|
1a) http://www.virtueonline.org/portal/modules/news/article.php?storyid=2047 Statement from Five Anglican Primates The Most Rev. Dr. Fidele Dirokpa of the Congo The Most Rev. Emmanuel Kolini of Rwanda The Most Rev. Bernard Malango of Central Africa The Most Rev. Benjamin Nzimbi of Kenya The Most Rev. Yong Ping Chung of South East Asia EXECUTIVE SUMMARY: Posted by dvirtue on 2005/2/8 11:20:00 "ON WHAT IS OUR ANGLICAN UNITY BASED? 'BONDS OF AFFECTION' OR THE ESSENTIALS OF THE FAITH?
A Response to the Windsor Report Citing Biblical and Historical Precedents for the Various Interventions in Times of Crisis and for Overlapping Jurisdictions"
INTRODUCTION: The dire state of the Christian Faith within the Episcopal Church in the United States of America ("ECUSA") and Canada has precipitated a crisis within the Anglican Communion. The Lambeth Commission on Communion ("Commission") was appointed to address this crisis. We appreciate the work of this Commission and its Windsor Report ("Report") which addressed various aspects of the current crisis of faith. These efforts are to be applauded.
We five archbishops of the Anglican Communion do nevertheless observe that the breadth and depth of the theological situation in ECUSA and Canada were neither adequately represented to the Commission nor fully appreciated in the recommendations of the Report. However, the Report did observe that "the overwhelming response from other Christians both inside and outside the Anglican family has been to regard these developments as departures from genuine, apostolic Christian faith."
This is an Executive Summary of a fuller Response to the Windsor Report ("Response"). (It) will primarily focus upon only one of the aspects of the lengthy Report. This Response simply addresses Paragraphs 154 and 155 concerning the responsive actions by orthodox primates and bishops in reaction to the increasingly heterodox situations in ECUSA and Canada. The precedents for such rescue missions within the Anglican Communion are replete with well over two dozen instances of such responsive undertakings and overlapping jurisdictions discussed in the full Response.
By failing to cite the underlying Biblical principles and numerous historical precedents (from the Early Church to our Anglican heritage) has resulted in the Windsor Report being flawed on this particular point. If there are so many instances of rescue efforts and overlapping jurisdictions in Anglican history for occupational, racial and ethnic, theological and trans-denominational purposes, then certainly to protect and to further the Gospel in the face of heterodoxy, false teaching and false practice warrant such responsive actions and overlapping jurisdictions. The essentials of the Christian Faith and doctrine must come first, and only then should matters of "bonds of affection" be considered. The Faith was the primary priority of the Early Christian Church ... and should be today as well.
A growing number of primates, bishops and/or provinces have responded to the pleas of American Episcopalians for orthodox episcopal oversight. The Windsor Report did not fully examine the cause of the numerous pleas for help. Thus, the Report did not adequately address the appropriateness of the rescue efforts or the vast number of precedents for such actions. Currently the several rescue efforts include those undertaken for the protection of the Gospel by Archbishop Emmanuel Kolini of Rwanda, Archbishops Moses Tay and Yong Ping Chung of SouthEast Asia, Archbishop Bernard Malango of Central Africa, Archbishop Benjamin Nzimbi of Kenya and Bishop Gideon Githiga of the Diocese of Thika in said Province, Archbishop Henry Orombi of Uganda and Bishop Evans Kisekka of the Diocese of Luwero in said Province, Archbishop Peter Akinola of Nigeria, Archbishop Gregory Venables of the Southern Cone and Bishop Frank Lyons of the Diocese of Bolivia in said Province, Bishop Robinson Cavalcanti of the Diocese of Recife in Brazil, Bishop William Anderson of Caledonia, Canada and Bishop Maternus Kapinga of the Diocese of Ruvuma in Tanzania.
It is abundantly clear that attempts to maintain the unity of our church on the foundation of "bonds of affection" without placing primary priority upon the essentials of the Faith is both unscriptural and unworkable. If the church were to choose now to allow humanly devised provincial and diocesan boundaries to serve as barriers to the proclamation of the Gospel in its authentic Anglican substance, (it) would be tragic. To ask primates and bishops to cease their ministry to believing Anglicans is to force them to place man-made polity over essential doctrine and to exalt "affection" over key and central tenets of the Christian Faith.
Historically in the life of the church catholic, episcopal oversight which result(s) in what is called overlapping jurisdictions has occurred in circumstances where the Faith has been compromised, pastoral need was significant, the unity and order of the church needed reinforcement or ethic origins demanded an oversight that could insure the Faith of the church being articulated mindful of a particular culture. Now is no time to ignore these valid precedents.
TWO FUNDAMENTAL BIBLICAL PRINCIPLES: It is noted that (A) there are no territorial borders erected in the New Testament to deter the protection and proclamation Gospel and (B) that the New Testament contains clear admonitions for Christians to take when faced with instances of the proclamation of another gospel, false doctrine, false teachers and false prophets. For example among the 18 cited Biblical passages is Galatians 1:6-10: "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for another gospel; which is really not another; only there are some who are disturbing you, and want to distort the gospel of Christ. But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached, let him be accursed [Gk: anathema] ... For am I now seeking the favor of men, or of God? Or am I striving to please men ? If I were still trying to please men, I would not be a bond-servant of Christ." The New Testament sanctions no territorial borders to the proclamation of the Gospel and has stringent directives in dealing with situations of another or different gospel and false doctrine, teachers and prophets. By failing to address these cardinal biblical principles, the Windsor Report misconstrues the proper reactions to the doctrinal deviations rampant within ECUSA.
AMPLE PRECEDENT FROM THE EARLY CHURCH: At this time of a crisis of faith and mission in those provinces and dioceses where the Gospel is under attack and the Faith is being compromised, it is important to recall that there do exist persuasive and authoritative precedents from the Early Church in which faithful bishops were expected to extend their sacramental and teaching ministries across the organized church's ecclesiastical boundaries. This historical heritage includes the consecration of alternate bishops for ministry to the faithful where heterodoxy was prevalent.
Reality is - as stated by the German Lutheran scholar Werner Elert in his seminal treatise "Eucharist and Church Fellowship in the First Four Centuries" - that "[t]he early church was never in doubt that unity in doctrine is a prerequisite of altar fellowship." Pertinent to the point of this Response is the tenet that "[t]he boundary runs between orthodoxy and heterodoxy. The hierarchical unity of the episcopate and orthodoxy are both criteria of the unity of the church. However, when these two come into collision, orthodoxy has the unqualified preeminence." Dr. Elert writes as to heretical bishops, "[w]e see from this that the connection between church and bishop is only conditional. It can be sacrificed for the unity of the church according to a higher criterion of unity. Fellowship with the parish has precedence over that with its bishops."
Examples include the Synod of Antioch (268) and Bishop Dionysius against Paul of Samosata, the continual practice of Athanasius during the Arian heresies of ordaining orthodox clergy to minister outside his jurisdiction, Eusebius of Samosata did likewise, Cyprian of Carthage testifies that the bishops in his own time were so united that if anyone of the body preached heresy or persecuted the flock of Christ, all the bishops came to its rescue. Gregory of Nazianzen regarded Cyprian as a universal bishop in Carthage and Africa and he speaks similarly of Athanasius.
In Joseph Bingham's "Antiquities of the Christian Church" in Book 2, Chapter V entitled 'Of the Office of Bishops in relation to the whole Catholic Church,' the scholarly author has observed: "Whenever the faith was in danger of being subverted by heresy, or destroyed by persecution, then every bishop thought it part of his duty and office to put to his helping hand, and labour as much for any other diocese as his own. Dioceses were but limits of convenience, for the preservation of order in times of peace; but the faith was a more universal thing, and when war was made upon that, then the whole world was but one diocese ... The rule in the primitive Church was that no bishop should ordain in another's diocese without his permission and for order's sake this was generally observed. There were exceptions to this rule when a situation demanded that it was necessary to do otherwise. Such situations would be when a bishop became a heretic and would only ordain heretical clergy while persecuting the orthodox. Any catholic bishop, being a bishop of the universal Church would then be authorized to ordain orthodox men in such a diocese ... The preservation of the faith is seen to be the supreme rule of all and so the lesser rule had to give way to this superior obligation."
A glaring example of the failure of the Lambeth Commission to fully consider the role of Christian doctrine and the essentials of the Faith can be seen in the references in the Windsor Report to Canon VIII of the Council of Nicea. This Canon is primarily and demonstrably concerned with orthodoxy. The Cathari and Novations must "observe and follow the dogmas of the Catholic and Apostolic Church." Though the Canon promotes one bishop in a city, it is abundantly clear that the church that produced this Canon had catholic bishops in cities where there were also Novation bishops (e.g. Acesius, Novation bishop at Constantinople).
The planting of churches through missionary bishops in locations where there were requests or need is longstanding and has had an effect within Anglicanism as well. The Great Celtic Missionary movement that began in the 5th century bore much fruit in sending forth Irish monks who became Missionary Bishops in places such as Germany.
THIRTY-NINE ARTICLES AND ANGLICAN STRUCTURES: The Thirty-nine Articles clearly state the basis of Anglican unity is doctrine and not territory. The center of unity is not the bishop, but the Christian Faith. Article XXXIV allows for diversity of worship and of expression, but only on the condition that this diversity is in accordance with Christian belief. See also, Articles XIX and XXXIX.
OVERLAPPING JURISDICTIONS IN ANGLICANISM: For over 300 years, the Anglican communion has witnessed multiple jurisdictions, overlapping jurisdiction, and bishops for people of different races, cultures, theologies and political parties. At least twenty (25) such instances are cited in the full Response. The British Parliament long ago legally authorized two Anglican Churches in one locale. Canon law, custom, history and tradition support the sending missionary bishops from one part of the Communion into another.
CURRENT EXAMPLES OF OVERLAPPING JURISDICTIONS IN ANGLICANISM: Current examples of overlapping or non-geographic bishops and jurisdictions include:
(A) General: There are four overlapping Anglican jurisdictions in Europe. In Spain and Portugal, the Church of England's Diocese in Europe coexists with the Spanish Episcopal Reformed Church and the Lusitanian Church. This Diocese and the Convocation of American Churches in Europe both have congregations in Belgium, France, Germany, Italy and Switzerland. [Since ECUSA is doing it, how can they now complain?] Alongside these parallel Anglican jurisdictions, account must also be taken of other churches in direct communion, namely the Old Catholic Churches in Austria, Croatia, the former Czech Republic, Germany, the Netherlands, Poland and Switzerland, and the "Porvoo churches" in the Nordic and Baltic regions.
(B) Theology: England/Wales: The Provincial Episcopal Visitors or the "Flying Bishop" program in the Church of England and the Church of Wales. This allows a parish to seek alternate episcopal oversight for reasons of theology.
Also, Australia: The Diocese of Sydney has planted parishes in neighboring Australian dioceses, retaining oversight and jurisdiction.
(C) Occupation: Bishops of ECUSA for the Armed Forces and Australia exercise non-geographic oversight of military and prison chaplains. [Since ECUSA is doing it, again how can they further complain?]
(D) Race: The Navajoland Area Mission within the borders of the United States overlaps with other dioceses of ECUSA. Farmington, New Mexico(a town of 37,000 residents maintains a parish of the Diocese of Rio Grande and four congregations of Navajoland.
New Zealand/Aotearoa: In 1928, the Church in New Zealand created the Te Pihopatanga o Aotearoa for Maori Anglicans with dioceses for the indigenous people of this area which overlap the seven (7) dioceses of New Zealand created for the descendants of European settlers. In 1992, the General Synod adopted a revised constitution providing a tri-partite system of governance for the three racial groups found in the New Zealand Church. Further, the Church in New Zealand has recently announced in 2005 (since the publication of the Windsor Report) the formation of a third parallel jurisdiction occupying the same geographic territory as the Diocese of Auckland of the Province of New Zealand and the Hui Amorangi ki te Tai Tokerau diocese of the Province of Aotearoa.
South Africa: The Order of Ethiopia maintains parishes independent of its system in the Province of South Africa.
United States: The Church of South India (CSI) has 20 overlapping parishes within the United States and the borders of ECUSA and Canada with oversight held by the Moderator of the CSI. No compact regarding these overlapping jurisdictions has been formulated.
Also, Arabian Gulf: The Church of Pakistan - without seeking the permission of the Provinces of Jerusalem and the Middle East - sent a missionary bishop to the Arabian Gulf to work with expatriate Pakistanis in the Diocese of Cyprus and the Gulf. In Kuwait, Bahrain and the United Arab Emirates, the CSI also maintains overlapping parishes in the Gulf under the oversight of the Bishop in Kerala.
(E) Trans-denominationally: Overlapping jurisdictions exist throughout the world relative to the various Orthodox Churches of the East, the various Eastern Rite Churches, the Roman Catholic Church as well as the numerous Protestant denominations. And what about the ECUSA Concordat with the Lutherans in the United States? Temporally, the world no longer has one Christian denomination or is one organizational church.
(F) Other: In addition to the above current examples supportive of the existence of the Anglican Mission, the recent book "Consecrated Women?" by Forward in Faith UK further paints an accurate picture:
HISTORICAL EXAMPLES OF OVERLAPPING JURISDICTIONS IN ANGLICANISM:
(A) The Scotland Precedent: In 1745, Parliament recognized two Anglican churches in Scotland. English and Irish bishops provided episcopal oversight, on theological grounds, for these chapels until 1923. (B) The Church Mission Society Precedent: Historically, the Anglican Church has tolerated and established over-lapping and dual jurisdictions for reasons of theology, politics and national identity. In 1844, the American Church sent a Bishop to Shanghai to exercise jurisdiction in the Amoy area of the Chinese Empire. In 1849, the Church of England with the support of the Church Mission Society (CMS) sent a bishop to Hong Kong to exercise jurisdiction throughout the Chinese Empire. (C) The Cape Town Precedent: In 1863, the Metropolitan of Cape Town, Robert Gray, deposed the Bishop of Natal, John Colenso, for heresy. Colenso appealed to the Privy Counsel in London, which in 1865, overturned the sentence and restored Colenso to his bishopric.
CONCLUSION:
Any insistence that territorial boundaries are superior to the doctrinal unity of the Faith is misplaced. The New Testament clearly does not sanction such and always stresses one Faith and the importance of the Great Commission. The Church Fathers and Reformers certainly understood this.
Faith and doctrine are pre-eminent. In ruling out the legitimacy of intervention and overlapping jurisdictions, the Windsor Report erred in offering an opinion which did not adequately consider or discuss the foundational Scriptural mandates and which is likewise not supported by church history or doctrine. On the sole point of this Response, the Windsor Commission sought no guidance or briefs from the wider Anglican Communion.
All Christians in a place are to be united in the Faith. The Windsor Report regrettably ignores the pervasiveness of the tragic theological reality in vast portions of the United States and Canada. The precedents for the rescue missions are replete. Well over two dozen instances of rescue effort to protect and further the proclamation of the Gospel and the numerous historical and current instances of overlapping jurisdictions are detailed in the full Response of which this an Executive Summary. Failing to rely upon the underlying Biblical principles and numerous historical precedents (from the Early Church to our Anglican heritage) has resulted in the Windsor Report being flawed in its recommendations on overlapping jurisdictions.
Eames found erring By a staff reporter, Church Times UK A GROUP of Evangelicals in Australia has described the Windsor report as "deeply flawed" and as using "slippery rhetoric"(...)
2a) http://www.canada.com/windsor/windsorstar/index.html http://www.anglican.tk/modules.php?name=Content&pa=showpage&pid=719 A Dream Destroyed Douglas Farrow and William Gairdner The Windsor Star, 5 February 2005 Paul Martin Sr. had a dream. He dreamt of a Canada that was a bright beacon of freedom - a Canada dedicated to the principles of human rights in all their ramifications, "particularly those concerning the sanctity and inviolability of the family as the fundamental unit of society." This dream, recorded in Hansard, found expression in the preamble to our 1960 Bill of Rights, which he helped to write. The Bill of Rights affirms that "the Canadian Nation is founded upon principles that acknowledge the supremacy of God, the dignity and worth of the human person and the protection of the family in a society of free men and free institutions." What Paul Martin Sr. never dreamt was that his son, having been elevated to the office he himself never quite reached, would table legislation destroying the foundations of our freedom(...) So whose view is correct, Mr. Prime Minister? Yours or your father's? You can't both be right. Your father, as you know, was a defender of Section 33, and he would surely invoke the "notwithstanding" clause today in defence of the family and for the sake of freedom. You say that you will not even allow your cabinet a free vote. Will the legacy you leave spell the end of your father's dream?
IT'S TIME TO THINK ABOUT CHILDREN Barbara Kay National Post, February 5, 2005 Not long ago I was seated at dinner beside an Ontario family law judge. I asked what his position was on adoption equity for gays. Would he, once gay marriage was entrenched, and in keeping with our government's current equity legislation in the workplace, feel obliged to fast-track gays' access to available children to make up for "past injustices" and their "disability" on the procreative front? And what about a single mother willing to give up her child for adoption, provided the baby went to a heterosexual couple? Whose rights would be privileged, hers or those of gay adoptive applicants?
The judge paused, then said, "I haven't ever really thought about it."(...)
Canada is one of only three places on Earth poised to endorse the use of children as social guinea pigs without their consent. And all because our intellectual and political elites "haven't ever really thought about it."
2c) http://www.canoe.ca/NewsStand/LondonFreePress/News/2005/02/06/921875-sun.html Watch out MPs, says poll Canadians want them to vote according to their riding's views on same-sex marriage. BILL RODGERS, Free Press Parliamentary Bureau 2005-02-06 02:39:19 OTTAWA -- Almost 42 per cent of Canadian voters say they would bounce their MP from office in the next election if they do not reflect their view on the hot-button issue of same-sex marriage, according to a SES poll(...)"It's a crystal clear message," said SES pollster Nik Nanos. "Canadians want MPs to represent their views and for those that do not -- watch out."(...)
Manitoba's Vic Toews says changing the definition of marriage is a huge issue in both urban and rural ridings across Canada and the outcome of the Commons vote could determine whether many MPs are given the boot in the next election(...)
Support for same-sex marriage is highest in Atlantic Canada and Quebec and lowest in Ontario and the West. The survey found 39.7 per cent favour same-sex marriage in Ontario, while 49 per cent are opposed and 4.3 per cent are unsure. In the West, 43.1 per cent are in favour, 48.9 per cent opposed and 4.3 per cent undecided.
More people support gay and lesbian marriage than oppose it in Quebec and the Atlantic region. The poll found 50.8 per cent support in Quebec, with 42.4 per cent opposed and in the Atlantic provinces, 53 per cent support while 38 per cent are opposed)(...)
2d) http://www.canoe.ca/NewsStand/Columnists/Toronto/Lorrie_Goldstein/2005/02/06/922308.html COLUMNIST Sun, February 6, 2005 The same-sex survival guide How to defend traditional wedded bliss By Lorrie Goldstein -- For the Toronto Sun
The next few months are going to be dangerous ones for those of us who support the traditional definition of marriage as the union of one man and one woman.
Herewith then, a survival guide for avoiding the slings and arrows of Paul Martin, Jack Layton and the liberal commentariat.
(1) Beware of any journalist who claims that he or she knows what a future Supreme Court will do on any given issue such as: "The Supreme Court will never force religious institutions to marry same-sex couples against their will." Journalists pretending to be legal eagles are like pit bulls pretending to be brain surgeons. You don't want to be around to see the results. (2) In any discussion of same-sex marriage in the liberal media, count on their side to be represented by 134 constitutional lawyers and 268 spokesmen for Egale Canada, and our side to be represented by Billy Bob Baggins of Backwater, Sask. and the Very Rev. Homer Phobia of the First Church of Hairy Muffins. (3) Avoid, at all costs, the CBC. If they come at you with a microphone, run. (4) Expect Liberals to say they know you're personally struggling with this difficult issue about 10 minutes before they call you a bigot. (5) Expect NDPers to skip straight to the bigot part. (6) Expect to be portrayed as part of a dwindling minority of Neanderthals who would have kept slaves in another life, even though, as a COMPAS poll this week confirmed yet again, Canadians favour retaining the traditional definition of marriage by a margin of almost two to one over those who want to change it. (7) Expect the compromise which would satisfy the largest group of Canadians on this issue - retaining the traditional definition of marriage while providing equal rights to homosexuals through civil unions (see COMPAS) -- to be dismissed by the liberal commentariat as a bigoted view actually held only by Stephen Harper and a handful of American militias. (8) Expect those who support same-sex marriages to frequently stamp their feet and proclaim "a right is a right is a right!" as if this ends the debate. Smile back and say, "A marriage is a marriage is a marriage -- boogah, boogah!" (9) Expect those who support same-sex marriage to say stuff like "it's time we got back to serious issues like health care" and then go right on talking about same-sex marriage. (10) Expect exhaustive media analysis of how Stephen Harper is playing politics with this issue, and no analysis of how Paul Martin is playing politics with this issue. (11) Please be advised that any mention of the "notwithstanding clause" will be punishable by incarceration at a Liberal re-education camp until such time as a team of three government-approved psychiatrists unanimously agrees that you no longer pose an imminent danger to yourself or to others. (12) Expect the liberal commentariat to always argue that "being treated equally doesn't necessarily mean being treated the same" when it comes to employment equity, and to never argue that "being treated equally doesn't necessarily mean being treated the same" when it comes to same-sex marriage. (13) Never ask a member of the liberal commentariat why, if same-sex marriage is a fundamental right, only two countries on Earth have recognized it. (14) Never ask them if they are seriously suggesting that countries like Denmark and Sweden, which recognize civil unions for homosexuals, are bastions of bigotry and repressed sexual attitudes. Since the liberal commentariat normally love talking about Denmark and Sweden, this will only confuse them. (15) Never expect the liberal commentariat to ask Paul Martin, why, if he considers same-sex marriages to be a fundamental human right, he voted against recognizing them in the House of Commons in 1999. (16) Do ask the liberal commentariat to point out, where, exactly, the words "sexual orientation" appear in Section 15 of the Charter. Remember, you want to see the words. Accept no substitutes, especially any answer containing the words "read in."
2e) http://radio.ksl.com/index.php?sid=148560&nid=19 Could Polygamy Be Decriminalized? The Utah Supreme Court is considering decriminalizing polygamy. The state's highest court has taken up the case of a Southern Utah police officer convicted of bigamy.
(Feb 3, 2005) --KSL NEWSRADIO AUDIO BOX Decriminalizing Polygamy?: Ben Winslow Has More (Click for audio: http://real.ksl.com/video/ksl/2/251/25109.ram
(KSL News) -- Utah's highest court is considering decriminalizing polygamy. Today the State Supreme Court justices questioned the constitutionality of Utah's bigamy law.
Assistant Attorney General Laura Dupaix argued against decriminalizing polygamy. "The bigamy statute prohibits multiple marriages at the same time. Marriage is a public institution, it's not private sexual conduct."
The court took up the case of Rodney Holm, the Southern Utah police officer who was convicted of bigamy for having three wives.
Holm's lawyer Rod Parker says, "We're not seeking to reconfigure the institution of marriage. We're not seeking civil recognition for polygamous marriages. We're simply seeking to have the conduct of these people decriminalized." Parker also argues that polygamy is a religious freedom.
3) http://www.virtueonline.org/portal/modules/news/article.php?storyid=2035 Posted by dvirtue on 2005/2/5 14:35:00 CHURCH PROPERTY BILL COULD LEAD TO MASSIVE ECUSA DEFECTIONS News Analysis By David W. Virtue
A church property bill before the Virginia Senate, if passed, could set off massive defections of churches from their denominations with implications for other states, and repercussions for several Episcopal dioceses currently embroiled in property disputes(...)
4) http://reader.classicalanglican.net/index.php?p=110 2/6/2005 Global Southern stirrings in the Svenska Kyrkan Filed under: * General- Confessing Reader @ 2:42 am Yesterday, February 5th, five bishops, including the Presiding Bishop of a Church in Kenya, joined in consecrating a bishop for the Mission Province of a Western protestant episcopal Church(...)The website Högkyrklig.nu reports that Bp Walter Obare was joined today by FOUR other Lutheran bishops: Ulf Asp and Börre Knudsen from Norway, Leonid Zviki from White Russia and David Tswaedi from South Africa.
(...)As quoted in KT, Bp Obare said, "We (African Christians) are no longer sweet, child-like creatures from an exotic mission field. Instead, we are Christians who have matured. The teaching we received so long ago from Sweden is now returning from Africa."(...)
(5) http://www.virtueonline.org/portal/modules/news/article.php?storyid=2039 Posted by dvirtue on 2005/2/6 23:33:00 Ingham appointing new clergy to opponents' parishes Latest development in Anglican schism "simply paperwork" By Peter T. Chattaway, BC Christian News
VANCOUVER (1/26/2005)--TWO CONSERVATIVE parishes in the Lower Mainland could become the next battlefield in the ongoing conflict within the Anglican Church of Canada (ACC) over the blessing of same-sex unions(...)
Next Ed-Mail Same-sex Blessings |