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The Dennis Canon
Canon I.7.4 of the Episcopal Church (USA) is referred to commonly as "the Dennis Canon", after the name of its draftsman, the Rt. Rev. Walter D. Dennis, former Suffragan Bishop of New York, who proposed its adoption as a canon at General Convention 1979. Together with its companion section (Canon I.7.5), it reads as follows:
Sec. 4. All real and personal property held by or for the benefit of any Parish, Mission or Congregation is held in trust for this Church and the Diocese thereof in which such Parish, Mission or Congregation is located. The existence of this trust, however, shall in no way limit the power and authority of the Parish, Mission or Congregation otherwise existing over such property so long as the particular Parish, Mission or Congregation remains a part of, and subject to, this Church and its Constitution and Canons.
Sec. 5. The several Dioceses may, at their election, further confirm the trust declared under the foregoing Section 4 by appropriate action, but no such action shall be necessary for the existence and validity of the trust.
The XV Bishop of South Carolina
May 1, 2021
Geoffrey Hoare 2 1
Kevin Johnson 1 1
Terence Lee 5 6
Callie Walpole 3.5 7
Ruth Woodliff-Stanley 8 19
Geoffrey Hoare .5
Terence Lee 3 2
Callie Walpole 3 6
Ruth Woodliff-Stanley 13 26
Required for election in Lay Order: 10
Required for election in Clergy Order: 18
May 1, 2021
Ruth Woodliff-Stanley Elected Bishop of South Carolina
Mississippi native and former Canon to the Ordinary in the Diocese of Colorado achieves a second ballot majority of both Lay and Clergy delegates in a diverse field
Bishop-Elect offers elegant acceptance with "unabashed joy" in thanking other nominees, delegates, and members of the Diocese of South Carolina; "I cannot wait and am deeply honored"
A special convention of the Diocese of South Carolina set a new course today as it embraced the Rev. Canon Ruth Woodliff-Stanley, a former rector and Canon to the Ordinary in Colorado, as its 15th Diocesan Bishop. The Diocese has been without a permanent Diocesan bishop since 2012 when Mark Lawrence left the Church rather than address allegations that he had violated his consecration vows.
Woodliff-Stanley’s election was never in doubt this morning after she received a majority of first ballot votes in the Clergy Order, and came two votes shy of a majority among the laity. Her surprisingly strong initial showing gave her candidacy momentum for an easy second ballot win.
Prior to her election, the Bishop-Elect told members of the Diocese:
"I see a hopeful future for the gospel of Jesus Christ as we learn to engage effectively the needs of the world, to live the gospel with conviction, and to communicate it with vigor.
"I’ve been mentored well, including by some wise bishops in the church. From them, I have seen up close, over time, what being a faithful, loving, courageous bishop entails. I’ve worked with dioceses experiencing conflict and schism and comprehend the scope and magnitude of the challenges ahead. I understand the ministry of a bishop to be humble and holy work, joyful and collective work we do together on behalf of Jesus."
Bishop-Elect Woodliff-Stanley, a married mother of two sons in their early twenties, is currently the Canon for Strategic Change in the Dioceses of Northwestern Pennsylvania & Western New York, and Senior Vice President for Strategic Change of the Episcopal Church Building Fund.
She is a native of Mississippi and the former rector of St. George’s Episcopal Church in the Diocese of Colorado. She graduated from Swarthmore University in 1985, and earned Master’s degrees at Columbia University and Yale. Her husband, Nathan, is an ordained minister in the Unitarian Universalist Church. They are expected to move to Charleston this summer.
She will be consecrated October 2nd at Grace Church Cathedral in Charleston.
CONVENTION UPDATE #4
April 24, 2021
One Week to Go, 'Virtual' Convention Inspiring Innovation; Lay Delegates Surprised by Voting Rules
Pre-Convention conversations and familiarity with voting procedures an advantage as appeals by five nominees end without any serious stumbles
For delegates to next Saturday's virtual Convention of the Diocese of South Carolina, the trick to being on top of things is to prepare in advance. Convention planners are particularly interested in having participants anticipate how next Saturday's event will be different from previous in person conventions.
Communication among delegates
The most obvious challenge will be communication between delegates and their congregations, and with their fellow delegates from other parishes and missions. Don't leave this until Saturday morning.
If you are a delegate and planning to watch online from home, you are going to be fairly isolated. You won't be able to just turn around to chat up your fellow delegates to find out what they are thinking. Convention staff is already encouraging delegations to figure out ways to be in constant communication... if not together in one place.
One parish in North Charleston has rented a large conference room at a local hotel where safe social distancing can be observed among its clergy, and lay delegates and alternates. Other parishes have had a series of weekly group meetings with their delegates to talk about the future direction of the Diocese and which of the candidates seemed best qualified to take us there.
Delegates from rural parishes with limited internet service are planning to congregate at locations some distance from their homes to insure that they have reliable internet service. Just to be safe, they are bringing smart phones and multiple laptops just in case there are technical problems or they simply desire to be in touch with others.
A parish or mission can only cast vote if a majority of its members are in agreement with the choice. With five candidates in the election, it is possible that the new bishop will not have been the first choice of most of the delegates, but rather the second or even third. It's probably a good idea for delegations to develop priorities for alternatives to their first choice.
If there are multiple ballots, there will not be a lot of time for the delegates to have leisurely conversations between them to ruminate on their options, so be ready to be flexible.
There is one interesting thing we've observed about last week's "Conversations" with the candidates (formerly known as a 'walkabout'): Those who participated in the 2.5-hour chat room sessions at the end of each of the three days have a very different view of the candidates than those who only watched the two-hour morning panels or the pre-taped Q&A sessions with Elsa McDowell.
If someone you know participated in those more intimate, unrecorded conversations with the candidates, you might ask them to share what they learned in them.
However, the key to everything is how the balloting works.
Convention staff people have been working overtime explaining how this unfolds, and are currently conducting workshops online for delegates to gain confidence in how they cast their votes and be sure that their votes are properly recorded. It's complex but it has been in use in our Diocese since 1824 and we, along with most other dioceses in the Church, have found it to be a very useful way to elect bishops.
Here are some highlights to look for:
At the beginning of the Convention, a credentials committee will announce how many clergy and how many parishes and missions have registered and in good standing. These numbers are important because they are used to determine what will constitute a majority when the voting starts.
Clergy and lay identities are important because the Convention is structured like a bi-cameral legislature. Clergy delegates comprise one voting body; lay delegates, the other. These two groups are referred to as Orders -- as in the Clergy Order and the Lay Order.
The Clergy Order will include any priests, deacons, or bishops who are active and in good standing in the Diocese of South Carolina.
Members of the Lay Order will have been elected at annual parish meetings of their congregations. Parishes can send as many as four lay delegates, with missions limited to two. Alternates are also elected at these parish meetings and are welcome to attend the Convention in the event a delegate cannot participate.
Majority vote is needed separately in each Order and within each lay delegations
Now here comes a curve ball.
When voting for bishop, the vote totals of the two Orders are tallied separately. A candidate for bishop can only be elected when he or she wins a majority of the votes in both Orders on the same ballot.
If that does not happen on the first ballot, a second ballot will be taken, and so on until that concurrent majority is reached. Many conventions with multiple popular candidates have taken as many as twelve ballots before getting behind the same person. None of the delegates in either Order are obligated to support the same candidate on every ballot.
The Diocese has posted a list of 34 delegates who are eligible to vote in the Clergy Order, along with 12 parishes and 15 missions eligible to vote in the Lay Order. If everyone shows up on Saturday, a majority in the Clergy Order would be 18 votes, with 10 votes in the Lay Order constituting a majority.
Logistics of voting by Orders can be confusing
Now here comes a second curve ball, at least for lay delegates.
When voting by Orders, those in the Clergy Order each have one vote. However, each parish in the Lay Order gets only one vote, while each mission gets only a half-vote. The votes and half-votes are determined on each ballot by a majority of the lay delegates from the parish or mission.
For example, if a parish has sent four delegates to the Convention, its one vote will be cast for the candidate who receives the votes of at least three of those delegates.
If no candidate receives a majority in a delegation, the parish will announce that it is “divided” or some other word to indicate that it will not be casting its vote on that particular ballot. The same rule applies to missions in the allocation of their half-votes.
If this seems confusing or unfair, it is helpful to think of the Lay Order as the "Parish and Mission Order",since its purpose is not to empower lay people as much as the institutional interests of parishes and missions within the governing body of the Diocese... aka, the Diocesan Convention.
If it sounds like there's a lot of potential for getting deadlocked, there is. However, there is also a lot of potential for significant realignments when candidates decide they no longer have a shot at winning and drop out. This is why it is really important for every delegate and delegation to be clear about its second and third choices before the voting even starts.
It is also important to understand that no one is locked into voting for the same candidate on each ballot. The dynamics of the Convention are always changing, and your delegation has the flexibility to change with it.
Should clergy and lay delegates vote for the same nominee?
There is no requirement that the votes of those in the Clergy Order be aligned with those of their parishes or missions in the Lay Order. In fact, it is fairly common for clergy to cast their votes independently from those cast by their church's lay delegates.
Generally, clergy will be more concerned with issues of administration, management, professional collegiality, and programming. Lay people are often more focused on long-term issues like clergy recruitment, parish development, finances, and vision.
The last time there was full agreement in both Orders on the first ballot was in 2006 with the election of Mark Lawrence and in 1989 with Edward L. Salmon.
CONVENTION UPDATE #3
April 14, 2021
'Conversations' End with No Clear Favorite
Delegates leave Q&A marathon to huddle with their congregations ahead of May 1 convention; Voting rules forcing lay delegations to seek a consensus to even cast a vote
After an unprecedented three days of online interviews, the five candidates for Bishop of South Carolina tonight yielded the spotlight back to the thirty-something congregations of the Diocese as they begin to study, argue, and bargain among themselves on how they will vote for their new leader on May 1st.
The results of their deliberations will likely shape the direction of what Presiding Bishop Michael Curry would call, the “Episcopal branch of the Jesus Movement in eastern South Carolina” for decades.
Since Monday the candidates have been engaged in the familiar, but somewhat odd, ritual of a walkabout in which they strolled around the virtual Diocese, chatted with communicants from parishes and missions, and answered questions about their vision for the future. (“Walkabout” is a particularly confusing term this year, because the only walking anyone was doing was an occasional trip to the kitchen to refill a coffee mug. Zoom technology enabled everything else.)
Questions posed to the candidates focused on everything from leadership style and social justice, to administrative changes and rebuilding rural congregations. With four of the five candidates, it was the first time the people of the Diocese got to hear them live.
While the walkabout sessions were lengthy, Diocesan planners get a thumbs up for their efforts to harness zoom technology in creating the feeling of an in-person event. The candidates themselves also seemed to enjoy to prospect of encountering members of the Diocese they hope to serve without having to leave the comforts of their own homes. The events were open to all members of the Diocese and a surprising number joined in and seemed to stay for the entire time.
However, there was disappointment too.
Questions posed to the candidates were overly broad and not especially challenging. With the Zoom format and only limited opportunities for follow up, there were complaints that candidates were able to dodge difficult questions. Some participants said that after hours of listening, they were still not clear what had motivated a couple of the candidates to apply to be bishop of this particular diocese.
With the exception of Archdeacon Calhoun Walpole, the candidates did not seem to have spent a great deal of time studying the history of the Diocese. There were several instances in which candidates stumbled over local geography and the pronunciation of places in the Diocese.
SC Episcopalians has had the benefit of the comments of a handful of delegates who have agreed to anonymously provide us their thoughts about the process and the candidates as we move closer to May 1st.
Tonight, they all agreed that none of the five can be considered a frontrunner, but neither can any be seen as unelectable at this point. Most said the walkabout enabled them to narrow their preferences, but they planned to talk with their congregations to determine how their parish's one vote, or mission's half-vote would be cast.
CONVENTION UPDATE #2
April 12, 2021
First of Three Days of 'Conversations' with Bishop Candidates Draws Large Numbers of Delegates and Non-delegates
Five nominees were grilled on everything from staff structures and Lawrence property grab, to their long-term vision and their calling to serve as leader of the Dioceses.
Delegates to the May 1st Convention have begun making - then re-making - their lists of favorites.
The most universally-acclaimed people at today's first of three days of online public 'conversations' with candidates for Bishop of South Carolina were the members of the Diocesan staff and volunteer committees who appear ready to pull off the most open and logistically complex electing convention in our history.
Today's agenda included a two-hour morning session with the five candidates in which they were given a opportunity to explain why they feel called to be our Bishop and what their episcopate might look like if elected. Morning, noonday, and evening prayers were offered up as was a lengthy evening of small group, Q&A discussions with each candidate separately.
Everything was on zoom so the possibility of glitches in changing venues and corralling the candidates and an unknown number of participants was high. As nearly as we can tell, approximately 150 people have participated or viewed recordings of todays events.
For those who were unable to join any sessions today, the Diocesan website is bursting with written statements and recorded interviews with each of the five candidates who were nominated for the job after more than a year-long search.
A full recording of each morning's session is being posted daily so that those who are unable to join can have full access to the conversations at more convenient times. (Links are to the right of this posting).
At the Convention next month, the successful candidate must get a concurrent majority among the lay delegates and separately from the clergy delegates. There could be any number of ballots before that happens. However, Edward Salmon did that on the first ballot in 1989, as was Mark Lawrence in 2006. Salmon's was remarkable because -- like this upcoming election - because of the strong candidates who were nominated. Lawrence's election was largely rigged in advance.
If any of the five candidates today is poised for a similar first-round blow out, it was not obvious among those we chatted with informally this evening. All five candidates seem to be credible, and in the mix to receive votes in both Orders.
Delegates told us they approve of the diversity of gender, race, and sexual identity of the nominees, but not one said it would be THE determining factor in his or her final decision.
CONVENTION UPDATE #1
April 8, 2021
Election for Bishop Moves into High Gear
Diocese posts new online interviews, while preparing for three-day 'walk-about' with the candidates next week
Absence of acrimony and rightwing politics has local Episcopalians looking to the future as they prepare for a new leader on May 1st
The upcoming Diocesan Convention may be one of the few times in 226 years that the election of a new Bishop will not be influenced by people who are mad as hell.
That means - for the next three weeks - Episcopalians will have the luxury of actually talking to each other about a shared vision for the future of their Church in eastern South Carolina.
And never before have the people of the Diocese had so many first-hand opportunities to get to know those nominees.
Conversations moved into high gear this week as the Diocese released online interviews with each of the five nominees for Bishop, moderated by former Post & Courier reporter and editorial writer, Elsa McDowell. Those interviews are online right now at the Diocesan website.
Meanwhile next week the candidates will be present online for what's referred to as a walk-about, during which they will participate in formal and informal events to get to know us better and answer their questions. That will happen everyday, Monday through Wednesday, of next week.
March 13, 2021
For "Anglican Diocese," It's the Beginning of the End of the Lawrence Era
Convention delegates approve election for a Bishop Coadjutor in October; ADSC's virtual convention was short and relatively smooth
Today’s 9th Annual Convention of the “Anglican Diocese of South Carolina” turned into a dual celebration of the leadership of outgoing leader, Mark Lawrence, and the launch of a search process to select and consecrate his successor over the next twelve months.
The high points of the convention were Lawrence’s address and a presentation by the chairman of the Search Committee, who announced a schedule for electing a Bishop Coadjutor to succeed Lawrence when he retires at the end of 2022.
The ADSC staff did a great job creating a relatively smooth execution of today's virtual convention that allowed delegates and guests to watch from the comfort of their own homes. The entire convention, which normally takes place over two days, was completed in less than two hours.
Lawrence's tone more circumspect
Lawrence’s address today was a far cry from the angry, combative tirades that characterized so many years of his episcopate, when he'd rally delegates to a imagined culture “war” with the Church and blast those who failed to support him as “spiritual forces of darkness”.
Today, Lawrence spoke about the need for greater stewardship, church planting, and evangelism, while praising those on his staff and among the clergy who have carried water for him. He ignored the recent turbulence among his ultraconservative Anglican allies in Africa over homosexuality, and a tawdry sex scandal involving one of his most reliable and visible supporters.
In spite of an occasional senior moment and mild irritation with the virtual venue, Lawrence managed to deliver a fairly personal and engaging address that reminded listeners of both his achievements in the past and advancing age.
The kinder, gentler quality of today's convention might have been attributable partly to a recent profile of the ADSC suggesting that most of its members are open to including gays in their congregations and creating more leadership opportunities for among women. The ADSC's theology actually condemns homosexuality and limits the role of women in positions of authority.
ADSC Treasurer Nancy Armstrong led the convention through several lightening rounds of elections and runoffs for various boards and committees. Delegates, connected to the convention by Zoom, simply cast ballots electronically during a part of the convention normally dreaded for its length.
Lawrence's retirement signals the end of a nearly 16-year roller coaster ride f0r the Episcopal Church's Diocese of South Carolina.
In 2008 Lawrence became its 14th bishop and almost immediately instigated a secret plot to blow up the historic Diocese and lead his evangelical followers out of the Church with about $500 million in Church properties and financial assets.
Lawrence formally abandoned the Church in 2012 in the face of allegations of misconduct made against him by communicants of the Diocese. Lawrence cynically used the allegations as evidence that national Church leaders were out to get him, and ignited a firestorm among his followers that led to a secession movement that included around two-thirds of the Diocese.
Lawrence and his followers wandered in the desert for a while until they joined up with the self-proclaimed “Anglican Church of North America,” an organization of disaffected members of the Episcopal Church and the Anglican Church of Canada. ADSC is currently one of three ACNA ‘dioceses’ with overlapping authority in South Carolina.
In spite of their names, neither the “Anglican Diocese of South Carolina” nor the “Anglican Church of North America” are part of the worldwide Anglican Communion, nor are they recognized by the Archbishop of Canterbury.
Search process underway
Today's participants also heard an encouraging presentation from the leader of the Bishop's Search Committee on the procedures it will follow and the timetable for the election of a Bishop Coadjutor in October of this year.
The Rev. Jason Collins told the delegates that God has "already chosen" the right man for the job and that his consecration will likely happen exactly one year from this week. Fingers are crossed that God has not chosen a woman, since the ADSC mandates that He can only select a male for the job.
March 5, 2021
NEW! Archbishop of Canterbury Repudiates Attack by Nigerian Archbishop on Homosexuals as "Dehumanizing" and "Unacceptable"
ACNA leadership stumbles into global crisis over Pastoral Letter offering compassion to gays who want to convert or be celibate
Archbishop of Canterbury Justin Welby today ripped into recent comments by the leader of the Anglican Church of Nigeria to his American allies that homosexuality is a “deadly virus” that should be “radically expunged and excised lest it affects the whole dough.”
"Welby was joined in his unusually blunt criticism by senior members of the Church of England in characterizing a February 25 letter from Archbishop Henry Ndukuba to the so-called “Anglican Church of North America” (ACNA) as “dehumanizing” of gays and “unacceptable” to the Church.
According to Ndukula “A Gay is a Gay, they cannot be rightly described otherwise. In the same vein, we cannot describe people as 'Christian Murderer', 'Christian Adulterer' and 'Christian terrorist'; neither should we even have 'Gay Christian' or 'Gay Anglican'.”
In his response to Ndukula, Welby said, “The mission of the church is the same in every culture and country: to demonstrate, through its actions and words, that God’s offer of unconditional love to every human being through Jesus Christ calls us to holiness and hope.”
Read Welby's full response
The row over homosexuality in the Anglican Communion has been going on for decades but it blew up with the election of an openly gay bishop by the Diocese of New Hampshire in 2003.
Hardline conservatives - primarily from Africa, South America, and Asia -- organized a global fellowship, known as GAFCON to fight the growing acceptance of homosexuals and female clergy, especially in the western Provinces of the Anglican Communion. To pursue their political agenda, ultraconservative GAFCON Primates secretly joined forces with dissident groups in the Episcopal Church and the Anglican Church of Canada to peel away Church property, money, and worshippers to create the ACNA.
Archbishop Ndukuba’s predecessor was among the staunchest anti-gay leaders in the Anglican Communion and a founder of GAFCON and ACNA. He and others like him were responsible for promoting so-called Kill-the-Gays laws in their countries, which legitimized the torture, imprisonment, and murders of gays and lesbians.
The goal of the GAFCON leadership was the eventual replacement of the Episcopalians and Canadians in the Anglican Communion with the ACNA crowd.
Contrary their self-serving publicity, GAFCON is not a part of the Anglican Communion, nor is ACNA, its North American branch, recognized as an Anglican "Church." The plot to replace the Episcopal Church in the Communion with ACNA largely collapsed in the face of the global popularity of Michael Curry, the Presiding Bishop of the Episcopal Church.
March 4, 2021
NEW! GAFCON Leader, ACNA Ally Exposed in Messy Sex Scandal
Retired Archbishop Ntagali of Uganda promoted persecution of gays and lesbians that resulted in the deaths and imprisonment
The firebrand leader of the Anglican Church of Uganda, who led a bitter eight-year campaign against what he claimed was the immorality of Episcopal Church, has been suspended from the priesthood over a tawdry affair he had with the wife of one of his clergy.
The Most Rev. Stanley Ntagali, Primate of the Anglican Church of Uganda from 2014 until his retirement last March, has admitted to an affair with the woman whom he met when he was providing marriage counselling to her and her husband, an Anglican priest.
Some news reports in Uganda say that the woman gave birth to a child who could have been fathered by the Archbishop. They also say that she has alleged that the Archbishop refused to provide support for the child, and that she broke her silence when she did not get a car and money she was promised.
The woman apparently reported the whole business to leaders of GAFCON, an unauthorized international group of ultraconservative Anglican leaders who were instrumental in creating the self-described “Anglican Church of North America”.
Our readers will remember that Ntagali, a longstanding supporter of marriage as “one man, one woman”, was a leader of a failed effort to have the Episcopal Church booted from the Anglican Communion and replaced by the ACNA because if its inclusion of gays and lesbians in its congregations.
February 26, 2021
NEW! Nigerian Church Leaders Denounces ACNA Bishops for Going Soft on Gays in Pastoral Letter
Outraged Primate wants 19 signers of "Dear Gay Anglicans" letter "urgently and radically expunged and excised"
Nigeria’s Fire breathing Anglican Primate today lashed out at the self-proclaimed “Anglican Church of North America” and its House of Bishops, alleging that its January Pastoral Statement on what to call gay Christians was “tantamount to a subtle capitulation to recognize and promote same-sex relations among its members, exactly the same route of argument adopted by The Episcopal Church (TEC).”
"Manipulating languages to cover up sin and sinners are incompatible with the example of Scripture which condemned sin. Gay is a Gay, they cannot be rightly described otherwise. In the same vein, we cannot describe people as 'Christian Murderer', 'Christian Adulterer' and 'Christian terrorist'; neither should we even have 'Gay Christian' or 'Gay Anglican'." -- Nigerian Archbishop Henry Ndukuba
In their Pastoral Statement, the bishops repeated ACNA’s condemnation of homosexuals, but also acknowledged that many of them are in ACNA congregations and deserve to be loved and provided pastoral care.
In a statement issued Feb. 26, Archbishop Henry Ndukuba rejected their compassion said the Bishops’ Statement ”is a clarion call to recruit Gays into ACNA member parishes. The deadly ‘virus’ of homosexuality has infiltrated ACNA.”
Ndukuba was particularly enraged over the bishops’ failure to discipline the 19 signers of a “Dear Gay Anglicans” letter posted on social media Feb. 22. The signers - ACNA clergy and laity - said the open letter was intended to complement the Pastoral Letter, even though it did include a more inclusive and compassionate message.
In his statement the Archbishop likened the signers to “a Yeast that should be urgently and radically expunged and excised." He denounced the ACNA leadership as "palliative, weak and unwilling to discipline the erring bishops and priests and taking a clear stand to totally reject their actions and underlying motives."
Ndukuba demanded that ACNA immediately issue a statement unequivocally denouncing the Letter and homosexuality to assure its rightwing allies of their commitment to keep gays out of the congregations.
Among the signers of the "Dear Gay Anglicans" letter was the Dean of the ACNA Cathedral of St. Luke and St. Paul in Charleston SC.
February 24, 2021
NEW! ACNA Goes Wobbly Trying to Love Gay Christians While Condemning Them
Archbishop Beach turns on younger clergy and lay loyalists trying to nudge anti-gay breakaway organization into the 21st Century
Last month the dissident “Anglican Church of North America” (ACNA) inflicted yet another existential crisis on itself, reminding its followers that, eleven years after its founding, it has still failed to establish its own identity as something beyond intolerance of gays and lesbians, women in positions of authority, and understandings of scripture at odds with its own narrow and literal interpretations.
In this instance, ACNA’s House of Bishops needlessly decided to issue a Pastoral Statement on the burning question of whether terms “gay” and “same-sex attracted” are appropriate adjectives to use with “Christian.” Click here to read it
According to the Statement, “To insist on the adjective gay, with all of its cultural attachments, is problematic to the point that we cannot affirm its usage in relation to the word Christian... Designations such as “gay Christian,” or “same-sex attracted Christian” are simply not what the spirit of the New Testament offers as a way of defining a Christian or his/her community.
In what the bishops treat as a kind of concession to gays, they go on to say that homosexual activities unfairly receive disproportionate condemnation as compared to other, more popular sins: “While same-sex attraction is one manifest type of disordered affection, there are many other types of disordered affections. Indeed, we recognize that same-sex sexual relationships have been an oft-targeted sin while other sinful manifestations of our common fallen nature, such as pornography, adultery, divorce, greed, and disregard for the poor have sometimes been tragically discounted or even ignored.”
The problem with ACNA’s bishops and this particular pontification is that they can’t accept that God might have knowingly created gays and lesbians and put them in the world. ACNA’s understanding of homosexuals is that they are, in essence, heterosexual people afflicted with a mental or emotional "disorder" that occasionally compels them to want to jump in bed with people of their same gender for momentary gratification.
In many ways the bishops view on human sexuality is reflective of the world in which the Bible was written... but not much beyond that. Apparently, the letter was based on supposed interviews with large numbers of gay people, two unnamed "evangelical" psychologists, and a one-time "afflicted" gay man widely promoted by Pat Robertson and James Dobson.
"Dear Gay Anglicans..."
To the credit of ACNA’s younger generation, a delicately-phrased letter to “Gay Anglicans,” signed by 19 lay and clergy, surfaced on social media Feb. 22, reflecting a less judgmental, and more welcoming tone toward homosexuals in ACNA. Read it here
In a key passage of the letter, the 19 signers said, “We commit to take practical steps to become churches where gay Anglicans can share all of their story, find community, and seek support. We affirm the Provincial Statement’s call to lead conversation about God’s love and wisdom for same-sex attracted people...”
The letter was not directed at the ACNA bishops and seemed to go to some effort to reflect the signers view that its contents were compatible with the Pastoral Letter. However, it did not embrace the view that gays were "disordered", and even went so far as to vigorously repudiate dangerous pray-the-gay-away conversion therapies that many in ACNA embrace.
ACNA's African puppeteers weigh in, and Foley jumps
The signers' initial optimism at what they perceived as an invitation to thoughtful public conversation on the Bishops' Pastoral Statement was quickly squashed.
According to ACNA Archbishop Foley Beach, his initial reaction to the letter was that it was benign and no threat to ACNA's teachings. However, after highly animated conversations with leaders of two of the ACNA's African allies, he took a very different view.
Peevish and imperious, Beach cranked out a response in which he pounced on the “Gay Anglicans” letter as an “in your face” insult, while whining that the upstarts had infuriated hardline homophobic supporters, and apparently forced him to stay up after his bedtime to deal with them. Read it here
Foley’s message, circulated to the ACNA's 100,000 members the next day, seemed to alternate between conciliatory and threatening: “... as Christians, we need to learn again how to discuss issues with those we disagree with — and then be able to continue to love and care for them. However, if you are one of the clergy who signed on to this, I expect you to send me an email explaining why you signed a letter and beginning a private, non-punitive, conversation with me about your concerns.” (emphasis added)
In spite of his stated openness to listening to “those we disagree with”, Foley made it clear that whatever he heard from non-bishops in ACNA would not make any difference: “The bishops are not going to back down on our conclusions which we worked on, received input from all over the province, edited, reviewed, edited, reviewed, and edited.”
One brave South Carolinian among 19 signers
Among the signers of the Gay Anglican's letter was only one South Carolinian: The Very Rev. Peet Dickinson, Dean of the former Episcopal Cathedral of St. Luke and St. Paul that currently serves a similar function for the Mark Lawrence's ACNA Diocese.
He is a great example of talented younger clergy trying to adapt ACNA's ways to the modern world. Today his congregation sits in the heart of a rapidly gentrifying neighborhood in downtown Charleston, struggling to attract new members from among the many new young families there.
Unfortunately, ACNA's retro-theology and archaic views on social issues drives them away in spite of Dean Dickinson's outreach and appeal. Within walking distance of Dickinson's congregation are three bustling Episcopal parishes -- including Grace Church Cathedral with over 3,000 members.
As long as leaders like Beach feel they have to pander to oppressive Anglican leaders in Africa, they have no hope of creating a viable presence in the U.S. and Canada.
They also should listen to clergy like Dickinson. A recent profile of ACNA communicants in South Carolina suggests that 72% favor welcoming non-celibate gays into their parishes, with 70% favor allowing women to serve as rectors.
February 22, 2021
U.S. Supreme Court Deals Stunning Blow to the Church in Fort Worth Secession Case
Episcopalians will have to leave their parish buildings as ACNA group takes over
High court's failure to overturn Texas ruling allows unprecedented meddling by secular courts in governance of hierarchical denominations protected by separation of Church and State doctrine
For the second time in three years, the United States Supreme Court declined to hear a challenge to a state supreme court ruling on the questions of naming rights and property ownership.
Readers will recall that the first time this happened was in 2018 when the challenge came from South Carolina. In that case, the state's Supreme Court had found that 29 of 36 parishes loyal to ex-Bishop Mark Lawrence could not leave the Church without the consent of the Church. It also found that the Episcopal Diocese of South Carolina belonged to the Episcopal Church. The Lawrence crowd appealed to the high court, but the justices refused to hear the case and the decision of the state's Supreme Court was effectively affirmed.
This time the challenge came from the Episcopal Church and Diocese of Fort Worth in Texas. Unlike South Carolina, the Texas Supreme Court sided with the breakaway group.
The ruling in Texas awarded the Episcopal Church’s entire Diocese of Fort Worth and its 70 parishes and missions to disaffected Episcopalians who left the Church in 2008 and joined with the self-described “Anglican Church of North America” (which ironically is neither part of the Episcopal Church nor the Anglican Communion.)
Approximately 15 parishes in the Diocese chose to stay with the Episcopal Church but, according to the Texas Supreme Court, their buildings must be surrendered to the ACNA group and their congregations dispersed.
The case is a significant victory for a group of right-wing billionaires who have been financing years-long efforts to break up hierarchical denominations like the Episcopal, Methodist, and Presbyterian Churches which, until now, have been protected by the separation of church and state provision of the U.S. Constitution.
January 30, 2021
Diocese of SC Unveils Diverse Slate of Nominees for Bishop; Archdeacon Walpole, The Rev. Terence Alexander Lee are Hometown Favorites
Five candidates are long on parish experience, Church leadership, conflict resolution
It has been more than thirty years since the Diocese of South Carolina has held a truly competitive election for Diocesan Bishop, and that is exactly what its Standing Committee created today in proposing five excellent candidates to chart its future.
According Standing Committee Chairman Caleb Lee, the election of the new bishop will take place at a special Diocesan Convention May 1st at Grace Church Cathedral in Charleston. Delegates will have a chance to meet the candidates at special events that include a “walk-about” (or perhaps a “zoom-about”) April 12-14.
The Standing Committee announced the nominees after an extensive search overseen by a committee of clergy and lay people, led by the Rev. Dr. Philip Linder of St. Mark’s Charleston. The Committee has been working for nearly a year, that included a COVID-imposed hiatus last spring and summer.
Initially, many communicants in the Diocese worried that the beleaguered state of diocese’s finances and infrastructure, along with ongoing legal harassment by ex-bishop Mark Lawrence and his followers would discourage top-tier candidates.
However, while Committee members are not permitted to share specifics of their deliberations, one member did tell us that the committee was encouraged by the number of strong applicants who were “not just interested, but excited at the prospect of coming here.”
1. Home Field Advantage
Until recently, delegates to Diocesan electing conventions have generally preferred candidates with some level of personal or professional ties to South Carolina. The Diocese moved away from that practice with the two most recently elected Diocesan bishops, Edward Salmon in 1989 and and Mark Lawrence in 2007. Both were both won on the first ballot.
While all of the nominees proposed today have ties to either South Carolina or neighboring North Carolina, the two nominees with the most substantial attachments are current Archdeacon and Johns Island native Calhoun Walpole, and The Rev. Terence Lee, who grew up in Charleston, attended Calvary Episcopal Church, and graduated from the College of Charleston.
Both Walpole and Lee were ordained as priests in the Diocese and served parishes here.
According to one person familiar with the search process, Walpole probably has an early advantage in that she “knows every person in every parish,” thanks to her eight years as the Diocese's popular Archdeacon. Appointed by provisional bishop Charles vonRosenberg in 2013, Walpole continued in her position under his successor Skip Adams and, during the past year, has served as the spiritual leader of the Diocese in the absence of a bishop.
In addition to her Diocesan duties, Walpole is the vicar at Grace Church Cathedral. She grew up in St. John’s Episcopal Church on Johns Island and is formerly the priest-in-charge at St. Mark's, Charleston, Assistant Rector at Holy Cross Faith Memorial in Pawleys Island, and Diocesan Missioner for Hispanic/Latino Ministries and Lay Vicar, Iglesia de San Juan.
The Rev. Mr. Lee has a rising profile as a leader in the Church and successful rector, that includes his tenure as rector of St. Paul’s Episcopal Church in Bennettsville. His ministry has taken him to dioceses in New Mexico, Long Island, and New York City, where today he leads the historic St. Philip's Episcopal Church in Harlem. He was ordained by the late Bishop Salmon and mentored in mission work by former Suffragan Bishop Bill Skilton. (Skilton is currently "inhibited" from acting as a bishop in the Episcopal Church.)
The election of Lee, who is African American, would be a stunning chapter in the life of a Diocese that – more than any other in the Church – has been defined by a 300-year struggle over race.
More than in most elections, the candidates' ages are likely to play an important role this year as the delegates mull the future of the Diocese. The four of the five candidates appear to be in their late forties or early fifties, with another very significant standout in his mid-sixties.
The age question will become increasingly relevant as the delegates wrestle with whether the Diocese would be best served by an older. more experienced leader who’d restore the kind of normalcy that pre-dated the last chaotic 30 years, or a younger person who may have less of a track record but could serve as long as 25 to thirty years.
At age 64, The Rev. Geoffrey Hoareis by far the strongest choice for those who believe the Diocese would be best served by more experience candidate with high-quality parish experience, with established fundraising and executive skills. The Rev. Mr. Hoare fits the profile of the late Bishop Gray Temple (1961 - 1980) and the Edward Lloyd Salmon during the first 12 years of his tenure.
Hoare is perhaps one of the most effective and prolific parish rectors in the Church today, and maintains a high profile in the wider Church. He was ordained in North Carolina, and served parishes there, in Atlanta, Alexandria VA, and Washington DC, where he is currently rector of St. Alban’s. Members of his current and former parishes are effusive in their praise for his leadership skills and generous spirit.
Hoare also has professional training as an executive coach, which could be an important asset in mentoring diocesan clergy and parish leaders. He would be the first former Englishman to lead the Diocese of South Carolina since its first bishop in 1785.
The mandatory age in the Church for the retirement of active bishops is 72, meaning that Hoare's episcopate might be limited to eight years or less.
However, in nominating him, search committee members appear to have been setting up the option of electing a strong and experienced leader who would eventually be succeeded by a younger Bishop Coadjutor who might serve a much longer term as Diocesan bishop. It isn't a scenario that is all that unusual, and often has provided for continuity and new growth when a diocese has experienced the kind of turbulence ours has.
The Search Committee has not shared its rationale for nominating any of the five candidates, but it is clear that it had in mind the needs of a diocese wounded by 13 years of Trump-like tyranny by a former leader who had arrived with such promise.
Two candidates that stand out in this regard are The Rev. Ruth Woodlift-Stanley, currently serving in the Diocese of Northwestern Pennsylvania and Western New York, and The Rev. Kevin Johnson, currently in the Diocese of Fort Worth.
In our estimation, the search committee was offering nominees who bring significant first-hand experience in reconciliation and rebuilding, while continuing a growing commitment to social justice and proclaiming the Gospel anew.
Please take time to study responses and messages from each of the five candidates.
November 20, 2020
2020 Diocesan Convention Looking Forward Despite COVID, the Courts, and Long Wait for a New Bishop
The 2020 Annual Convention of the Episcopal Diocese of South Carolina gets underway today via Zoom with Presiding Bishop Michael Curry headlining activities that begin this afternoon and run through midday tomorrow (Saturday). He knows the Diocese well and has played a significant role in encouraging its leadership forward during the last eight years.
Bishop Curry will most certainly set a positive tone for delegates who mostly have been worshiping in their home parishes via the internet since last winter and eager for a boost in morale and a reminder that 2021 may be the year of getting back to a kind of new normal.
Bishop Curry's initial appearance will be at 3 p.m. as a participant in a discussion of the Diocese's new Commission on Racial Justice and Reconciliation.
A transitional convention
Delegates and guests will discover a Diocese very much in a transition.
In addition to the new Commission, they can look forward to a progress report on the election of a new diocesan bishop from Search Committee chairman, the Rev. Philip Linder from St. Mark’s, Charleston. Nominations have been received and the Committee is engaged in winnowing the field with plans for a special convention sometime next spring or summer.
Linder will say that he expects the Committee to make its report on nominees in January, and that he and Committee members are pleased with the level of interest and the many promising candidates they have to work with.
Delegates are also looking for encouraging words on progress in the Diocese’s eight-year legal fight with ex-bishop Mark Lawrence and his followers from Chancellor Tom Tisdale.
Church attorneys recently filed an appeal with the state Supreme Court asking that it overturn an irregular ruling by an Orangeburg County judge overturning the high court's 2017 landmark ruling rejecting Lawrence's lawsuit in which he claimed he and his group owned all diocesan and parish properties.
The Convention schedule can be found here. This will be the first virtual convention for the Diocese. It is available for viewing at https://www.youtube.com/c/DioceseofSC. It is also available through the Diocese's Facebook page.
November 12, 2020
Church Takes Aim at Irregular Ruling by Rogue Judge; Files Appeal with State's High Court
Attorneys: Lower court judge essentially overrode August 2017 Supreme Court decision in favor of the Church and its Diocese of South Carolina
The Episcopal Church and its Diocese of South Carolina today asked the state’s Supreme Court to throw out a recent ruling by a lower court judge that effectively reversed the high court’s August 2017 decision that the assets of 28 of 36 parishes aligned with ex-Bishop Mark Lawrence belong the Church.
The ruling grew out of a lawsuit brought by Lawrence in January 2013 in which he argued that the Episcopal Church had no legal claim to the property and assets of the parishes of the Diocese, or even the Diocese itself and its property and corporate identity.
After a two-week trial in 2015, Circuit Judge Diane Goodstein agreed with Lawrence and gave him the whole shooting match. The Church appealed to the state Supreme Court which overturned Goodstein’s ruling two years later.
In November 2017, the justices handed off their ruling to Orangeburg Circuit Judge Edgar Dickson for the purpose of overseeing its implementation. After more than two years of cat-and-mouse, Dickson in effect decided that Goodstein had been right in the first place about the ownership of the parish properties and reversed the result of the higher court.
In today’s appeal, Church attorneys are asking the justices to rule on whether Dickson exceeded his authority by essentially reinstating Goodstein’s ruling, and failing to follow the explicit result of the high court’s August 2017 ruling. Church lawyers also questioned whether Dickson denied the Church due process of law by using his implementation assignment to retry the original Lawrence lawsuit .
October 27, 2020
Federal Court Finds Lawrence "Diocese" in Contempt Over False Advertising and Deceit Allegation
Gergel: Renegade State Court Judge Edgar Dickson has no authority to overturn a Federal ruling
The followers of ex-Episcopal Bishop Mark Lawrence once again are in hot water with U.S. District Judge Richard Gergel.
Today Gergel agreed that the Lawrence crowd had violated his September 2019 injunction that prohibited it from intentionally and falsely advertising themselves as the legitimate historic Episcopal Diocese of South Carolina. As part of today's ruling, he found that the organization had wrongly used the name of the "Protestant Episcopal Church in the Diocese of South Carolina" in applying for a Federal loan earlier this year.
In September, the Episcopal Church and its Diocese of South Carolina complained to Gergel that the Lawrence group was up to its old tricks, brashly ignoring his earlier injunction and masquerading as the historic Episcopal Diocese that was created after the Revolutionary War.
They alleged 27 violations of the injunction. At issue were references to things like the "Episcopal Shield" and the "Diocese of South Carolina" and Lawrence's own claim of currently being the 14th bishop of the Diocese (that ended in 2012).
Fortunately, for the Lawrence organization, someone convinced its leadership to fix 25 of the 27 violations before Gergel got them in Court. Today, Gergel said they had been rectified to the point of being legally "moot".
However, Gergel did find the Lawrence crowd in “civil contempt” for its use of the Diocese's historic name when it applied for and obtained a Federal loan from the Small Business Administration earlier this year. Gergel had specifically denied them the use of that name (aka "corporate mark") in his ruling last year.
The second issue that Gergel said was not moot was the Lawrence organization's claim that Lawrence was consecrated as the bishop of the "Anglican Diocese of South Carolina" in 2008. Church attorneys had complained about that, as well as its' use of the terms "2009 Convention" and "2008 Consecration."
Gergel disagreed, and allowed the Lawrence group to continue with their usage. However, the "Anglican Diocese of South Carolina" did not really exist until more than ten years after the putative consecration of Lawrence as its leader.
Curiously, if Lawrence is claiming that he was not consecrated as a bishop in the Episcopal Church in 208, then he cannot legitimately claim credit for 2008 - 2012 in calculating his retirement income from the Episcopal Church's Pension Fund.
Very importantly, Gergel punched a hole in the dissidents’ insistence that a ruling last June by a rogue lower court judge in Orangeburg effectively negated a landmark decision by the state Supreme Court in 2017. That decision found that the Federal courts had jurisdiction over the status of the diocese's corporate identity and corporate marks.
Gergel – a Federal judge – subsequently ruled in favor of the Church on those issues and today pounced on the idea that a state circuit court judge had any authority to overrule any part of a Federal ruling.
Gergel's rulings in this case have highlighted the Lawrence organization's struggle to create an identity that credibly explains its existence and appeal to potential converts.
Plagued by budget deficits, empty pews, and a string of costly legal defeats, the Lawrence organization has yet to find a viable path forward. Visitors and newcomers looking for an Episcopal Church long ago stopped showing up at Lawrence parishes on Sundays as lifelong Episcopalians, displeased with the high-handed manner in which they were yanked out of their denomination and the Anglican Communion, found other spiritual homes.
The Lawrence crowd responded to these challenges by promoting a widespread illusion that they are still part of the Church, just not subject to its Constitution and Canons. Lawrence even encouraged parishes to use the word 'Episcopal' in describing themselves since "it just means that you have a bishop."
Making their work even more challenging was the Lawrencians' continued embrace of homophobia, thinly-veiled misogyny, and intolerance of those whose understanding of Scripture is at odds of their own narrow literalism. Once it was on its own, the organization voted to embrace an ancient version of Anglican theology, darker and more relevant to the times of Henry VIII than 21st Century America.
Even worse, they voted to surrender much of their authority to control their leadership to a perpetually all-male House of Bishops with very limited transparency and little tolerance for dissent.
For now, the Lawrence organization calls itself the "Anglican Diocese of South Carolina" and claims affiliation with the self-styled "Anglican Church of North America," an association of dissident groups unhappy with the Anglican Church of Canada and the Episcopal Church.
However, one of the challenges facing the "Anglican Diocese of South Carolina" is that it is not really a "diocese" or "Anglican".
"Diocese" is a term going back to the Roman Empire. Originally it described an administrative unit of government with jurisdiction over a clearly-defined geographic area and whose leadership was subservient to the hierarchy of a larger governmental structure.
As the Empire crumbled, Church leaders assumed the reins of "diocesan" leadership and consequently the term "diocese" became part of the structure of hierarchical denominations like the Catholic Church, the Anglican Church, the Episcopal Church, the Lutheran Church... well, you get the idea.
In South Carolina, it appears the ACNA has four separate jurisdictions whose lines of authority and geography are blurred. Contrary to Anglican ethos, the Lawrencians' governing structure is concentrated in the hands of an autocratic bishop with unprecedented control over clergy and parish self-governance, with no real oversight from anyone.
"Anglican" means being part of a worldwide Christian tradition, rooted in the worship and theology of the Church of England. Its structure and leadership is dispersed among 39 provinces, each led by a Primate. The Primate of the Episcopal Church is the Most Rev. Michael Curry, who is recognized by the other Primates and the Archbishop of Canterbury as the leader of the American branch of Anglicanism.
Rather than being a hierarchical "Church," ACNA is more of an association of independent diverse religious denominations and organizations, essentially bound together by a shared fear of modern society.
Not surprisingly the leadership of the Communion has repeatedly rejected any association with ACNA or its various subdivisions. The Archbishop of Canterbury has been very clear that he views the group as "a separate church."