but to build a fellowship that will reach out to seekers. Our aim is empowerment for ministry and outreach. In all this we see the “virtual” church as an extension of and support for the “physical” church. We are all part of a single house – the “spiritual house” of Jesus Christ.

First steps
2012 is an exploratory year. Technology is a tool not a master. Prayer will be our essential foundation. Our common faith is based on the Jerusalem Declaration. Our commitment will be to build a core group that will seek the guidance of the Holy Spirit through prayer and through the insights of those who join us.

We will have an Anglican Sojourner Fellowship website in the near future and are beginning to explore ways of delivering online fellowship, prayer and pastoral support. We also want to find ways to connect Sojourners to the many wonderful preaching and teaching resources of Anglican Network parishes.

Invitation
We welcome both those who are seeking fellowship and those who feel a calling to help develop online ministry. We will seek to grow together.

For more information and to join our mailing list, please contact:

Mark Larratt-Smith, Convenor, Anglican Sojourners Fellowship
mlarrattsmith[at]anglicannetwork[dot]ca

From the ANiC newsletter:

Anglican Essentials Canada (AEC) ceases operations; AEC blog soldiers on
Effective 31 December 2011, Anglican Essentials Canada ceased operations. The AEC website states that its board voted unanimously to wind down operations, saying “the mandate of Anglican Essentials Canada (AEC) had been fulfilled and was being carried on by the ACA [Anglican Communion Alliance, formerly known as the Anglican Essentials Federation] and ANiC.”
The AEC blog, which began in June 2007 at the Anglican Church of Canada’s General Synod, continues to keep Canadians informed about happenings in Canadian Anglicanism.

Which brings us to a good question. When Essentials was launched in 1994, I doubt they expected it all to finish with a blog! So I think it now might be a good time to consider what you might like to see in the future.

Back in 2007 this blog was set up to report on General Synod; there was plenty happening, and the orthodox did not have a voice. We’ve done our best to present a perspective that wasn’t found elsewhere (Anglican Planet excepted) in the Canadian Anglican scene, and to give normal people (and even some abnormal ones) a voice.

Roll on 5 years and the landscape has changed significantly. Essentials has become ANiC on one hand, and the ACA on the other. Many decisions that needed to be made have been made. There’s still news stories, but they are fewer.

Speaking personally, I was interested in bringing together a community based news blog when things were happening, people were waking up to the direction the Church was taking, wanted information, and wanted to decide for themselves what, if anything, they needed to do.

I do not believe we are really at that point any more – and so I would welcome your opinion as to what we could do next. Options might be:

1. Retire / archive the blog – job done.
2. Keep things going as-is.
3. Widen the blog to include other content. E.g. wider Anglican news. More ‘socially conservative’ content. Etc.
4. Other……

Whatever your thoughts, we value hearing them. Thanks and blessings,

Peter

Having moved on from the Anglican Church of Canada, I’ve not been too interested in much of what’s going on there. However, this one caught my eye. More from the point of view of unfortunately sharing a tradition with, well….read on….

I was at the Christ’s Church Cathedral on Tuesday for a special performance of The Vagina Monologues, Eve Ensler’s still controversial (not to mention funny) play about some defining things that make a woman a woman, and a girl a girl.
….

Read it all here.

From here:

With a baby on the way, David Beales and his wife were property hunting when a unique opportunity arose.

“I was looking for just a house, and my wife stumbled upon the Anglican Diocese’s (property ads),” said Beals.

St. Saviour’s stood out. The quaint chapel in Vic West includes a house, which once served as a rectory. There’s also a hall, occupied until recently by Rainbow Kitchen. The soup kitchen is moving to Esquimalt.

Beales, a professional ballet dancer, plans to convert the hall into a studio both for practise and possibly some private lessons.

“It turned out to be an amazing opportunity, so we jumped on it,” he said.

His purchase was set to close Feb. 6, marking the second property sold on a list of seven for sale by the Anglican Diocese of B.C.

When news first broke of the Diocese’s plan to sell its assets in 2010, the media’s initial focus was on uprooting parishioners and the larger struggles of Christian churches to retain people.

As the properties begin to change hands, however, the impact to the wider community is being felt.

Cindy Ralph has taken charge of finding a new home for the Lansdowne Cooperative Preschool. It has operated out of St. Albans Anglican hall in Oaklands for 50 years.

“We’re the last fully co-operative preschool on the Island,” she said.

The mother of two is among 60 families that share responsibility for running the preschool, from management meetings to “duty days” in the playroom, alongside paid early childhood educators.

“It develops a community for the children and for the parents,” Ralph said. “I’ll have lifelong friends through some of the parents I’ve met.”

It’s also affordable, due in part to the required volunteer hours and in part to the low rent the preschool pays to the Anglican Diocese.

“We make a donation of a really reasonable amount,” she said. “We’re completely realistic knowing that wherever we end up, that fee is going to go up.”

The Salvation Army is also among the groups in limbo.

It operates Hope House, a 90-day residential program for teenage boys aimed at getting their lives back on track. It is located inside St. Saviour’s rectory and the lease is up in October.

“We don’t know what’s gong to happen,” said Kyla Ferns, spokesperson for the Salvation Army.

Neither does Beales, its new owner.

The property offers many possibilities and Beales is open to maintaining several community uses.

Beales hopes to get permission from the city to rent out the chapel for special occasions. “A lot of people who went to that church are still alive and would like to have things there,” he said.

The chapel also boasts a beautiful pipe organ. “I’ve spoken to some of the Council of Canadian Organists … If they would like to play and maintain it, I don’t mind,” he said. “One of them has played that organ for 60 years and they were very happy to hear that.”

The rectory, however, poses a dilemma.

“I appreciate what Hope House is; I fully respect it,” he said. “The original goal was to move in (to the house) … because at the moment I am renting.”

His soft spot for the organization, however, means he’s open to the idea of living elsewhere, so it can continue.

While it’s a possibility, it’s also way more than can be expected of a private purchaser.

Rental income is “never sufficient to make it a viable undertaking,” said Chris Pease, asset manager for the Anglican Diocese. Because tenants are mostly non-profits or small organizations, he said, “we’re lucky if we recover our costs.”

Pease admits the quick sale of St. Saviour’s surprised him.

While a “lovely old structure,” its heritage designation limits any development opportunity, he explained.

“The reason why halls were generally attached to churches is that prior to the creation of municipal recreation complexes, there weren’t any other community centres,” he said.

“The church really has done a lot in creating the societies we have today,” Pease said. “If you look at the church now, it’s into assisting a lot of the poor and those that are marginalized.”

But that’s changing too, as attendance dwindles.

“We see the government being pushed more and more to take over that responsibility,” he said.

At a glance: Anglican properties for sale in the Capital Regional District, with listing price. All but St. Albans were first listed in June, 2010.

• St. Saviour’s chapel, hall and rectory, Victoria, $0.85 million, sale expected to close Feb. 6

• St. Albans chapel and hall, Victoria, $1.2 million, sale pending

• All Saints, View Royal, listing price: $1.4 million

• Brentwood Memorial hall, Central Saanich, listing price: $0.38 million, sale pending

• Church of the Holy Spirit, Saanich., sale pending by church group

• St. Columba, View Royal, $0.9 million

• St. Martin in the Fields, Saanich, listing price: $1.15 million, sold to religious organization

 

From the BBC

Dr John Sentamu, the second most senior Church of England cleric, told the Daily Telegraph that marriage must be between a man and a woman.

He supported civil partnerships, he said, but only “dictators” tried to overturn history and redefine marriage.

Dr Sentamu also said the Church should do more to avoid its leadership being mainly white and middle class.

The government will open a consultation on the issue of same-sex marriages in March. A consultation on the subject by the Scottish government ended last month.

‘Tradition and history’

But the Archbishop told the Telegraph that it was not the role of government to “gift” the institution of marriage to anyone.

“I don’t think it is the role of the state to define what marriage is.

“It is set in tradition and history and you can’t just (change it) overnight, no matter how powerful you are.

“We’ve seen dictators do it, by the way, in different contexts and I don’t want to redefine very clear social structures that have been in existence for a long time and then overnight the state believes it could go in a particular way.”

Dr Sentamu pointed out that bishops in the House of Lords did not seek to obstruct the introduction of civil partnerships between same-sex couples in 2004.

“We supported civil partnerships because we believe that friendships are good for everybody.”

He said the Church also had no opposition to plans to allow civil partnership ceremonies to take place in places of worship, if agreed by the religious denomination in question.

But Dr Sentamu said the Church would not stand idly by if the government sought to allow same-sex marriages to be on a par with heterosexual ones.

He said: “If you genuinely would like the registration of civil partnerships to happen in a more general way, most people will say they can see the drift. But if you begin to call those marriage, you’re trying to change the English language.

“That does not mean you diminish, condemn, criticise, patronise any same-sex relationships because that is not what the debate is about,” added Dr Sentamu.

The archbishop said: “The Church has always stood out – Jesus actually was the odd man out. I’d rather stick with Jesus than be popular because it looks odd.”

Prime Minister David Cameron told the Conservative Party conference last year: “I don’t support gay marriage despite being a Conservative. I support gay marriage because I’m a Conservative.”

Black churchgoers ‘leaving’

Dr Sentamu also said both black parishioners and white working class churchgoers were poorly represented in the Anglican church.

“Where we have lost out is black people who had been realised Anglicans, who are now joining Pentecostal churches. That’s a huge drain,” he claimed.

“Heaven is not going to be full of just black people, just working-class people, just middle-class people, it’s going to be, in the words of Desmond Tutu, a rainbow people of God in all its diversity,” he added.

The Archbishop said he had never encountered racism from white clergy during his rise through the ranks of the Church.

But he said: “When I was a vicar there was a lady who didn’t want me to take her husband’s funeral because I was black. I took one funeral and at the end a man said to me, ‘Why did my father deserve to be buried by a black monkey?’ We received letters with excrement in.”

This has been a long time in coming, doesn’t go far enough – actually, I’m not sure it goes anywhere – is full of Rowanesque ambivalence and…. come to think of it, I’m not sure it says anything useful at all. Still, here it is:

Archbishops Rowan Williams of Canterbury and John Sentamu of York have suggested that the Church of England and the Anglican Communion ought to be in “an open-ended engagement” with the Anglican Church in North America.

The organization is made up of individuals and groups that have left the Episcopal Church and the Anglican Church of Canada, as well as those that have never been members of those two provinces. It includes entities such as the Reformed Episcopal Church, formed in 1873, and the Anglican Mission in the Americas, founded by Rwandan Archbishop Emmanuel Kolini and Moses Tay, the now-retired primate of the province of South East Asia, in 2000.

Williams and Sentamu made their remarks in a report to the Feb. 6-9 sessions of the Church of England’s General Synod.

The report comes in response to a resolution the synod passed two years ago in which the Church of England recognized and affirmed ACNA’s desire “to remain in the Anglican family,” but said it was not yet ready to be in full communion with the breakaway entity.

The archbishops said that theirs was “a report on work in progress since the consequences of the establishment of ACNA some two and a half years ago are still emerging and on a number of issues any assessment at this stage must necessarily be tentative.” They offer some details on three issues: the range of possible relationships between other Christian churches and the Church of England, how a “particular local Church” can be accepted as part of the Anglican Communion, and under what circumstances the orders of another church might be recognized and accepted by the Church of England.

They noted that General Synod determines the nature of its relationship with other Christian churches and that the Anglican Consultative Council‘s constitution allows for new members by decision of the Standing Committee of the Communion and with the assent of two-third of the primates of the Churches already listed in the constitution. And, they said, people ordained in churches that accept the historical episcopate may be received into the Church of England and be authorized to minister.

The February 2010 resolution referred to “the distress caused by recent divisions within the Anglican churches of the United States of America and Canada,” and the archbishops said that that distress will continue “for some considerable time.” The divisions occurred over the decisions of the Episcopal Church and the Anglican Church of Canada related to full inclusion of LGBT (lesbian, gay, bisexual and transgender) people in the life of the church, the ordination of women and the authority of scripture.

“Wounds are still fresh,” Sentamu and Williams write. “Those who follow developments in North America from some distance have a responsibility not to say or do anything which will inflame an already difficult situation and make it harder for those directly involved to manage the various challenges with which they are still grappling.”

Thus, they said, the outcome of the open-ended engagement that they suggest “is unlikely to be clear for some time yet, especially given the strong feelings on all sides of the debate in North America.”

The two men stressed that the Church of England “remains fully committed to the Anglican Communion and to being in communion both with the Anglican Church of Canada and the Episcopal Church.”

The actual  report is here.

From The Province

The Vancouver School of Theology has declared itself in danger of bankruptcy.

The school’s board of governors voted to declare a state of “financial exigency” on Wednesday, as it requires “extraordinary action” to avoid insolvency.

“The declaration of financial exigency is a formal necessity that will allow the board of governors to take the difficult steps that will restore the financial health of the school so it can continue its task of educating leaders for the church and world,” the school said in a statement.

It reports that a series of financial hits – including the 2008-09 economic downturn that created losses in its endowment funds, which were invested in securities – as well as the loss of funding from the United Church in 2011 and a reduction of funding from the Anglican Church are factors that have put it in economic straits.

“All of a sudden the economy tanked and that severely damaged the endowment funds,” said the school’s acting principal and dean, Stephen Farris.

“We are in a difficult financial situation,” he added. “It is serious but not disastrous.”

He said the pronouncement of “financial exigency” would make possible the layoff of tenured professors, which may be required to balance the books.

The school is embarking on a series of cost-cutting measures, including staff cuts, restructuring, fundraising and new partnerships in order to turn its situation around.

Farris is planning a meeting with students to explain the situation on Monday.

“This is still a really good school,” he said.

“You chose this school for a reason and the reason is still there. We will make sure that good quality education carries on.”

School spokeswoman Shannon Lythgoe said enrolment is healthy, with approximately 140 full-and part-time students enrolled.

“This does not impact our students’ ability to complete their courses of study or our ability to intake students in the future,” she said.

Lythgoe stressed that student bursaries remain well-funded and the school expects that it can turn things around.

“The analogy is being on a canoe and looking toward a waterfall and having the opportunity to change course – that is what we are talking about,” she said.

The school was founded in 1927, and has grown to offer studies in the United, Anglican and Presbyterian churches. Students can pursue general theology courses and train for ordination at the institution, which offers diplomas and degrees ranging from 10 months to three years.

I wonder how Regent College, Vancouver is doing…

An interesting editorial from the Anglican Planet:

WELL I DON’T KNOW if you have been keeping score, but it would seem that the courts have pretty consistently sided with the provincial churches in the property disputes that have been brought before them. Although we might have hoped and prayed otherwise, perhaps it should not surprise us that a secular judiciary has made its judgment on formal matters of canon law which it understands, rather than on the substantial matters of doctrine which are beyond its grasp. There are of course still some cases before the courts, but as we watched two iconic churches, St. John’s Vancouver (formerly St John’s, Shaughnessy) and Christ Church Savannah, courageously move en masse to new homes this fall, we cannot but think that the matter has been decided. We wish God’s blessing on those churches who have boldly made this decision, and praise God that our fellowship in Christ is not determined by synods or supreme courts. So where does this leave those of us who remain?

As a result of the recent legal decisions, one cannot help but recognise that the threat of property disputes to the ACC is now significantly diminished. These have been a real concern to many dioceses, not just the prospect of losing buildings, but also that lawsuits are simply money pits for everyone involved.  Now that that the legal question seems to be settled, we can expect certain prelates to lead their flocks more boldly into a glorious liberal future.
Furthermore, it would seem that the pendulum of theological liberalism has not yet swung to its furthest point. Although, the progressive campaign has been an incremental one, it shows no sign of running out of steam. This fall the progressives in the Diocese of Toronto, who have already been given license to bless same-sex unions set their sights further yet, when they passed motions to memorialize General Synod to reopen the Marriage Canon, and to petition their bishops to remove any barriers to the ordination of actively homosexual men or women. Perhaps most alarming about this, is that they passed these motions against the expressed will of Archbishop Colin Johnson. While, he would not be described as a theological conservative, Archbishop Johnson has been relatively successful at maintaining unity within his diocese. It would seem his tempering influence to the progressive agenda may no longer be effective.

We also need to take stock of the losses conservatives have suffered in recent years. We have experienced the loss of formidable long-serving churchmen such as brothers Harry and Tom Robinson and Fr. Robert Crouse. They have entered into their rest in Christ. But we have also been weakened in our witness as we have lost many talented priests and congregations through the fracturing of the Communion. Many of the churches who have left have encouraged numerous vocations, whose ministries will now bear fruit outside of the ACC.

At this time of year, it is much safer and more prudent to look back rather than forward, yet we at The Anglican Planet have never been terribly committed to the safe path. So let us speculate for a moment about what the future holds for conservatives remaining within the Anglican Church of Canada.

If we look south at the example of Mark Lawrence, Bishop of South Carolina, things do not look great. Despite all of the verbal reassurances that there is room for diversity in the Episcopal Church, the persecution that he has suffered at the hands of TEC has been unconscionable. It remains to be seen if the liberal victors in the Anglican Church of Canada will follow that course of tyranny, or become magnanimous in their ascendancy.

It seems to me that we are heading into some tough years for theological conservatives who choose to remain in the Anglican Church of Canada. Those of us who are committed to reforming from within will not likely see a lot of success. In all likelihood conservative clergy will be passed over for preferment, or out of conscience be prevented from accepting it. It would seem like the political options have been tried. But things are not entirely hopeless because we worship a God whose power is made perfect in our weakness. So, while it might seem that success in ecclesial politics is unavailable to us, what is still available to us is the glorious opportunity to faithfully preach the word of God, and disciple Christians, for this we should give thanks. Let us close the book on 2011 with the encouraging words of Bishop J.C. Ryle:

“Forever let us thank God that the building of the one true Church is laid on the shoulders of One who is mighty. Let us bless God that it does not rest upon man. Let us bless God that it does not depend on missionaries, ministers, or committees. Christ is the almighty Builder. He will carry on His work, though nations and visible Churches do not know their duty. Christ will never fail. That which He has undertaken He will certainly accomplish!”
A Joyous Christmas from your friends at The Anglican Planet

From here:

In Trois-Rivieres, Que., in November, the Anglican Church turned over its oldest church in the province to the municipality, which will restore it as a cultural centre. The French-speaking congregation of about 30 was unable to come up with the $2.5 million needed to repair the historic building, built in 1754 by the Roman Catholic Recollet order.

In return for ceding St. James Anglican Church to the city, the parish retains the right to use the sanctuary in perpetuity.

But in rural areas, where many congregations have as few as 12 members, the outlook is grim, said Dennis Drainville, the Anglican bishop of Quebec City, whose diocese stretches from Trois-Rivieres to the Lower North Shore and from the Maine border to Schefferville. The diocese counted 25,000 members 50 years ago; now the total is about 3,000.

Rural depopulation particularly affects English-speaking communities, Drainville said. “All numbers are declining in the region but the anglophone population is declining at a 50-per-cent faster rate than the French-speaking population,” he said.

Eight churches in the diocese closed this year and Drainville predicted that 50 of the remaining 80 will shut down over the coming decade.

While selling urban real estate can help boost church coffers, there are few takers for isolated country churches, Drainville said.

“I sell a church in the Diocese of Quebec and I’m lucky if I have 50 cents for a coffee,” he said.

In the Lower North Shore, near Labrador, 10 isolated Anglican churches are dotted along a coastline accessible only by air or water, Drainville said.

“Some of those communities have almost no children left in them. So the handwriting is on the wall. Those communities are going to die,” he said

 

If 50 out of 80 parishes really do close down in the next ten years, it sounds like the death knell for the Diocese of Quebec.

We’ve not been covering the events Archbishop Duncan is referring to in his letter below, as they’ve been covered very well on blogs South of the border, refer to events taking place South of the border (with the exception of the involvement of ACiC through AMiA), and frankly – don’t really need us to chime in on it as well.

However, I did want to share this letter from Archbishop Duncan which seems to me to be a very wise response.

TO ALL THE PEOPLE OF THE ANGLICAN CHURCH IN NORTH AMERICA:
Dearest Brothers and Sisters in Christ,

Recent events within the Anglican Mission in the Americas have challenged us all. This letter is a brief report to you all about those events and about our efforts to find a path forward. The present reality is brokenness. The vision, however, that governs our fledgling Province remains unchanged: a Biblical, missionary and united Anglicanism in North America.

The resignation of nine Anglican Mission bishops, including the Bishop Chairman, from the House of Bishops of Rwanda, changed relationships with Rwanda, with fellow bishops and with the Anglican Church in North America. The resigned bishops lost their status in our College of Bishops as a result of their resignation from Rwanda. The Anglican Mission also lost its status as a Ministry Partner, since that status had been predicated on AMiA’s relationship with Rwanda. In addition, confusion and hurt has been created in Rwanda and in North America, and there is much serious work ahead of us.

Representatives of the Anglican Church in North America and of the Pawleys Island leadership met today in Pittsburgh. For the Anglican Church in North America the starting point was the importance of our Provincial relationship with the Province of Rwanda (a sister GAFCON Province) and with His Grace Archbishop Onesphore Rwaje, of our relationship with the North American Bishops Terrell Glenn and Thad Barnum and all the clergy licensed in Rwanda, and of our relationship to those represented by the Pawleys Island group with whom we were meeting. We, as the Anglican Church in North America, have been deeply connected to all three, and we can only move forward when issues and relationships have been adequately addressed and necessary transitions are in progress.

The agreement from today’s meeting in Pittsburgh was that the Anglican Church in North America is prepared to enter into a process by which our relationship with those who will rally to the Pawleys’ vision and leadership (Anglican Mission in the Americas, Inc.) might be restored to a status like the one existing before the Ministry Partner decision of 2010. All those at the meeting today agreed “that there were no subjects that were not on the table.” For the Anglican Church in North America, these subjects must include leadership, relationships, and jurisdictional participation in a way that is fully Anglican.

We made a partial beginning. Bishops Leonard Riches and Charlie Masters agreed to lead the negotiations from the Anglican Church in North America. Bishops Doc Loomis and TJ Johnston will lead from the AMiA side. There is much about what has happened that will have to be faced. The other part of this beginning will be to come alongside P.E.A.R. and their designated bishops (Barnum and Glenn), clergy, people and parishes in North America as they discern their next steps. The good news is that we know a God who has called us and who is able. [I Thess. 5:24] We are sure that He wants all the pieces back together in an ever-more dynamic, ever-more-submitted, ever-more transformed and transforming North American Church. [John 17]

Keep praying. With God nothing shall be impossible. [Luke 1:37] And besides that, He works all things together for good for those who love Him, who are called according to His purpose. [Rom. 8:28] Blessed Christmas!

Faithfully in Christ,

Archbishop and Primate
Anglican Church in North America

From here:

At its recent November (3 to 11) meeting in Asunción, Paraguay, the Executive Committee of the Province of the Southern Cone of America, together with its Bishops, voted to approve the Anglican Covenant. The Province views the covenant as a way forward given the difficult circumstance of watching certain Provinces of the Anglican Communion propose novel ways of Christian living in rejection of Biblical norms.

In response to these novel practices the Southern Cone had held churches in North America under its wing for some time while the Anglican Church of North America (ACNA) was formed. However, the Province has not maintained jurisdiction over any local churches there for over a year. As a result, all so called ‘border crossings’ by any provincial members ceased (as of October, 2010) even though the Southern Cone still remains in impaired communion with US and Canadian Provinces. It is hoped that the Covenant can now provide Communion stability.

One of the Bishops commented, “We believe that life in the Communion must be maintained by a basic level of accountability if, in fact, we are a family of interdependent churches. The Covenant helps fulfill this role. Naturally, house rules should be kept to a minimum. But being a member of a family has responsibilities that must be ‘lived into’. Right now, a small faction in the Communion continues to do ‘its own thing’ enjoying many privileges and few responsibilities of family.”

December, 2011

Dear Friends in Christ:

And be not conformed to this world, but be ye transformed…….Romans 12:2

Not only have my brother bishops empowered me to write this message on their behalf, but it is being sent to you without them having opportunity to see it in advance. That indicates a level of trust that I by no means take for granted.

In fact, taking things for granted is a theme I want to reflect upon in this brief message as we approach this glorious season. Because so much has been attached to the Festival that really has nothing to do with what we really are celebrating, it becomes easy for even the devout Christian to take it for granted and get so caught up in what the culture has transformed into something so completely foreign to what it really is meant to be.

When the media and so many people we know keep wishing us “Happy Holidays” it is so easy to take it for granted that this is what it is, forgetting that their word holiday is derived from our grand old word Holy-Day.

Sadly, we can take for granted that this is the way things are and there is no point in us trying to turn them into what they should be.

We are told in Scripture not to conform but to transform. But, I fear that conformity is a tremendous temptation when we are surrounded by so many aspects of this season that we not only take for granted, but we may even begin to feel that they are not so bad after all.

Let us remind ourselves that most of us in the Anglican Network in Canada are where we are this Christmastide, without buildings we loved and friends we once cherished, because we were not prepared to take things for granted. We had the courage to say that because we had to be faithful to Holy Scripture, we could not follow the path down which so many of our leaders were trying to take us. We had to take a stand that involved saying firmly that without that Baby in the manger,there was no other way by which we could be saved.

We knew the price making this stand would take, and came to realize the reality of what it means “to give and not to count the cost”. And most of us would willingly do it again.

That experience, I believe, should embolden us as a Church to reclaim this Commemoration of “the birth in time of the timeless Son of God” for what it really is.

Because of what happened that first Christmas night, the world never would be the same again. And, when the impact of what really happened hits us, neither can we be the same again.

It is our prayer that as we gather around the manger, the enormity of His Love will so enflame our hearts and change our lives, that even while we celebrate we will share that message with others.

Your bishops and their wives (Stephen and Nona; Ron and Jan; Trevor and DeeDee; Charlie and Judy) join Trudy and me in sending our love and warmest greetings to each one of you, in whatever part of our extensive Diocese you may live. The shared love that comes with this greeting is another very special thing that none of us will ever take for granted.

Come, strong men, and see
This high mystery,
Tread firm where the shepherds have trod,
And watch, mid the hair
Of the Maiden so fair,
The five little fingers of God*

Yours in the Infant Jesus,

The Right Reverend Donald F Harvey
Bishop and Moderator

* G. K. Studdert Kennedy The Unutterable Beauty

You can read the whole piece at the Weekly Standard. A few pertinent quotes:

The Archbishop of Canterbury is going to resign next year. At least that’s the story making the rounds of newspapers in London, and the interesting part is not that the 61-year-old Rowan Williams should be willing to give up another decade in the job. Or even, if the Telegraph is right, that the clergy and his fellow bishops are working to push him out…

Anglicanism remains widespread, with 80 million members around the world, from the Episcopal Church in the United States to the followers of Henry Luke Orombi, archbishop of Uganda. England is still the largest Anglican province, with 26 million members, at least nominally. But far more Anglicans are in church on a Sunday morning in Kenya and Nigeria than in Britain, and the center of Anglican belief is now firmly in Africa—a major part, as Philip Jenkins noted in his 2002 book The Next Christendom: The Coming of Global Christianity, of the nearly complete conversion of sub-Saharan Africa to Christianity over the last 100 years.

The rise of the African church could have made Canterbury an important player in international relations—not exactly a rival to Rome (Catholicism’s one billion adherents make that unlikely) but at least a second European center with which Africans would have felt a relation and to which they could have looked for intellectual and ecclesial authority…

The current archbishop is a cultivated, intelligent man: a published poet and literary figure with theological sophistication and a talent for administration. Rowan Williams never possessed either the international star-power of someone like John Paul II or the intellectual depth of Benedict XVI. Still, he has more or less succeeded in his decade-long attempt to hold Anglicanism together with a kind of quiet, British suasion.

He pursued that end, however, mostly by trying to make himself an utterly neutral figure, beginning his reign as archbishop, for example, by leaving the Society for the Protection of Unborn Children, an important British pro-life group. And his Laodicean pose has led him into such inanities as his 2008 call to enact some form of the “unavoidable” sharia law in Great Britain—even while his fellow Anglicans in Nigeria were being attacked by Muslim mobs…

The last full meeting of the Lambeth Conference—the once-a-decade meeting that brings together leaders from all the national churches to discuss and pass denomination-wide legislation—did not go well, back in 2008. African bishops pulled in one direction, holding separate meetings and hinting at schism, while the Western leaders pulled in the other direction, demanding that all churches in the communion embrace their views on human sexuality. That the church kept any unity at all was a tribute to the meliorating work of the Archbishop of Canterbury. And with Williams no longer at the helm, little will be achieved at the next Lambeth Conference.

While not wishing to be judgemental, I’m reminded of John F. Kennedy’s famous misquote of Dante on June 24, 1963: “The hottest places in hell are reserved for those who in times of great moral crisis maintain their neutrality.”

Read it all here. Some highlights:

TAP: How do you answer those who claim that you are leading a rebellious, breakaway church that is creating more divisions?
DH: I was ordained in 1963. The things I taught and believed then are exactly the same as I am teaching now. If anyone is a breakaway it is probably the Anglican Church of Canada. They’re the ones who have changed their doctrines. ANiC had two objectives for Anglican people. If they wanted to remain in the Anglican family and be faithful to Holy Scripture, we had an alternative for them, which we don’t think was provided by the body they were in.

TAP: What advice or warning do you have for those orthodox clergy who say they are called to be faithful martyrs within the ACC, that they would never leave?
DH: I would have a request – that they would be far more public in what they are saying is wrong. They’ve been terribly silent. Four years ago a letter from the ACC Primate and the four Metropolitans declared my ministry and the ministry of anyone in ANiC as “invalid.” I can put up with “irregular.” Our ministry is not invalid; the way we were ordained could be irregular. I have yet to hear any bishop speak out publicly and say we’re not invalid and call on the church to change its statement. That letter was to be read in every Anglican church in Canada. Many elderly people thought I had betrayed them. I was not relinquishing my ministry but a church that was unfaithful. There are lovely exceptions of where people have been kind to us – but never in public.

TAP: Throughout Church history there have always been bad bishops who behave and/or believe badly. When do you leave a church?
DH: If I have to make a choice between unity – which is very important – and truth, I’m going to have to go for truth. My tipping point, as I said, was at the Winnipeg Synod. Someone asked me why I looked so glum and I said, “I’ve just lost my church!” I was a cradle Anglican. I’ve never been anything but an Anglican. I’d been involved in the Anglican Church for over 60 years. There was a lot of soul searching and tears but ultimately I knew I had to make a statement. The church I was ordained into in 1963 is not recognizable today (even though many of the changes are good).

TAP: What vision do you have for ANiC? Is it at a new stage in its development?
ANiC is [moving] beyond the stage of providing a lifeboat for people who want to leave the ACC. Our role now is to go to the highways and the byways to the un-churched. For the most part, people who have not left by now are not going to leave. ANiC still sees itself as a place of refuge for those who can no longer accept what they are being taught by the churches they’re in. Now we also see a responsibility to plant churches, to proclaim the unadulterated gospel, to restore Holy Scripture to the way it is envisioned in the 39 Articles, especially in our seminaries. The lifeboat metaphor we used in the early days of ANiC is now turned into a fishing boat. We want to reach those many people for whom Christian faith is not even on the map but they are striving for something, for a message of comfort that will put purpose into their lives. They have not heard the gospel, the core message of salvation.

TAP: Does it feel good to be opening churches rather than closing or merging churches?
DH: It’s a great pleasure. Almost without exception you see the excitement, even in those parishes that have been put out of their buildings. I’ve been to all three in New Westminster area. People had to come to terms with what their building was in relation to their faith. They loved their buildings – some had memorial gardens. And yet the clergy have said over and over again to me that the day they sent their letter to their bishop saying they were coming with us, there was a lot of sadness, but at the same time a great burden fell off their backs. Closure comes gradually and life goes on. While people felt they had been unjustly dealt with [in the courts], God had opened new doors for them. And they are moving on.

TAP: Some orthodox Anglicans within the ACC are disturbed when ANiC plants churches in dioceses or regions that are still very orthodox. It seems to create unnecessary animosity.
DH: We’ve only gone to those who have already left or were leaving. It is because a group has come together and said “We’re either going with you or we’re going out of Anglicanism altogether.” We’ve always been invited in and the nucleus was already in existence. There are enough people needing to be churched in those areas for the ACC conservative parishes and for us. I’m not aware of any case – no doubt there could be some – where a conservative parish lost to us. Some people may want to come to us not because they agree with our stand but because they disagree with their diocese on some matter that is not doctrinal at all. So we try to screen for that. They have to go through a memorandum of understanding.

TAP: Most growth in ANiC seems to occur right after a diocese approves of SSBs. Would you agree?
DH: In our very early days, there certainly was a connection between the adoption of SSBs and increased membership. However, that no longer seems to be the case and several of the recent dioceses to adopt SSBs produced very little movement. For example, Nova Scotia and Prince Edward Island resulted in one priest realigning and a small number of people forming into a church plant.
There are people across the ACC who claim that when their particular diocese goes past the point of no return, they are going to take a stand, but meanwhile they will fight the battle from within. If they do seek to join ANiC, they will be made quite welcome, but the longer this goes on, those who will take action are getting fewer.
Personally, I still think that those who come merely because of discontent with SSBs will not be happy. They must see this as part of a much deeper problem and realize that at the national level the battle for reform from within already has been lost. As is often the case with cancer, when the patient fails to respond to various treatments, radical surgery is the only option left.

TAP: ACC bishops have to retire at 70. You’re 72. When will you retire?
DH: ANiC has a policy of 70 for Moderator. I was never elected or appointed by ANiC. I was the only bishop they had at the start. The Diocesan Council gave me an extension for another two years. Someone told me, “You’re playing in overtime.” I said, “I’m playing in sudden death overtime but that’s when the important goals are scored.”

From here:

The diocese of Toronto synod has approved two motions on human sexuality, none of which changes its current experimental guidelines limiting same-gender blessings to about 10 parishes with permission from the diocesan bishop.

At its meeting on Nov. 25 to 26, the synod approved—by a narrow vote of 257 in favour, 229 opposed – a motion to send a memorial to General Synod asking that the marriage canon be amended “to allow marriage of all persons legally qualified to marry each other.” The church’s law governing marriage, Canon 21, defines marriage as a union between a man and a woman.

The Toronto synod also approved a motion requesting the Canadian House of Bishops to “withdraw the February 1979 statement on human sexuality which prevents the ordination of persons in committed same-gender relationships.”

The latter motion seems rather redundant, since the 1979 statement is so routinely flouted by the ACoC that most people were unaware of its existence.

I wonder whether the words ““to allow marriage of all persons legally qualified to marry each other” would have found their way into the first motion if the B.C. polygamy ruling  had gone the other way?

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