Dear prayer warriors-
Beth Strickland tells me that Nigel has improved enough during the day so that at 9pm on Tuesday, 10/27, his condition can be described as critical and stable. Other than that, he is about the same as he was this morning which, at this point, is good.
-Bob
Albany Intercessor
via Albany Intercessor:
Monday, October 26, 2009
Fr Nigel update
Fr Nigel 2009 10 26
Fr. Nigel continues in ICCU in critical condition. His fever is elevated again.
Please pray for:
all organs that they continue to function
expeditious healing of his lungs
elimination of his fever
his condition to improve so that he may be removed from the ventilator
Please continue to uphold Lynne, his wife, Megan, his daughter, and the rest of his family in your prayers.
Thank you and God bless you for all your prayers.
received via Diocesan email
Update of Fr Nigel. He remains in the ICU at Saratoga Hospital and his condition has worsened. His family requests your prayers for his healing. Please keep his family in your prayers as well as the doctors, nurses, technicians treating Fr Nigel.
via email:
Diocesan Update
October 20, 2009
Dear Brothers and Sisters in Christ,
During its regularly scheduled October 5th meeting, the Standing Committee of the Diocese of Albany passed a resolution endorsing the four sections of the Third (Ridley Cambridge) Draft of the Anglican Communion Covenant. In addition, the Standing Committee is recommending that the same or a similar endorsement be placed before the Diocesan Convention for adoption.
As the Bishop of Albany, I concur with the resolution passed by the Standing Committee and its recommendation that a similar resolution endorsing the Anglican Communion Covenant, (once it appears in its final form) come before the Diocesan Convention for approval. In preparation for that, in the coming months, we as a Diocese, will study and discuss the proposed Covenant in order that we can make an informed decision at Diocesan Convention. A copy of the Third (Ridley Cambridge) Draft of the Anglican Communion Covenant can be found on the Anglican Communion Official Website: http://www.anglicancommunion.org/commission/covenant/ridley_cambridge/draft_text.cfm Part four of the Ridley Cambridge Draft is currently under revision. By Thursday, we will have it posted on our website and any changes will be posted as we receive them.
The Reverend Paul Hartt, President of the Standing Committee, sent a letter to Archbishop Rowan Williams and The Reverend Canon Kenneth Kearon at The Anglican Communion Office, informing them of the Standing Committee’s endorsement of the Third (Ridley Cambridge) Draft of the Anglican Communion Covenant and their hope that it would be adopted by every province of the Anglican Communion. A copy of the letter was sent to Presiding Bishop Katherine Jefferts Schori.
I conveyed my personal support of the Third (Ridley Cambridge) Draft of the Anglican Communion covenant, to Archbishop Rowan Williams and the Reverend Canon Kenneth Kearon when I and six other bishops of The Episcopal Church met with them seperately in London during a private meeting on September 1st.
Faithfully Yours in Christ,
+ Bill
(Taken from Lent & Beyond)
Spiritual warfare for Nigel
October 19, 2009
Rev. Nigel Mumford is director of the healing ministries at Christ the King Spiritual Life Center in the diocese of Albany and a popular speaker on healing prayer.
2 Corinthians 10:3-5 (Young’s Literal Translation)
For walking in the flesh, not according to the flesh do we war, for the weapons of our warfare [are] not fleshly, but powerful to God for bringing down of strongholds, reasonings bringing down, and every high thing lifted up against the knowledge of God, and bringing into captivity every thought to the obedience of the Christ.
St. Patrick’s breastplate (pronouns modified)
We bind unto Nigel today
the strong Name of the Trinity,
by invocation of the same,
the Three in One, and One in Three.
We bind this day to Nigel forever,
by power of faith, Christ’s Incarnation;
his baptism in the Jordan river;
his death on cross for Nigel’s salvation;
his bursting from the spiced tomb;
his riding up the heavenly way;
his coming at the day of doom:
We bind unto Nigel today.
We bind unto Nigel the power
of the great love of cherubim;
the sweet “Well done” in judgement hour;
the service of the seraphim;
confessors’ faith, apostles’ word,
the patriarchs’ prayers, the prophets’ scrolls;
all good deeds done unto the Lord,
and purity of virgin souls.
We bind unto Nigel today
the virtues of the starlit heaven,
the glorious sun’s life-giving ray,
the whiteness of the moon at even,
the flashing of the lightning free,
the whirling wind’s tempestuous shocks,
the stable earth, the deep salt sea,
around the old eternal rocks.
We bind unto Nigel today
the power of God to hold and lead,
God’s eye to watch, God’s might to stay,
God’s ear to hearken to Nigel’s need;
the wisdom of our God to teach,
God’s hand to guide, God’s shield to ward;
the word of God to give Nigel speech,
God’s heavenly host to be his guard.
Against the demon snares of sin,
the vice that gives temptation force,
the natural lusts that war within,
the hostile men that mar Nigel’s course;
of few or many, far or nigh,
in every place, and in all hours
against their fierce hostility,
We bind to him these holy powers.
Against all Satan’s spells and wiles,
against false words of heresy,
against the knowledge that defiles
against the heart’s idolatry,
against the wizard’s evil craft,
against the death-wound and the burning
the choking wave and poisoned shaft,
protect him, Christ, till thy returning.
Christ be with him, Christ within him,
Christ behind him, Christ before him,
Christ beside him, Christ to win him,
Christ to comfort and restore him,
Christ beneath him, Christ above him,
Christ in quiet, Christ in danger,
Christ in hearts of all that love Nigel,
Christ in mouth of friend and stranger.
We bind unto Nigel the Name,
the strong Name of the Trinity,
by invocation of the same,
the Three in One, and One in Three.
Of whom all nature hath creation,
eternal Father, Spirit, Word:
praise to the Lord of our salvation,
salvation is of Christ the Lord.
Received by email:
Reflections on The 76th General Convention (Part I of II)
By Bishop William Love
Dear Brothers and Sisters in Christ,
It is wonderful to be home. The Albany Deputation and I returned home late Saturday night, July 18th, after having spent 13 days (including travel time) in Anaheim, CA, attending the 76th General Convention of The Episcopal Church. I am very thankful for and appreciative of each member of our Deputation, all of whom did an outstanding job representing not only the Diocese of Albany, but also the conservative orthodox voice still in The Episcopal Church. Although clearly in the minority, we spoke with conviction, but also with love and charity. The Albany Deputation was represented by Fr. Scott Garno, The Rev. Canon Robert Haskell, Mother Ellen Neufeld, Fr. John Scott, Dave Beaulac, Debbie Fish, Sue Ellen Ruetsch and Beth Strickland. While not part of the official deputation, Fr. Chip Strickland (our Diocesan Chancellor) and Sarah Garno also attended and were a real blessing, supporting the team in a variety of ways. Fr. Chip did an excellent job in his daily updates, helping to keep each of you informed about what was occurring at General Convention.
In writing this, I have struggled with knowing how much detail to add versus just giving my reflections. Recognizing that not everyone will have access to as much information as others, I have decided to err on the side of those who may need more background information. For those who don’t need as much information, please forgive me if I am covering things you already know. While I encourage you to read this in its entirety, the last couple of pages contain my thoughts about the potential impact some of the actions of the 76th General Convention may have on the Diocese of Albany and the larger Church.
For those who may not be familiar with the legislative process of the General Convention, it is made up of two Houses, The House of Bishops and the House of Deputies. Currently any bishop active or retired has a seat, voice and vote in the House of Bishops. The House of Deputies is comprised of eight representatives (4 clergy and 4 laity) from each of the 110 dioceses (foreign and domestic) making up The Episcopal Church. For any piece of legislation to be enacted, it must receive a majority affirmative vote in both the House of Deputies and the House of Bishops.
By the end of the tenth and final day of General Convention, if the report I heard is accurate, (personally I lost count), we had dealt with over 400 separate resolutions. Many were passed, some defeated, and all the rest referred back to committee either to die in committee or be brought back at some future time. Many of the resolutions, although important to those who moved them, in the grand scheme of things will have little if any impact especially in areas of national and international affairs. Consequently we spent a great deal of time debating and voting on resolutions that will do little more than provide a written record in the Convention Journal of the mood and opinion of the majority of those attending the 76th General Convention.
With that said, there were resolutions and pieces of legislation that do impact us as a Diocese, as well as impacting The Episcopal Church at large and the wider Anglican Communion. While I can’t reference each of them, I will try to touch on some of the more significant resolutions. The two resolutions that ultimately captured the most headlines and will most likely have the greatest impact on The Episcopal Church’s relationship with the wider Anglican Communion are D025 and C056. Both resolutions deal with different aspects of the ongoing debate concerning those individuals living in homosexual relationships. The text of these two resolutions, B033 from the 75th General Convention in 2009, and the Anaheim Statement (House of Bishops minority report on D025 and C056) is included at the very end of this statement.
The first three resolves of D025 speak of The Episcopal Church’s desire to remain part of and “live into the highest degree of communion possible” with the wider Anglican Communion. The fourth resolve reaffirms the value of “listening to the experience of homosexual persons,” and The Episcopal Church’s commitment to that process. Unfortunately, based on the actions of this church, I believe we don’t seem quite as committed to listening to our brothers and sisters in Christ within The Episcopal Church, the Anglican Communion, and the wider Body of Christ who in good conscience cannot support or embrace homosexual relationships (making a clear distinction between individuals of homosexual orientation and homosexual relationships or lifestyles). The fifth and sixth resolves speak of the part homosexuals living in life long committed relationships have played in the life and ministry of the Church, stating that “God has called and may call such individuals, to any ordained ministry in The Episcopal Church.” The final resolve acknowledges the ongoing division over these issues within The Episcopal Church and the Anglican Communion, stating that we “are not of one mind, and Christians of good conscience disagree about some of these matters.”
Unlike B033 (passed at the 2006 General Convention) which urged The Episcopal Church to “exercise restraint” in giving further consents to any bishops “whose manner of life presents a challenge to the wider church,” D025 makes no mention of “exercising restraint” and essentially opens the door for the election and consent of future bishops “whose manner of life” would present a challenge to the wider church, as has already been witnessed by the repeated requests of the vast majority of the Primates of the wider Anglican Communion not to ordain individuals living in homosexual relationships or to bless such relationships.
Resolution C056 calls for the “Standing Commission on Liturgy and Music, in consultation with the House of Bishops [to] collect and develop theological and liturgical resources” for the blessing of same gender relationships, and report to the 77th General Convention. In addition it states, “That bishops, particularly in dioceses within civil jurisdictions where same-gender marriage, civil unions, or domestic partnerships are legal, may provide generous pastoral responses to meet the needs of members of this Church.”
There is great concern by many to include myself, that D025 and C056, while not officially calling for the repeal of B033 (as some had wanted), does in effect repudiate B033 by allowing for the ordination of individuals living in homosexual relationships; calling for the development of liturgies for the blessing of homosexual relationships; and for officially authorizing bishops to “provide generous pastoral responses” i.e. allow for the blessing of homosexual relationships in whatever form that might take. All of these are in direct opposition to that which was asked of us in the Windsor Report, not to mention by the four Instruments of Communion (the Archbishop of Canterbury, the Primates of the Anglican Communion, the Anglican Consultative Council, and Lambeth Conference). While proclaiming our desire to remain part of the Anglican Communion, D025 and C056 make it clear that it will be on our terms. Actions speak louder than words.
B033, as imperfect as it was, offered enough to keep the Archbishop of Canterbury from breaking ties with The Episcopal Church. It is still yet to be seen, what impact the passage of D025 and C056 will have regarding The Episcopal Church’s future relationship with Archbishop Rowan Williams and the wider Anglican Communion. Addressing the 76th General Convention, the Archbishop cautioned against making “decisions…that could push us further apart.” Unfortunately, with the passage of these two resolutions, The Episcopal Church has done exactly what the Archbishop cautioned us not to do. Twenty two of the 37 other Provinces of the Anglican Communion have already declared themselves to be in a state of impaired or broken communion with the majority of The Episcopal Church. Others, to include the Archbishop of Canterbury, may very well follow as a result of the above actions. Time will tell.
There has been an ongoing call throughout the Anglican Communion, for The Episcopal Church to provide “clarity” as to what it truly believes and its response to that which has been asked of it by the wider Anglican Communion regarding the issues which divide us. The passage of D025 and C056 would seem to provide the clarity that many have been asking for. However, the spin from some deputies and bishops concerning these resolutions continues to muddy the water and send mixed messages. It was stated by several bishops during the debate on D025, that while the resolution does allow for a person living in a homosexual relationship to be elected and serve as bishop, until such a person is elected and ordained, B033 has not been overturned. Unfortunately, I believe such mixed signals will only add to the growing charge of hypocrisy aimed at The Episcopal Church, as a result of our saying one thing, but doing something different.
So what does the passage of these two resolutions mean for the Diocese of Albany? In the sense of providing clarity, it clarifies what we already knew – the theologically conservative and orthodox views of the two-thirds majority of the Diocese of Albany are clearly in the minority when compared to the current leadership of the rest of The Episcopal Church. I believe it will make it more difficult for some who have contemplated leaving The Episcopal Church over these issues to stay, thus jeopardizing the stability and health of our parishes and the Diocese as a whole. I believe it will further frustrate those in the Diocese who favor D025 and C056 wishing that Albany would go in a more liberal direction – something that I cannot and will not support as your bishop because I do not believe it is in accordance with God’s will or in the best interest of His Church. I believe it will tempt some on both sides of these issues to withhold financial support, out of protest, thus negatively impacting the life and ministry of the local parishes and the Diocese. Ultimately, I believe it is going to make my job as your bishop all the more difficult as I try to discern God’s will in knowing how best to lead the Diocese during these difficult and confusing times, sharing “in the leadership of the Church” with my fellow bishops in The Episcopal Church and the wider Anglican Communion as “one with the apostles…called to guard the faith, unity, and discipline of the Church.”(BCP 517). I value and ask for your continued prayers. Finally, I believe it could jeopardize the Diocese of Albany’s communion status with the wider Anglican Communion, if our Anglican brothers and sisters in Christ fail to differentiate between those in The Episcopal Church who have honored and upheld that which has been asked of us by the Anglican Communion and those who have gone in a different direction.
Admittedly, I have just painted a less than favorable, but what I believe to be an honest assessment of what could happen as a result of the passage of D025 and C056. The good news is that what could happen, DOES NOT have to happen. Ultimately, the impact D025 and C056 has on each of us individually; our parishes and the Diocese will be dependent upon how we choose to respond. While both resolutions open the door for The Episcopal Church to continue to go in a direction that I believe is problematic for all the reasons listed above, neither resolution changes the Constitution or Canons of The Episcopal Church, nor do they require us, as the Diocese of Albany, to be anything other than who and what we are.
By the grace of God, the Diocese of Albany will: continue to uphold the traditional orthodox teachings of the Church; fulfilling the Great Commandment and the Great Commission, moving from membership to discipleship, equipping, emboldening, and sending disciples to make disciples; proclaiming Jesus Christ as Lord and Savior of the world – the Way, the Truth and the Life, the only One through whom salvation is possible; recognizing the authority of Holy Scripture; continuing in the apostles’ teaching and fellowship; upholding the Apostles’ Creed and Nicene Creed; teaching that marriage was designed and intended by God to be a life long covenant relationship between a man and a woman and that it is only within the confines of marriage between a man and woman that the gift of sexual intimacy is appropriately shared; reaffirm our constituent membership in the Anglican Communion, our communion with the See of Canterbury, and our commitment to preserve these relationships; reaffirm our commitment to the three moratoria requested of us by the instruments of Communion; and reaffirm our commitment to the Anglican Communion Covenant process, with the hope of working toward its implementation once completed. In addition, I will be talking to the Standing Committee about ways in which the Diocese of Albany can be intentional about working more closely with those dioceses that share similar conservative, orthodox theological views. While we may be in the minority, we are not alone. It is important that we support and uphold one another, sharing God’s truth as best we understand it, in order that we might be an instrument of His love and healing grace in this broken and hurting world in which we live.
I realize that what I have put forward is not going to be easy, given the current state of crisis within The Episcopal Church and Anglican Communion. I don’t pretend to know how everything will turn out, or whether The Episcopal Church and Anglican Communion will even survive as we now know them. What I do know, is that what we are experiencing now is nothing new. As I have often said in the past, if you study Church history, you will discover that the Church has had problems from the very beginning. If you are looking for the perfect Church, you won’t find it this side of heaven, because the Church is made up of imperfect people. There have always been times of conflict resulting from arguments about theological understandings, false teaching and other concerns introduced by Satan through our fallen human nature. Satan is delighted with the division and fighting going on within the Church. The more he can distract us and turn us against one another, the less effective we will be in sharing the Gospel and bringing people to know Jesus Christ as Lord and Savior. Despite the brokenness found in the different parts of the Church down through the centuries, there has always been that faithful remnant in which the Holy Spirit has and will continue to work until our Lord returns. My prayer is that the Diocese of Albany will be part of that faithful remnant, in whatever form that might take. If we are to do so, it is essential that we stick together and keep our focus on Christ and Christ alone. In so doing we will get through to the other side. If we focus on the storm, it will destroy us. The decision is ours! It is imperative that what ever decisions we make in response to the current crisis within The Episcopal Church and Anglican Communion, be done in prayer, truly seeking God’s will and the grace to respond in obedience to His will. Ultimately, our wants and desires are of little consequence. What matters most is what God wants. It is only when we are acting in accordance with His will that we will find true peace and fulfillment.
There were other resolutions and actions taken at the 76th General Convention that I need to briefly comment on, however, I will save those for Part II of my reflections on General Convention, to be issued later this week.
Faithfully Yours in Christ,
+Bill
Please keep our Bishop and delegates in your prayers.
Bishop Bill Love
Canon Bob Haskell
Rev. John Scott
Rev. Scott Garno
Rev. Ellen Neufeld
Sue Ellen Ruetsch
Beth Strickland
David Beaulac
Debbie Fish
Welcome to the new blogger in the Diocese of Albany, Deacon Frank Lockwood.
via email:
September 16, 2008
The House of Bishops of the Episcopal Church
The Episcopal Church Center
815 Second Avenue
New York, NY 10017
Dear Presiding Bishop Jefferts Schori and Members of the House of Bishops,
The Standing Committee and Bishop of the Diocese of Albany express our grave concern and hereby formally protest the planned deposition proceedings directed against Bishop Robert W. Duncan, called for by the Presiding Bishop in her Memorandum to the House of Bishops, dated September 12, 2008. We urge you in the strongest terms possible, not to proceed in this matter for the following reasons:
1) From a procedural and fairness standpoint, while it had been widely speculated that deposition proceedings would be brought against Bishop Duncan at the September HOB Meeting, the Presiding Bishop’s Memorandum to the House of Bishops, dated September 12, 2008, was the first official notification that such proceedings would in fact occur. There was no mention of deposition proceedings referenced in the draft agenda for the September HOB Meeting sent out on August 20, 2008. In the text of the agenda, it is stated that, “The main purpose of this meeting will be to reflect and deliberate together following the Lambeth Conference.” We believe that in a matter of such importance as the deposition of a bishop, every member of the House of Bishops should be notified well in advance of such actions, in order that every effort can be made by them to attend the proceedings. In accordance with the General Rules for Meetings in this House, Rule XIX on page 193 in the Rules of Order, House of Bishops, in order for any resolution to come before the House of Bishops at a special meeting the resolution must have been circulated 30 days in advance to all of the members, unless there is a two-thirds vote to allow the resolution. Should not the deposition of a bishop have, at a minimum, that same level of notification?
2) As acknowledged by the Presiding Bishop herself in the September 12th Memorandum, there have been significant differences of opinion expressed in regard to the interpretation of Canon IV.9 and the criteria that must be met as outlined in the canon. Specifically there is much debate centered around two major areas of concern: A) The required number of bishops needed to consent to the deposition of a bishop (whether it be a majority of all bishops in the House of Bishops eligible to vote or simply a majority of those present at the HOB meeting
in which the deposition proceedings occur); and B) Whether or not the inhibition of a bishop is a prerequisite to deposition. As you are well aware, the depositions of Bishop Schofield and Bishop Cox on March 12, 2008, were followed by an outcry by many within the Episcopal Church and the larger Anglican Communion. At question was the legality of the actions taken by the House of Bishops, particularly in regard to whether all the criteria outlined in Canon IV.9 were properly met and adhered to. While Presiding Bishop Jefferts Schori and her Chancellor David Booth Beers have both expressed their belief that they have properly interpreted the canons in regard to these matters, in a letter to the Presiding Bishop, dated March 27, 2008, the Standing Committee and Bishop of the Diocese of South Carolina, made a strong, well reasoned argument for an interpretation of Canon IV.9 which differs greatly from that held by the Presiding Bishop and her Chancellor. The Dioceses of Central Florida, Northern Indiana, Springfield and Western Louisiana, in statements published by their Standing Committees and or/Bishops in recent months, have raised similar concerns and interpretations of Canon IV.9 as those expressed by South Carolina. Due to these widely differing views and interpretations of Canon IV.9 and the extreme damage that can occur if misinterpreted, we call upon the House of Bishops to refrain from acting on this canon, until the House of Bishops is able to receive a legal interpretation of Canon IV.9 from a panel, consisting of a minimum of five canon lawyers/experts who are not involved in the proceedings against Bishop Duncan or any of the on going legal proceedings dealing with property disputes or parishes or dioceses leaving The Episcopal Church. While we appreciate the Presiding Bishop, her Chancellor and Bishop Stacy Sauls’ attempts to provide clarity in interpreting Canon IV.9, due to their current high level of involvement in legal proceedings throughout TEC that could be influenced by the outcome of the interpretation of Canon IV.9, we believe it is important to get an unbiased, outside interpretation of the canon, to prevent any appearance of a conflict of interest.
3) In defense or justification of the Presiding Bishop’s interpretation of Canon IV.9 in the depositions of Bishop Schofield, Bishop Cox and the pending deposition proceedings against Bishop Duncan, the depositions of Bishop Davies, the resigned bishop of Fort Worth in 1993, and Bishop Larrea, the Bishop of Ecuador Central in 2004 are cited as precedent, therefore paving the way for future depositions. The fact that no one apparently challenged the 1993 and 2004 depositions does not necessarily mean that the Presiding Bishop and her Chancellor have interpreted the canons correctly. If precedent is going to be used as justification for future actions, it is imperative that the canons are being properly interpreted and applied and that the process is agreed upon by the House of Bishops before action is taken. Again, the recent outcry by many over the believed failure to follow and apply the Canons properly in the depositions of Bishop Schofield and Bishop Cox, have only added to the growing division within TEC and the Anglican Communion.
4) In a letter to the Bishops of the Episcopal Church, dated August 24, 2008, Bishop Duncan stated, “The proper forum to determine whether I have violated constitution or canons would be a church trial, as I am a Bishop of this Church. But such a trial would have required due process and all the protections of the trial canons. The Course chosen…was an expedient course, requiring none of the justice, none of the expense, none of the rights of the accused, none of the lengthy timetable.” We concur with Bishop Duncan’s assessment that the proper forum to determine his guilt or innocence in regard to the charges that have been brought against him would be a church or ecclesiastical trial. The deposition of a bishop is an extremely serious matter as you well know. It is equivalent to the death penalty in regard to one’s ordained ministry. This is NO time to seek the most “expedient course” in determining one’s guilt or innocence. Bishop Duncan has dedicated his life to serving our Lord Jesus Christ and His Church. While we question the charges brought against him, if he is to be charged, it should be dealt with in an ecclesiastical trial with all the protections guaranteed in the trial canons. Anything less is doing Bishop Duncan and the Church a great injustice.
5) In their attempts to explain their interpretations of Canon IV.9, The Presiding Bishop, her Chancellor and Bishop Sauls make numerous references to the “intent” of a canon. In her September 12th Memorandum, Presiding Bishop Jefferts Schori stated, “…the General Convention in enacting this canon did not intend to give the three senior bishops a “veto” over the House’s right to determine whether or not a bishop who has been certified by the Review Committee as having abandoned the Communion of this Church should be deposed. Rather, that decision was intended to be made by the House.” First we would argue that is purely a judgment call on the part of the Presiding Bishop and her advisors. Others could well argue that the canonical stipulation that the majority vote of the three senior bishops was inserted to provide another level of discernment and to protect the House from having to deal with frivolous accusations. Second, after studying the history of Canon IV.9, a strong argument could be made that this canon was never intended to be used in the manner in which it was applied in the depositions of Bishop Schofield, Bishop Cox and the pending deposition proceedings against Bishop Duncan. It would seem that the intent of the canon is to deal with those bishops who not only leave the Episcopal Church, but also the Anglican Communion. That is clearly not the case with the three bishops just mentioned. While Bishop Schofield and Bishop Cox may have left TEC and in the case of Bishop Duncan it would appear he has plans to leave TEC, none of the three bishops have abandoned the Anglican Communion, but simply realigned with another province within the Anglican Communion. Because TEC is part of the Anglican Communion, it would seem that a charge of abandonment of Communion has no merit.
Despite the attempts of some to downplay the seriousness of the current situation in which tens of thousands of once loyal Episcopalians are leaving TEC, with no end in sight, the Episcopal Church is in a state of chaos. It is our belief that unless the current downward spiral is reversed, current and future charges of abandonment of communion will be a moot point. Within the not-too-distant future, if things continue as they currently are, there won’t be a communion to abandon. If the current on-going depositions of bishops and priests are intended to stop the mass exodus out of TEC, it isn’t working, but rather having the opposite effect. More and more clergy and laity are reaching the point that they can no longer accept or tolerate the recent theological innovations that have become so pervasive throughout much of The Episcopal Church’s leadership. The current attacks directed against the theologically conservative orthodox Christians within TEC are not scaring or intimidating them, but rather angering and emboldening them. With each new attack, more fuel is thrown on the fire. The depositions and lawsuits must stop. What type of example are we setting for our children and the rest of the world? What are we saying about how Episcopalians treat one another? Jesus commands us to love our enemy; to love our neighbor as we love ourselves; to love one another as He loves us. Clearly many in the Episcopal Church have not heard or listened to His command, when it comes to the way we relate to one another within TEC and the wider Anglican Communion.
The Standing Committee and Bishop of Albany call upon the House of Bishops, the House of Deputies and all involved in the current theological war to call a truce, enabling The Episcopal Church to refocus our time, energy and resources on the difficult but necessary process of figuring out how Christians who passionately hold what appear to be irreconcilable differences in the understanding and interpretation of Holy Scripture and its authority on our lives as well as issues of human sexuality, can move forward in building up the Kingdom of God by sharing the love and Good News of Jesus Christ with all who will receive it. For far too long we have been consumed by politically-charged agendas to the detriment of the Church and the building up of the Kingdom of God. May God give us the grace, the wisdom, the compassion, the humility we need to discern His will, moving forward in His Name to His honor and glory and to the benefit of His Church and people.
Faithfully in Christ,
The Reverend Lorraine M. Lyons
President, Standing Committee of the Diocese of Albany
The Right Reverend William H. Love
Bishop, Diocese of Albany
Holy Spirit, be merciful to the bishops assembled at the Lambeth Conference and bless them; show them the light of Jesus' countenance and be merciful to us. Make Jesus' way known upon earth and your saving health among all the provinces of the Anglican Communion. Help us to praise you and the Father and the Son; yes, let all the peoples praise you. Let the peoples represented at Lambeth rejoice and be glad, for Jesus shall judge us all righteously and govern the nation upon earth. Let the people praise you, O God; yes, let all the people praise you. Then the earth shall bring forth its increase and you, even our own God, shall give us his blessing. (From the Deus mesereatur, Psalm 47 of Evening Prayer)
A request from the Diocese of Albany - pray for Lambeth.
Almighty and everlasting Father, you have given the Holy Spirit to abide with us for ever: Bless, we pray, with his grace and presence, the bishops assembled for the Lambeth Conference in your Name, that they, as your church, being preserved in true faith and godly discipline, may fulfill all the mind of him who loved it and gave himself for it, your Son Jesus Christ our Savior; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
From the Friday, June 20th Albany Times Union: ( a newspaper not always friendly to the Diocese of Albany)
Lately, there has been a tendency to confuse the Episcopal Church's nondiscrimination policies on sexual orientation with rights to certain behaviors. However, there is a world of difference between an orientation and a behavior.
A college professor may have an "orientation" toward an attractive student in her or his class. Yet she or he is not responsible for the orientation, but for any behavior toward that student.
Likewise, the resolutions passed at our Episcopal Diocesan Convention concern appropriate clergy behavior. The Episcopal Diocese of Albany does not discriminate on the basis of sexual orientation in allowing men or women into the ordination process. But that does not mean, for example, that a man of heterosexual orientation would be a suitable candidate for ordination if his behavior included adultery. He is to be an example to the flock.
If he or she is single, he or she is called to be celibate by the church as an example to the faithful and to the youth. The diocese does not discriminate on the basis of orientation but only on the basis of actual behavior.
This accords with both the teaching and canon law of the whole Episcopal Church, not simply the Diocese of Albany.
With respect to same-sex unions, our diocese passed a resolution completely consistent with the teaching of the entire House of Bishops of The Episcopal Church, which states: "We pledge as a body not to authorize public rites for the blessing of same-sex unions."
There have been some problems in certain dioceses with full compliance with this policy and teaching. The resolutions passed at our convention keep the Diocese of Albany compliant with the teaching of The Episcopal Church and articulate our position as serious and truly binding on our clergy.
As in the Roman Catholic Church, there are Episcopalians unhappy with such teaching. However, these positions are not unique to The Episcopal Diocese of Albany.
THE REV. PAUL J. HARTT
St. Peter's Episcopal Church
Albany
The 140th Annual Convention of the Episcopal Diocese of Albany
Bishop’s Address
By
The Right Reverend William H. Love
Read it all here...
As I look around the wider Church, I can’t help but give thanks to God, for this Diocese and all the Lord is doing here. I firmly believe Albany is one of the great dioceses of the Church and will be used by our Lord in mighty ways if we remain faithful, keeping our focus on Christ, trusting and following Him, remaining obedient to His call.
I was recently asked what my vision for the Diocese is. Quite simply, my vision is that Albany will be a diocese of disciples making disciples, through faithfully living the Great Commandment and the Great Commission: We are to love the Lord our God with all our heart, and with all our soul, and with all our mind. And we are to love our neighbor as our self. We are to go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that Christ has commanded us. We are to do so, trusting not in ourselves, but rather in the One who has called us and in whose name we are sent, remembering that He has promised to be with us to the end of the age.
It is when we try to rely on ourselves, our own strength, our own intellect and understanding, our own sense of right and wrong, our own desires irrespective of others that we tend to get ourselves in trouble, creating chaos in our lives and that of our family, society and the Church.
Please don’t misunderstand what I am saying. God blesses us with different strengths and abilities, different interests and desires. He has blessed us with a mind and He expects us to use it. Yet He expects us to exercise these different aspects of our life in conjunction with Him, not apart from Him.
When asked by the disciples to teach them to pray, Jesus said, "Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven." In this prayer, Jesus teaches us that we are to seek the Father’s will, above all else. As Jesus was about to ascend to heaven, He gave us the Great Commission referenced above. Note what He says, "Teach them to obey everything that I have commanded you." (Mt 28:20). The bottom line in all of this, it that what God thinks and desires, His will, is important and is not to be ignored, without putting the salvation of our souls at great risk. It is for these reasons that I keep stressing the importance of studying God’s Word as revealed in Holy Scripture and spending time with Him in prayer, that He may speak to our heart and soul and mind, drawing us ever closer to Him.
In II Timothy 3:16, Paul writes, "All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness…" If we want to know what God thinks, what better place to go than to His holy Word, as revealed in the Bible.
One of the great misunderstandings about the current crisis in the Church is that it is all about sex, more specifically, the appropriateness or inappropriateness of homosexual relations. While that is certainly an issue, it is really a symptom of a far greater issue centered on one’s understanding of Holy Scripture and its authority in our life.
Is the Bible really the Word of God, or is it simply a creation of man? Does it apply to us today, or was it simply for the people at the time in which it was first spoken or written? Does it have authority over our lives, or can we simply pick and chose the parts we like and ignore the rest? Depending on one’s answer to these questions, determines to a great extent how we understand the other issues that are dividing and threatening to destroy the Episcopal Church and the wider Anglican Communion.
In the next few moments, I am going to try to share with you my understanding of some of these issues and why I made some of the decisions that I have. I realize not everyone shares my understanding of the issues confronting us.
In the Episcopal Church, every man or women ordained as a deacon, priest or bishop publicly states: "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." (BCP) As your bishop, I take this declaration as part of the ordination vows very seriously. I believe that the Holy Scriptures of the Old and New Testaments are not only the Word of God, but the living Word of God that continues to speak to us to this day and for all time.
In so saying, I am very much aware that the Bible as we know it today is a compilation of works, representing various literary styles, written by human authors over hundreds of years. While parts are intended to be interpreted literally, other parts are figurative, and some are poetic or history. Underlying all of it, however, is God’s inspired truth, as referenced by Paul in II Timothy.
To argue as some have tried, that whatever prohibitions God may have had toward homosexual behavior, as revealed in Leviticus 18 or Romans 1, only applied to the people to which the original text was written, and therefore does not apply to today’s culture, and modern societies’ enlightened understanding of sexuality, would seem to suggest that somehow God was limited in His understanding of human sexuality. I might remind us of the faith we proclaim every time we say the Nicene Creed: "We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen." If God is Almighty and if He created all that is, as we proclaim, and as Holy Scripture attests to, how can we say that we are more enlightened in this generation that God was when he first inspired Moses and Paul to write the words He gave them?
It is argued by some, that people, who identify themselves as homosexual in orientation, were created that way by God and therefore it is in accordance with His will that they live out their gift of sexuality in a same sex relationship. Others state that science has proven that people, who are homosexual, were born that way. To the best of my knowledge, there is no scientific study that proves that people are born homosexual. There is no genetic link that has been discovered. In regard to God creating people homosexual in orientation, Matthew 19 makes a strong case against such an argument. Jesus said, "Haven’t you read, ‘that at the beginning the Creator made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?’ So they are no longer two but one."
The marriage service in the Book of Common Prayer makes reference to the same passage from Genesis that Jesus quotes in Matthew 19. The Church has always taught that marriage is intended to be between a man and a woman, and that such marriage is ordained by God. The current move to legalize homosexual marriages and make them equivalent to heterosexual marriages is a new development and has no scriptural support or previous cultural support. It is turning marriage into something, which I would argue, God never intended it to be. While the legal and societal ramifications of homosexual marriages is potentially devastating, the greatest tragedy, especially if the Church starts blessing such unions, is that the couple will be lured into believing that their lifestyle is in accordance with God’s will, even though Holy Scripture speaks against it. And as such they will be living in a state of sin, seeing no need for repentance, thus denying them selves of our Lord’s forgiveness – the forgiveness He made possible 2000 years ago on the cross.
God loves His people – All of them, regardless of sexual orientation, so much so, that He sent his Son Jesus Christ to take the sins of all the world upon Himself, offering Himself as a sacrifice for the sins of his people, dying on the cross for His people, rising to new life for His people, inviting us into that new resurrected life. He doesn’t want to loose a single person. The current debate is not about whether God loves people who identify themselves as being homosexual, but rather about one’s behavior and lifestyle. While God loves His people, He does not necessarily bless and approve of all our behavior.
Individuals promoting support of the homosexual lifestyle, often speak of this as being a justice issue. They often make reference to the prejudice and hateful treatment they have received by others. In many ways I would agree. People of homosexual orientation have often been treated shamefully throughout history. Unfortunately, the Church has been guilty of turning a blind eye in the past, not speaking out against physical, verbal and emotional abuse aimed at our homosexual brothers and sisters. In our baptismal covenant we pledge "to strive for justice and peace among all people, and respect the dignity of every human being." (BCP) Our homosexual brothers and sisters deserve no less.
Unfortunately, in our attempt to make up for past injustices, I believe some in the Church are going too far to the other extreme, by embracing and encouraging people in a lifestyle which, I believe God through Holy Scripture has spoken against. To do so, is doing them a great injustice, for the reasons mentioned above. We can love the person without embracing and blessing the lifestyle. As Christians, we pledge to support and uphold one another in our life in Christ. Sometimes, the greatest love and support we can show a person, is the hardest. To speak out against that which we believe is wrong is never easy, but often is the very thing that most needs to be done.
Tomorrow, we will have an opportunity to do that, as we consider the proposed additions to the Canons of the Diocese of Albany. As already stated, there is great confusion within the Church and society concerning the appropriateness of sexual relations other than those between a man and a woman within the confines of marriage.
The proposed canons are not intended to be divisive, although some have come to see them that way. But rather, they are intended to provide clarity, in a time where there is great confusion within the Episcopal Church as well as the Anglican Communion concerning marriage and sexual relations outside of the confines of marriage between a man and women. Please note that the proposed cannons apply to everyone, regardless of one’s sexual orientation. There is one standard concerning sexual relations by which we are all called to live. While recognizing that many heterosexual couples have chosen to engage in sexual relations outside of marriage, the Church will not bless such unions. We have only to look at the high number of unwanted pregnancies, abortions, emotionally scared unwanted children, poverty stricken single mothers, and a whole host of other societal concerns to see the potentially devastating impact of engaging in sexual relations when the couple is not committed to one another and prepared to take on the responsibility of caring for children. Not only do our people need to know what the Church’s teaching has historically been concerning these issues, but it is also important that the wider Anglican Communion knows where the Diocese of Albany stands on these issues. As your bishop, I have pledged to support and uphold that which was asked of us in the Windsor Report. I cannot over emphasize the seriousness of these issues and the current state of affairs in the wider Anglican Communion.
The proposed canons are consistent with past and current diocesan policy and are not in violation or contradiction with National Church canons.
Given the recent executive order issued by the Governor of New York, ordering all state agencies to recognize the legality of homosexual marriages of couples coming from other states and Canada where such marriages are legal, and the active move within New York to follow suite, I believe it is important that we act now, rather than later.
I realize we are dealing with very highly charged and emotional issues, in which there is a wide variety of opinions. Some of you have shared your personal struggles. I have seen the anguish in your face and felt the heaviness of your heart as you struggle with how best to love and be there for a child or brother or sister who is living in a homosexual relationship. I have heard the frustration, confusion and anger you feel. There are some who have suggested that there will be a floor fight as a result of the resolutions coming before us tomorrow. I hope those who might be looking for a fight, will be sorely disappointed, finding instead brothers and sisters in Christ dealing with very difficult issues in a loving and Christ-like manner. May God’s grace be with us as we move forward.
As important as the business session is, it is only a small part of our weekend together. In many ways, our Convention has become a Diocesan Family Reunion. May the Lord bless us in our time together, drawing us ever closer to Him and through Him, to one another. I am honored to call you brothers and sisters in Christ and to serve our Lord with you. May all that we do and say be in accordance with His will and to His honor and glory and the benefit of His Church and people. God Bless You.
This proposed resolution was defeated:
proposed Resolution #8
As presented Friday evening:
RESOLVED that the Episcopal Diocese of Albany renews its commitment to full participation in in the works and mission of the The Episcopal Church; and
that the Episcopal Diocese of Albany reaffirms it constituent and undivided connection to and communion with The Episcopal Church and the worldwide Anglican Communions; and
that the Episcopal Diocese of Albany disassociate itself from the Network of Anglican Communion Dioceses and Parishes and from The Common Cause Partnership.
This was sent to the relevant committee and came back to Convention Saturday afternoon, amended:
This is basically correct, but there are a few errors that I noticed. My comments will be in bold type.
ALBANY, NY: Diocese Overwhelmingly Passes Heterosexual Marriage Resolution
Second Resolution says All Ordained, Elected and Licensed Clergy Must be Married or Celibate
By David W. Virtue
www.virtueonline.org
6/7/2008
Clergy and laity in the Diocese of Albany overwhelmingly passed a "Marriage Resolution", affirming that only marriage between a man and a woman may be blessed and enshrined, as canon law for the diocese.
Clergy: 109 For, 19 Against, 2 Abstain
Lay 91 For, 54 Against, 5 Abstain
A second resolution on "Standards for Clergy" stating that all ordained persons must either be married (heterosexual) or celibate was also overwhelmingly passed.
Clergy 110 For, 9 Against, 0 Abstain
Lay 70 For, 20 Against, 4 Abstain
It was a clear victory for the Rt. Rev. William Love, an Evangelical Catholic bishop who opposes the sexual drift in the Episcopal Church.
Several delegates said it was necessary to put the resolution in Canon Law in order to prevent a future General Convention rejecting an orthodox bishop being elected in the diocese because of the necessary two-thirds vote by the HOB. The diocese did not want to be subject to the vagaries of General Convention resolutions.
Fr. Allen Peyton in particular gave a very persuasive argument of the need for the resolution. Placing the current practice and policy of the Diocese into our Canons will protect the Diocese against the day when Bishop Love retires and we face the hurdle of having another orthodox Bishop approved by TEC.
Emotions ran high as delegates debated the issue. The debate was civil. There was no anticipated floor fight. Roberts Rules of Order were enforced. Bishop Love handled the debate with graciousness and civility.
One orthodox priest who voted for the resolution said, "We live in a time and place where there is great confusion in society and where appropriate boundaries are being discarded. The voice of this Diocese must speak with clarity that is consistent with Holy Scripture, and the Councils of the Church. We have been asked by the rest of the Anglican Communion to comply with our brothers and sisters throughout the Communion. This is a clear statement of the sanctity of marriage, of chastity and singleness."
A delegate who voted against the resolution said the diocese should not worry about divisiveness. "The implementation of this policy giving it canonical status sets it in stone by making it canonical. "I have a gay parishioner who will feel pulled away from the table by this resolution. He has been treated so badly by other denominations. He heard we would become Windsor compliant. I am troubled by this resolution."
Another delegate who voted for the resolution said we live in an age that thinks only on the basis of personal happiness. "God's goal is to make us holy. We have a holy God. These two resolutions call us to holiness in our lives and in the life of the church. We must be held up to the highest standards of a holy God."
A priest who spoke against it said he had listened for years to the arguments. "What do you pray for? The argument that Scripture supports this (resolution) is a tenuous one at best. What indeed would Jesus do? Jesus did not come to fulfill the law. To deny others is not the example of Jesus."
For one orthodox priest, the issue was clear cut. The Rev. N. Bradley Jones of Christ Church, Schenectady, and a former homosexual, told the 900 delegates that he was once held "by my passions in the thrall of homosexuality. By the grace of God, I broke free and I have been married for 24 years and have been blessed with 7 children. If I had not abandoned the lifestyle, I would be dead (literally) in my sins. The transforming power of Jesus Christ changed my passions."
Nancy Stewart, a lay delegate, said she had a sister who is a lesbian. "I find it very offensive. I don't believe homosexuality is a sin. Sin is a choice. My sister did not choose to be a lesbian. She had to face what she was. She does not flaunt her sexuality."
For the Rev. Howard Smith, it was a different story. "A year ago (actually, Dcn. Howard stated this was a number of years ago , I believe in his college years.) I was told by a theologian at an Episcopal Seminary to explore my sexuality. When I read through the Bible and saw the prohibitions I was told to read Spong's books. But a year later he (the theologian) made sexual advances towards me and touched me in inappropriate places and made clear his intentions. I rejected him. When we move from God's Word, we open up a can of worms."
Another delegate, who spoke against the resolution, said it had no compassion. "I detest is as hurtful and a distraction of the church. Civil unions will take care of the legal issues."
Another delegate said, "I love my nephew, a gay man. His friend died of AIDS and I did the funeral. It is not about loving people, but loving people enough to tell them the truth. If we lie and bless what God has not blessed we do people a disservice, which goes right into eternity.
"The Diocese of Albany and the canons of the Episcopal Church as they now stand do not bless same sex unions. The HOB has pledged not to bless same sex unions. We need to put on paper where we have always stood. We stand for the will of God in this time and place."
This was Mthr. Ellen Neufeld, a staunchly orthodox priest. (Yeah, I know, some of you out there think no ordained woman can be orthodox)
Another delegate said a whole group of Christians would be marginalized by the passage of this resolution. Do these resolutions respect the dignity of all human beings?
For Harry Hughs (This was Archdeacon Harvey Huth)the issue was clear- cut. "Jesus said we are all like sheep who have gone astray. As a farmer I was a shepherd who raised sheep. Whenever I put them in a new paddock they would circle the paddock looking for a way to break out. Nigerian Archbishop Benjamin Kwashi told us that there was no place on earth that is safe without God. It is not a spoiler or barrier for a fence to be drawn up. It is the gift of a loving God."
Delegate Kathy Clark, who spoke against the resolution, said we must respect the dignity of every human being. "The resolution is a wolf in sheep's clothing. Our Anglican faith rests on a three- legged stool - Scripture, reason and tradition. Scripture can become an idol. We should not take a legalistic approach. We don't for divorce. I believe that a stable life-long non abusive (same-sex) relationship should be accepted."
She claimed to be quoting Richard Hooker. I nearly chewed my deputy's packet at this one. Oh yeah, and there were a few that brought up mixed fiber clothing and shellfish.
The Rev. Paul J. Hartt of St. Peter's in Albany said terrorist acts are tearing us (The Episcopal Church) apart by using local option. "There is no authorization to change the policies of the church on these issues."
Another delegate, speaking for the resolution, said that God does indeed love everybody that is not in dispute. "We are committed to justice and compassion. What is in dispute is living it out. It is how we interpret the Scriptures. Homosexuality is not a first order issue in the economy of salvation. There is a theological breakdown on the basics. We must maintain the Bible is counter- cultural. We are called to be transformed."
A priest, who described himself as a recovering alcoholic, said we are all fallen and broken. "I am an alcoholic. God did not affirm my alcoholism. He saved me and enabled me to live a sober life. My father and grandfather were both alcoholics. It is about transformation. I can't drink. It gives me a freedom in Jesus Christ not to drink. It is about not affirming this (homosexual) behavior."
A parishioner from St. Stephen's said she affirmed the bishop's position on marriage and ordinations and evangelical Christianity, which proscribes homosexuality. "We have drifted in the direction of control and legalism. I have a deep compassion for lesbians and I don't want this not to be a safe place to disagree. Passing this law will kill and will not break forth life."
Speaking in favor of the resolution, another priest said, "Most of our minds are made up. The other side says they are doing it out of love. The solid rock of Christ is what we stand on. We must do this in a constitutional way."
Said another delegate, "I am for this resolution. When I read the bible I don't think we are excluding or pushing anyone away, what we are doing is accepting God's Word. Homosexuality is one sin among many. It's a cross everyone who is a homosexual has to bear. We don't know what NY State laws will allow or what the next bishop will be, but the Church has to follow the Bible."
Guest preacher, Nigerian Archbishop Benjamin Kwashi of the Diocese of Jos, said the Church is alive in Africa because of persecution. "We are seeing old and young people leaving paganism and coming to Jesus Christ. They are suffering together. God is using leaders of missions as a visual aid to the burning of churches and houses...suffering and persecution is what you should expect."
Bishop Love described Nigeria as "alive and one of the fastest growing areas of the Anglican Communion. The church is growing so fast it has split several times, not because of fighting but because of evangelistic growth."
Kwashi said he and his wife Gloria, who were recently persecuted and almost killed in their compound, were flying on a wing and a prayer with all the saints of the church. "We live daily with danger. We have been attacked and robbed and our lives threatened." He said that when he became a bishop 17 years ago there were 85 congregations, which in time grew to 190 with new dioceses constantly forming. Nowhere is safe on earth without God. Talking about Nigeria as being too violent misses the point."
"Following Jesus' example is one of sacrifice. Evangelism is the will of God. Evangelism is the love of God in action to a lost world. There are social consequences and spiritual consequences to sin. There is no substitute for the will of God. Evangelism is costly. It cost Jesus his life. There is no substitute, we must count and bear the cost." Kwashi said some denominational dioceses, churches, and individuals will do anything and everything to remove evangelism from the church.
Touching on the thorny issue of homosexuality, Kwashi said, "We (Nigeria) have homosexuals. We are all sinners. We are one race. As a Christian, I have no reason not to love homosexuals. I cannot not love (them) because I have Jesus." Kwashi said he was a lost teenager in Lagos till someone shared Jesus Christ with him. "Ever since I have been looking for lost kids like me."
Kwashi urged delegates to press on in faith, mission and above all to press on in hope.
END
Yesterday the Diocese of Albany passed the following resolution:
Standards for Election, Licensing, Ordination and Consecration
Canon 11.8
STANDARDS FOR CLERGY
Standards for Ordination and Consecration
11.8.a To be eligible to be ordained to the Diaconate or Priesthood, or consecrated a Bishop, a person must live withing the covenant of marriage between one man and one woman, or be celibate and abstinent.
Standards for Election, Appointing, and Licensing
11.8.b To be eleigible to be elected, appointed or licensed to any position of ordained ministry in the Diocese a member of the clergy must live within the covenant of Marriage between one man and one woman, or be celibate and abstinent.
Clergy: For 110, Against 9, Abstain 0
Lay: For 70, Against 20, Abstain 4
I was a lay deputy and can attest that this is an accurate report of the opening session of the Diocesan Convention. David Virtue's reporting seems to be the only news of this Convention on the net. When I saw the guy with the laptop & wearing a "Press" tag, I feared the worst, expecting someone from the usually hostile Albany Times-Union(which does have a gay-biased story on the event). I was surprise to look over the writer's shoulder and read the byline "David Virtue".
The vote was:
Clergy: For 109, Against 19, Abstain 2; Lay: For 91, Against 54, Abstain 5.
Thank God for the orthodox clergy in this Diocese. And we obviously need more solid Biblical education for the laity.
From David Virtue
ALBANY, NY: Bishop Affirms Heterosexual Marriage, Condemns Homosexual Lifestyle
Homosexuals Need our Compassion and Love Not Affirmation of Unbiblical Behavior, Says Bishop Love
By David W. Virtue
6/6/08
The Bishop of Albany, the Rt. Rev. William Love, told more than 900 delegates to the 140th Annual Diocesan Convention in Speculator, NY, last night that the appropriateness or inappropriateness of homosexual relations is really a symptom of a far greater issue centered on one's understanding of Holy Scripture and its authority in our life.
"Is the Bible really the Word of God, or is it simply a creation of man? Does it apply to us today, or was it simply for the people at the time in which it was first spoken or written? Does it have authority over our lives, or can we simply pick and choose those parts we like and ignore the rest? Depending on one's answer to these questions, determines to a great extent how we understand the other issues that are dividing and threatening to destroy the Episcopal Church and the wider Anglican Communion," he said.
Love condemned culturally relativistic interpretations of Scripture saying that God was not limited in His understanding of human sexuality when He condemned homosexual behavior in Leviticus 18 and Romans 1 and modern societies' enlightened understanding of human sexuality.
Love reminded the delegates of the Nicene Creed regarding the words of creation and condemned notions that same sex relationships is a "gift" and shot down the so-called scientific notion that homosexuals are born that way.
"To the best of my knowledge, there is no genetic link that has been discovered. In regard to God creating people homosexual in orientation, Matthew 19 makes a strong case against such an argument. 'Haven't you read, 'that at the beginning the Creator made them male and female...for this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.'"
Love pressed his point saying that the Book of Common Prayer makes reference to a passage in Genesis that Jesus quotes in Matthew 19.
"The Church has always taught that marriage is intended to be between a man and a woman, and that such marriage is ordained by God. The current move to legalize homosexual marriages and make them the equivalent to heterosexual marriages is a new development and has no scriptural support or previous cultural support."
Love said this is turning marriage into something, which God never intended it to be. He called the legal and societal ramifications of homosexual marriages "potentially devastating" and "the greatest tragedy," especially if the church starts blessing such unions. "Couples will be lured into believing that their lifestyle is in accordance with God's will, even though Holy Scripture speaks aga9inst it. They will be living in a state of sin, seeing no need for repentance, thus denying themselves of our Lord's forgiveness - the forgiveness he made possible 2000 years ago on the cross."
Referencing the "justice" issue, Love acknowledged that people of homosexual orientation have often been treated shamefully throughout history. The church has been guilty of turning a blind eye in the past, not speaking out against the physical and verbal abuse aimed at "our homosexual brothers and sisters". He said the Baptismal covenant demands that we strive for justice and peace among all people, which includes "our homosexual brothers and sisters."
Conversely, Love said that it is "unfortunate", that in making up for past injustices, the church has gone too far by embracing and encouraging people in a lifestyle which God, through Holy Scripture has spoken against.
"This is to do them a great injustice. We can love the person without embracing the lifestyle. As Christians, we pledge to support and uphold one another in our life in Christ. Sometimes, the greatest love and support we can show a person is the hardest. To speak out against that which we believe is wrong is never easy, but often is the very thing that most needs to be done."
Love said the two diocesan resolutions, affirming marriage between a man and a woman and to be eligibilible for ordination one has to either be married (man and woman) or celibate, are not intended to be divisive. They are to provide clarity in a time when there is great confusion within the Episcopal church, as well as the Anglican communion concerning marriage and sexual relations outside of the confines of marriage between a man and a woman.
"The wider Anglican Communion needs to know where the Diocese of Albany stands on these issues. As your bishop, I have pledged to support and uphold that which was asked of us in the Windsor Report.
"The proposed canons are consistent with past and current diocesan policy and are not in violation or a contradiction of National church canons," he concluded.
The bishop received a standing ovation at the conclusion of his address.
END
