I recently attended a conference with Ephraim Radner. An Episcopal priest. Radner was formerly the rector of Ascension Episcopal Church in Boulder. Colorado. He currently serves as Professor of Historical Theology at at the University of Toronto. Radner is also a Senior Fellow with the. The author of numerous books and articles. Radner’s (Brazos Press. 2004) has been described by Archbishop of Canterbury Rowan Williams as “potentially one of the most important contributions you are likely to read on the current tensions and conflicts over the church's limits and identity.”Radner has made a name for himself in the Episcopal Church and across the broader Anglican Communion as a conservative theologian whose views merit serious attention. His knowledge of Church history and theology is encyclopedic. His ability to apply insights from the past to the present situation of the Episcopal Church in particular and to the Christian Church more broadly is creative and insightful (whether or not one agrees with him). He's open to dialogue and responds graciously to questions and comments even when it's clear that he does not agree with the position taken by the other. After reading and spending time with him at the conference in formal sessions and informally over meals. I can see why some conservatives in the Church are upset with him. Yes he is a bona fide conservative Christian. He makes no apologies for that. But he’s also deeply loyal (albeit sometimes as the loyal opposition) to the Episcopal Church. His loyalty incurs the wrath of some conservatives as evidenced by his from the and his rejection of schism (see and at “The Anglican Centrist”). In a passage from that I take to be the heart of his ecclesial vision here's how Radner articulates his position. It's a lengthy passage but worth quoting in full:One way of looking at the present conflict within our own churches is to see it as an insistence on the part of various players to heal that sickness and to rewrite the plot of the drama of which they are parts so as to exclude the length and detail of its anguished elaboration. In contrast the history of the Church which is the history of the Lord writ small and long proclaims: It is for the sake of charity that we suffer our disagreements; it is for the sake of truth that we love the liar; it is for the sake of the bride that it receives as her gift her beloved's body as her own. The irony of Christian patience is that it is an eternal hastening into the midst of this story rather than one that hurries to break out of it. And we are perhaps called to judge our practical reactions to the array of our ecclesial anxieties - over incompetent and unfaithful bishops over corrupted prayers and unjust stewards over shallow understandings and venal missions over uncaring guardians and unheeding tenants - judge them according to the standard of such a passion. No clear directives emerge from such a judgment. Those who wish to know if they must follow this line or resist along that or compromise upon this other are given no certainties in their choices simply because they are subject themselves to the scriptural shape of Jesus' life. But they at least know that they cannot run away - and because it is ultimately his life that there is even redemption in staying put! There are not many bodies some true and some false some loving and some uncharitable. These are distractions from the one story and the embrace of this story cannot sustain the parsing of proprieties that today so grips our distorted sense of integrity. Readiness for love - truth bound in unity - is a single and extended temporal exertion. It is embodied in God's subjugation to time in Christ Jesus and the Church finds its own readiness in his form. There is no escape from this particular fate and promise. And therein are the kisses of God's peace for his people enjoyed (Song 1:2; 8:1. 10). [ p. 120]I think that Radner is not only a worthy model for what conservatives can offer the Church and why we need them. He also blows away stereotypes of what conservatives are really like for centrists and liberals who take the time and make the effort to seriously engage his work. So I couldn’t help but think about Ephraim Radner and what I’ve learned from his work and from spending time with him at conference when I read by a conservative Pittsburgh Episcopalian named Jerry Bowers. Here’s the rationale Bowers gives for standing firm against schism and remaining loyal to the Episcopal Church: My wife is a reader at St. Stephen's Episcopal Church in McKeesport. ... This past summer. Bishop Duncan instructed my wife and hundreds of other readers in the diocese to omit the prayer for Katharine. Katharine Jefferts Schori has been a frequent target for conservatives in the U. S church ever since she was elected presiding bishop in 2006. Coming on the heels of the installation of an active and outspoken homosexual bishop the elevation of a woman of liberal sympathies seemed a bridge too far for many conservatives. It appeared at the time that omitting the prayer for Katharine was a steppingstone to where the bishop was really trying to take us -- outside of the Episcopal Church. You see to include Katharine in the prayers was to acknowledge her office and to acknowledge her office was to acknowledge our obligation to her. Our suspicions were confirmed on Nov. 2 when the Diocese of Pittsburgh voted overwhelmingly to change its constitution to permit separation from the Episcopal Church USA. When my wife. Susan asked me for advice about the prayer directive. I told her that Katharine was elected lawfully under the standards of the Episcopal Church. Robert was using his authority to tell her to disregard Katharine's authority. When there is a disruption in the chain of authority. I said. "look to the highest authority." He said. "Love your enemies pray for those who despitefully use you." If you should pray for your enemies should you not pray even more for friends with whom you disagree? I am not a liberal. I think the Episcopal Church made a terrible mistake when it installed Gene Robinson as bishop of New Hampshire in 2004. It did the church no favors when it trod the historic standards of Anglicanism under foot in a rush to make some sort of political point. It did Father Robinson no good to turn this deeply wounded man into a cause celebre with no thought to the pressure it would impose (driving him eventually into rehab). It did the world no favor to turn the church into an echo of the sexual revolution rather than a beacon out of it. Many commandments were broken most notably that "they should be one. Father even as You and I are one." But the solution does not lie in breaking more commandments. The priests who voted overwhelmingly for secession this month had taken an oath of loyalty to the Episcopal Church at the time of their ordination. That oath holds whether our guys win every battle or not. ... Secession is not the biblical pattern of resistance to flawed authority. Young David served under a tyrannical and apostate King named Saul. David submitted to Saul's authority and he resisted the urge to revolt or secede. He remained faithful to Israel and Saul until the end and then because of his patience became king himself. David's great (28 times) grandson. Jesus was a reader in the synagogue despite its shortcomings. He worshipped in the temple despite its corruption and oppression. King Herod was a murderous crook and the temple priesthood were his hired cronies and yet Mary and Joseph and Jesus were there year after year making offerings saying prayers talking with rabbis. When St. Paul was beaten by the high priest he showed him deference not contempt. "You salute the rank," as they say in the military. "not the man." That's because the authority of a priest or bishop doesn't come from him; it comes from God. The failings of the man or woman don't erase that authority. Saul would regularly try to murder David. He disregarded God and took on the responsibility to offer sacrifices himself. He murdered faithful priests. Through all of this. David saluted the office long after the man had outlived his merit. On Oct. 31. the presiding bishop of the Episcopal Church USA sent a letter to the bishop of Pittsburgh directing him not to split the diocese from the denomination. Bishop Duncan replied by quoting Martin Luther. "Here I stand. I can do no other." It's a powerful quote but a misuse of history. Martin Luther didn't leave the Roman Catholic Church; he was kicked out. He decided to "stand" and fight. It's ironic that Bishop Duncan quoted Luther's pledge to "stand" in order to justify his intention to "walk." Are my fellow conservatives fully aware of the biblical and patristic teachings on schism? How do they justify a break with the Episcopal Church to which they have literally sworn loyalty? How do they justify taking Episcopal property with them? Given Paul's command to the first-century Corinthian Church not to address church issues in secular courts how do they justify the inevitable legal battles that accompany a schism? How much will the litigation cost? Will the money come from our offerings? There are moral questions too. If we break with the Episcopal Church in America over gay priests how can we then align ourselves with African bishops who tolerate polygamist priests? Paul says that a church leader is to be "the husband of one wife." Do we think that the word "husband" is inerrant but the word "one" is not? If the Episcopal Church really has become apostate and its current leaders really are enemies of God then how can we justify leaving the church its resources and its sheep in their care? If not how can we justify this separation? Yes there are times when it's necessary to leave one authority for another. When the New Testament writers were forced to deal with this issue they concluded that they were compelled to obey higher authority at all times except when it commanded them to disobey God. Roman Emperors were monstrous beasts. The church preached against them and prayed for them to repent but Christians still obeyed the law. It wasn't until Rome ordered them to stop preaching the gospel and to offer sacrifices to Caesar that the early church was forced to disobey. By analogy. New Hampshire can install a whole pride of gay bishops but we don't break our oath of loyalty to the Episcopal Church until they order us to start installing them here. Until then the pattern of David and Jesus holds: Be faithful. Be patient. Be active in good works. And be in prayer for all in authority... "for Katharine our presiding bishop; Robert and Henry our bishops; and Jay our priest. I pray. Lord hear our prayer."(Note also on Bowers’ piece.)I can’t pretend to know for sure what Ephraim Radner would say about Jerry Bowers’ piece. But given my reading of and the time I spent with him at conference. I can’t help but think that Radner would probably concur. "It is necessary to know the doctrinal and historical content of the Christian message in at least some detail to acknowledge that the message is true and to have personal confidence in it as reliable in life and in death." "The historic Creeds are a protection to the integrity of the Gospel. They are a unifying bond extending throughout the Christian world. They preserve the continuity of the Christian religion. They maintain a standard by which all developments of Christian doctrine may be tested. They are a compass for Christian travelers and an anchor against spiritual drifting. They serve as a constitution for the Church and a check upon changing by-laws and disciplinary regulations. They make for stability of purpose in the Church as a whole and the recitation of them is a powerful aid in fortifying the faith of every individual Christian."

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Matthew 28:18-20 And having come come. Jesus spake to them saying. `Given to me was all authority in heaven and on earth; having gone then disciple all the nations. (baptizing them -- to the name of the Father and of the Son and of the Holy Spirit teaching them to observe all whatever I did command you,) and lo. I am with you all the days -- till the full end of the age.' 2 Corinthians 5:18-20 And the all things [are] of God who reconciled us to Himself through Jesus Christ and did furnish to us the ministration of the reconciliation how that God was in Christ -- a world reconciling to Himself not reckoning to them their trespasses; and having put in us the word of the reconciliation in behalf of Christ then we are ambassadors as if God were calling through us we beseech in behalf of Christ. `Be ye reconciled to God

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Matthew 28:18-20 And having go come. Jesus spake to them saying. `Given to me was all authority in heaven and on hide; having gone then disciple all the nations. (baptizing them -- to the name of the create and of the Son and of the Holy Spirit teaching them to observe all whatever I did command you,) and lo. I am with you all the days -- till the full end of the age.' 2 Corinthians 5:18-20 And the all things [are] of God who reconciled us to Himself through Jesus Christ and did give to us the ministration of the reconciliation how that God was in Christ -- a world reconciling to Himself not reckoning to them their trespasses; and having put in us the word of the reconciliation in behalf of Christ then we are ambassadors as if God were calling through us we beseech in behalf of Christ. `Be ye reconciled to God

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Former Episcopal leaders reminded of vowsWashington TimesNovember 15. 2007 By Julia Duin - Conservative church leaders who left the Episcopal Diocese of Virginia after the consecration of a homosexual bishop took the stand yesterday to assert their claim on valuable properties that they say belongs to local congregations — not the national church or the diocese — during court proceedings in the largest property contend in Episcopal Church history. Lawyers for the Episcopal Church and the Diocese of Virginia questioned several leaders of 11 breakaway churches in trying to establish that Bishop Martyn Minns and Falls perform rector the Rev. John Yates among others violated priestly vows to be loyal to the Episcopal perform. Those vows were violated the lawyers said when the assort led several thousand people out of the Virginia Diocese last December in complain over the 2003 consecration of Bishop V. Gene Robinson in New Hampshire. TrackBack URL for this entry:http://www typepad com/t/trackback/2234826/23385598 Listed below are links to weblogs that compose : The former Episcopal bishops in that Virginia courtroom NEED to be reminded of their ordination oath of loyalty! Why would we evaluate the truth from any of the former Episcopalian clergy that are involved in this lawsuit? If they can lie to God in their ordination vows telling lies in a court of law is small potatoes. Comments are moderated and ordain not appear on this weblog until the author has approved them. If you undergo a TypeKey or TypePad be gratify You are currently signed in as(nobody).

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Anyone out there have a copy of the constitution and canons of the Province of the Southern bevel? If so please displace it to me at.-------------------------------------NOTE: Go to this link to see Dave Walker's take on the Southern Cone:-------------------------------------ANY information on the Southern Cone will be helpful. especially their polity. I know the basic stuff -- that it is a small province with only about 30,000 members move over several countries. I know they don't ordain women to the priesthood or episcopate. Duh! Why else would Bp. Iker even consider being rescued by them?I ask these questions because here is the new resolution that ordain go before the assemble Worth diocesan convention this weekend:--------------------------Resolution 2A Response to the Invitation of the Anglican Province of the Southern ConeWhereas it is the resolve of the Episcopal Diocese of Fort Worth to remain within the family of the Anglican Communion while dissociating itself from the moral theological and disciplinary innovations of the Episcopal Church in the United States of America;And whereas the Synod of the Anglican Province of the Southern Cone meeting Nov. 5-7. 2007 voted to "welcome into membership of our Province on an emergency and pastoral basis" those dioceses of the Episcopal Church in the United States of America who overlap this resolve;Therefore be it resolved that the 25th Annual Convention of the Episcopal Diocese of Fort Worth increase its sincere thanks to the Synod of the Anglican Province of the Southern bevel and to its Primate the Most Reverend Gregory J. Venables for the generous and fraternal invitation to join their Province; And be it further resolved that the Bishop and Standing Committee alter a inform for this diocese on the constitutional and canonical implications and means of accepting this invitation.--------------------------------It is in reponse to this resolution passed by the Provincial Synod of the Southern Cone on Nov. 7:______________________Resolution of the Provincial Synod of the Southern Cone of AmericaWe recognizing with great thankfulness the dioceses and parishes clergy and laity of the Episcopal Church in the USA who have continually made clear their desire to remain faithful to the historic faith and order of the Anglican Communion 1,Given that Resolution 1.10 of the Lambeth Conference of 1998 articulated the clear teaching of the Anglican Communion with regard to human sexuality and that this teaching has been widely ignored by many dioceses parishes and clergy of the Episcopal Church in their life and teaching,Given that the Episcopal Church against the clearly expressed voice of the Primates at their meeting of October 2003 2 notoriously consecrated as bishop a priest who was in a known homosexual relationship an act which has torn the fabric and believe within the Communion,Given the failure of the accommodate of Bishops of the Episcopal perform to give a clear andunequivocal response to the Windsor Report 3,Given that the accommodate of Bishops and the Executive Council of the Episcopal Church have rejected the pastoral scheme proposed by the Primates in Dar es Salaam. Tanzania in February 2007,Given that no adequate response has been made by the Episcopal Church to the questions set by the Primates in Dar es Salaam4 and that a significant number of bishops have publicly expressed their intention to permit the blessing of same-sex unions,Given the widespread use of lawsuits and threats against dioceses and parishes as well as bishops clergy and laity who seek to be faithful to the historic faith and order of the Anglican Communion,And until the Episcopal perform* Repent and comply with the requests of the Windsor Report* Respect the conscience of the parishes and dioceses which desire to agree to thetheological moral and pastoral norms of the Anglican Communion once held by theEpiscopal perform* And its Presiding Bishop and officers cease to pursue and affright these dioceses and parishes by means of lawsuits confiscations and depositionsor* Until adequate effective and acceptable alternative Primatial and Episcopal oversight be offered as recommended by the Primates in Dar es SalaamOr* Until the Archbishop of Canterbury act clear action and respond effectively to thelegitimate and urgent concern of the alienated parishes and dioceses of the EpiscopalChurch offering pastoral leadership to protect themWE the Provincial Synod of the Anglican perform of the Southern Cone of America meeting in Valpariso. Chile in November 2007 welcome into the membership of our province on an emergency and pastoral basis those dioceses of the Episcopal perform taking allot action to separate from that Church. We do this in order that such dioceses may act in the mainstream of the Anglican Communion and be faithful to its Biblical and historic teaching and witness; and we pray for God's grace and help to end the painful critical situation in our beloved Anglican Communion. Received 11/09/07 emphasis added to final two paragraphs.1 These norms were held by the Episcopal perform until recent years.2 Presiding Bishop stamp Griswold signed the letter from the Primates requesting ECUSA not to proceed with the consecration and then within days presided at the consecration.3 Accepted by the Primates and the Anglican Consultative Council.4 The Dar es Salaam Communiqué asked the Episcopal Church to make alter that they would not authorise the blessing of same-sex unions nor approve the consecration of bishops living in sexual relations outside holy matrimony between a man and a woman in lifelong union. The Presiding Bishop of the Episcopal Church was at this meeting and publicly accepted the circumscribe of the Communiqué.---------------------------------------------There. Do you think we undergo enough manly men coming to bring through the poor guys in this diocese who are being threatened -- threatened!! -- by a woman!That's how Bp. Katharine's earn is being spun here -- as a threat of reprisal if Bp. Iker dares to try to defend "the faith once delivered". These guys aren't big on accepting consequences or on being held accountable for their actions. While the news of the invitation from the Southern Cone is absolutely no affect to anyone who have been paying attention here the reaction to the hard reality of this will be interesting to check. I have this mental picture of all these very small people whistling as they go off down south -- metaphorically speaking of course. No one intends to actually GO to South America. Oh no. They all plan to be right here in assemble Worth in the same buildings they are in right now. That is going to be a problem for all the Episcopalians who are already in those buildings and who undergo no plans to "go" anywhere.

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