St. Martin’s, The Episcopal Church and the Anglican Communion Welcome January 27, 2008 Dear Members of St. Martin’s:

his reflection on our current What I hope to offer so eloquently crafted and proclaimed “state of affairs” in The greater by my predecessor, the Rev. Laurence TAnglican Communion, the is five succinct pieces A. Gipson, D.D.1 So while we may be a Episcopal Church in the United States, “diverse” community, it is important to our own Diocese of Texas and how under these headings: your Rector and leadership team that we these relate to St. Martin’s and our life I. What has been unfolding in the not sacrifice our core values on the altar together begins and will continue to be last decade, bringing us up to the of diversity. soaked in prayer. As you will see, I have present situation. (page 1) Some would say this is not an “easy put a great deal of thought and time into time” to be an Episcopalian. I would the words and pages that follow. This is II. The general and specific responses take it another step and say, it is not an not a “knee jerk” reaction, but your new of your Parish leadership, (Rector, “easy time” for Christians in general Rector’s take on the current situation. vestry, etc.) and concrete steps we are taking as we step into the future. who walk in a world (and sometimes Before I begin, I think it is important (page 11) even an institutional church) that can be to acknowledge how very blessed we increasingly hostile to basic, orthodox are at St. Martin’s. We continue to be III. How this affects (or does not) affect Christians who value the authority a vibrant, dynamic, Spirit-filled Parish our life as a Parish family. (page 13) and inspiration of Holy Scripture, the that faithfully proclaims the Gospel IV. A set of five brief reflections on the evangelical faith, and the call to serve of Jesus Christ in thought and word whole matter of human sexuality Christ in thought, word and deed. Too and deed. We have been “entrusted” from my perspective that I believe often, Christians are being asked to with the care of this marvelous place are grounded in the historic faith, “mirror” the world’s values, rather than not only by our previous rectors, but the authority of Scripture and the those of what my mentor John Stott by thousands of forbears who both greater mind of the Church. would call “Basic Christianity.” love our Lord, our Parish and have had (page 15) Some years ago, I read these words and a consistent commitment to faithful have kept them in my “sermon file.” churchmanship, Christian living and V. A general “glossary” of sorts that They come from theologian Owen service, and holistic spiritual growth. I may be of help to you if you are Thomas who writes, “If the church tries believe this pattern of living and serving not, at this point, up to speed on the too hard to make its message relevant, is the primary reason that some of the current language of the moment. It it may lose its message altogether and divisions that are plaguing other parts of may be helpful for you to read this simply become a sanctification of the our denomination do not, at the present glossary of terms before you begin world around it.”2 I do believe it is time, divert our attention from doing this paper. (page 23) possible for the modern church to do the work we are called to do. We need Let me say that this paper, for lack of a that just today. I believe much of the to consciously work hard together to better term, is not meant to be the “last divisiveness and pain that exists in the continue to hold ourselves together and word,” but it is clear to me that one Church is birthed by those scrambling be a hopeful and hope-filled example of thing members of St. Martin’s and those to meet the world’s expectations, Christian charity and faithfulness to our who may be considering membership at rather than calling on the world to be brothers and sisters in other parts of the St. Martin’s “need” is clarity about the molded by the transforming power Christian family. values we hold precious at St. Martin’s. of the Gospel. We will not, under the With that caveat, let me begin. Christians come in all shapes and leadership of your rector, work to sizes, with a variety of theological and become a sanctification of the culture spiritual proclivities. The same is true around us. I am encouraged that our of the St. Martin’s family. However, as vestry and senior council support this we know we have several “core values” imperative and that this is also the to which we, as a Parish, not only position of our Diocesan Bishops as subscribe, but commit. These are lived well. out in our “Seven Christian Habits,” With that introduction, let me turn to what has been unfolding over the last decade in the Episcopal Church. 1. These can be found on page 27. — The Rev. Dr. Russell J. Levenson, Jr. 2. Owen Thomas, Introduction to Theology, p. 1. St. Martin’s Episcopal Church Page 1 I. Some General Reflections on the Last Decade

t may be somewhat helpful to on campus. It was a pledge to live out Bishop. At the time, Robinson was acknowledge that division in the the traditional/biblical understanding already an ordained priest, but his IChurch is nothing new. I offer of human sexuality. I was asked to election would have to be “approved” that not as an attempt to deflate the embrace that, as one preparing for the by both the House of Bishops and current state of affairs, but to be clear priesthood, I pledged myself to only live House of Deputies at the upcoming that division is as old as the apostles out my sexuality in one of two paths General Convention. There was a themselves. You will remember, that – heterosexual marriage or chastity. The great deal of “posturing” between even among Jesus’ first “Twelve,” seminary was clear, that if I stepped out Robinson’s election and the Convention. there was a tremendous spectrum of of that pledge, it would be grounds for Proclamations were made that moving personalities and positions and it was immediate dismissal. forward on his ultimate consecration not uncommon to find them squabbling would violate the Anglican Church’s As we began our courses on ethics and amongst themselves! Nonetheless, Jesus stated position on human sexuality morality and delved into the gift of called His followers to faithfulness, as summed up in the Lambeth 1.10 human sexuality, we were taught that 4 unity and holiness – that call has not Resolution. Even the Presiding the “norm” for the Church was this changed. Bishop at that time, Frank Griswold, traditional understanding; but there proclaimed that it would be best to I think it is safe to write, that what we was a move afoot to shift that norm not move forward and pledged, even see now unfolding in the Episcopal to embrace sacraments that would if Robinson were approved, he would Church, did not essentially begin with allow for ordination of persons who not participate in the consecration, the actions taken at General Convention lived out their sexuality outside of the (he did participate and served as chief 2003; when, by a very slim majority, traditional understanding (regardless consecrator). the House of Bishops approved of orientation) as well as those who the consecration of a non-celibate would like to move forward on same sex The rest is history of course. As noted, homosexual as the Bishop of New unions. Those who were pushing for this Robinson was approved, by a slim Hampshire. shift were called “revisionists.”3 majority in the House of Bishops and a slightly greater majority in the House What happened at that Convention was Since that time, the seminary has seen of Deputies. I still remember to this simply the fruit of many years of careful a virtual overhaul of the faculty and day watching a clergy delegate from planning and, in my mind, strategic is now in its second Dean since my Convention racing out to the news effort, on behalf of those who would graduation. In that short decade and cameras almost giddy with excitement. like to see a significant shift in sexual a half, VTS has left its roots and fully He went on to express his approval ethics as normative in the Episcopal “embraced” the new sexual ethic. At quoting the oft cited “Gamaliel Church (and eventually Anglicanism, this writing, they have a lesbian faculty Principle” from Acts 5:34-39 when and Christendom as a whole). Some member who lives with her partner on a Pharisee suggested the following would say this shift began in 1979 with campus. I share this as a simple vignette regarding the work of the Apostles; the Advent of the (then!) “new” Book of of how quickly, and how fully, the winds “Leave these men alone! Let them go! Common Prayer. Some necessarily link of change have blown in the Episcopal For if their purpose or activity is of it to the ordination of women (I do not). Church, and as an example of the reality human origin, it will fail. But if it is Whatever the case, it is clear that the that all of our current woes and issues from God, you will not be able to stop more liberal groups within the Church do not flow exclusively from the election these men; you will only find yourselves were, somewhat “off the radar screen,” of the sitting Bishop of New Hampshire. fighting against God.” preparing openly and active homosexual That noted, perhaps one of the first The fruit that was (and continues) persons for ordination to the priesthood, major leaks in the dam, took place in to be borne not only of Robinson’s ordaining others and they were also the spring of 2003, when the Episcopal consecration, but the continued pressing opening further and further the door Diocese of New Hampshire elected V. from the revisionists on other matters for an embrace of a liturgical service Gene Robinson to be their Diocesan of human sexuality has been disastrous. that would in some way bless same-sex unions. A mere fifteen years ago, when I 3. For the sake of clarity, I will refer to those seeking a shift away from traditional and biblical understandings/interpretations of sexuality as “revisionists.” This is not intended to be a attended Virginia Theological Seminary derogatory term, only simplifying the particular position of those seeking to “revise” the traditional (VTS), I was asked to sign only one teaching on human sexuality. “document” as it related to my behavior 4. See Glossary (page 25) for a full text of Lambeth 1.10. Page 2 January 27, 2008

I. Some General Reflections on the Last Decade, continued

In the two years that followed General in the Communiqué, and allow me to “We believe that the Windsor Convention, over 50,000 people left quote from a few of the more salient 8. Report offers … an authentic the Episcopal Church and attendance points made by the Primates; among description of the life of the Anglican plummeted – that trend has continued. them;6 Communion, and the principles by Last year, alone (2006) another 50,000 which its life is governed and sustained. “We then proceeded to our own left. Financial giving to the national While we believe that many elements reflections on these responses. church fell initially by roughly 12% in 6. of this account offer a picture of what There are a number of things which the two years that followed General is ideal, rather than what is currently are quite clear. Many primates have Convention, 2003 and continues to actually experienced, we accept the been deeply alarmed that the standard fall. The Episcopal Church has seen description offered in Sections A & B of Christian teaching on matters of no measurable increase in membership of the Windsor Report as the way in human sexuality expressed in the 1998 since its all time high of about 3.5 which we would like to see the life of the Lambeth Resolution 1.10, which million members in the mid-1970’s and Anglican Communion developed, as we should command respect as the position current membership hovers at barely 2 respond in faithful discipleship to Christ. overwhelmingly adopted by the bishops million members. There are, of course, These sections speak of the central of the Anglican Communion, has been exceptions to this trend, (St. Martin’s place Anglicans accord to the authority seriously undermined by the recent is one of them) but St. Martin’s, and of scripture, and of “autonomy-in- developments in North America. At Parishes like this, are the exception, not communion” as the balanced exercise of the same time, it is acknowledged that the rule. the inter-dependence between the thirty- these developments within the Episcopal eight Provinces and their legitimate Since General Convention 2003, Church (USA) and the Anglican Church provincial autonomy. We therefore virtually every single clergy gathering or of Canada have proceeded entirely in request all provinces to consider whether Diocesan Convention I have attended accordance with their constitutional they are willing to be committed to the has been dominated by issues of human processes and requirements... We also inter-dependent life of the Anglican sexuality. The most significant effort wish to make it quite clear that in our Communion understood in the terms set to “deal with” the decisions of General discussion and assessment of the moral out in these sections of the report. Convention 2003 was the Windsor appropriateness of specific human “We welcome the proposals Report. This was presented as the “best behaviours, we continue unreservedly in Section C for the future way forward” for Anglicanism as a to be committed to the pastoral support 9. development of the Instruments of Unity whole. 5 and care of homosexual people. The although we recognise that serious victimisation or diminishment of However, the protestations continued questions about the content of the human beings whose affections happen from both the revisionists (many of proposal for an Anglican Covenant and to be ordered towards people of the whom suggested they would press the practicalities of its implementation same sex is anathema to us. We assure full steam ahead), but also orthodox/ mean that this is a longer term process. homosexual people that they are traditional/evangelical elements in the We were glad to be reminded of the children of God, loved and valued by Church who began to explore (and in extensive precedents for covenants him, and deserving of the best we can some cases move ahead) with formal that many Anglican churches have give of pastoral care and friendship… schism. established with ecumenical partners, “We welcome the general and that even within our Communion Thus, a real effort was put forward thrust of the Windsor Report as the Chicago/Lambeth Quadrilateral to gather the “mind” of the Anglican 7. offering a way forward for the mutual has already been effectively operating Communion on all of these matters prior life of our Communion, and commend as a form of covenant that secures our to General Convention, 2006. The first the following conclusions for dealing basic commitment to scripture, the substantive statement of the Anglican with the differences of opinion which Nicene Creed, the two Sacraments of Primates grew out of what is known as have opened up amongst us. the Gospel and the Historic Episcopate. the Primates’ Dromantine Communiqué We therefore commend this proposal as of 2005. Several requests were made a project that should be given further consideration in the Provinces of the Communion between now and the 5. See Glossary on page 23. A full copy of The Windsor Report can be ordered online from the Lambeth Conference 2008. In addition, National Church or through your local bookstore. we ask the Archbishop of Canterbury to 6. You will note the “English” spelling of many of the words included in this Communique. explore ways of implementing this… St. Martin’s Episcopal Church Page 3

I. Some General Reflections on the Last Decade, continued

“We accept the principle for the period leading up to the next As noted here, Windsor was timed, 11. articulated in … the Windsor Lambeth Conference. During that as was the Communiqué, with the Report concerning the universal nature same period we request that both intent that GC’06 would make of the ministry of a bishop within churches respond through their relevant affirmative and positive responses to Anglican polity. Although formidable constitutional bodies to the questions its recommendations. The watchful practical problems would attend any specifically addressed to them in the eye of the Anglican Communion as a formal process of wider consultation in Windsor Report as they consider their whole targeted in on several specific the election and confirmation of bishops, place within the Anglican Communion. recommendations. Some of those we request that Provinces should (cf. paragraph 8) were approved, some were not and some certainly fell short of the full themselves find an appropriate place for “In order to protect the the proper consideration of the principle recommendations as put forth in 15. integrity and legitimate Windsor. of inter-dependence in any process of needs of groups in serious theological election or confirmation. dispute with their diocesan bishop, or GC ’06 did affirm its commitment to “We as a body continue to dioceses in dispute with their Provinces, “seek to live into the highest degree of 12. address the situations which we recommend that the Archbishop communion possible…reaffirm that have arisen in North America with the of Canterbury appoint, as a matter The Episcopal Church is in communion utmost seriousness. Whilst there remains of urgency, a panel of reference to with the See of Canterbury, upholding and propagating the historic Faith a very real question about whether the supervise the adequacy of pastoral and Order as set forth in the Book of North American churches are willing to provisions made by any churches for Common Prayer…[and] commend the accept the same teaching on matters of such members … Equally, during this Windsor Report and process as a means sexual morality as is generally accepted period we commit ourselves neither to of deepening our understanding of that elsewhere in the Communion, the encourage nor to initiate cross-boundary commitment…”8 underlying reality of our communion in interventions…. God the Holy Trinity is obscured, and “In the meantime, we ask our The Convention approved what the effectiveness of our common mission 18. fellow primates to use their has come to be known as “DEPO,” severely hindered. best influence to persuade their brothers (Delegated Episcopal Pastoral and sisters to exercise a moratorium on Oversight).” The substance of this “We are persuaded public Rites of Blessing for Same-sex response allows Parishes that do not however that in order for 13. unions and on the consecration of any “…feel able to receive appropriate the recommendations of the Windsor bishop living in a sexual relationship pastoral care from their own bishops” Report to be properly addressed, time outside Christian marriage. to be able, through a process, to seek needs to be given to the Episcopal oversight from a Bishop under whom Church (USA) and to the Anglican “These strategies are they feel they can more faithfully and Church of Canada for consideration of 19. intended to restore the full fully carry out their ministry.9 Oddly these recommendations according to trust of our bonds of affection across the enough, on October 16th, 2003, then their constitutional processes. Communion.”7 Presiding Bishop Frank Griswold signed a statement, along with all “Within the ambit of With the issuance of the Communiqué, the other Primates of the Anglican the issues discussed in the stage was literally being set for TEC 14. Communion, that stated he “... deeply the Windsor Report and in order to to specifically respond as to how they regretted the decisions of General recognise the integrity of all parties, we would “play ball” with the greater Convention, and if the consecration request that the Episcopal Church (USA) Communion. Much occurred between of Gene Robinson proceeds it will and the Anglican Church of Canada this Communiqué and the gathering of tear the Anglican Communion at its voluntarily withdraw their members TEC at its General Convention in 2006, deepest level ....” Many took that to from the Anglican Consultative Council (GC ’06). mean that the PB would not participate While other matters were addressed in the consecration, but he not only 7. Primates’ Dromantine Communiqué by this Convention, by far, the General participated, he served as chief of 2005, 24 February, 2005. From the Convention was dominated by the consecrator — an action which many Dromantine Retreat and Conference Center; discussions and decisions made in Newry, Northern Ireland. of his fellow Bishops, and arguably response to the Windsor Report and the most of the Anglican Communion, 8. Resolution A159. election of our new Presiding Bishop, viewed as a breach of trust and blatantly 9. Resolution A163. Katharine Jefferts-Schori. hypocritical. Page 4 January 27, 2008

I. Some General Reflections on the Last Decade, continued

The Convention responded in accord Where did responses at Another area where GC with Windsor in declaring, that “…efforts to criminalize homosexual General Convention 2006 ’06 fell short of the Windsor recommendations was to expressively behavior are incompatible with the fall short? Windsor specifically and explicitly agree to prohibit the Gospel of Jesus Christ…” and affirmed asked that TEC express regret and allowance of same-sex blessings or the principal of Lambeth 1.10 that repentance for its actions of GC’03 unions. While GC’06 did not “approve” “…victimization or diminishment of in the approval of the consecration any movement toward same-sex human beings whose affections happen of the Bishop of New Hampshire and blessings or unions; (and in fact a to be ordered towards people of the for allowing a kind of “local option” proposal to allow for a same-sex unions same sex is anathema to us…” assuring on same-sex unions. Most believe the was defeated in committee and did not that “…homosexual people that they response was inadequate. The key even make it to the floor of Convention); are children of God, loved and valued resolution that addressed this request it did not make any statement to reverse by him, and deserving of the best we can states that the PECUSA; give of pastoral care and friendship…10 its actions at GC’03 which basically “express its regret for straining the allowed for Dioceses to make their own An important response to Windsor was bonds of affection in the events decisions about same-sex liturgies. the approval of a Resolution which surrounding General Convention of would “support the process of the 2003 and the consequences which One more, perhaps the development of an Anglican Covenant followed; offer its sincerest apology to greatest, area of contention that underscores our unity in faith…”11 those within our Anglican Communion as to whether or not GC responded who are offended by our failure to Let me spend just a bit of space on adequately to Windsor, was regarding accord sufficient importance to the this idea of a “Covenant.” You will Windsor’s request for a “moratorium” impact of our actions on our church see this language increasingly from on the election to the office of Bishop of and other parts of the Communion; and Windsor forward. A “covenant,” as you a person who is in a non-celibate same ask forgiveness as we seek to live into know is a “promise,” (think marriage, gender relationship. Prior to the last deeper levels of communion with one friendship, business agreements made day of Convention, any response to this another…”12 on a handshake). Usually, the substance specific resolution failed. On the last of a covenant is based not so much upon Why did this fall short? day of Convention, with the plea of the laws or guidelines, but agreements and new PB elect; the following Resolution Because Windsor did not simply pledges. I think it is clear that despite “BO33” was passed; ask for an expression of regret, resolutions passed at Conventions but specifically for “repentance, “…this Convention therefore call upon (albeit Lambeth, General Convention, forgiveness, and reconciliation enjoined Standing Committees and bishops with or on Diocesan or Parish levels), such on us by Christ.”13 It is difficult to jurisdiction to exercise restraint by resolutions continue to have no real enter into a process of forgiveness not consenting to the consecration of “force,” and while many of these and reconciliation, when there is no any candidate to the episcopate whose resolutions are directed upon speaking “repentance.” Repentance would manner of life presents a challenge to the “mind” of those gathered at such a indicate, not only an acknowledgement the wider church and will lead to further convention, there is no real recourse for of pain inflicted, but a desire to reverse strains on communion.”14 those who choose to step outside of that the direction of that pain. GC’06 did not “mind.” Some have argued that this resolution express a desire to repent. is even more stringent than the one Thus, Windsor reintroduced the idea requested by Windsor. For instance, of an “Anglican Covenant,” (yet to be a candidate for Bishop who may be developed). I think this is where we see living in a committed (but not marital) the real responses to our current crisis 10. Resolution D005 heterosexual relationship; a candidate coming together. In short, (read more 11. Resolution A166 for Bishop who may be in a second below), the Covenant will allow the 12. Resolution A160. or third marriage; etc., may present Church to say “…this is what it means a challenge to the “wider church.” to be an Anglican…” 13. Windsor Report, p. 131. However, it is clear that Windsor wanted 14. From The Archbishop of Canterbury, Challenge and Hope for The Anglican an expressed moratorium on elections/ Communion, Anglican News Service, consecrations like that of the Bishop of 27 June, 2006. St. Martin’s Episcopal Church Page 5

I. Some General Reflections on the Last Decade, continued

New Hampshire. Such a resolution did Lambeth 1.10 Resolution; stated that (b) We pledge as a body not to not make it to the floor of Convention TEC departed from the standard of authorize public rites for the and thus did not pass. Shortly after the teaching on human sexuality accepted blessing of same-sex unions.15 passage of the above cited resolution, by the Communion with Lambeth Unfortunately, there were (and are) nearly two dozen Bishops, under the 1.10 by consenting to the election of still members of the wider communion leadership of the Bishop of Washington, Robinson as well as permitting for same who felt the responses in New Orleans D.C. made it clear that they had no sex blessings. Furthermore, the Primates continued to fall short of the requests of intention of living into the parameters declared that TEC had yet to declare a the wider communion. One would have of this resolution. Days after General moratorium on authorizing same sex- to agree. No sooner was the meeting Convention, the Diocese of Newark sex blessings. Though the Presiding in New Orleans over than the Diocese announced that one of its candidates Bishop noted that she had, at this of California voted to move forward for the forthcoming election of its new particular meeting, now heard and come on the development of liturgies for Bishop was a non-celibate gay man; and to understand better the pain that TEC’s same-sex unions; and the Diocese of so it goes. actions had caused many parts of the Chicago included (though did not elect) In the months that followed, it was clear worldwide Communion, she returned to the US and stated that she only sensed a candidate for its episcopate who was that The Episcopal Church needed to an openly/partnered lesbian. clarify these areas where clarity was that any moratorium that might affect lacking. Once again, the reactions were the election of candidates for Bishop What continues to emerge is an intense. More revisionists elements or regarding same-sex unions was increasingly fractured Episcopal Church. in the Church were incensed that The merely temporary. Thus, her comments, Statements are made; agreements Episcopal Church appeared to some and those of Bishops in the American reached and no sooner does consensus to be “moving backwards” on the Church who stood with her, brought to arise then pronouncements are made revisionists agenda; whereas more the surface the continued tensions felt that counteract the consensus. by American Bishops who did not agree conservative elements (both within the In light of all the banter from both US, but also around the globe) believed with this position as well as the majority ends of the Church and everyone the Episcopal Church’s lack of clarity of the Anglican Communion. In a sense, in between, eyes still turned to the was merely a stall technique for a brief statements made by the leadership of “spiritual head” of the Communion, season until yet further steps were taken. TEC continued to beg the question as to whether or not they really wished to the Archbishop of Canterbury. Once Thus, the next significant participate in a healing process, or forge the Archbishop put out the response of moment was a gathering of the ahead with the divisive path they began the House of Bishops, about one third Primates in Dar es Salaam, Tanzania, and apparently, wanted to continue. of the primates felt that the responses in February of 2007. At that gathering, to the requests of the Windsor Report all thirty-eight Primates, including In September of 2007, the House of and The Deomantine Communiqué, our newly elected Presiding Bishop Bishops met in New Orleans and made as well as the requests from Dar es Katharine Jefferts Schori, signed an the following response to these two Sallam, were adequate; another third agreement that requested the Episcopal issues. Specifically, they responded by disagreed and felt more clarification was Church bring clarity to its position on saying that: needed; and the remaining third either both the ordination of openly/active (a) Resolution BO33 of the General had mixed feelings or were undecided. homosexual persons living in partnered Convention, 2006 that calls upon The Archbishop remained rather quiet relationship and the blessing of same-sex Bishops and Standing Committees and suggested that he would offer a unions. ‘to exercise restraint by not “preview of coming attractions” in his There were several key pieces that consenting to the consecration of forthcoming Advent letter, 2007. grew out of this particular meeting any candidate to the episcopate The letter itself could not have been which concluded with the release of yet whose manner of life presents any clearer about the future hope of the another Communiqué. This particular a challenge to the wider church Communion. Because of the importance Coummuniqué reaffirmed the 1998 and will lead to further strains and content of the letter, let me offer on communion,’ that specifically a lengthy quote from it (omitting only 15. House of Bishops Meeting, homosexual persons living in a parts that do not take away from its September 25-26, 2007. partnered relationship are to be significance).16 16. Again, you will note the “English” spelling included as those “whose manner of of certain words. life presents a challenge….” His letter begins on page 6. Page 6 January 27, 2008

The Communion is a voluntary association of provinces and From the desk of: Rowan Williams dioceses; and so its unity depends not on a canon law that can be enforced but on the ability of each part of the family to Archbishop of Canterbury recognise that other local churches have received the same faith Advent letter, 2007 from the apostles and are faithfully holding to it in loyalty to the One Lord incarnate who speaks in Scripture and bestows his grace in the sacraments. To put it in slightly different terms, To: Primates of the Anglican Communion local churches acknowledge the same ‘constitutive elements’ in & Moderators of the United Churches one another. This means in turn that each local church receives from others and recognises in others the same good news and Greetings in the name of the One ‘who is and was and is to the same structure of ministry, and seeks to engage in mutual come, the Almighty’, as we prepare in this Advent season to service for the sake of our common mission. celebrate once more his first coming and pray for the grace to greet him when he comes in glory. So a full relationship of communion will mean: You will by now, I hope, have received my earlier letter i. The common acknowledgment that we stand under the summarising the responses from Primates to the Joint Standing authority of Scripture as ‘the rule and ultimate standard of Committeés analysis of the New Orleans statement from the faith’, in the words of the Chicago-Lambeth Quadrilateral; House of Bishops of The Episcopal Church. In that letter, I as the gift shaped by the Holy Spirit which decisively promised to write with some further reflections and proposals, interprets God to the community of believers and the and this is the purpose of the present communication. Although community of believers to itself and opens our hearts to the I am writing in the first instance to my fellow-primates, I hope living and eternal Word that is Christ. Our obedience to you will share this letter widely with your bishops and people. the call of Christ the Word Incarnate is drawn out first and foremost by our listening to the Bible and conforming our As I said in that earlier letter, the responses received from lives to what God both offers and requires of us through primates differed in their assessment of the situation. Slightly the words and narratives of the Bible. We recognise more than half of the replies received signalled a willingness each other in one fellowship when we see one another to accept the Joint Standing Committeés analysis of the New ‘standing under’ the word of Scripture. Because of this Orleans statement, but the rest regarded both the statement and recognition, we are able to consult and reflect together the Standing Committeés comments as an inadequate response on the interpretation of Scripture and to learn in that to what had been requested by the primates in Dar-es-Salaam. process. Understanding the Bible is not a private process So we have no consensus about the New Orleans statement. It or something to be undertaken in isolation by one part of is also the case that some of the more negative assessments from the family. Radical change in the way we read cannot be primates were clearly influenced by the reported remarks of determined by one group or tradition alone. individual bishops in The Episcopal Church who either declared ii. The common acknowledgement of an authentic ministry of their unwillingness to abide by the terms of the statement or Word and Sacrament. We remain in communion because argued that it did not imply any change in current policies. It we trust that the Lord who has called us by his Word should be noted too that some of the positive responses reflected also calls men and women in other contexts and raises up a deep desire to put the question decisively behind us as a for them as for us a ministry which can be recognised as Communion; some of these also expressed dissatisfaction with performing the same tasks – of teaching and pastoral care our present channels of discussion and communication. and admonition, of assembling God’s people for worship, Where does this leave us as a Communion? Because we above all at the Holy Communion. The principle that one 2. have no single central executive authority, the answer local church should not intervene in the life of another to this is not a simple one. However, it is important to try is simply a way of expressing this trust that the form of and state what common ground there is before we attempt ministry is something we share and that God provides what to move forward; and it is historically an aspect of the role of is needed for each local community. the Archbishop of Canterbury to ‘articulate the mind of the iii. The common acknowledgement that the first and Communion’ in moments of tension and controversy, as the great priority of each local Christian community is to Windsor Report puts it (para. 109). I do so out of the profound communicate the Good News. When we are able to conviction that the existence of our Communion is truly a gift recognise biblical faithfulness and authentic ministry in one of God to the wholeness of Christ’s Church and that all of us another, the relation of communion pledges us to support will be seriously wounded and diminished if our Communion each other’s efforts to win people for Christ and to serve the fractures any further; but also out of the no less profound world in his Name. Communion thus means the sharing conviction that our identity as Anglicans is not something of resources and skills in order to enable one another to without boundaries. What I am writing here is an attempt to proclaim and serve in this way. set out where some of those boundaries lie and why they matter for our witness to the world as well as for our own integrity and mutual respect. Advent letter, 2007 is continued on page 7 St. Martin’s Episcopal Church Page 7

through the adoption of Parishes in distant provinces or the From the desk of: Rowan Williams ordination of ministers for distant provinces. Archbishop of Canterbury Successive Lambeth Conferences and Primates’ Meetings have, however, cautioned very strongly against such provision. Advent letter, 2007 It creates a seriously anomalous position. It does not appeal to a clear or universal principle by which it may be decided It is in this context that we must think about the present crisis, that a local church’s ministry is completely defective. On the which is in significant part a crisis about whether we can fully, ground, it creates rivalry and confusion. It opens the door honestly and gratefully recognise these gifts in each other. to complex and unedifying legal wrangles in civil courts. It The debates about sexuality, significant as they may be, are creates a situation in which pastoral care and oversight have symptoms of our confusion about these basic principles of to be exercised at a great distance. The view that has been recognition. It is too easy to make the debate a standoff between expressed by all the Instruments of Communion in recent years those who are ‘for’ and those who are ‘against’ the welcoming is that interventions are not to be sanctioned. It would seem of homosexual people in the Church. The Instruments of reasonable to say that this principle should only be overridden Communion have consistently and very strongly repeated that when the Communion together had in some way concluded, it is part of our Christian and Anglican discipleship to condemn not only that a province was behaving anomalously, but homophobic prejudice and violence, to defend the human that this was so serious as to compromise the entire ministry rights and civil liberties of homosexual people and to offer and mission the province was undertaking. Without such a them the same pastoral care and loving service that we owe to condition, the risk is magnified of smaller and smaller groups all in Christ’s name. But the deeper question is about what we taking to themselves the authority to decide on the adequacy believe we are free to do, if we seek to be recognisably faithful of a neighbour’s ministerial life or spiritual authenticity. The to Scripture and the moral tradition of the wider Church, with gospels and the epistles of Paul alike warn us against a hasty respect to blessing and sanctioning in the name of the Church final judgement on the spiritual state of our neighbours. certain personal decisions about what constitutes an acceptable While argument continues about exactly how much Christian lifestyle. Insofar as there is currently any consensus in 3. force is possessed by a Resolution of the Lambeth the Communion about this, it is not in favour of change in our Conference such as the 1998 Lambeth Conference Resolution discipline or our interpretation of the Bible. on sexuality, it is true, as I have repeatedly said, that the 1998 This is why the episcopal ordination of a person in a same-sex Resolution is the only point of reference clearly agreed by the union or a claim to the freedom to make liturgical declarations overwhelming majority of the Communion. This is the point about the character of same-sex unions inevitably raises the where our common reading of Scripture stands, along with the question of whether a local church is still fully recognisable common reading of the majority within the Christian churches within the one family of practice and reflection. Where one worldwide and through the centuries. part of the family makes a decisive move that plainly implies a Thus it is not surprising if some have concluded that the new understanding of Scripture that has not been received and official organs of The Episcopal Church, in confirming the agreed by the wider Church, it is not surprising that others find election of Gene Robinson and in giving what many regard a problem in knowing how far they are still speaking the same as implicit sanction to same-sex blessings of a public nature language. And because what one local church says is naturally have put in question the degree to which it can be recognised taken as representative of what others might say, we have the as belonging to the same family by deciding to act against the painful situation of some communities being associated with strong, reiterated and consistent advice of the Instruments of views and actions which they deplore or which they simply have Communion. The repeated requests for clarification to The not considered. Episcopal Church, difficult and frustrating as they have proved Where such a situation arises, it becomes important to clarify for that province, have been an attempt by the Communion that the Communion as a whole is not committed to receiving at large to deal with the many anxieties expressed in this the new interpretation and that there must be ways in which regard. The matter is further complicated by the fact that others can appropriately distance themselves from decisions several within The Episcopal Church, including a significant and policies which they have not agreed. This is important in number of bishops and some diocesan conventions, have our relations with our own local contexts and equally in our clearly distanced themselves from the prevailing view in their ecumenical (and interfaith) encounters, to avoid confusion and province as expressed in its public policies and declarations. deep misunderstanding. This includes the bishops who have committed themselves to the proposals of the Windsor Report in their Camp Allen The desire to establish this distance has led some to conclude conference, as well as others who have looked for more radical that, since the first condition of recognisability (a common solutions. Without elaborating on the practical implications of reading and understanding of Scripture) is not met, the whole this or the complicated and diverse politics of the situation, it structure of mission and ministry has failed in a local church is obvious that such dioceses and bishops cannot be regarded that commits itself to a new reading of the Bible. Hence the as deficient in recognisable faithfulness to the common deposit willingness of some to provide supplementary ministerial care Advent letter, 2007 is continued on page 8 Page 8 January 27, 2008

consultation or involvement with other provinces as to how From the desk of: Rowan Williams this might best work remains to be filled out and what has been proposed does not so far seem to have commanded the Archbishop of Canterbury full confidence of those most affected. Furthermore, serious Advent letter, 2007 concerns remain about the risks of spiralling disputes before the secular courts, although the Dar-es-Salaam communiqué and the common language and practice of the Communion. If expressed profound disquiet on this matter, addressed to all their faith and practice are recognised by other churches in the parties. Communion as representing the common mind of the Anglican A somewhat complicating factor in the New Orleans statement Church, they are clearly in fellowship with the Communion. has been the provision that any kind of moratorium is in place The practical challenge then becomes to find ways of working until General Convention provides otherwise. Since the matters out a fruitful, sustainable and honest relation for them both at issue are those in which the bishops have a decisive voice as a with their own province and with the wider Communion. House of Bishops in General Convention, puzzlement has been That challenge is not best addressed by a series of ad hoc expressed as to why the House should apparently bind itself to arrangements with individual provinces elsewhere, as the future direction from the Convention. If that is indeed what this Dar-es-Salaam communiqué made plain. The New Orleans means, it is in itself a decision of some significance. It raises a statement, along with many individual statements by bishops major ecclesiological issue, not about some sort of autocratic in TEC, expresses the anger felt by many in the US – as also in episcopal privilege but about the understanding in The Canada – about uncontrolled intervention, and it is evident that Episcopal Church of the distinctive charism of bishops as an this is not doing anything to advance or assist local solutions order and their responsibility for sustaining doctrinal standards. that will have some theological and canonical solidity. Once again, there seems to be a gap between what some in The Episcopal Church understand about the ministry of bishops and I believe that we as a Communion must recognise two things in what is held elsewhere in the Communion, and this needs to be respect of the current position in TEC. First: most if not all of the addressed. bishops present in New Orleans were seeking in all honesty to find a way of meeting the requests of the primates and to express The exchange between TEC and the wider Communion has a sense of responsibility towards the Communion and their now been continuing for some four years, and it would be concern for and loyalty to it. It is of enormous importance that unrealistic and ungrateful to expect more from TEC in terms of the Communion overall does not forget its responsibility to and clarification. Whatever our individual perspectives, I think we for that large body of prayerful opinion in The Episcopal Church need to honour the intentions and the hard work done by the which sincerely desires to work in full harmony with others, bishops of TEC. For many of them, this has been a very costly particularly those bishops who have clearly expressed their desire and demanding experience, testing both heart and conscience. to work within the framework both of the Windsor Report and But now we need to determine a way forward. the Lambeth Resolutions, and that it does not give way to the The whole of this discussion is naturally affected by temptation to view The Episcopal Church as a monochrome 4. what people are thinking about the character and body. Second: it is practically impossible to imagine any further scope of the Lambeth Conference, and I need to say a word elucidation or elaboration coming from TEC after the successive about this here. Thus far, invitations have been issued with two statements and resolutions from last year’s General Convention considerations in mind. onwards. A good deal of time and effort has gone into the responses they have already produced, and it is extremely First: I have not felt able to invite those whose episcopal unlikely that further meetings will produce any more substantial ordination was carried through against the counsel of the consensus than that which is now before us. Instruments of Communion, and I have not seen any reason to revisit this (the reference in the New Orleans statement to The exact interpretation of the New Orleans statements, as the the Archbishop of Canterbury’s ‘expressed desiré to invite responses from around the Communion indicate, is disputable. the Bishop of New Hampshire misunderstands what was I do not see how the commitment not to confirm any election said earlier this year, when the question was left open as to to the episcopate of a partnered gay or lesbian person can whether the Bishop, as a non-participant, could conceivably mean anything other than what it says. But the declaration be present as a guest at some point or at some optional event). on same-sex blessings is in effect a reiteration of the position And while (as I have said above) I understand and respect the taken in previous statements from TEC, and has clearly not good faith of those who have felt called to provide additional satisfied many in the Communion any more than these earlier episcopal oversight in the USA, there can be no doubt that these statements. There is obviously a significant and serious gap ordinations have not been encouraged or legitimised by the between what TEC understands and what others assume as Communion overall. to what constitutes a liturgical provision in the name of the Church at large. I acknowledge that this limitation on invitations will pose problems for some in its outworking. But I would strongly urge A scheme has been outlined for the pastoral care of those who those whose strong commitments create such problems to ask what do not accept the majority view in TEC, but the detail of any Advent letter, 2007 is continued on page 9 St. Martin’s Episcopal Church Page 9

But direct contact and open exchange of convictions will be From the desk of: Rowan Williams crucial. Whatever happens, we are bound to seek for fruitful ways of carrying forward liaison with provinces whose policies Archbishop of Canterbury cause scandal or difficulty to others. Whatever happens, Advent letter, 2007 certain aspects of our ‘relational’ communion will continue independently of the debates and decisions at the level of canons they are prepared to offer for the sake of a Conference that will and hierarchies. have some general credibility in and for the Communion overall. Given the differences in response to The Episcopal Church Second: I have underlined in my letter of invitation that revealed in the responses of the primates, we simply cannot acceptance of the invitation must be taken as implying pretend that there is now a ready-made consensus on the willingness to work with those aspects of the Conferencés future of relationships between TEC and other provinces. agenda that relate to implementing the recommendations Much work remains to be done. But – once again, I refer back of Windsor, including the development of a Covenant. The to my introductory thoughts – that work is about some basic Conference needs of course to be a place where diversity of questions of fidelity to Scripture and identity in ministry and opinion can be expressed, and there is no intention to foreclose mission, not only about the one issue of sexuality. It is about the discussion – for example – of what sort of Covenant what it means for the Anglican Communion to behave with a document is needed. But I believe we need to be able to take consistency that allows us to face, both honestly and charitably, for granted a certain level of willingness to follow through the the deeply painful question of who we can and cannot recognise question of how we avoid the present degree of damaging and as sharing the same calling and task. draining tension arising again. I intend to be in direct contact Finally, what specific recommendations emerge from with those who have expressed unease about this, so as to try 5. these thoughts? and clarify how deep their difficulties go with accepting or adopting the Conferencés agenda. I propose two different but related courses of action during the months ahead. I wish to pursue some professionally facilitated How then should the Lambeth Conference be viewed? It is conversations between the leadership of The Episcopal Church not a canonical tribunal, but neither is it merely a general and those with whom they are most in dispute, internally and consultation. It is a meeting of the chief pastors and teachers of externally, to see if we can generate any better level of mutual the Communion, seeking an authoritative common voice. It is understanding. Such meetings will not seek any predetermined also a meeting designed to strengthen and deepen the sense of outcome but will attempt to ease tensions and clarify options. what the episcopal vocation is. They may also clarify ideas about the future pattern of liaison Some reactions to my original invitation have implied between TEC and other parts of the Communion. I have that meeting for prayer, mutual spiritual enrichment and already identified resources and people who will assist in this. development of ministry is somehow a way of avoiding I also intend to convene a small group of primates and others, difficult issues. On the contrary: I would insist that only in whose task will be, in close collaboration with the primates, such a context can we usefully address divisive issues. If, as the Joint Standing Committee, the Covenant Design Group the opening section of this letter claimed, our difficulties have and the Lambeth Conference Design Group, to work on the their root in whether or how far we can recognise the same unanswered questions arising from the inconclusive evaluation gospel and ministry in diverse places and policies, we need to of the primates to New Orleans and to take certain issues engage more not less directly with each other. This is why I forward to Lambeth. This will feed in to the discussions at have repeatedly said that an invitation to Lambeth does not Lambeth about Anglican identity and the Covenant process; constitute a certificate of orthodoxy but simply a challenge to I suggest that it will also have to consider whether in the pray seriously together and to seek a resolution that will be as present circumstances it is possible for provinces or individual widely owned as may be. bishops at odds with the expressed mind of the Communion And this is also why I have said that the refusal to meet can be to participate fully in representative Communion agencies, a refusal of the cross – and so of the resurrection. We are being including ecumenical bodies. Its responsibility will be to weigh asked to see our handling of conflict and potential division as current developments in the light of the clear recommendations part of our maturing both as pastors and as disciples. I do not of Windsor and of the subsequent statements from the ACC and think this is either an incidental matter or an evasion of more the Primates’ Meeting; it will thus also be bound to consider the basic questions. exact status of bishops ordained by one province for ministry in another. At the moment, the question of ‘who speaks for the This means some hard reflective work in preparation for the Communion?’ is surrounded by much unclarity and urgently Conference - including pursuing conversations with each other needs resolution; the people of the Communion need to be across the current divisions. There will also be a number of sure that they are not placed in unsustainable and damaging documents circulating which will feed into the Conferencés positions by any vagueness as to what the Communion as a discussions, in particular the work of the Covenant Design whole believes and endorses, and so the issue of who represents Group… Advent letter, 2007 is continued on page 10 Page 10 January 27, 2008

assumptions, and I do not believe that as Christians we should From the desk of: Rowan Williams see them as beyond challenge, least of all as we think and pray our way through Advent. Archbishop of Canterbury The coming of Christ in the flesh and the declaration of the Advent letter, 2007 good news of his saving purpose was not a matter of human planning and ingenuity, nor was it frustrated by human the Communion cannot be evaded. The principles set out at resistance and sin. It was a gift whose reception was made the beginning of this letter will, I hope, assist in clarifying what possible by the prayerful obedience of Mary and whose effect needs to be said about this. Not everyone carrying the name was to create a new community of God’s sons and daughters. of Anglican can claim to speak authentically for the identity As we look forward, what is there for us to do but pray, obey we share as a global fellowship. I continue to hope that the and be ready for God’s re-creating work through the eternal discussion of the Covenant before, during and beyond Lambeth and unchanging Saviour, Jesus Christ? will give us a positive rallying-point. ‘The Spirit and the bride say, “Come”... Amen. Come Lord A great deal of the language that is around in the Jesus. The grace of the Lord Jesus be with God’s people. Amen’ 6. Communion at present seems to presuppose that any (Rev.22.17, 20-21). change from our current deadlock is impossible, that division +Rowan Williams, Archbishop of Cantberbury17 is unavoidable and that any such division represents so radical a difference in fundamental faith that no recognition and future co-operation can be imagined. I cannot accept these 17. Issued 14 December, 2007, Archbishop of Canterbury.

So noted, this is a rather long, but I feel, aspects of the Conferencés agenda the House of Bishops have rarely, if ever, important letter. There are several salient that relate to implementing the been unanimous; and more often than points, but among them are: recommendations of Windsor, not the “win” (or loss if you will) has (i) The Windsor Report and its including the development of a occurred by a slim majority. recommendations continue to Covenant…” That is why it is important that much be the best way forward for the In short, it appears that what is emerging time and effort needs to be poured into Communion as a whole. The is the “authentic” definition of what this idea of an “Anglican Covenant.” “mind” of the Communion has not it means to be part of the Anglican That is also why it is important to made any significant shift away Communion. We all know the old continue to uphold the basic authority from the principles set forth in saying to be “part of the house means of Holy Scripture as well as the Lambeth 1.10. to live by the house rules.” The house historical creeds and teachings of the (ii) The primary authority for rules are being put together, and how Church as a basis for moral, ethical Christians within the Anglican one is ultimately included in, or asked and theological positions – rather than Communion is not culture, or to step outside of, the house is being simply a “majority vote,” which has the an organized body of relgionists, put together in the yet to be clarified propensity to bespeak more the spirit of but Holy Scripture as “the rule “Anglican Covenant.” the moment rather than the rock solid and ultimate standard of faith.” There is another small moment around foundations we can find when we stand Furthermore, “Understanding the corner. The House of Bishops are on the traditional legs of the Church. the Bible is not a private process set to meet again in March at our own One aspect of this lack of unanimity has or something to be undertaken in Camp Allen, but I would suspect the been the development of what has come isolation by one part of the family. much more significant pieces of the to be known as The Windsor Bishops. Radical change in the way we read puzzle will begin to come together at Our own Bishop, Don Wimberly is cannot be determined by one group Lambeth, 2008. one of the conveners of this group of or tradition alone.” I think perhaps one more thing ought Bishops who have been meeting on (iii) The next major “moment” for to be added at this point. As I stated in a regular basis since the publication the Communion will be the the introduction to this paper, simply of The Windsor Report. By their forthcoming Lambeth Conference, because I (or any group, publication, etc. very nature, they have come to define (to be held in London this coming for that matter) has noted that TEC has themselves as Bishops committed to summer). Invitations will be sent taken “actions” or made a “statement,” the basic principles of Windsor and to all legitimately consecrated does not by any stretch of the thus you see them referred to not only Bishops around the Communion, imagination mean that these have been in the Archbishop’s letter, but also as but, as the Archbishop has said, unanimous steps. The divisive actions a reference point of for many of the “…that acceptance of the invitation or statements made by either a Bishop decisions we have made as a Parish must be taken as implying in authority (Presiding or otherwise), a family, which leads me to the next willingness to work with those Diocese, General Convention or even portion of this paper. St. Martin’s Episcopal Church Page 11 II. Decisions of the Leadership of St. Martin’s

iven the turmoil in TEC, the Church and God’s transforming outside the bonds of Holy Matrimony; typical strong leadership of power for the living of their lives acceptance of the Communique from GSt. Martin’s, not only in its and the ordering of relationships Dromantine; that the response of history of rectors, but also vestry and assure them they are loved by ECUSA’s General Convention to the and senior council members, closely God and that all baptised, believing Windsor Report does not go far enough; followed and studied the unfolding and faithful persons, regardless and that these assembled “Windsor developments in TEC and the greater of sexual orientation, are full Bishops” intend to find a way to be Communion and felt it important to members of the Body of Christ; related to the Archbishop of Canterbury make a clear statement regarding its own and, the Bishops therefore call on and the Primates of the Communion in a position on these matters. Thus, prior to all Anglicans to minister pastorally way that is not impaired, AND, my arrival, under the clear leadership of and sensitively to all irrespective of WHEREAS, St. Martin’s Parish wishes my predecessor, The Reverend Dr. Larry sexual orientation and to condemn to fully express our support for our Gipson, the vestry unanimously passed irrational fear of homosexuals. Bishop, the Rt. Rev. Don A. Wimberly the following resolution: WHEREAS, in 2003, the General and the other Windsor Bishops and Convention of the Episcopal Church to differentiate this Parish from those A Resolution gave consent to the election of V. Gene Parishes, dioceses and spokespersons Establishing Robinson, a gay man living in a same of the Episcopal Church who reject or sex relationship, to be consecrated the are unwilling to clearly affirm, accept St. Martin’s as a Bishop of New Hampshire and refused and adhere to Lambeth 1.10 and the Windsor Parish to forbid the blessing of same sex Windsor Report; unions. Such actions created division in WHEREAS, St. Martin’s Parish also WHEREAS, in 1998 the bishops of the Anglican Communion around the wishes to clearly state where we stand the world-wide Anglican Communion, world, on the critically important issues assembled in England at the Lambeth WHEREAS, despite subsequent involved in these developments, Conference and, by an overwhelming prayerful requests in the Windsor including the issue of Scripture as the majority, passed Resolution 1.10. Report, and the Dromantine primary authority for determining God’s WHEREAS, Lambeth Resolution 1.1 0 Communique, and a subsequent will — as defined and followed by two affirms to all Anglicans: pronouncement by the Archbishop thousand years of Christian Tradition of Canterbury that Lambeth 1.10 and moral sexual behavior; • That Holy Scripture upholds represents the accepted teaching of the faithfulness in marriage between a THEREFORE BE IT RESOLVED that Anglican Communion, in 2006 the man and a woman in lifelong union St. Martin’s Episcopal Church, Houston, General Convention of the Episcopal acting under the authority of its Vestry • That Holy Scripture reveals that Church failed to enact a moratorium and its Rector, the Reverend Laurence abstinence is right for those who are upon the blessing of same sex unions or A. Gipson, D.D., with the consent of not called to marriage the ordination of those involved in same its Bishop, the Right Reverend Don gender unions (See Appendix A on page • That homosexual practice is A. Wimberly, D.D., Bishop of Texas, 28 for An Historical Background to this rejected as incompatible with hereby declares as follows: Resolution). Scripture • We affirm and adhere to the WHEREAS, in September 2006, our • That the Bishops, therefore, teaching of Lambeth Resolution Bishop, The Rt. Rev. Don A. Wimberly 1.10, including more particularly all • Do not advise the legitimizing and other bishops assembled at Camp of its affirmations set forth above. or blessing of same sex unions Allen in Navasota and agreed, among other things: that Lambeth 1.10 • We affirm and accept the • Do not advise the ordination of now constitutes the teaching of the recommendations of the Windsor those involved in same gender Anglican Communion; that the Windsor Report and the Dromantine unions Report marks the way ahead for the Communiqué • Yet, the Bishops recognize that Communion, as does acceptance of its persons of homosexual orientation recommendations in respect to blessing seek and are entitled to the pastoral same-sex unions and the ordination care and moral direction of the of persons engaged in sexual relations Page 12 January 27, 2008

II. Decisions of the Leadership of St. Martin’s, continued

• And, we declare that our intention A Resolution n addition, the vestry unanimously to be a “Windsor Parish”, within supported the recommendation of the Episcopal Diocese of Texas Reaffirming the Iyour rector and Senior Warden, and as a constituent member Jeff Parsons, to form what we are of the Anglican Communion, Commitment of now calling the Anglican Relations a Fellowship within the One, St. Martin’s as a Committee, made up of immediate past Holy, Catholic, and Apostolic and present wardens of the Parish, the Church, of those duly constituted Windsor Parish Parish chancellor, an “at large” member of the vestry and the rector. We have Dioceses, Provinces, and regional Whereas the ongoing state of affairs been meeting on a regular basis since the Churches in communion with the in the Anglican Communion and the fall to discuss a wide variety of matters See of Canterbury, upholding and Episcopal Church, USA continues to be as it relates to how St. Martin’s can best propagating the Historic Faith and a matter of great concern to Anglicans Order as set forth in the Book of live into its basic principles as they relate around the world and the members, lay to this ongoing crisis. Common Prayer; a Parish that fully leadership and clergy of St. Martin’s supports the Windsor Report 2004 Episcopal Church, and I am pleased to share with you also, that and its recommendations; and one our own member, a former vestryman, that prays for the day when the Whereas the vestry of St. Martin’s retired Secretary of State, James A. struggle over the issues that divide believes it vital to bring clarity to our Baker has accepted my invitation, the Church will no longer diminish members and the leadership of our supported by the unanimous support our witness to God’s reconciling and Diocese, the Episcopal Church and of both the vestry and senior council, saving love for all people as made Anglican Communion as to our own to serve as “Special Counsel to the known through Jesus our Lord. position on these matters; particularly as Vestry.” As we all know, Secretary Baker we move through a period of transition is clearly the most skilled negotiator What this means, of course, is that with the beginning of the ministry of our of the last century. We feel his gifts St. Martin’s is firmly committed fourth Rector, the Reverend Dr. Russell and background will be helpful as we to a biblical/orthodox/traditional J. Levenson, Jr. work through our relationship with understanding of God’s gift of human the National Church, Diocese and even Therefore be it resolved, that with the sexuality and that we support not only international Anglican Communion. Lambeth 1.10, but the Windsor Process full support of our rector, the members and we are committed to remaining not of the vestry unanimously reaffirms the I must share with you that none of these just a member of the Episcopal Church, “Resolution Establishing St. Martin’s as resolutions are actions have taken place but the Anglican Communion as a a Windsor Parish,” passed by the vestry within a “void” in any way, nor have whole. It is important, as well, to note on 3 February, 2007, and they been carried out in any kind of veil of secrecy. Not only have these decisions that this is the stated position of our Be it further resolved that we continue Bishop, Don Wimberly. been shared with our Bishop, but also to offer our appreciation and support the Presiding Bishop and Archbishop That said, with the advent of your new for the leadership of “The Windsor of Canterbury. The senior warden rector, I felt it was important that our Bishops” and our Bishop, the Right and I have met with our own Bishop sitting vestry reaffirm its commitment to Reverend Don Wimberly during these Wimberly on these matters, and I have these principals, and thus at our October difficult times, and stayed in regular touch with him. I must meeting, the vestry unanimously passed Be it further resolved that we send a also share that I have been in regular the following resolution: copy of this resolution, a copy of the touch with the Presiding Bishop’s office 3 February, 2007 resolution and all and have continued to stress to her the supporting documents to our Bishop, need for orthodox/biblical/traditional the Members of the Standing Committee Episcopalians to be able to live out their convictions without threat from the any of the Diocese of Texas, the Presiding institutional arm of the church that may Bishop of the Episcopal Church and The in some way “demand” compliance with Archbishop of Canterbury. the revisionist agenda. We are going Resolved, this 16th Day of October, to meet personally prior to the spring 2007. House of Bishop’s meeting which will take place at our own Camp Allen in March 2008. St. Martin’s Episcopal Church Page 13 III. Our life together as a Parish family

n important, perhaps the most clergy and laity are likely more “right At present, for those committed to important question for we, the of center” on most of these issues than the Episcopal Church and Anglican Amembers of St. Martin’s to be “left,” but that is certainly not the case Communion, there is no place “to asking at this moment is “How does this for everyone; and, of course, there are a go” rather than where we are. When, affect our life together?” wide variety of opinions among our and if, there is a more formal avenue St. Martin’s family members. I, for to more deeply align ourselves with I, personally, think we are very, very one, love the Episcopal Church and the the Anglican Communion in some divided as an international and national Anglican Communion. The Church way, I will support that, both on the body. Even the Presiding Bishop has I knew, and loved, has in some sense, Diocesan level and the Parish level. described the Episcopal Church with the died. Again, just naming it. But, just For those who feel as though leaving metaphor of being “conjoined twins;” a because something has “died,” does for another denomination, or even one body sharing two minds. And, of course, not mean there cannot be a kind of of the non-denominational, wing of we all know Jesus’ teaching that a house resurrection. Christianity will somehow “protect” divided cannot stand, (Mt. 12:25). them or “shield” them from division, I believe what we need is a “new” and We are a house divided, and to suggest heresy, false teaching, wayward leaders “resurrected” Church. We have too otherwise, in my mind, is simply not – frankly, I think that will be a fruitless long been dominated by agendas, issues, looking the facts square in the face. move. All of the dividedness you find and political forces, rather than a deep Naming our current “dividedness,” very openly in the Episcopal Church down and personal commitment to helps, and does not hurt. It gives us now can be found in a wide array in relationship with the risen Lord Jesus a place of honesty to begin looking virtually every other denomination Christ and our personal service to the toward a new direction. I also think, – and, as well, is the work of the evil one Gospel in thought, word and deed. (and this will be a tough pill for some to and plain old human ego – as yet, I have swallow) that the Episcopal Church as Recently, I had two visitors (who have not found an “island” free from these many of us has known it; is very, very since joined St. Martin’s) say to me at marks on the human family; I would bet sick. For those who have come into this a coffee hour, “So, what do you think you will not either. So, for those willing Church in the last three decades, that about all the division in the Church to “bloom where you are planted,” in may not be the case – for it has been today…I mean…what is the position of the meantime, there is much for which dominated by these divisive issues. But St. Martin’s?” we simply have to “wait and see.” And for many of us who predate the late so, what should we do now? Here was my response, almost verbatim; 1970’s, that Church seems to be a fading I remember years ago one of the most memory. The evidence about that illness “What I would say to you is look at the powerful moments in the national is clearly before us. Since the 1970’s, witness of St. Martin’s. We do not all church was during Presiding Bishop during a period when arguably the necessarily agree on the major issues John Allin’s final address to General Episcopal Church has been dominated dividing the Church today, but at Convention before the end of his tenure. by issues, we have lost nearly 1/3rd of St. Martin’s, I, and our vestry and Parish He said he confessed, and repented our membership. leadership, will continue to uphold the of the fact that he had “Come to love biblical principles on human sexuality. Thus, I think the real question before the Church more than the Lord Jesus us is not trying to keep the Church as “That said, I would tell you that our Christ,” (his words). Years after that, it now exists going with the hope that primary goal will not be to focus on and shortly after my ordination, he eventually everyone will land in the issues, but to preach the Gospel. St. and I were eating supper together. I same place, but considering bringing Martin’s has grown exponentially in the still remember to this day him pulling life to the “twins” in a new way. That last five decades and we will continue me aside before he left the house that may mean, for a season, some kind of to preach the Gospel of Jesus Christ night and almost in a whisper saying, division; and this may be what emerges – of knowing Him and making Him “Russell, don’t forget it is about from the Covenant Process. known in thought and word and deed proclaiming Jesus, not the Church… as our major initiative. If we continue don’t let the Church sidetrack you from I would venture to say that the vast to do that, I believe, we – at least at St. preaching the Gospel.” majority of active Episcopalians are not Martin’s – will be doing what we are on the extreme ends of the spectrum, but called to do.” somewhere along the middle. I know I am safe in saying that in our Parish, our Page 14 January 27, 2008

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I think all of us need to hear those We come from different places with very I hope it has been helpful. What has words. Our first love should be, has different backgrounds. We come on – please use; what has not, feel free to to be, the Lord Jesus Christ. The very Sundays; and then the Liturgy begins; disregard; that with which you disagree, “first place” we need to go from here; and our voices join; the organ plays know I certainly hope our different is to make sure our lives are personally and we sing together; we are invited places does not diminish either our committed and grounded in Him. If to our Lord’s Table – and all, all of us, capacity to love one another or continue they are not, then we should not, as saint and sinner alike, come to share in to serve our Lord through St. Martin’s individuals, as a Church, take one more the sacraments. In those places, how together. I suppose I have written about step into the arena of the Church or the powerful it is to see the differences melt all I could on this matter, for now. I world as it exists today. Because if we away and look on the faces of God’s am confident, that whatever the future are not committed, whole-heartedly, created children. holds for St. Martin’s Parish, if each of to Christ first and foremost, then we us clings to Christ, and seeks to love That is one of the reasons I so love our will easily be drawn into an agenda, and serve Him in the power of the Holy Mission Statement; an institution, a “position,” a graven Spirit; that good – no, great – days are image that is not Christ, but something To bring by the power of the Holy Spirit ahead of us. Let us strive, together, to or someone we have put in His proper as many people as possible to know, make that our chief aim and goal. place – the core of our being. love, and serve God as revealed through Jesus Christ; and to be transformed into Well? “What do we need to do now?” spiritually renewed disciples of Jesus Faithfully, Reaffirm (or perhaps confirm) our who know, love and serve one another The Reverend Dr. Russell J. Levenson, Jr. commitment to Jesus Christ as Lord and the world. Rector and Savior. Pray, worship, read the Do you notice here – no mention of the St. Martin’s Episcopal Church Scriptures. Love Christ and serve Christ Anglican Communion, The Episcopal Houston, Texas in one another. Cling more to good than Church – even St. Martin’s? These are January, 2008 bad. Seek, with the help of the Holy merely arenas in which we operate Spirit, to live moral and ethical lives. and serve our Lord, and I can promise When, with God’s help, you succeed, you this, the Anglican Communion, give thanks to the Almighty. When you The Episcopal Church, St. Martin’s fail, as we all do, go to Him on your – Houston – needs us to be as faithful knees and ask for His forgiveness, repent to our Mission Statement as we can of your sin, and seek His power to live a possibly be. Staying put, being faithful more Holy life. Spend more of your time and, quite frankly, refusing, absolutely assessing the one in the mirror rather refusing to budge in the living out of our than the one at whom you could point mission is what I believe we are called your finger. When you disagree with to do. others, love them; when they disagree with you; love them. Let me offer, as a “post-script” of sorts, two final pieces of this document: (a) Remember the greatest commandments, (b) a glossary of terms as well as texts of “Love the Lord your God with all your various documents for your review and heart, and soul and mind and strength (b) a collection of five brief reflections on and love your neighbor as yourself,” matters related to human sexuality. (Mark 12:30). Remember Paul said, the chief ethic of Christianity is this; “…the only thing that counts if faith expressing itself through love,” (Galatians 5:6). St. Martin’s Episcopal Church Page 15 IV. Reflections and thoughts on the Church’s traditional teaching on matters related to human sexuality, and our life together

Part A. wide variety of views within The verse of Scripture that comes to St. Martin’s on these matters. Some of mind here is John 14:1-2. In a time when these thoughts may hit the mark; some there is much anxiety in the Church, An Opening Appeal may be downright wrong – I accept Jesus whispers, “Do not let your hearts In the articles that follow, I intend to that. And whatever the case, I want be troubled. Trust in God; trust also reflect precisely on some of the divisive you to know that I welcome diversity in Me. In my Father’s house are many issues associated with the General of thought and opinion within our rooms; if it were not so, I would have Convention of the Episcopal Church Parish family. However, of course, as told you. I am going there to prepare in the United States of America in the noted above, it is important to hold a place for you.” It is finally, Jesus in summer of 2003 and what it will, or our diversity in tandem with the reality Whom our hope is to be placed – not will not, mean for us in our life together; that the clergy and lay leadership of the what comes out of General Convention; and I will also take a broad brush stroke Parish have been crystal clear in our own not the Church; not a particular at offering some thoughts on human positions on these matters and in our clergyperson; not the Bible; the Prayer sexuality through the lenses of Scripture, collective intent about the current and Book – but Jesus and under Him the Tradition, Reason and the collective future direction of Str. Martin’s. variety of “rooms” that exists are wisdom of the Anglican Communion. countless. Our struggle (at least one of I first wrote this series shortly after Third, and this goes particularly for them) is to strive, with the help of the General Convention, 2003 during my parents of teen Episcopalians – these Holy Spirit, to live and love together tenure as the rector of Christ Church, matters need to be discussed at home. under the Lordship of Christ. This is Pensacola. Given that, some of the Your children are bright – they know finally one of the chief aims of the family information contained herein, may be what is in the papers and if they have not of God. With those caveats offered, covered in the paper above. However, read the articles, they will soon be asked and praying for your indulgence and I have reviewed and revised these brief by friends about the goings on of the patience, I begin. essays in light of my role as rector of Episcopal Church. Perhaps you can use Many things that have absolutely St. Martin’s. these reflections as a springboard for this conversation and a fresh approach of nothing to do with human sexuality Before I begin, let me make a few openness with the whole family. come before General Convention appeals. – virtually none of them hit the papers. Lastly, (a point I will return to), I The issues around human sexuality First, please read through the whole would rather not be using the “printing seem to be ubiquitous. On the forefront, series. My intent is to touch on several presses” of our Parish in this way. I as noted above, are issues related to areas, and thus, it is important to read would hope, and pray, that the word some affirmation of homosexuality these thoughts in their totality. Read “sex” would move off the headlines of as an alternate lifestyle. Two avenues alone, one or more of the segments reporting on our various gatherings on in which we see this being played out may misdirect you as to the collective a Diocesan, National or International are (1) Proposals for the adoption of direction of these articles. At the end, letter. There are far more important a liturgical rite to be included in the some of you may be more confused, things which the Church could, and Book of Occasional Services or perhaps more upset, more angry, more affirmed, should, be addressing. eventually in The Book of Common better informed, more at peace – I am Prayer, which would bless not only However, this agenda continues to be open to all of those responses. same-sex unions, but other relationships forced to the frontlines of Church life, (presumably heterosexual), but not Second, I am well aware that I am and it would be irresponsible of us to officially married. (2) The approval offering my opinions. I do believe they stick our collective heads in the sand and of the election and/or consecration of are informed by many traditional and not to use this as an opportunity to be Bishops or ordination of clergy who are current Christian sources. They are clear about what we believe and value sexually active outside of the bonds of not thoughtless reactions, nor are they and how, with God’s help, we may be heterosexual marriage. offered without prayer and the hope of called to lead and live out our faith in providing a better understanding of the our community. place from whence your rector operates. Nevertheless, they are my opinions – and I accept, honor and hold that there are a Page 16 January 27, 2008

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The issue for many of us that stand Part B. Why now? In part, probably in opposition of these measures is because since the sexual revolution of supported by over 2,000 years of a The Necessity of Love the 1960s people have not only been position supported both by the authority more open about discussing human of Holy Scripture, but also the tradition In Part A, I began to unpack some sexuality, but also exploring what has of the Church. It would be foolish to of the controversial issues that the popularly become known as “alternate” suggest that the “only” issue about General Convention of 2003 addressed lifestyles, (homosexuality, bisexuality, human sexuality with which the Church with regard to human sexuality, more and serial heterosexuality). In part, should be concerned is homosexuality. specifically, homosexuality. As we all because the gay and lesbian lobby The “key” issue for most Episcopalians know, this has continued to unfold over groups have grown quite strong in here is that the Church would in some the last several years and has brought recent years and have begun to influence way “endorse” or “bless” a lifestyle about what could arguably be one of the education, the media, the arts, business, that clearly steps outside of the Biblical most significant periods in the history law, and yes, the Church. Their influence clarity about human sexuality – that of Christianity. As has been noted in the is motivated by a deep desire to be it is a gift of God given to those who early parts of this paper, as well as Part A, accepted with equal rights due all human have entered into the holy bond of the leadership of St. Martin’s has made beings, yet simply a different sexual heterosexual marriage. That offered, clear its position on these matters. In orientation. I also want to be clear, St. Martin’s Part C, I will touch on the Christian and should be open to any and all persons Anglican sources of support for taking Why is it so distressing? who are trying to faithfully seek Christ such a position. But before that, it is Again, to be frank, with few exceptions and/or live out their Christian journey necessary to touch on the temptation to throughout history, practiced – that includes persons of heterosexual, set aside one form of behavior over and homosexuality has been condemned homosexual, bisexual orientation, or against another those of which we might and shunned. It is a lifestyle which anywhere in between. The issue here be struggling ourselves. This will be the many of us, who are heterosexual, – again – is one of the Church blessing substance of Part B of this little series. do not understand, and in some some form of relationship that simply Jesus said, “Do not judge, or you too will instances, cannot fathom. To some, cannot be found in the Bible or teachings be judged…Why do you look at the speck such a lifestyle is even abhorrent. It is of the Church as appropriate of such of sawdust in your brother’s eye and pay distressing because it threatens our basic endorsement or blessing. no attention to the plank in your own understandings of created order, human Again, I realize that is not where some eye?…first take the plank out of your nature and traditional ethics and morals. of you reading this stand, but again, I own eye, and then you will see clearly ask you to bear with me until you have to remove the speck from your brother’s How are we to respond? Here is the key challenge as is made read each of these pieces. I believe it is eye,” (Matthew 7:1, 3, 5). Notice, Jesus obvious by this paper. While the possible to oppose an agenda that would did not say (and it would be foolish to leadership of St. Martin’s and I believe endorse a lifestyle I believe we cannot suggest) that we are to never make moral we should not move away from now endorse; while at the same time judgments about the behavior of those traditional sexual ethics within the welcome, learn from, and love those around us – but He cautioned against Church’s teaching, we must readily living in such a way as full members of doing so in a kind of self-righteous and admit that we tend to “pick on” our Christian family. harsh way such that we forget, as Paul homosexuality (pointing out the spot said, we are all sinners in need of God’s I bid you to not be anxious. The sky is in our brother’s eye), without looking redemption, (Romans 3:23). not (not yet at least) falling and there is intently at our own sexuality (looking far more to the Episcopal Church, and Let me be frank…at present, many for the plank in our own). We may certainly St. Martin’s, than matters of people in the Church are deeply say, “I have never been tempted to be human sexuality. Hang in there and let distressed that human sexuality a homosexual.” Statistics show us that us begin to work through this together expressed outside of monogamous, somewhere between 2 and 9% of the – but most especially, “Do not let your heterosexual marriage, may be endorsed population claim to be of homosexual hearts be troubled…trust in Christ.” in some way by the Church. Why is orientation, and thus is it easy to stand Indeed. this issue before us now? Why is it aside, and point to a behavior in which so distressing? How are we called to most of us have not participated, and respond? shun it as immoral. St. Martin’s Episcopal Church Page 17

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Let all those reading hold up their hand the place of my homosexual friends. If Luke 10:27). He did not say, “Love your if they have had a life free of some form I woke tomorrow and someone said, neighbor ‘if’…” Our vows do not say, of sexual sin. Ever committed adultery? “Russell, you now have to be gay.” I “respect the dignity of ‘some’…” No the (a few hands go down); Ever had would not know where to begin, and words “love” and “every” should ring in sexual relations outside of marriage? for me, it would feel unnatural. I have our hearts and ears as we seek to better (a good many more go down); Have wondered if that is how my gay friends understand the difficult (for some of us) children that are living with someone feel. Some of you reading this now may issues around homosexuality. of the opposite sex? (more go down); be gay; some of you have gay children; It is not homosexual Christians alone Ever looked at someone with your some gay parents; some gay friends who need ask whether they are living eyes and lust in your heart? (down go or siblings. If so, you probably know as God would have them live – all of us the rest is my bet). See? Maybe we are the kinds of struggles I am only briefly must ask that question, and all of us, all in the same boat to some degree. describing. with the help of the Holy Spirit, must The one relationship of expressed It is a struggle that many homosexual work out our salvation with “fear and human sexuality that receives the full persons have faced throughout history. trembling,” (Philippians 2:12). Love is endorsement of Scripture and the We cannot, and must not, simply write always the best way and we are called to Tradition of the Church, is monogamous off another because of such a struggle. love one another – always and foremost. heterosexual marriage. Are any of us Would you dismiss the writings of completely free of any and every form I like the way my friend John Stott Lord Byron, Oscar Wilde, Somerset of human sexuality that may not fit has put it in his book Issues Facing Maugham, or Virginia Woolf? The into that particular arena? Seriously Christians Today, “We are all human music of Tchaikovsky or Wagner? The doubt it – if not deed, then thought and beings. That is to say, there is no such mind of Socrates, Plato, T.E. Lawrence words are close at hand. We all, all of us, phenomenon as ‘a homosexual.’ There (Lawrence of Arabia), John Maynard struggle. are only people, human persons, made Keyes? The acting of Marlene Dietrich, in the image and likeness of God, yet Rock Hudson? The humor of Dick But how do we respond, fallen, with all the glory and tragedy Sargeant, Robert Reed or Liberace? specifically, to our homosexual which that paradox implies, including Each of these lived out their sexuality sexual potential and sexual problems. brothers and sisters who in ways not consistent with traditional However strongly we may disapprove themselves have often been Christian teachings, and yet left behind of homosexual practices, we have no chastised, condemned, indelible marks on the face of the human liberty to dehumanize those who engage story. discriminated against and hurt in them,” (p. 357). because of their lifestyle? As my We have many homosexual members As I have noted, I do not believe we, years increase, I have the opportunity that live and worship with us here at as a Church, can or should move to encounter more gay and lesbian St. Martin’s. They are here not, I believe, toward the “blessing” of any form of persons; some of whom are very close to force an agenda upon our faith human sexuality that falls outside the friends. I have known some homosexual community, but because they wish to realm of monogamous heterosexual persons who through therapy, or have a place to worship of God and to marriage. There is a difference between prayer, or personal decision have in seek to grow in their faith. They are “accepting” and “endorsing.” I fact become heterosexual, but that has here because we have a rich history, in believe we are called to accept, but not been the exception and not the rule. this place, of welcoming all people and necessarily endorse. I will touch on what Most with whom I have entered serious calling all people to a life of discipleship informs that decision in Part C (page 18). dialogue, have shared that they have grounded in a deep and personal had a homosexual orientation as long as relationship with Christ. It is a difficult and strange paradox – but they can remember. Many of them have it is one to which I believe we are called. The way I believe we are called to prayed, pleaded to God, tried to change, We must honor and love others – even respond is quite simple – our Baptismal sought help – with no resulting change. when we do not share, agree or even Vows demand that we will “…strive In many instances, the Church has made understand their views, or lifestyles. for justice and peace among all people, them feel even worse – as if they cannot, Stick with me through this series, please; and respect the dignity of every human or should not, be part of Christian and before you read on, let me bid you being,” (Book of Common Prayer, p. communities because of their lifestyle. to pray and ponder those two words, 305). Jesus was clearer, “Love your “Love” and “every.” I have sometimes tried to put myself in neighbor…,”(Mt. 19:19, Mark 12:31, Page 18 January 27, 2008

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Part C. and not so much homosexuality as it Origen, Athanasius, John Chrysostom, may be lived out between two persons Saint Augustine of Hippo and Saint who are faithfully committed to one Basil of Caesarea have all upheld the Scripture, Tradition another. Your reading of these passages traditional view of human sexuality and Reason may, or may not, lead you to the same and have opposed an endorsement of conclusions. sexual activity outside of marriage. For In Parts A and B, I began to share with centuries since, the Church has been Perhaps the overarching and compelling you my views, and the position I, and quite clear on this issue, and it has really reasons for holding to a traditional your vestry, have taken with regard to only been since 1972 that the Episcopal view of human sexuality hinge not on the controversial matters that came Church had begun to suggest what is the prohibitions found in Scripture, but before our General Convention. In the known to most of us in ecclesiastical instead the affirmations – that the ideal conclusion of Part B, I also shared how circles as a “revisionist theology” relationship in which God has created important it was to live out our morality regarding human sexuality. None of human sexuality for is the marriage of with what should be the primary motive the great minds of the Church, prior a man and woman. Such affirmation of every Christian believer -- the “ethic to our most recent century, proposed can be found in virtually every book of of love.” This is the chief virtue of the supporting the revisionist’s views. Christian faith, (Colossians 3:14). Scripture, but I lift up a few for your review; Genesis 1:27, 2:18-24; Hosea Reason. And, with thanks to This is a very difficult time in the Church 2:4-7; Malachi 2:10-16; Ephesians 5:21- our Anglican forbears, our decisions and it offers me the opportunity to 33. reflect with you on how I feel I am called regarding morality are not bound only to lead St. Martin’s, and how we are Those promoting an endorsement of to Scripture and Tradition, but may also called to live into the future together. I homosexuality as an alternate lifestyle be informed by our God-given, Spirit-led have also strongly asked that you read have noted that Jesus says nothing about reason. I believe, this “reason” should this series in its entirety, and not simply it – true. However, He does uphold the incline us to believe that while sexuality one article in and of itself. They are to Judaic teaching that marriage is the for Christians can certainly be informed be taken as a series, and then in their arena in which human sexuality is to by behavioral and social sciences, as well entirety, to better understand what I be lived out – see for instance Mark as modern cultural trends, ultimately believe Christianity offers us with regard 10:2-12 and Matthew 19:1-12. We must our actions are to be lived out from to human sexuality, and because of the also note that as radical as Jesus was a Christian perspective as revealed in matters around General Convention, for His day, (raising both women and Scripture and Tradition. In other words specifically, homosexuality. children to places of respect and equality – the “reason” leg of our Anglican in the human family), in no place does theology is to be informed by what we Thus, let me share how my position has He endorse or bless human sexuality learn from Scripture and Tradition, been formed using the traditional legs practiced outside of marriage – and in not the other way around. Paul Tillich of the Anglican Theology – Scripture, many places, Jesus specifically condemns wrote, “Theology has no right and no Tradition and Reason. such behavior, (see Matthew 5:27-30; obligation to prejudice a physical or John 4:1-26 and 8:1-11). historical, sociological or psychological, Scripture. With regard to inquiry. And no result of such an inquiry In no place in Holy Scripture do we find homosexuality, there are about ten texts can be directly productive or disastrous a blessing or endorsement of any form of which seem to specifically state that the for theology.” In short, our ethical active sexuality outside of heterosexual practice of homosexuality is inconsistent behavior and decisions are beholding marriage, (this includes not only with God’s creation and intent for to the authority of God as revealed homosexuality, but extra or premarital human sexuality. For your own study, in Scripture and Tradition, not to the sex between heterosexuals -- more on these are the texts; Genesis 19:5-7; authority of science or other forms of that to follow). Leviticus 18:22, 20:13; I Kings 14:24, purely secular thought.Thus, a reason 15:12, 22:46; II Kings 23:7; Romans that is informed primarily by Scripture Tradition. Anglicanism has not 1:24-27; I Corinthians 6:9-7:1; I and Tradition, would also presumably looked to Scripture alone as its guide for Timothy 1:9-10; Jude 7 and II Peter 2:6. guide one to support the traditional view matters related to morality, but has also In recent years, however, some scholars of human sexuality. have suggested many of these passages turned to the traditions of the Church as more specifically address a common, and they have been handed down to us. The detestable, practice of male prostitution, Church Fathers, Clement of Alexandria, St. Martin’s Episcopal Church Page 19

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So, what does our Anglican method Part D. The good thing about understanding of theology suggest regarding how the reality that St. Martin’s is part of we are to respond to the current the “catholic” Church, the “one body,” debates regarding human sexuality? Our Life Together the Anglican Communion, is that we The mandate on the Church, and Part of the title of this ongoing series are, in some way beholding to this its clergy, are clear -- that we are to is “…and Our Life Together.” In the larger body and it to us. We cannot, or uphold that God’s gift of sexuality is last piece, I suggested (and I offer perhaps, should not, run off willy nilly best lived out within the stream we that you may freely disagree), that in any direction we see fit because of our know to be monogamous heterosexual those who cast votes at a General personal preferences. So what does the marriage. This would then, obviously, Convention (or for that matter in greater Anglican communion have to apply, not only to homosexuality, other Church gatherings) that are say with regard to the ongoing debates but heterosexuality as well. It is my contrary to the collaborative offerings on human sexuality? commitment to these “authorities” of Scripture, Tradition and Reason on The worldwide Anglican Communion of the Church that have placed upon human sexuality have stepped outside is made up of 38 Provinces with 629 my heart the necessity that the greater of not only historic Christianity, but Diocese and approximately 77,000,000 Church, and we at St. Martin’s, must mainstream Anglicanism. In the last worshipers. The Episcopal Churches continue to live with this understanding few years, I have had some people say has only 111 Diocese, (roughly 17.6% of human sexuality, which is why your to me regarding, for instance, Gene of the overall Anglican Communion) rector and vestry has taken the position Robinson’s confirmation as Bishop, with less than, (at last count) 2.4 million it has. “Well, that’s way up there.’ What does worshippers, (roughly 3% of the overall it have to do with us?” And others say, A little over ten years ago, early in my Anglican Communion). Thus, the “Can’t a Diocese elect whom they want priesthood, I was serving in the Diocese Church in the USA is merely a thin sliver as their Bishop?” And still others, “As of Alabama when, yet another, debate of our greater Communion. The mind of long as things are okay in our Church, was raging around the suggestion that this greater Anglican family on matters should we really be concerned?” I want we move toward the blessing of same- related to human sexuality was made to suggest to you that yes, we should be sex unions. I also remember being clearly known when at the last Lambeth very much concerned. profoundly moved when my mentor Conference, and the statements and (and at the time, supervisor), John One of the things clearly taught positions made through the Windsor Claypool, put an end to the debate by throughout Christianity is that there document, and the Communiqués both standing at the microphone and saying, is “one Church,” which by the way, is in Dromantine and Dar es Salaam. “You just cannot throw out 2,000 years what we mean when we say in our creed Thus, the “greater mind” of the of teaching and tradition for something that we believe in “One…catholic… Anglican Communion concurs with the we have only been considering for a few Church,” (Catholic with little “c,” collaborative teachings of Scripture, years.” At that point, there was a spirit meaning universal, not Roman). It Tradition and Spirit-led Reason that of agreement in the room, the debate is what Paul meant when he wrote human sexuality was created by God ended and all motions were tabled. Christians in Corinth and described to be shared by married heterosexuals. the “church,” as “one body with many If, at any time, General Convention This may seem to offer a wide slap of parts,” (see I Cor. 12:12-20). And, it approves any measure or initiative exclusion to persons (of any orientation) is what we mean when we say that the inconsistent with our balanced teachings who may live out their sexuality outside Episcopal Church in the USA, (ECUSA) of Scripture, Tradition and Reason, then of this relationship – but, what is offered is part of the Anglican Communion clearly those who make such a decision, is that ideal, and an acknowledgment – we are not an entity unto ourselves. have chosen to step outside of not only that many do not fall into that ideal. This understanding distances us from historic Christianity, but mainstream Again, acceptance is offered, but not “Congregationalists,” (just another Anglicanism. How then, would such endorsement. room in God’s house by the way) who a step square with our wider Anglican tend to practice their faith differently Prior to his retirement, Archbishop Communion and how will it affect us from house to house. George Carey told a gathering of and our life together at Christ Church? I American Bishops that within the will touch on that further in the next few Episcopal Church of America, members articles. who hold what is regarded as traditional “orthodox” beliefs are in the minority, Page 20 January 27, 2008

IV. Reflections and thoughts on the Church’s traditional teaching on matters related to human sexuality, and our life together, continued but within the 77 million member Though we speak of being “one Part E. worldwide Communion…it looks as if Communion,” portions of the American the Episcopal Church is “out of step” Church continue to act much like a with the rest of the Communion on congregational church, and this will no Concluding thoughts: “sexual ethics.” He went onto say to doubt begin to filter down to individual Where do we go from those who consider themselves “out Dioceses, and then onto individual of step” with the liberal agenda in the Parishes, then members. The decision here? American Church that “I’ll probably to allow for a continued pressing of the Now, let me offer some conclusions. stand with you because I believe very envelope with regard to sexual ethics strongly that these lines are quite in the American Church, in my mind, What we do, does, matter. I important to hold as Christians today.” smacks of a western-individualism sometimes hear from both clergy and lay Lord Carey reiterated this position in which is too often characterized by a friends alike who are comfortable with several settings during his visit with us in kind of intellectual snobbery and even promoting a more revisionists agenda January of this year. racial superiority, (since now worldwide, with regard to ethics say things like non-white outnumber whites in the Lord Carey’s successor, Archbishop “I don’t think we worship a God who Anglican Communion and much of Rowan Williams, who has in recent necessarily cares who’s doing what with the current concern over the ECUSA’s years taken a more revisionists stance whom.” In short, wrong. We worship actions come from non-white Bishops). on issues related to human sexuality, has a God Who cares about every aspect of backed away from that stance, because So, while many good things do continue our lives and seeks to heal and restore he acknowledges that does not represent to happen in and through the Episcopal every aspect that is tainted by human the greater mind of the Church. In Church, I believe those are very much brokenness or sin. It is not our minds an interview early in his tenure as overshadowed by decisions which alone God seeks to own, but personality, Archbishop, he stated that while he had now stand, in contradiction to our heart, soul, and yes, bodies, (see Mark ordained a practicing homosexual while greater Anglican Communion which is 12:28-31). serving in Wales, he probably would under the authority of the teachings of The Gospel should change us not do it again, noting that the Lambeth Scripture, Tradition and Reason. and the world, not the other Resolution “says what the mind of the I promise you, that as your Rector, church is.” He went onto note that way around. Theologian Owen we will do our best to not allow our “I feel, in my public position, …I am Thomas wrote in Introduction to differences on these issues to divide us bound to live with that. If I knew that Theology, “If the church tries too hard or distract us from the greater work of an ordinand was living with a partner, I to make its message relevant, then it will sharing the Gospel of Jesus Christ with would have, at the moment, to say, the lose its message altogether and simply our community and our world. But we church has made its view clear on this become a sanctification of the culture should not be ignorant that we are now and you have a choice.” Evidently, as he around it.” If one looks to General in a time of international turmoil in expressed in his Advent Letter of 2007, Convention, we seem to be a Church the Anglican Communion as a result of this will continue to be the direction increasingly driven not by “mission,” Gene Robinson’s election/confirmation. from which he will lead. but by “issues.” The culture, which We need pray for our Church at home; continues to push the envelope on sexual Unfortunately, as noted, the decision our Church in the US; and our Church issues, seems to be dictating the agenda to approve Gene Robinson’s election around the world. After all, it is not to the Church. And the Church, sadly in as Bishop of New Hampshire, and an our lives alone that matter, but “our life many corners, seems to be allowing for apparent agenda to eventually move together.” it – and where it does so, begins to lose toward the blessing of same-sex unions, Where do we go from here? I will turn to its message altogether. has put us at grave odds, not only with that in my final article. many of our own members, but clearly, with the greater Anglican Communion. St. Martin’s Episcopal Church Page 21

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Revisionists theology on I recognize there are differing Despite the current divisions human sexuality is not simply opinions on these matters at that exist in the Church, or our about a particular lifestyle or St. Martin’s. We do not all “have own position on these matters, orientation. Much of the controversy to agree” on these matters, and many we are bound to love all those of us may downright disagree. I accept in the Church over the last decade who come within our doors. has, unfortunately focused on the that, and hope and pray that in our This is not optional. This is not an particular orientation of one group disagreements, we accept the obligation opportunity to cast stones. We are to of people – specifically, homosexuals. to care and love for one another. We welcome and love those who come our That is not the key issue of concern. must do our utmost to model for the way, including persons of any (and The greater Anglican Communion (by greater Parish, our allegiance to Christ every) sexual lifestyle and orientation. It a huge margin); Scripture, Tradition as our primary mission, and thus will is important that all, not just some, come and Reason speak clearly, virtually with not be drawn into issues, positions, to feel and experience God at one voice, that the full expression of relationships or agendas that may divide St. Martin’s in and through His people, human sexual intimacy is a gift to those us or distract us from this mission. and in their own way, work out their in heterosexual marriage. Virtually all faith with the help of God’s grace. of us fall short in that regard, whether I recognize that the position in body, mind or spirit. The ordination taken by your Bishop, rector We will continue to preach and of an openly and active gay bishop, and vestry may have hurt some teach with a strong regard for coupled with the support of same-sex of our members who may be blessings, is simply one aspect of a the authority of Holy Scripture. gay or lesbian, or have gay I strongly disagree with some public weakened understanding of human sin, statements made by various Episcopal redemption, forgiveness, reconciliation, or lesbian family members or leaders, that we do not necessarily the authority of Scripture and so on. friends. First, I have already noted this was not chiefly about issues surrounding look to Scripture as one of our chief The ECUSA has acted homosexuality (see above). Second, to authorities. When I was ordained, I was arrogantly and thoughtlessly our gay and lesbian members, please asked to sign only one document. It was with regard to the greater know that I care deeply for you. I have a pledge that “I solemnly declare that I said that to many of you personally, and do believe the Holy Scriptures of the Old Anglican Communion. Despite hope you know I continue to feel just the and New Testaments to be the Word of numerous pleas from within the ECUSA same. That is from my heart. Third, I do God, and to contain all things necessary and around the Anglican Communion, not think this would have ever become a to salvation; and I do solemnly engage the slim majority of Bishops, and wider matter of public discussion or teaching to conform to the doctrine, discipline majority of deputies, that continue to unless the issue had been forced on us. and worship of the Episcopal Church,” push for a revisionist agenda on matters (The Book of Common Prayer, p. 526). of human sexuality, have ignored Our gay and lesbian members There is increasing fanfare in the Church the pleas of our greater Church. The need to realize that they are to say that our authority comes from unfolding crisis is the direct result of the not the only ones who may be “The Holy Spirit as it is revealed in actions of a portion of the leaders (clergy community,” and thus the community at hurting now. Many, if not most, of and lay alike) of The Episcopal Church, General Convention, is now leading us the clergy and lay people who oppose the and thus if we are serious about our to new directions with regard to human revisionist’s agenda on matters of human commitment to Christian unity the chief sexuality. I think, when the general sexuality, feel as though the Church that obligation to begin finding a solution “feeling” of our community or our brought them to faith, nurtured them and and mending the tears in our Anglican “experience” contradicts the authority taught them, is now, in some way, leaving fabric rests with the Episcopal Church of Scripture or our Tradition, we are them behind. As much as our gay/lesbian – which calls for humility, repentance bound to submit to Scripture. The very members and friends feel disappointed and a change of direction and heart. divided votes, and the apparent discord by the division in the Church today, it is and division that are now the fruits of important to accept and realize there are this fractured body of believers, do not many on the other side of these issues lead me to believe this is the work of the that are hurt as well and they who also Spirit, for Christ desires not our division, need our love and concern. but our unity. Page 22 January 27, 2008

IV. Reflections and thoughts on the Church’s traditional teaching on matters related to human sexuality, and our life together, continued

The best way to understand our faith, is pieces of the American Church who have ordination and Prayer Book; and most to turn to its foundations (i.e. Scripture, decided to split away, but this oversight congregational churches tend to take tradition, Spirit-led Reason, the greater has not been “sanctioned” by the on the personality of their individual Communion); and this we will continue Archbishop of Canterbury. It would be spiritual leader and thus what may be to do at St. Martin’s in our preaching, entirely possible for American Churches good today, may be terrible tomorrow. teaching and pastoral care. to wish to be connected to Anglicanism No, while I share the sorrow many of as it finds its roots in Canterbury, and you have right now, I am very proud and We need to recognize the gravity then have that portion (someday) buy blessed by what we see happening at St. of the moment in the Church. into the revisionists’ position. Then Martin’s – I know, and hope, most of There are some who have said to me, what happens? you share that belief. “Oh, we lived through integration, I think, at least for this chapter in our woman’s ordination, Prayer Book So, finally, we will not be history, it is important to stay connected revision – and this is just like those.” I dissuaded, distracted or divided to both the Episcopal Church as well as disagree once again. I am old enough the Anglican Communion — but I am from our chief mission – the to remember the experience of living confident that neither will be without sharing of the Gospel of Jesus through these as well. We did not have their own great challenges — and thus, the greater Anglican Communion Christ. This is our primary duty our primary and perhaps greatest desire against us on these matters, and there – the preaching of God’s reconciling should be that we live out the orthodox were clear Scriptural imperatives for the hope through the sacrificial death and Christian faith — in whatever arena or equality of races and women – again, powerful resurrection of our Lord Jesus; under whatever umbrella we operate. a point Lord Carey made clearly while the mandate on all humans to love God I would strongly suspect if the Episcopal he was with us. The Archbishop of and neighbor; the necessity that we all, Church in the United States were as Canterbury did not continue to call all of us, call on God’s Spirit to reveal a whole to simply “abandon” any what can be described as “emergency to us those areas of our lives in need of allegiance of the orthodox Christian meetings” of the international Primates repentance and redemption, forgiveness faith, then we would, as a Parish, need over these issues. This is a time for us, and salvation and the goal of bringing all to begin a discernment process about as a Church, to be humble, to listen, to of these messages through our prayers, how we would continue to relate to our thoughts and our deeds. As long as pray and to hope for the unity of the our diocese, the national Church and, I stand as your rector, I will do my best Church. I will continue to take counsel perhaps, even the greater Communion. to keep these privileges at the forefront with our Bishop, and our brother and We are not at that point, and I hope of all that we do at St. Martin’s. That is sister clergy in the Church, and will keep we never come to that bridge. But we the hope I hold out to you as I conclude you informed, to the best of my ability, must face the reality that these are very, this series – the hope that is the same as to what effect this may or may not very challenging times and this is a yesterday, today and forever, Jesus have on St. Martin’s. season of great significance in the life of Christ, (Hebrews 13:8). May we boldly Anglicanism. For the last few years, the prevailing press on together and remember when wisdom was that regardless of what We need to avoid any rash we do, our Lord is indeed with us “…to unfolded in the Episcopal Church, the very end of the age,” (Matthew decisions. I have, sadly, had some orthodox clergy wanted to stay “tied to” 28:20). the larger Anglican Communion, even people tell me they are considering if that meant breaking or weakening leaving the Episcopal Church. My RJL+ ties with TEC. In part, it was felt that question would be, “Where will you the larger Communion would stay go?” The Methodist and Presbyterians faithful to the traditional teaching of are also divided very much over issues the Church. That has been the position of human sexuality; The Romans have of St. Martin’s and our Bishop. Now, a slew of their own problems right (in my mind, unfortunately) I am not now; the many variations of supposed altogether certain the entire Communion “Anglicanism” (most of which are will even be able to hold together. not recognized by the Archbishop of Already, African and South American Canterbury) that have sprung up in Archbishops have offered “oversight” to recent years is already dividing into subgroups over issues like women’s St. Martin’s Episcopal Church Page 23 V. A Glossary of Terms and Documents

hat follows is a glossary of Diocesan, though may run for election The General Convention. The terms and documents that at that point. An Assisting Bishop coming together of PECUSA Bishops Wmay be helpful to as you read is a consecrated Bishop, usually in and elected clergy and lay deputies through the above paper. retirement or having ended his/her term every three years. Each Diocese has 8 in a particular Diocese, who is invited by The following may be helpful in Deputies, therefore each Diocese has a Diocesan Bishop to assist for a period understanding both language and a “vote” in matters before the floor of of time. abbreviations that I may use. Convention. The General Convention The Archbishop of Canterbury. reveals the very democratic nature of our The Anglican Communion. particular denomination – ergo a wide The “primary” Bishop of all Bishops in The overall membership of the 38 variety of voices and opinions. the Anglican Communion. Often titled Provinces of Anglicanism, of which we, as “first among equals,” the Archbishop as members of the Episcopal Church, GC. An abbreviation for General serves as one of the chief instruments are a “constituent member.” There Convention, (often followed by a date to of unity in the Anglican Communion are roughly 77 million members of the signify the year it met, i.e. “GC’06”). and lives and works out of Lambeth communion worldwide, and a little Palace in London, England. The current A Resolution of General over 2 million members in the American Archbishop is Rowan Williams. His A resolution represents Church.. Convention. predecessor, was Lord George Carey, the “mind” of the particular Convention The Episcopal Church. Our who just visited with us in January. that is gathered. It is not binding, but “flavor” of membership in the Anglican is usually put forward and approved +ABC. An abbreviation for the Communion as it is lived out in the as a “good faith” statement of Archbishop of Canterbury. United States. Sometimes called The agreement about the present position “Protestant Episcopal Church in the The Presiding Bishop. The of the Convention on a particular United States of America” (PECUSA) Presiding Bishop is elected by the House matter. Given the democratic nature of and sometimes simply called the of Bishops as the one who “presides” Convention, virtually anything can be “ECUSA,” (with the ‘P’ dropped.) There when the Bishops gather either as a put forward as a resolution (many are, are 110 Dioceses in the PECUSA, each House; or in General Convention and and many of those are not approved) with an elected Bishop. at other times deemed appropriate. At and they may be passed by majority and present, the PECUSA elects its Presiding do not have to have unanimity. TEC. An abbreviation for “The Bishop for a term of nine years and Episcopal Church,” (sometimes also Lambeth Conference. The coming that person lives and works out of PECUSA or ECUSA is used, see above). together of all worldwide Anglican the National Office of the Episcopal Bishops. A very important meeting held Bishop. In the American Church, Church. While the Presiding Bishop every ten years at Lambeth Palace in a Diocesan Bishop is elected by a is seen as a “spokesperson” for the London. The last gathering was in 1998; convention of clergy and lay delegates. PECUSA, his/her opinions must often and thus the next will be in 2008. The Bishop derives his authority from be recognized as personal and not as our Lord, and the power and privileges one who speaks for the whole Church. The Windsor Report. GC ’03 was given at his/her consecration by the Unlike the +ABC, the Presiding Bishop seen as perhaps one of the most divisive consenting bodies represented not only is not technically seen as an instrument GC’s in the history of the PECUSA, and in the electing Convention, but also the of unity for the wider Communion. The perhaps even the Anglican Communion. wider Church. A Diocesan Bishop is Presiding Bishop has no power over The high water mark of this division the “sitting” Bishop of a Diocese and individual Diocesan Bishops, Dioceses, was made clear with the approval the clergy are under his/her care and and/or their clergy, Parishes or laity, but of the election of the Bishop of New pastoral oversight. A Bishop Coadjutor obviously can have a strong voice of Hampshire, who was sexually active is elected as an “assisting” Bishop in influence and opinion on matters related outside the bonds of holy matrimony. preparation for a Diocesan’s retirement to our life together. As a result, discord and division began or resignation and automatically to spread not only within the US, but PB. An abbreviation often used for the succeeds a Diocesan Bishop upon his/ around the globe. Under the direction Presiding Bishop. her end of term. A Suffragan Bishop, of the +ABC, a wide group of leaders is elected as an “assisting” Bishop, were gathered to consider how to move but does not automatically succeed a forward in light of increasing discord Page 24 January 27, 2008

V. A Glossary of Terms and Documents, continued

in the Church. The end of that process The full text of Lambeth 1.10 can be was the development of “The Windsor found on page 25. It also can be ordered Report.” The document, over 100 through the National Church office or pages in length, gave specific counsel through your local bookstore. about how best to move forward. It is a non-binding document; and it certainly does not cover every aspect of our life Lambeth Palace, circa 1685 together. For many, it represents the best way forward. It was intentionally completed prior to GC’06 with the idea that its recommendations would be adopted at that gathering. A copy of the full report is in our Parish Office or can be reviewed by pulling it up on the website of the Anglican News Service.

Lambeth 1.10. A very important resolution of the Lambeth Conference of 1998, which specifically stated the “mind of the Church” on matters of human sexuality. Much of the current division in the greater Church springs from a general feeling that many parts of the PECUSA are, at present, in violation of this mind both in the consecration of the Bishop of New Hampshire, continued ordinations of persons who Lambeth Palace is the official London residence of the Archbishop of Canterbury. are sexually active outside of holy It is located in Lambeth, on the south bank of the River Thames a short distance matrimony, and the performance of upstream of the Palace of Westminster on the opposite shore. It was acquired by the same-sex blessings and/or unions. archbishopric around 1200. It is perhaps best known today as the site of the decennial Lambeth Conferences of all active Anglican bishops in the world.

Lambeth Palace, London St. Martin’s Episcopal Church Page 25

V. A Glossary of Terms and Documents, continued

Lambeth 1.10 f. requests the Primates and the ACC Christ must continue to illuminate, to establish a means of monitoring challenge and transform cultures, Resolution I.10 the work done on the subject of structures, systems and ways of Human Sexuality human sexuality in the Communion thinking; especially those secular and to share statements and views that predominate our society This Conference: resources among us; to day; a. commends to the Church the g. notes the significance of the Kuala (b) consequently, reaffirms the subsection report on human Lumpur Statement on Human traditional teaching upholding sexuality; Sexuality and the concerns faithfulness between a husband and b. in view of the teaching of Scripture, expressed in resolutions IV.26, wife in marriage, and celibacy for upholds faithfulness in marriage V.1, V.10, V.23 and V.35 on the those who are single; authority of Scripture in matters of between a man and a woman in (c) noting that the Holy Scriptures marriage and sexuality and asks the lifelong union, and believes that are clear in teaching that all sexual Primates and the ACC to include abstinence is right for those who are promiscuity is a sin, is convinced them in their monitoring process. not called to marriage; that this includes homosexual c. recognises that there are among us Appendix practices, between persons of the same sex, as well as heterosexual persons who experience themselves Resolutions of Sections and Regions relationships outside marriage; as having a homosexual orientation. referred to in Subsection (f) of Many of these are members of Resolution I.10 (Human Sexuality) (d) believes that in this regard, as in the Church and are seeking the others, all our ordained Ministers pastoral care, moral direction of the Resolution IV.26 must set a wholesome and credible Church, and God’s transforming from Section IV example. Those persons who power for the living of their lives practise homosexuality and live This Conference, noting that no and the ordering of relationships. in promiscuity, as well as those province of the Anglican Communion We commit ourselves to listen to the Bishops who knowingly ordain has voted to change the traditional experience of homosexual persons them or encourage these practices, ethical teaching on homosexuality, in and we wish to assure them that act contrary to the Scriptures and order to have and promote credibility they are loved by God and that all the teaching of the Church. We call with our brothers and sisters in New baptised, believing and faithful upon them to repent; persons, regardless of sexual Churches and Independent Christian orientation, are full members of the Groups, receives and recognises the (e) respects as persons and seeks to Body of Christ; Kuala Lumpur Statement on Human strengthen compassion, pastoral Sexuality as a contribution of the ‘South care, healing, correction and d. while rejecting homosexual practice - South Encounter’ to the Anglican restoration for all who suffer or err as incompatible with Scripture, Communion. through homosexual or other kind calls on all our people to minister of sexual brokenness. pastorally and sensitively to all Note: This Resolution was not voted irrespective of sexual orientation upon, as the Conference agreed to pass (f) affirms that it is therefore the and to condemn irrational fear to next business. responsibility of the Church to lead to repentance all those who deviate of homosexuals, violence within Resolution V.1 from Central marriage and any trivialisation and from the orthodox teaching of the commercialisation of sex; and East Africa Region Scriptures and to assure them of God’s forgiveness, hope and dignity. e. cannot advise the legitimising or This Conference: blessing of same sex unions nor (a) believes in the primary authority of Note: This Resolution was put to ordaining those involved in same the Scriptures, according to their the Conference in the form of an gender unions; own testimony; as supported by amendment to Resolution I.10 and was our own historic tradition. The defeated. Scriptural revelation of Jesus the Page 26 January 27, 2008

V. A Glossary of Terms and Documents, continued (Lambeth 1.10)

Resolution V.10 from the Latin American Region Canterbury Cathedral This Conference recognises the importance of strengthening Christian family values, and thereby reaffirms traditional Anglican sexual ethics. Note: This Resolution was put to the Conference in the form of an amendment to Resolution I.10 and was withdrawn by the mover. Resolution V. 23 from the South East Asia Region This Conference receives the Kuala Lumpur Statement on Human Sexuality with gratitude as an authentic expression of Anglican moral norms. Note: This Resolution was not voted upon, as the Conference agreed to pass to next business. Resolution V.35 from the West Canterbury Cathedral is one of the oldest and most famous Christian structures in Africa Region England and forms part of a World Heritage Site. It is the Cathedral of the Anglican This Conference: Archbishop of Canterbury, the Primate of All England and religious leader of the Church of England. It houses The Chair of St. Augustine As well as being the mother church of (a) noting that - the Diocese of Canterbury (east Kent) it is the focus for the Anglican Communion. (i) the Word of God has established the fact that God created man and woman and blessed their marriage; Canterbury Cathedral (ii) many parts of the Bible condemn homosexuality as a sin; (iii) homosexuality is one of the many sins that Scripture has condemned; (iv) some African Christians in Uganda were martyred in the 19th century for refusing to have homosexual relations with the king because of their faith in the Lord Jesus and their commitment to stand by the Word of God as expressed in the Bible on the subject; (b) stands on the Biblical authority and accepts that homosexuality is a sin which could only be adopted by the church if it wanted to commit evangelical suicide. Note: This Resolution was put to the Conference in the form of an amendment to Resolution I.10 and was defeated. St. Martin’s Episcopal Church Page 27

Our Core Values The Seven Christian Habits Every community (think of your family, clubs or organizations Often, one lives out their values with specific Christian Habits, to which you belong) has a collection of basic “values” to for instance, one’s beliefs are lived out in their actions. The third which they subscribe. While they do not necessarily define the Rector of St. Martin’s Episcopal Church, the Rev. Laurence community, they offer basic parameters of what it means to A. Gipson, D.D., developed seven “Christian Habits.” These be part of the community. In short, it is often said that “If you habits were adopted by St. Martin’s leadership and the Parish want to live in the house, you have to play by the house rules.” counsels each member of the Parish to “adopt” these habits Below are the “Core Values” of St. Martin’s Episcopal Church: into their Christian life as a visible expression of their life of discipleship. These Christian Habits are: To glorify God in all we do, St. Martin’s Episcopal Church affirms and values: The Seven Christian Habits A personal, intimate relationship (through the Holy Spirit) — As affirmed by the worldwide 1. The Christian Faith with God as He is revealed in Jesus Christ in which I believe Anglican Communion which emphasizes the Holy Scriptures and trust in Him and His love for me and for my salvation as the primary authority and guide for individual faith and in this life and the life to come. practice. 2. Daily personal prayer and weekly worship of God in His Worship — Based on traditional Anglican theology, liturgy Church by which I receive the renewal of my emotional- and the Christian Sacraments, always striving to offer God our spiritual energy which I need to live my life. very best in prayer, preaching and music in an inspirational setting. 3. Regular study of the Bible to understand how God has related to His people and what His will has been. Discipleship — Bringing as many people as possible into Adjusting my will to the will of God for me as revealed in a personal relationship with God through Jesus Christ and 4. Scripture, prayer, worship and my relationship with Him. enabling each of us to be transformed into disciples of Jesus Christ through participation in the ministries of St. Martin’s. 5. Service (which is ministry, which is loving, which is doing good to God, others and self): Ministry — Ministering to those in spiritual, emotional and physical need through Pastoral Care and Outreach programs a. At home to family and friends. designed to serve the St. Martin’s church family and our entire b. At work to co-workers. community. c. At Church. Stewardship — Becoming faithful stewards of our time, d. In the world by leading others to Christ, by helping talent and treasure for the ultimate glory of God, the growth of those in need and by working for justice and peace. His Kingdom and as an example to others. 6. Fellowship (renewing relationship) with Christian people. Fellowship — Providing a Christian home for individuals and families seeking to experience and share Christian 7. Stewardship of my resources: fellowship and community. a. Of my relationships. b. Of my time and talent. c. Of my money, giving to God and His work my tithe (as I calculate it). Page 28 January 27, 2008 Appendix A An Historical Background to that Certain Resolution

To Establish St. Martin’s As Despite the foregoing, in 2003 the General Convention failed to effect a A Windsor Parish General Convention of the Episcopal moratorium upon the ordination of Church gave consent to the election of practicing homosexuals (as requested by In I998 the bishops of the world-wide V. Gene Robinson, a gay man living in a the Windsor Report’s recommendation Anglican Communion of 77 million same sex relationship, to be consecrated #1) or to effect a moratorium on members assembled in England at the Bishop of New Hampshire and the blessing of same sex unions (as the Lambeth Conference and passed refused to forbid the blessing of same requested by the Windsor Report’s Resolution 1.10 by an overwhelming sex unions. Such actions created division recommendation #2). majority. Resolution 1.10 affirmed to all in the Anglican Communion around the Anglicans: It is also noteworthy that the Windsor world, Report called for the creation of an • That Holy Scripture upholds Thereafter, the Archbishop of “Anglican Covenant:” faithfulness in marriage between a Canterbury, Rowan Wi11iams, man and a woman in lifelong union This Commission recommends, established the Lambeth Commission therefore, and urges the primates to • That Holy Scripture reveals that to recommend actions upon these consider, the adoption by the churches abstinence is right for those who are problems. of the Communion of a common not called to marriage In 2004, that Commission issued the Anglican Covenant which would make • The homosexual practice is rejected Windsor Report, which made the explicit and forceful the loyalty and as incompatible with Scripture following recommendations among bonds of affection which govern the others: relationships between the churches of • That the Bishops, therefore the Communion. 1. The Episcopal Church (USA) be • Do not advise the legitimizing invited to effect a moratorium on Those churches who would commit to or blessing of same sex unions the election and consent to the the Covenant (“sign on to it”) would • Do not advise the ordination of consecration of any candidate to the become constituent members of the those involved in same gender episcopate who is living in a same Anglican Communion with voice unions gender union…” and vote within the councils of the Communion. Those churches that did • Yet, the Bishops recognize that 2. While we recognise that the not would be reduced to “associate” persons of homosexual orientation Episcopal Church (USA) has status without voice and vote within the seek and are entitled to the pastoral by action of Convention made councils of the Communion. care and moral direction of the provision for the development of Church and God’s transforming public Rites of Blessing of same sex It is supposed that the Covenant would power for the living of their lives unions, the decision to authorise prevent the ordination of persons and the ordering of relationships… rests with diocesan bishops. living in same gender relationships and and, so the Bishops assure them Because of the serious repercussions the blessing of same sex unions. This that they are loved by God and in the Communion, we call for supposition is made because it seems that all baptised, believing and a moratorium on all such public fairly certain that the Covenant would faithful persons, regardless of Rites…AND, contain Lambeth Resolution 1.10 that sexual orientation, are full members rejects both practices, AND, In 2005, the Archbishop of Canterbury of the Body of Christ…and, and the thirty-eight Primates (heads of In September 2006, the Rt. Rev. Don A. the Bishops therefore call on all the constituent churches) of the Anglican Wimberly, our Bishop, called together Anglicans to minister pastorally Communion approved the Windsor at Camp Allen in Navasota, Texas a and sensitively to all irrespective of Report and its recommendations in meeting of bishops who agreed to the sexual orientation and to condemn the Dromantine Communique of 2005 following statements: irrational fear of homosexuals. calling for a response to Windsor’s More recently, the Archbishop of recommendations from the Episcopal Canterbury has reaffirmed that Church (USA). Resolution 1.10 is the teaching of In the summer of 2006, the General the Anglican Communion on human Convention of the Episcopal Church sexuality, (USA) met. Despite the foregoing, the St. Martin’s Episcopal Church Page 29

Appendix A. An Historical Background to that Certain Resolution To Establish St. Martin’s As A Windsor Parish

• Agreement that Lambeth 1.10 and they accept the Windsor Report • Yet, persons of homosexual now constitutes the teaching of the and submit themselves to abiding by its orientation seek and deserve the Anglican Communion. recommendations. pastoral care and moral direction of the Church and God’s transforming • Commitment to the Windsor Given the foregoing, St. Martin’s power for the living of their lives Report as marking the way ahead Parish wishes to support our Bishop, and the ordering of relationships… for the Communion, and acceptance Don A. Wimberly, our Archbishop of and, We at St. Martin’s therefore of its recommendations in respect Canterbury, Rowan Williams, and the assure them that they are loved by to blessing same-sex unions and the Primates of the Anglican Communion, God and that all baptised, believing ordination of persons engaged in AND St. Martin’s has, therefore, and faithful persons, regardless of sexual relations outside the bonds prayerfully adopted the Resolution to sexual orientation, are full members of Holy Matrimony. which the foregoing history is appended. of the Body of Christ…and, that our • Acceptance of the Communique THEREFORE BE IT RESOLVED that clergy and members will minister from Dromantine issued by the St. Martin’s Episcopal Church, Houston, pastorally and sensitively to all Meeting of the Primates in response acting under the authority of its Vestry irrespective of sexual orientation to the Windsor Report. and its Rector, the Reverend Laurence A. and we condemn irrational fear of Gipson with the consent of its Bishop, homosexuals. • Agreement that the response of the Right Reverend Don A. Wimberly, ECUSA’s General Convention to And, that we intend to be a Windsor D.D., Bishop of Texas, hereby declares the Windsor Report does not go far Parish within the Episcopal Diocese of as follows: enough, and the intent to find a way Texas and as a constituent member of to be related to the Archbishop of • We affirm and adhere to the the Anglican Communion, a Fellowship Canterbury and the Primates of the teaching of Lambeth Resolution within the One, Holy, Catholic, and Communion in a way that is not 1.10, including more particularly to Apostolic Church, of those duly impaired, AND, its affirmation constituted Dioceses, Provinces, and regional Churches in communion The Bishops who met at Camp Allen • That Holy Scripture upholds with the See of Canterbury, upholding are called “Windsor Bishops”, because faithfulness in marriage between a and propagating the Historic Faith they affirm that the Windsor Report man and a woman in lifelong union and Order as set forth in the Book of with its recommendations including • That Holy Scripture reveals that Common Prayer; that fully supports the Anglican Covenant is the way abstinence is right for those who are the Windsor Report 2004 and its forward for the. Anglican Communion not called to marriage recommendations; and that prays for in solving these present difficulties and the day when the struggle over the returning the entire Communion to • That homosexual practice is issues that divide the Church will no orthodox Christian faith and practice; incompatible with Scripture longer diminish our witness to God’s • That Scripture is incompatible with reconciling and saving love for all people as made known through Jesus our Lord. • the legitimizing or blessing of same sex unions • the ordination of those involved in same gender unions Published by: St. Martin’s Episcopal Church 717 Sage Road Houston, TX 77056 713-621-3040 stmartinsepiscopal.org