Deja vu all over again

Clicking on the title to this post will take you to a story from today's Washington Times about the pending formation of an new Lutheran denominational body. The Steering Committee of Lutheran CORE, a group of traditional Lutherans who has been opposing the leftward slide of the Evangelical Lutheran Church of America, has voted to form a separate church structure in the aftermath of the ELCA's national Synod's vote to jettison Scriptural teachings on human sexuality last summer.

It is striking how closely ELCA's slide has paralleled that of TEC. May God bless Lutheran CORE richly as they strive to be faithful to the Gospel of Jesus Christ and to answer God's call to righteousness.

The Pope's offer to Anglican converts does not allow them to pick and choose which doctrines they accept

Avril Ormsby, writing for Reuters (click on title to this post to read), reports that the Roman Catholic Archbishop of Westminster, Vincent Nichols, has stated that, "Nothing is envisaged in this provision that the Pope has put in place is a kind of minimalist approach to picking bits of the Catholic faith that I like and then seeing myself as it were contained as a quasi-Catholic, not a real Catholic, under the umbrella of this constitution." The archbishop notes that a "buffet approach" to the Faith will not be acceptable.

Archbishop Nichols further stated: “I clearly want to say unambiguously that anybody who seriously wants to perhaps take up the initiative that Pope Benedict has put in place needs to do it out of a conviction that this is the context in which they desire, long to live their Christian discipleship. ...

It therefore must be a positive desire in their heart, and one that centres around not questions of the ordination of women to the episcopate, not questions of sexual ethics, but must centre around an understanding of the role of the office of the Bishop of Rome…in the ongoing life of a Christian.

So a person must be embracing of that concrete aspect of Catholic life which is the authority of the Holy See in the person if they are hoping to make this journey with integrity.”

RWF resumes: I, for one, am glad that the Archbishop has pointed this out. One really ought to make a change of this magnitude because one is drawn by the firm, positive conviction that Rome possesses the Truth in a way that Anglicanism simply does not. It should be a movement toward the fullness of Faith, not merely a journey away from a few particular flaws that the convert finds unacceptable in the Anglican tradition. Unless the prospective convert truly is convinced in his or her heart and mind that all that the Roman Catholic Church teaches is true (including Apostolicae Curae's teaching on the invalidity of Anglican orders and their Catechism's affirmations on Papal infallibility, the Immaculate Conception, and the universal ordinary jurisdiction of the bishop of Rome, among others), I would urge them to pause and reflect deeply before moving forward. That noble Church deserves a membership devoted to the truths of the Faith as it has consistently presented them.

The Manhattan Declaration

By clicking the title to this blog entry you may read The Manhattan Declaration. This document was released yesterday and is an important ecumenical statement by orthodox Christian leaders from many denominational traditions regarding issues related to the sanctity of life, Scriptural and traditional teachings on human sexuality, and troubling recent developments in the law regarding freedom of religion.

Among the initial signatories are Archbishop Robert Duncan of the Anglican Church in North America and several other bishops of the new province, along with Dr. J.I. Packer, our best known theologian. Others signatories include several Roman Catholic archbishops and the R.C. apologist Dr. Peter Kreeft of Boston College, Metropolitan Jonah of the OCA and numerous other Orthodox leaders, and dozens of well-known evangelical figures (e.g., Chuck Colson, Joni Erickson Tada, Dr. James Dobson, Dr. Richard Land of the Southern Baptist Convention, and Ravi Zacharias).

More than 5000 additional individuals have signed the Declaration in the last twenty-four hours on-line.

Thursday Night Class Raps Up for the Fall

Tonight we finished up our Fall Thursday night class at St. Vincent's Cathedral. We have covered the Apostolic Fathers over the last ten weeks, and it was a great deal of fun. Thanks to all who participated.

My next Thursday night class will begin after the Christmas holiday on the evening following the feast of Epiphany. The new class will focus on the thought of St. Augustin of Hippo, with special attention to The Confessions. This class will start on January 7th at 7:30PM in Middle School classroom 103. If you live in the DFW Metroplex, please consider joining us!

Another Significant Ruling in Our Diocese's Favor in the TEC Lawsuit

The Court of Appeals here has issued a stay in the lawsuit the TEC-loyalist rump "diocese of Fort Worth" has filed attempting to take all our property away from the parishes of the real, ACNA-affiliated Diocese of Fort Worth. This was done because a fundamental illogic has appeared in the way TEC's lawsuit is working its way through the trial court.

First, the trial court judge has already ruled that the lawyers suing on behalf of TEC's "diocese" DO NOT represent the corporation known as the Episcopal Diocese of Fort Worth that was established in 1983 and which Bishop Iker still heads. Yet the trial judge did not strike all the pleadings TEC's lawyers had filed claiming to act on behalf of the corporation at the time he ruled that they were not the real diocese's lawyers. Logically, if these TEC lawyers do not represent the real diocese that actually owns the property, then they should not be able to even appear in court to file pleadings demanding that property be handed over to the folks they represent!

The appelate court has stayed any further proceedings until this fundamental illogic can be resolved. And that is GOOD news for the ACNA diocese--the real diocese of Fort Worth.

The Anglican Curmudgeon has full details and is a MUST READ. Just click on the title to this blog entry to read his remarks.

The New Apostolic Constitution from the Vatican on "Anglican Ordinariates"

The Vatican's new Apostolic Constitution, Anglicanorum Coetibus, has now been released (it may be seen by clicking the title to this post). And for those Anglicans who have longed for immediate, full, visible union with the See of Rome this is a generous offer. The Constitution and its supporting document make it clear that these Ordinariates will have many of the characteristics of dioceses. And for former Anglicans who are looking for the long-term preservation of some aspects of the "Anglican patrimony" inside the Roman Catholic Church this is certainly a step in the right direction.

It is not clear to me precisely how much of the "Anglican patrimony" is going to be preserved with the Roman Catholic Church beyond liturgical elements, however. Paragraph III of the Constitution states, "the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See, so as to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared." But aside from worship expressions informed by the traditional Books of Common Prayer, how much more of the Anglican heritage will be preserved? The new plan holds out the same possibility of married presbyters ordained out of the ranks of converted Anglican clergy that has long been provided by the "Pastoral Provision" in the U.S., of course, but certainly there is more to being Anglican than the BCP and married priests. How much more will Anglican converts take with them into the RCC? Time will tell, I suppose.

It is interesting that an explanatory statement by a scholar in Rome originally appended to the end of the Constitution on the Vatican's web site states in part, "4. the ordination of ministers coming from Anglicanism will be absolute, on the basis of the Bull Apostolicae curae of Leo XIII of September 13, 1896." Hence, there will apparently be no "conditional ordinations" allowing former Anglican ministers to believe they had previously been validly ordained as priests by an Anglican bishop. Their future ordinations as Roman Catholic priests will be their first and only priestly ordination. (I am not sure exactly how authoritative this appended statement by Fr. Gianfranco Ghirlanda, S.J., of the Pontifical Gregorian University is, but the fact that the Vatican at first attached it to the Constitution on its own website surely invests it with more significance than the opinions of a random blogger such as myself. I notice that by Tuesday morning, however, it seems to have disappeared from the Vatican web site. The news organization Zenit refers to it as the Vatican's "official commentary" on the Constitution. Fr. Ghirlanda's commentary may still be read at http://www.zenit.org/article-27492?l=english )

But for me the crucial statement in the Constitution is paragraph I, §5: "The Catechism of the Catholic Church is the authoritative expression of the Catholic faith professed by members of the Ordinariate." This is, of course, precisely what one would expect from the Vatican. Pope Benedict and the Roman hierarchy are men of integrity who take doctrine seriously. Certainly no one would expect them to allow Anglican converts to pick and choose which elements of Rome's definitive teachings they will adhere to and which they won't. I am very glad the Constitution makes it clear that one will be accepting the entire package in taking up this offer. If you reject something the Catechism teaches you will not be in conformity with "the authoritative expression" of the Catholic faith. Period. No "cafeteria Catholicism" will be fostered by this new scheme. Bravo!

Of course, if I believed the full contents of The Catechism of the Catholic Church to be true I would already have become a Roman Catholic long ago. If I were convinced that Rome's understanding of the Faith is entirely correct, I would not hold back a single minute from being received into full commuion with the bishop of Rome. I certainly would not have delayed my submission simply in hopes that one day a Pope would create an administrative apparatus expanding the Pastoral Provision and making it easier to set up Anglican Use parishes under the jurisdiction of former Anglican hierarchs as Ordinaries.

Of course, personally I do not believe the Roman Catechism accurately teaches all the elements of the Catholic faith. After almost twenty years of serious study and prayerful contemplation, my own convictions are firm on certain points. I do not believe, for example, that Rome's teaching on the jurisdiction of the Papacy is correct (CCC, paras. 882-883), nor do I adhere to Rome's teaching on infallibility (CCC, paras. 889-892) or the Immaculate Conception (CCC, paras. 491-2). And there are other elements of Rome's doctrine about which I have considerable reservations. So I, for one, cannot in good conscience submit to the Roman Pontiff and avail myself of Pope Benedict's gracious offer. But I am happy for those friends who have longed for their path into full communion with the See of Peter to be made straight. May God bless your journey, dear brothers and sisters. You will be missed.

DioFort Worth Makes It Official--We have acceded to the Constitution and Canons of the ACNA and endorsed the Anglican Covenant

When the gavel fell bringing our 27th diocesan convention to an end about an hour ago the Episcopal Diocese of Fort Worth officially became a full member of the Anglican Church of North America, ending the de facto "provisional" member status we have had in ACNA since its Inaugural Assembly last June here at St. Vincent's Cathedral.

By a unanimous voice vote the convention committed us "to continued participation in the development of the Anglican Church in North America, acceding to the Constitution and Canons thereof during this process." At the same time, our diocese will also maintain "its status as a member diocese in the Province of the Southern Cone while the formal process of recognition of this new province continues in the Anglican Communion."

We also unanimously expressed our "readiness to adopt the proposed Anglican Communion Covenant (Ridley Cambridge Draft)" and our "solidarity with the Provincial Council of the Anglican Church in North America and the Communion Partner Bishops in North America in the hope that individual dioceses and other churches [Covenant 4.1.5] be encouraged to adopt the Anglican Covenant."

By another unanimous voice vote we also declared that we share "Metropolitan Jonah’s vision 'to live, to actualize, and to participate in the full integrity of the Catholic Church—the full integrity of Orthodox Catholicism,'" and communicated to "Metropolitan Jonah and the Orthodox Church in America [our] desire to work toward that full, visible, and sacramental unity that the Lord Jesus Christ desires in his prayer that 'they all may be one.'"

Finally, we also expressed our "deep gratitude" to Pope Benedict XVI for "his willingness to achieve full communion with Anglicans" and urged members of our diocese to study prayerfully his soon-to-be-released Apostolic Constitution on reception of Anglicans into the Roman Catholic Church.

The full texts of the resolutions may be found by clicking the title of this blog entry. All of these resolutions were adopted without modification by unanimous voice vote.

Archbishop Dimitri of the Orthodox Church of America (pictured below with Bishop Iker--photo by S. Gill) brought us fraternal greetings on behalf of Metropolitan Jonah. He was warmly received, as was the representative of the Roman Catholic diocese.

How would you do in my middle school Philosophy class?

I am teaching an elective "Introduction to Philosophy" class this year at St. Vincent's Middle School for our 6th through 8th graders. It is a wonderful class, full of many of my best and brightest students. The discussions are lively and frequently quite deep. Honestly, I have an eighth grader whose papers would get solid marks in freshman Philosophy at UT-Austin (well done, MNM!) and eleven-year-olds whose questions in class reflect a depth of insight uncommon for people three times their age. All of the kids are really getting into the material. I am so proud of them!

Take a crack at the exam I am giving them this morning. Would you make an "A"?

NAME____________________________
PHILOSOPHY EXAM: Plato and Aristotle

1. What is the world of “eternal Forms” for Plato and how does it relate to the world we experience with our senses? (15 points)

2. What does Plato think happens when we “learn” something? (10 points)

3. What was the name of the school that Plato founded in Athens? (5 points)

4. What is Aristotle’s theory with regard to “substance” (a.k.a. “essence”) and “accidents”? (15 points)


5. Describe what Aristotle thought the “form” of a thing is. (15 points)

6. How did Plato’s ideas about women differ from those of Aristotle? (10 points)

7. What is the structure of the ideal society in Plato’s “Republic”? (30 points) Discuss the three different classes of people and how the government and the rearing and education of children were supposed to work.

BONUS: In the 13th century A.D. a Christian philosopher named Thomas Aquinas adapted some of Aristotle’s thought to explain what takes place in the Holy Eucharist. Describe this doctrine, using the proper terminology. (up to 10 bonus points available)

ACNA figures to grow by five more parishes next week!

There will be five new congregations welcomed into the diocese of Fort Worth next week. Assuming the diocese accedes formally to the Constitution and Canons of the ACNA at our convention next Saturday (as seems likely) this will mean five new parishes for the new province! Several of these parishes are former TEC churches, while one is a new church plant.

The Church of Christ the Redeemer will be recognized as a mission parish in Fort Worth, under its vicar, Fr. Christopher Culpepper. St. Francis Church in Dallas will be welcomed as a new parish of the diocese, while St Gabriel's Anglican Church in Bentonville, AR, will become a mission station of the diocese. And St. Matthias' Anglican Church in Dallas and the Church of the Holy Spirit in Tulsa, OK, will become parishes of the diocese under a new Parish Affiliation Agreement that has been put into place here.

Welcome to the dioFortWorth family, friends!

George Conger+ surveys the Communion and finds only individuals likely to take up Vatican's offer

From the Rev. George Conger, quoting in part Bishop Iker's letter of October 20th, on the website Religious Intelligence:

US Anglo-Catholic leader Bishop Jack Iker of Fort Worth said the proposal was a “very generous and welcoming offer” for those seeking to maintain “certain aspects of the Anglican way of worship, spirituality, and ethos while entering into full communion with the Pope.”

However, “not all Anglo-Catholics can accept certain teachings of the Roman Catholic Church, nor do they believe that they must first convert to Rome in order to be truly catholic Christians,” Bishop Iker said on Oct 20 noting that “other Anglicans who desire full communion with the See of Peter would prefer some sort of recognition of the validity of Anglican orders and the provision for inter-communion between Roman Catholics and Anglicans.”

The rest of the article is well worth reading. The C of E Newspaper's survey reveals no jurisdictions are likely to take up the Vatican's offer. Conversions will apparently be solely on an individual basis.

Conger's conclusion: In jurisdictions where traditional Anglo-Catholics predominate: the Provinces of Central Africa, Tanzania, West Africa, Papua New Guinea, the Solomon Islands, the West Indies; the Australian dioceses of The Murray and Ballarat and the US dioceses of Fort Worth, Quincy and San Joaquin---individuals may take up the Vatican’s offer, but no institution is likely to follow. Nor is the offer likely to divide North American conservatives into rival Anglo-Catholic and Evangelical camps, its leaders tell CEN.

Roses of Bishop Davies Home, taken by my father Randy

The most important news from my ministerial world today

The really big news in my cure of souls tonight is the marvelous VICTORY of our beloved St. Vincent's Middle School Lady Eagles in the Christian Schools Athletic Fellowship's North Texas Regional Volleyball Tournament!!!! Congratulations, my dear sisters in Christ! A great way to end a great season. Regional Champions--woo-HOO!!

Maren was named to the All-Region Team and Stephanie was named Tournament MVP. Great work, everyone. I am very proud of you!

Response to Vatican announcement of “personal ordinariates” for Anglicans

Bishop Iker has issued the following statement regarding today's announcement from the Vatican:

I have read with great interest various reports concerning today's announcement from top officials in the Vatican about some new provisions being made whereby Anglicans may enter into full communion with the Holy See. For some time now I have understood that high-level discussions about this were taking place in Rome and that an announcement along these lines would be made before the end of the year. As today's announcement indicates, a new Apostolic Constitution is soon to be released which will spell out Pope Benedict XVI's response to Anglicans who wish to enter into full visible communion with the Roman Catholic Church.

Many Anglo-Catholics will welcome this development as a very generous and welcoming offer that enhances the Pastoral Provision that has been in place for several years for those seeking reunion with Rome. Other Anglicans who desire full communion with the See of Peter would prefer some sort of recognition of the validity of Anglican orders and the provision for inter-communion between Roman Catholics and Anglicans.

The virtues of the proposal as I understand it have to do with maintaining certain aspects of the Anglican way of worship, spirituality, and ethos while entering into full communion with the Pope. But of course, not all Anglo-Catholics can accept certain teachings of the Roman Catholic Church, nor do they believe that they must first convert to Rome in order to be truly catholic Christians.

This option to choose different paths comes at a difficult time for us as together we face the challenges of the litigation brought against us by the Protestant Episcopal Church in the United States of America. Rather than making hasty decisions or quick resolutions, we will continue to work and pray together for the unity of Christ's holy catholic church throughout the world.

The Rt. Rev. Jack Leo Iker
Bishop of Fort Worth

Major News from the Vatican about Anglican Use Expansion and Structure--UPDATED

There will no doubt be many of my brother priests here in Fort Worth who will rejoice mightily at this news. And I am happy that some of them may find it easier to accomplish what they have longed for--immediate and full reunion with the see of Rome.

Long-time readers of this blog will recall that I have frequently said, however, that my own convictions are thoroughly Anglican on the matters that have sadly divided us from our Roman Catholic brothers and sisters. Reunion with the bishop of Rome is not in the cards for me so long as papal infallibility is still the teaching of the Roman Catholic Church. So my joy for those friends of mine who have been hoping for this is mixed with trepidation at what this might mean for the future of my own diocese and that of the ACNA. Time will tell. Let us all pray for wisdom.

The Vatican's clarifying statement may be read in its entirety here.

Here is the AP story out of Rome this morning:

VATICAN CITY — Pope Benedict XVI has created a new church structure for Anglicans who want to join the Catholic Church, responding to the disillusionment of some Anglicans over the ordination of women and the election of openly gay bishops.

The new provision will allow Anglicans to join the Catholic Church while maintaining their Anglican identity and many of their liturgical traditions, Cardinal William Levada, the Vatican's chief doctrinal official, told a news conference.

The new church structure, called Personal Ordinariates, will be units of faithful within the local Catholic Church headed by former Anglican prelates who will provide spiritual care for Anglicans who wish to become Catholic.

"Those Anglicans who have approached the Holy See have made clear their desire for full, visible unity in the one, holy, catholic and apostolic Church," Levada said. "At the same time, they have told us of the importance of their Anglican traditions of spirituality and worship for their faith journey."

Levada said the new canonical structure is a response to the many requests that have come to the Vatican over the years from Anglicans who have become increasingly disillusioned with the ordination of women, the election of openly gay bishops and the blessing of same-sex unions in the 77-million strong Anglican Communion. He declined to give figures on the number of requests that have come to the Vatican, or on the anticipated number of Anglicans who might take advantage of the new structure.

The new canonical provision allows married Anglican priests to become ordained Catholic priests — much the same way that Eastern rite priests who are in communion with Rome are allowed to be married. However, married Anglicans couldn't become Catholic bishops.

The Vatican announcement immediately raised questions about how it would be received within the Anglican Communion and the prospects for continued ecumenical talks between the Vatican and Archbishop of Canterbury.

Noticeably, no one from the Vatican's office on relations with Anglicans and other Christians attended the news conference; Levada said he had invited representatives to attend but they said they were all away from Rome.

However, the Vatican's archbishop of Westminster and Rowan Williams, the Archbishop of Canterbury and spiritual head of the global Anglican church, issued a joint statement, saying the decision "brings an end to a period of uncertainty" for Anglicans wishing to join the Catholic Church. The statement said the decision in fact could not have happened had there not been such fruitful dialogue between the two.

"The ongoing official dialogue between the Catholic Church and the Anglican Communion provides the basis for our continuing cooperation," the joint statement said.

The announcement was kept under wraps until the last moment: The Vatican only announced Levada's briefing Monday night, and Levada only flew back to Rome after finalizing the details at midnight.

A quote from 1843 that reflects beautifully why I have been an Anglican since the day I was baptized in 1990, and why I remain one today.

"The Romish Church had been accustomed to defend her errors by the authority of vague traditions, having their origin in the obscurity of the dark ages, or in the selfish cunning of her hierarchy. The continental Reformers went to the extreme of rejecting all tradition, and church authority, even though they pertained to primitive times, and were calculated to illustrate and harmonize the doctrines of the Gospel. The Reformers of the Church of England, while they maintained the supreme authority and the sufficiency of the Scriptures, and rejected such traditions as inculcated articles of faith in addition to what they contained, yet received with respectful veneration all those catholic and primitive usages of the Church which were in accordance with Scripture, and paid a due regard to the testimony of those holy men of early times, whose writings were peculiarly calculated to throw light upon the doctrines of the Saviour and the Apostles, and to show us how those doctrines were received and carried into practice in the primitive ages. This course is in accordance with the dictates of reason and common sense. In the investigation of any fact, especially if it pertain to remote antiquity, the first rule of evidence requires that we should examine it by the light of contemporary history. And, though the English Reformers ascribed no Popish infallibility to the Church, or to the early Fathers, yet, as the instruction they afforded came from sources where the truth was likely to be well understood, at a time when there was no motive to pervert it, and when the Holy Spirit seems to have been more abundantly shed upon the Church and upon its ministers, for the establishment of the Christian faith, they felt bound to receive that instruction, and to take it as a most useful guide, in all doubtful questions relating to the interpretation of the Scriptures, as well as to the rites and ceremonies which properly pertained to the Church.

In the "Necessary Doctrine of a Christian Man," agreed upon by the whole Church of England, in the year 1543, it is declared that "All those things which were taught by the Apostles, and have been by an whole universal consent of the Church of Christ ever sith that time taught continually, and taken always for true, ought to be received, accepted, and kept, as a perfect doctrine Apostolic."

In the preface to the Ordinal, agreed upon in the year 1552, the three Orders of the ministry are continued, on the ground that "It is evident unto all men, diligently reading Holy Scripture and Ancient Authors, that from the Apostles' times there have been these Orders of ministers in Christ's Church." The "Homilies of the Church" frequently refer to the authority of the early Fathers, in confirmation of the doctrines they inculcate. And all the venerable champions of the English Reformation have concurred in these sentiments. They never thought of a general license to every man to act as the interpreter of Scripture, according to his own private fancy, nor of giving to every one an unlimited freedom to exercise his own private inventions, in matters of Church Reform.

The general exercise of private judgment, and of the freedom of the will, is indeed the natural and inalienable right of every man. But he is responsible to his God, and, in a minor degree, to his fellow-men, for the manner in which he exercises those faculties. He may not rightly set them up in opposition to the word of God. He may not rightly exercise them in a spirit of vanity, of perversity, or of self-conceit. He may not rightly exercise them in a way injurious to the peace and order of society, nor without a due veneration for the judgment of the Church, and its ministry;--so far as that judgment is supported by primitive tradition and usage, and is in conformity to the divine Word. We deem him self-sufficient and conceited, who pays no respect to public opinion, even though that opinion may perhaps be founded on the caprice of the day. Much less is he to be commended who sets at nought the opinions of the wise and the good;--opinions which have stood the scrutiny of ages, and which have for centuries received the sanction of the universal Church."

from "A Charge to the Clergy of the Diocese of Connecticut" delivered at their diocesan convention in 1843 by the Rt. Rev. Thomas C. Brownell. Hat tip to TitusOneNine. Emphasis added by RWF.

Endorsing the Anglican Covenant at the Diocesan Level is Purely Symbolic, ABC Williams Indicates

After the last TEC GenCon the leadership of the few remaining "orthodox" dioceses within TEC (e.g., South Carolina) started talking about ways of "differentiating" themselves further from the national trends of TEC. In almost every case that differentiation was either completely symbolic (e.g., adoption of a formal statement clarifying the meanings of a word or two in the ordination vows taken by ordinands in that diocese) or the proposals were so vague as to amount to little at present (e.g., increase "co-operation" with Anglicans outside of TEC, etc.). [I have previously reflected on Bishop Lawrence's proposals here.]

Only one thing these orthodox TEC leaders suggested even had a hope of one day truly meaning something "on the ground"--a diocesan-level endorsement of the proposed Anglican Covenant,which national TEC will surely ultimately reject if it has any "teeth" at all. Perhaps ten years from now that kind of diocesan action might actually matter in some way, I thought. Just possibly the Covenant's adoption by South Carolina and other "orthodox" TEC entities might help them to remain part of orthodox Anglicanism world-wide, I hoped.

But now the Archbishop of Canterbury himself has indicated even such a diocesan endorsement of the Covenant is purely symbolic and will have no "official" meaning. Read this article from the Living Church.

Please, folks still trapped in the these handful of dioceses, it is time to admit the facts. Nothing you can do at the diocesan level will ever make you meaningfully different from the rest of TEC as long as you remain members of the national body. Your bishops are still ultimately answerable to PB Schori. You are still subject to TEC's constitution and canons and to it's disciplinary procedures. And most importantly, the heretical majority of TEC's bishops and standing committees will have an absolute veto over whomever your elect to be your next bishop.

Your staunch defense of orthodoxy could evaporate rapidly if your bishop unexpectedly leaves office. The powers that be will insure that your next bishop is "reasonable" and "moderate"--one of those respectable "conservatives" who politely states his traditionalist positions at church meetings and then faithfully implements whatever the decision of the TEC governing body in question are without further cavil. Once such a "reasonable" bishop is in place a majority of your parish clergy will be cut from the same cloth in less than a decade. By 2025 most of the people still left in the once "orthodox" dioceses of TEC will hardly remember what all this fuss was about.

More purely symbolic declarations are pointless at this juncture. Either act to separate from TEC now or come to terms with where your denomination is inevitably heading. Further resistance inside TEC is futile. The TEC ship has left the shore of traditional Christianity and is rapidly sailing away into the brave, new sunset of radical inclusion. Loudly proclaiming that you are not part of the vessel's journey while you still stand on it's deck watching the shoreline recede is simply a denial of reality. It is time to adjust to your new situation either by making peace with the Good Ship TEC's captain and crew or by jumping ship while you still might make it back home!

Superb Post by the Anglican Curmudgeon on the Legal Situation in Fort Worth

The Anglican Curmudgeon, a lawyer who has followed the ligitation TEC's national headquarters has filed against departing parishes and dioceses carefully, has posted a marvelous piece today recounting exactly what went on in a Fort Worth courtroom over the last two weeks and what it means for the future course of TEC's lawsuit against my diocese.

Read it all here. It is well worth the time.

I am feeling better and better about the legal position of our diocese. Dare we hope that PB Schori will finally see the light and negotiate a decent and honorable settlement of this dispute before any more money is wasted? She has not shown any tendency to do so up to this point, but just perhaps the Dennis Canon's complete defeat in South Carolina and the course of events in Fort Worth last week will bring her around to doing the right thing!