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By Terry Mattingly Editor's Note: The first of two columns. No Tony Campolo sermon would be complete without his pulpit-shaking gestures of inspiration and exasperation, punctuating litanies of not-so-subtle digs at U.S. foreign policy, Hollywood, Wall Street and the Religious Right.   As he ended one recent oration, the sociologist, urban activist and evangelical gadfly fell to his knees, hands raised to heaven.   "I believe Americans must heed this call and turn away from our wicked ways," said Campolo, who made headlines counseling President Bill Clinton. "We need to turn away from sexual promiscuity, turn away from the consumeristic materialism, turn away from our failure to pay attention to what we have done collectively to poor and weak peoples around the world...   "Then, let our prayer be that God will hear from heaven, forgive our sins and heal our land."   Many of the faithful said "amen," lifted their hands or made the sign of the cross.   Then Campolo froze for a moment, as an hourglass icon hovered in the Romanesque arches of the Church of Fools, the world's first 3D, interactive, virtual church.   This kind of thing happens when traffic jams the Internet.   The computer-generated "avatar" looked like Campolo and he was delivering a Campolo sermon entitled "Why Many People in the World Hate America." But Campolo was not controlling his own computer image, since the site's webmasters were not sure he could master the technology needed to preach online -- line by line, gesture by gesture.   Actually, Campolo was at a clergy conference in St. Simons Island, Ga. But he stayed on the telephone with his Philadelphia office staff, which communicated with the Church of Fools in Liverpool, England, through an online instant-messaging program, while one of site's creators controlled the "pixilated preacher." The question-and-answer session was especially tricky.   "I wanted Tony to be animated, because that's the way he is -- live," said Stephen Goddard. "I have known him for years and I know his gestures and style. I was sure I could get our Tony to preach like the real Tony."   The experimental site -- www.ChurchofFools.com -- opened its doors on May 11, with help from the Methodist Church of Great Britain and others. The pilot project ends this weekend (Aug. 8) and the future is uncertain. Goddard said he is confident they can keep the doors open -- but not as often. The Church of England is also poised to open a digital church of some kind.   So far, volunteers have donated the time and expertise needed to create and run Church of Fools, with most of its $30,000 budget being used to purchase the bandwidth needed for interactive services. Goddard said the goal is to raise $300,000 to cover the next three years and to expand -- hopefully including churches in America, China and elsewhere.   It is hard to picture what happens in a "virtual church" without images on a screen. At any one time, 35 worshippers can sign in and create characters that stand, sit or kneel. They can whisper or talk to nearby worshippers, slip into the church crypt for discussions or linger at icons in prayer. Another 1,500 can take part as silent ghosts. Campolo packed the pews.   Participants sang along as the organ played through their speakers, typing phrases from the hymns that seemed meaningful. During the July 28th service, one warden led the global flock in prayer, giving thanks for computers, satellites, bloggers, online friendships and their virtual church.   "Help us to use our networks to do good things," she said, "to act justly, to love mercy and to walk humbly with you, our God, and to be good neighbors online and off."   One thing visitors cannot do is jump the virtual altar rail. Early on, an avatar called "Satan" stormed the pulpit and cursed the Anglican bishop of London. That wasn't cricket. Wardens now have the power to smite the rowdy.   "It only took a day or two to discover that there are lots of people who could not resist the chance to scream 'wanker!' in a church sanctuary," said Goddard. "Actually, all that cursing was a good sign. It told us that we didn't have the usual holy club in the pews. This wasn't going to be just another safe Christian crowd."   Next week: Is an online church a "real" church?   Terry Mattingly ( www.tmatt.net ) teaches at Palm Beach Atlantic University and is senior fellow for journalism at the Council for Christian Colleges & Universities. He writes this weekly column for the Scripps Howard News Service. *

On Thursday, August 5, lay leaders in the Episcopal Church will launch an initiative geared to and for Anglican laity in North America. SPEAK OUT! is designed to mobilize, encourage and equip laity to communicate their deep concerns regarding the crisis in the Church in the US and Canada.   Fueled primarily through a new website -- www.anglicanlaity.net , the initiative asks laity to commit to pray, write letters to primates of the Anglican communion, register online and recruit at least two other individuals to participate in the endeavor. The website is being launched on the first anniversary of the August 5, 2003 Episcopal General Convention vote confirming the election of an actively homosexual bishop.   SPEAK OUT! is being coordinated by Diane L. Knippers, President of the Institute on Religion and Democracy and Cynthia P. Brust, Director of Communications for the American Anglican Council; they are joined by an advisory team of lay leaders from across the country.   "We lay people must find our voice and speak out," said Diane Knippers. "We have been excluded from important discussions, such as when the bishops went behind closed doors to craft their Delegated Episcopal Pastoral Oversight (DEPO) plan. The laity must not abdicate their great responsibility to hold their priests and bishops accountable to church teaching. Now is the time," Knippers said.   Despite faithful and bold stances by some orthodox clergy, they have been limited by pressure from their bishops, fear of legal action and intimidation tactics. "Unlike clergy, laity can speak to these issues without fear of reprisals," explained Cynthia Brust. "We are encouraging Anglicans to break the virtual silence that has gripped us. To my knowledge, this is the first effort to organize Anglican laity in North America, and I anticipate a significant response."   The website text first and foremost focuses on "speaking out": "At a time when God's people should be speaking forthrightly, creatively, courageously and openly to one another, the discussion has been muted, hidden and fearful....It is time for laity to insist that the future of our churches not be determined by clergy behind closed doors....Ultimately, it is the laity who will decide whether or not to assent to or reject novel doctrines and practices."   In addition, the website will offer resources such as sample prayers and letters, speeches and a calendar of events as well as recommendations on how laity can take action. SPEAK OUT! is particularly interested in targeting students and young adults.   For more information, please visit the website ( www.anglicanlaity.net ) or contact Mrs. Knippers or Mrs. Brust. *

By Greg Roberts The Australian 28 July 2004 The Anglican bishop at the centre of the child sex abuse controversy that forced the resignation of Peter Hollingworth as governor-general is to be formally stripped of his holy orders.   A church tribunal headed by Queensland Supreme Court judge Debra Mullins has unanimously resolved that Donald Shearman, 77, be defrocked for seducing a teenage schoolgirl boarding at an Anglican hostel at Forbes in western NSW in the mid-1950s.   Church sources said the unprecedented defrocking will be performed by Brisbane Archbishop Phillip Aspinall in the Darnell Room of St Martin's House - part of the St John's Cathedral complex in central Brisbane - on August 25.   In a parallel development, NSW police have begun investigating the first formal complaint against Mr Shearman by his victim. Religious historian and head of religious studies at the University of Queensland, Philip Almond, said he had not heard of a bishop being defrocked in comparable circumstances anywhere.   "This is indeed exceptional," Professor Almond said yesterday. "This is clearly being done to emphasise how seriously the diocese intends to deal with behaviour of this kind."   Archbishop Aspinall confirmed yesterday that he had received the six-member tribunal's findings, but said it would be inappropriate for him to comment until the process had concluded.   A suggestion by Dr Hollingworth in 2002 that the underage victim had initiated the sexual relationship with Mr Shearman sparked a national outcry, and a church inquiry into his handling of sex abuse complaints while archbishop of Brisbane.   The inquiry's report was highly critical of Dr Hollingworth and led to his resignation last year as governor-general.   Mr Shearman, who failed to respond to the so-called Articles of Association served on him by the tribunal and refused to attend its hearings, has previously admitted the relationship with his student but said he was unsure how old she was at the time. The victim has claimed the then priest began sexually interfering with her when she was 14, and this progressed to sexual intercourse when she was 15 before he expelled her from the hostel.   In the complaint now being investigated by police, the woman claims Mr Shearman told her at the time she was not too young to have sex because the teenage Juliet, in Shakespeare's Romeo and Juliet, was a partner in "one of the great romances of history". Mr Shearman could not be reached for comment yesterday at his Deception Bay home north of Brisbane.   As Brisbane archbishop, Dr Hollingworth was present at a 1995 meeting attended by the woman and Mr Shearman.   Mr Shearman later offered to relinquish his holy orders, but Dr Hollingworth rejected the offer. Instead, Dr Hollingworth wrote to the woman suggesting that her allegations had caused great distress to Mr Shearman and his wife, Fay. *

Dean credited for growth of city's largest Episcopal church Sunday, August 01, 2004 Greg Garrison, News staff writer The Rev. Paul Zahl will say goodbye to his flock today at Cathedral Church of the Advent after a decade of growth inspired by his sometimes controversial theological flair.   "I say things sharply and carry it to the limit to engage a listener," said Zahl, who leaves Monday for Ambridge, Pa., to become the dean and president of Trinity Episcopal School for Ministry. "I hope I gave most people room to disagree."   Since he took over as dean of the Advent in 1995, Zahl has helped expand membership from about 2,400 to 3,424 at Birmingham's largest Episcopal church. Sunday attendance grew from less than 900 to 1,249. And the annual budget doubled, to more than $3.4 million.   "I think it's been Paul's preaching," said the Rev. John Harper, the vice-dean who takes over as interim dean Monday. "It's his message and his style."   Zahl will preach at the 7:30, 9 and 11 a.m. services today and teach his dean's class for the last time at 10 a.m., with a reception after the 11 a.m. service. When Zahl takes the pulpit, the sermons tend to overflow with cultural as well as biblical references. He quotes rock music lyrics and makes literary or cinematic allusions to novels, little-known scholarly treatises, obscure foreign films and 1950s American science fiction movies.   "I don't think he's ever forgotten anything he's read or seen," said Harper, who noted that Zahl draws a youthful crowd. Eighty percent of the downtown congregation is age 55 or younger, more than half is under 40.   "I didn't come in worrying about membership or financial giving," Zahl said. "I trusted the message."   Zahl, 53, came to Advent after earning his doctorate in theology from the University of Tubingen in Germany and kept a high profile in international theological circles.   He especially played a prominent role last year as a voice of opposition when the Episcopal Church approved its first openly gay bishop.   "There's no question I came on very strong," Zahl said. "The stakes were so high and continue to be so high. It was of rather decisive significance."   Black flag up 'too long'   That prompted a dramatic symbolic move. Zahl hung a black flag outside the cathedral for two days after the vote to approve New Hampshire Bishop V. Gene Robinson.   "I got severe criticism," Zahl said. "I got a tremendous amount of support. It was an important symbolic gesture to make it plain that something very important was at stake."   He said if he had it to do over, he would still hang the flag. "I would take it down immediately after it was noticed. I think it stayed up too long. Five hours would have been long enough."   Zahl said he's convinced all the hard feelings were smoothed over.   "There was a little bit of a rocky time after the Episcopal Church General Convention when a lot of people seemed to understand what I was saying as an attack," Zahl said. "I was trying to underline an understanding of a crucial point. That was the only time I felt I was misunderstood."   He leaves on a high note, he said. "I feel I'm leaving the Advent on a wave of goodwill," he said. "We have never been happier in all our 30 years in ministry. We've never felt better received or better understood."   Zahl noted that when he was rector of St. Mary's Episcopal Church in Scarborough, N.Y., from 1982 to 1988, he was among the earliest clergy dealing with the AIDS epidemic. "Part of the irony was that I conducted the funerals for the first two gay priests who died of AIDS in New York and have always been warmly connected to the gay community," he said. "I have a hard time convincing people that it's theology, not politics."   Zahl said he wanted to stay at Advent for several more years, but felt called by God to take the seminary post.   "I had decided not to do it and had withdrawn from the search," Zahl said. Then the seminary's search committee voted unanimously to offer him the job anyway. "At that point we saw it as the call of God," Zahl said.   A rally point for dissent   Trinity has a reputation for producing priests who are willing to take on tough assignments, revitalizing dying parishes, he said. It also stands for traditional, orthodox Christianity and opposition to the denomination's growing acceptance of same-sex unions.   "Trinity has a reputation as a rallying point for dissenters," Zahl said.   That's not likely to change with Zahl in charge. "The stakes are so high that we've never seen anything like it," Zahl said. "I've taken an unflinching stand on it."   The problem has been that bishops won't send their priest candidates to Trinity, preferring such schools as University of the South in Sewanee, Tenn., or Virginia Theological Seminary. Zahl wants to build trust with bishops.   "Most bishops will accept our graduates as clergy," Zahl said. "Our problem has been that bishops won't send candidates to us to be trained. I hope many bishops will look at us in a new way."   Zahl hopes he's remembered at Advent for more than just his theological stances. The important legacy is touching and changing people, he said.   The ministry of small groups, with 70 such groups meeting, has been an important force in shaping the congregation's focus and work. "The fruit of transformed lives is the lasting testimony," Zahl said. *

News Analysis By David W. Virtue Two American Episcopal bishops and a seminary Dean are in Africa trying to understand why African Anglican Provinces and their bishops will have nothing to do with ECUSA's theological and moral innovations.   The three are John Lipscomb, Diocesan Bishop of Southwest Florida, Ted Daniels, Assistant Bishop of the Diocese of Texas and Titus Pressler, Dean of the Episcopal Seminary of the Southwest.   Dr. Pressler wrote a letter from Nairobi, Kenya, which Virtuosity has obtained, explaining their 12-day mission.   "The purpose of the trip is to have conversations with African bishops in the context of the current tensions in the Anglican Communion. We hope to build relationships that can strengthen our communion in Christ, even as we aware of differences."   Pressler says that formal statements publicized by many parties are not as good as "face-to-face conversation." The trip is being pushed by Frank Griswold ECUSA's Presiding Bishop who is now persona non grata in most of Africa.   "We view the trip as a pilot project in having conversation and building relationships. The keynotes are listening and vulnerability." Pressler positions it theologically on the "incarnation of God."   Pressler writes: "We are seeking to communicate that there is a diversity of views within the Episcopal Church and that dialogue is ongoing. We are inviting conversation...we are sharing our confidence that most Episcopalians are committed to unity of our church amid current disagreements." Pressler argued for what he called "companionship in mission."   Titus Pressler is either ignorant, a fool, or he thinks he can pull the wool over the eyes of bishops and Primates of the Global South.   "Pressler's assumption that the good ship ECUSA can stay afloat because part of the hull is intact is simply wrong. Just because ECUSA shares some things with the Christian Faith, the places where it doesn't, leave gaping holes below the water line," said EKKLESIA leader Canon Bill Atwood who acts as a go between for orthodox bishops in the West with those in the Global South.   "The trip is a pernicious strategy to use weak bishops that voted against Robinson but support Frank Griswold. Griswold is clearly behind this whole trip in an effort to find weak links in Africa," said Atwood.   And Pressler's own seminary, The Episcopal Theological Seminary of the Southwest recently approved of homosexuals and lesbians who come to his seminary to cohabit in the dorms, something that is totally anathema to Global South Primates and bishops.   They won't even send their seminarians there any more. Two ordained homosexuals standing up in a pulpit telling us about God's redeeming love, of freedom from sin and grace! The Africans will never buy it.   Why then should the Africans listen to anything Pressler has to say? He goes to Africa as head of a morally flawed seminary and expects graceful conversation. In his dreams. All these "wise men" are doing is running interference for Frank Griswold, because he has been declared anathema on that continent!   Pressler says he views the trip as being about "conversation". Now that's a buzzword for, we'll listen to you, if you listen to us about sodomy and then you agree that you are wrong and we are right. Fiat Lux.   Then he talks about "listening" and "vulnerability". Let me explain what these words means in the cultural context of the ECUSA. The orthodox have been listening to Episcopal homosexualists whine for over 30 years about sodomy, and all it has done is polarize the Episcopal Church to the extent that we now have two churches inside one. The orthodox have been pushed to the margins on this subject for the last four general conventions till their brains have become numb and they are still being yelled at as uninclusivie, homophobic, narrow-minded fundamentalists, and dozens of orthodox parish priests are either being hounded out of their parishes or forced to leave because they won't get into lockstep with their revisionist Episcopal bosses (bishops).   That's what "listening" and "vulnerability" has done. The orthodox have been so damn vulnerable that a bunch of them are now hiring lawyers to fight their revisionists bosses who demand total obedience, especially over money, so the bishops are using the Canons and Constitutions like a broken sewer pipe. Conform or else, is the word being spoken from East coast to West coast. And Pressler thinks he can schmooze the Africans into believing that his intentions are honorable!!! What foul calumny is this?   Pressler: "We are seeking to communicate that there is a diversity of views within the Episcopal Church and that dialogue is ongoing. We are inviting conversation...we are sharing our confidence that most Episcopalians are committed to unity of our church amid current disagreements."   Well, diversity has been forcibly entrenched and dialogue is a joke. If the revisionists don't get what they want immediately they invoke local option and do it anyway. Furthermore how is Pressler going to explain to African bishops the existence of the Anglican Communion NETWORK or the AAC, or Plano East, West, North and South or the cries of orthodox priests under siege in Connecticut or Eastern Michigan or Pennsylvania et al and the fact that the vast majority of ECUSA dioceses will never allow graduates from Trinity Episcopal School for Ministry, a solidly Evangelical seminary to darken their diocesan doors.   They could ask Dr. Pressler about some of Bishop Charles Bennison's attitudes towards Africans especially the part about likening their growth to the growth of the Nazi Party. Now there's a party stopper. Perhaps Pressler and Lipscomb and Daniel's can do a Mea Culpa and apologize for Pontius Bennison's remarks. After all Pope John Paul II apologized for the Crusades...it's the least the three "wise men" from the West could do. But don't count on it.   Perhaps Dr. Pressler can give the Africans a lecture on theological diversity in The Episcopal Church seminaries and how they all work together. He could make up a story about all the love that Sewanee, EDS, GTS and VTS shower on Nashotah House. Then they can write and tell Virtuosity all about it.   Pressler says Episcopalians want unity. Maybe. But not unity at any price. The majority of the orthodox are staying because they believe they can outlive the revisionist agenda and in time things could swing back. They may be right, or they could be wrong. The Bishop of South Carolina believes that but the Bishop of the Anglican Mission in America, in his backyard, does not.   Pressler talks about "reconciliation in Christ" but reconciling what exactly. Does he really believe that a church that cannot affirm Resolution B001 on basic Christian doctrines can be reconciled with an African Church that does believe B001. Or that heterosexual behavior can be "reconciled" with homosexual behavior is a win win for the Kingdom? Pressler is blowing smoke if he does.   Pressler talks about "healing our alienations" to "release energy and vision for shared mission". This is pure theobabble.   The alienations are there precisely because the Episcopal Church no longer believes in the authority of Holy Scripture, denigrates the very orthodox folk who have a clear fix on the content of the gospel, and is pushing pluriformity which has no gospel absolutes at all!   We have a church that no longer calls sin by its name, talks endlessly about the need for anti-racism training, while Spong, Bennison and Griswold have all made denigrating comments about the backwardness of African Christians!   And Pressler, Lipscomb and Daniels expect to be taken seriously?   A choice two lines in Pressler's letter reads thus: "We are inviting conversation (that word again) about the dynamics of the rooting of Christ's gospel in local cultures, an important aspect of events in our church."   Oh God, here we go again. The gospel message is the same whether it is spoken in English, Swahili or Booga Booga. It is the same message whether you are wearing a toga or a $1,200 Boss suit and Givenchi tie bought in Times Square, whether you wear a Timex or a Rolex on your wrist. Culture is irrelevant to the core message of the gospel.   Does Pressler honestly think that American culture (which many of us see is in massive denial and decline) requires a different understanding of the gospel because Phoebe Griswold shops at Gucci and Pucci and Frank's Soutane comes from Almy's and Otis and Guido and Louie and Ernest are making whoopee with each other! Jesus and Paul never had laptops, I do, and no one (who knows me) would ever (in their right mind) confuse me with the other two gentlemen. I am still trying to figure out Romans 9-11.   The three not so wise men should have stayed at home. They could have spent the plane fare on supporting an AIDS clinic in South Africa, it would have done more good. They will get nothing but smiles, nods and hospitality from the Africans, because the Africans are unfailingly hospitable and polite even to those who disagree with them, but that is all they will get.   Come October and they will learn just how far off base they have been, and by next February they will be crying in their empty cupcakes. But no one can say they were never warned. *

By R. Albert Mohler Jr. LOUISVILLE, Ky. (BP)--In this strange postmodern age, heretics find themselves in a very strange predicament. Various skeptics, revisionists, liberal theorists and atheists have been undermining the faith for more than a century. By this time, virtually every heresy has been expounded by numerous proponents. The creative heretic of the contemporary age has to come up with some new angle or bizarre new theory to promote.   Nevertheless, never discount the diabolical ingenuity of those who intend to subvert biblical truth and the Christian faith. The latest evidence of the heretical imagination comes from Professor Theodore W. Jennings Jr. of Chicago Theological Seminary. Just when you think you've encountered just about every possible heresy, along comes something so shocking that it demands painful attention.   In "The Man Jesus Loved: Homoerotic Narratives From the New Testament," Ted Jennings argues not only that Jesus approved of same-sex relationships -- but that He was involved in one. Jennings explains that his book is "an attempt to carefully and patiently explore texts from the Gospels that suggest something about Jesus' own erotic attachments and the attitude toward same-sex relationships that may be fairly extrapolated from the traditions about Jesus." He admits that his argument "departs from what has been the norm of discussion." That qualifies as a disingenuous understatement.   What Jennings proposes is a radical re-reading of the New Testament material in order to claim Jesus not only as a proponent of the homosexual movement but as a man involved in homoerotic relationships. He intends to appropriate the Bible for a "gay-positive perspective."   Of course, the Bible contains explicit statements condemning homosexual activity in all forms. Jennings explains that the biblical material dealing with homosexuality can be reduced to five texts -- two verses from Leviticus and three from the New Testament. Liberal theologians determined to find support for theological behavior must deal with these specific texts, and Jennings acknowledges that these texts seem "to require additional work." Additional work, indeed. What Jennings proposes is to ignore those specific texts and to jump over the entire argument by appealing to an absurd reading of the entire New Testament for evidence justifying homoerotic relationships and attraction.   Jennings, a United Methodist, argues that his approach is "pro-gay" rather than defensive in dealing with the biblical texts. Reading the Old Testament, he finds parallels in the relationship between Jonathan and David or Ruth and Naomi. The biblical texts should be read "from the perspective of a contemporary gay or clear sensibility." He explains: "Here the aim is to discover how the text appears when it is read from a standpoint affirmative of gay or queer reality -- that is, what the text means now, when viewed from this perspective."   Those unfamiliar with the bizarre science of liberal theology and modern biblical studies may be unfamiliar with the way the post-Christian scholars approach the text. Rather than dealing with the text as it is given and clearly intended to be understood, they look for hidden "strategies" by which the text can be read to mean the opposite of what it clearly states.   In describing his methodology, Jennings proposes: "The task of a gay reading thus entails a multiple strategy of interconnected readings of texts. By attending to the distinction between and relations among these strategies, we become better acquainted with the biblical text itself as well as with the varied aspects of liberationists readings generally." If that sentence makes clear sense to you, you probably need counseling.   That pattern of convoluted argument and excessive verbosity is characteristic of postmodern biblical interpretation. Those who apply these methodologies are not seeking to understand the text itself but are determined to read their own interpretations into the texts in order to use the text for their own purposes.   Anyone reading the Bible in an honest and straightforward manner will come face to face with the reality that the Bible communicates an unequivocal and clear message concerning homosexuality. The Bible not only condemns same-sex attraction and acts but also explains that the whole complex of homosexuality is a form of direct rebellion against God's Word and God's design in creation. But Theodore Jennings and others like him will have nothing to do with this unmistakable truth.   Jennings teaches at Chicago Theological Seminary in the field of biblical and constructive theology. He is also credited with being a founder of their gay and lesbian studies program. Those programs are deliberate expressions of an attempt to liberate the Bible from its plain meaning and to justify modern ideologies and sexual lifestyles by subverting the biblical text.   But even in this company Jennings presents a radical argument. The concept of a homosexual Jesus has been promoted by peripheral figures such as playwright Terrence McNally in his infamous 1998 play "Corpus Christi" and Robert Williams, the late Episcopal priest ordained by Bishop John Shelby Spong. Jennings is the first to argue for Jesus' participation in homoerotic relationships from within the mainstream academy.   In order to make his case, Jennings turns especially to the Gospel of John and to its author, described as the disciple "whom Jesus loved." Jennings turns this into an assertion of homosexual attachment and relationship. He works through various New Testament texts in order to find parallels, arguing that the youth in the garden (Mark 14:50-52) was a homosexual prostitute and that the centurion's servant healed by Jesus (Matthew 8:5-13 and Luke 7:1-10) was his homosexual lover. Jennings claims that this narrative "may be fairly read as Jesus' acceptance of, and even collaboration in a pederastic relationship."   Jesus, explains Jennings, was "fundamentally critical of marriage and family values." This, he says, "may be heard as good news by those who are regularly denigrated because their very existence is regarded as a threat to 'family values.'" Furthermore: "A reconsideration of the Jesus tradition in this regard would also allow recognition of the importance of nontraditional families and the value, so often emphasized among gays and lesbians, of 'families we choose.'" The church has misunderstood the Scripture, Jennings alleges, and has insisted on "compulsory heterosexuality."   But Jennings is not even satisfied with this vocabulary. In an Orwellian twist, he suggests that the word "heterosexual" should be replaced with "cross-sex" to match "same-sex" for homosexuality. He promises that this will free our vocabulary from some of the "intellectual baggage" associated with the more commonly used terms.   In order to justify homosexual relationships, Jennings also must sever sex from procreation. As a matter of fact, Jennings accuses the church of linking sexuality and procreation in a way that distorts true humanity. "The realignment of sexuality and procreation together with the extreme suspicion that tradition has directed against the sexual sphere has produced the monstrosity that is traditional Christian sexual ethics."   Clearly, Jennings' obscene theory is the monstrosity. His book is not only an assault upon traditional Christian sexual ethics, but upon the person of Jesus Christ. His work is properly identified as heresy because it is explicit denial of the true humanity and true deity of Christ. Furthermore, it is an obscene and pornographic slander against the character, holiness and sinlessness of the incarnate Son of God. In all its ugliness, it is a desperate ploy to undermine the Christian faith in order to support sexual practices and lifestyles condemned in the Scripture.   We should note that the publication in this book tells us as much about the world of liberal theological education as it does about Professor Jennings and his demented agenda. Chicago Theological Seminary is affiliated with the United Church of Christ, a denomination that grew out of American Congregationalism and has been on a steady march leftward over the last half century or more.   The seminary's website identifies one of its core commitments in these words: "We are committed, while church and society are threatened by new forces of division under the banner of homophobia, to developing leadership for a more inclusive church and society." The United Church of Christ is so "inclusive" that one is hard pressed to imagine someone who would not be accepted for membership. As Mark Tooley of the Institute on Religion and Democracy comments: "The most liberal of America's mainline denominations, the UCC marries gays, or ordains witches, and prefers sit-ins (just name the cause) to evangelistic rallies. It's also been one of the fastest imploding churches, having lost about 40 percent of its members in 35 years." The denomination was the first to approve the ordination of sexually active homosexuals and allows churches to celebrate homosexual partnerships.   When it comes to Chicago Theological Seminary, nothing is out of bounds. In an article posted on the seminary's website, the institution explains that the publication of Professor Jennings' book is entirely within his professorial rights. The seminary explains: "The pursuit of genuine scholarship and truly free inquiry is bound to raise issues that some would rather not examine. But the Congregationalist tradition in which this institution stands is one of freedom of conscience." Indeed, the conscience of these professors is free even from the Bible. "We unequivocally support academic freedom," the seminary claims -- demonstrating an idolatry of the concept of academic freedom at the expense of theological orthodoxy.   Professor Jennings and his horribly offensive new book are prime exhibits of the anti-Christian ideologies accepted by the theological left and its fellow travelers. Determined to undermine Christianity at every turn, liberal theology is losing its mind.   R. Albert Mohler Jr. is president of Southern Baptist Theological Seminary in Louisville, Ky. For more articles and resources, and for information on his daily weblog on Crosswalk.com and "The Albert Mohler Program" daily radio program on the Salem Radio Network, go to www.albertmohler.com . *

Traditionalists Urge Successor   By Pat Hurst, PA News.   8/1/2004   A new Archbishop of York must stand firm on the divisive issue of gay clergy, traditionalists in the Church of England said today.   The present Archbishop David Hope famously described his own sexuality as a "grey area" when confronted by Peter Tatchell's gay right's group Outrage.   Crucially for the church he also said he led a celibate life.   At the time he was the Bishop of London and the leading opponent of women priests. He went on to become the Archbishop of York.   Today Reverend Rod Thomas, a spokesman for Reform, an evangelical group on the traditional wing of the Church opposed to gay priests, said: "He was someone who played to different parts of the church.   "He has a slightly mixed history. What is crucial is not looking back but looking forwards.   "In many ways the out going Archbishop has been a friend to evangelicals and to anybody that believes in orthodox Christian church.   "The question for the future is, who will succeed him? It is vital the person who succeeds him clearly stands by the authority of the bible."   Richard Kirker, a spokesman for Lesbian and Gay Christians, said: "I think his contribution has been ambiguous at best."   Mr Kirker, a former curate in the Church of England, said the appointment of the next archbishop may be a liberal in the same way of thinking as the current Archbishop of Canterbury, Rowan Williams.   "It is widely believed that David Hope was largely responsible for Rowan Williams' appointment and got his way.   "I think that if Rowan Williams were now to find that his number two was antagonistic towards opening up these issues then he would be put in a very difficult position.   "The Archbishop of Canterbury would not be well served by David Hope's successor being a person with any homophobic views.   "He would have to be a masochist to wish to have as his closest working colleague someone who fundamentally disagreed with him." *

Archbishop 'to return to parish'   BBC News   The Church of England's second most senior bishop has resigned and will return to being a parish priest.   Dr. David Hope, who has been Archbishop of York for nine years, will be invested in a more junior role by one of his own bishops in March 2005.   The archbishop will swap his palace in York and a £60,000 salary for the rectory at St Margaret's, in Ilkley near Bradford, and just £18,500-a-year.   But Dr. Hope insisted he won't miss any of the luxuries of a bishop's life.   He told BBC News he felt it was time to move on.   He said: "It has been something that has been rumbling around in my mind and heart for a couple of years.   "I will have done nearly 20 years as a bishop. It is the sort of time that you ought to be moving on."   During his time as archbishop Dr. Hope has aligned himself with traditionalists in the Anglican church.   'God's gift'   He has opposed the ordination of women and has warned that the internet could limit human interactions.   He said St Margaret's in Ilkley, a town of around 5,500 people, was attractive to him because of the "traditional values" of its people.   "Clearly I sympathise with their background. I'm looking forward to it. It is clearly a change and a challenge," he said.   "I thought it would be good to conclude my ministry where I began - as a parish priest," he added.   Archbishop of Canterbury Dr. Rowan Williams described Dr. Hope as "unfailingly effective" and "one of God's great gifts to the church".   Dr. Williams said: "In every post he has filled he has brought to bear a deep common sense, a complete unpompous attitude, a ready sympathy for all and an irrepressible dead-pan humour.   "I shall miss him more than I can easily say, as a colleague whose wise advice and constant support have made a huge difference to my own ministry."   He added: "Everyone in the Church of England will want to wish him all good things in the next stage of his ministry."   BBC correspondent Jane Little said Dr. Hope has made no secret of his desire to return to what he has called the "real ministry" of parish practice.   She said: "Dr. Hope, as an opponent of women priests, has had the support of traditionalists within the church and some have seen him as a counterweight to the more liberal Archbishop of Canterbury.   "His departure could not come at a more sensitive time for the embattled church."   Dr. Hope, 64, can continue as a parish priest until the age of 70.

By David W. Virtue Three major events shook the life of the Anglican Communion this week. The first was the announcement that Dan England, Director of Communications for the national Episcopal Church suddenly, and unexpectedly resigned. There had been no inkling of this. An official statement put out by Pat Mordecai at the church's headquarters said it was for "personal reasons." Griswold said that "the creative initiatives begun by Dan England during his approximately four years on the staff have been much appreciated." His position will go temporarily to Robert Williams, a homosexual from California who directs the Episcopal News Service and oversees media relations for the Episcopal Church. He will assume the title of Acting Director of Communications. But his departure immediately triggered speculation by the American Anglican Council who put out a press release, "Is the Episcopal Church Leadership in Disarray?" "Does Mr. England's resignation signal an acknowledgement that the approach chosen by ECUSA has proven ineffective, unsuccessful or even a complete failure?" Ironically part of Mr. England's job description was to deal with Internet communication which had gotten away from the revisionist leadership of the Episcopal Church. Griswold had moaned on several occasions about so-called Internet communicators that were harming ECUSA's cause. THE SECOND BOMBSHELL came late Friday night when a two-page letter was faxed to Virtuosity by a Nigerian priest in the US. The letter was a stunning rebuke by Nigerian Primate Peter Akinola of Dr. Rowan Williams over the appointment of yet another white male, and liberal at that, to the Anglican Communion Office in London. Akinola was particularly incensed, accusing the Archbishop of "marginalizing and treating as irrelevant a very large segment of the Anglican Communion." Furthermore, Canon Kearon did not publicly repudiate homosexual behavior, a failure that could rebound on both him and the Archbishop of Canterbury. The Global South Bishops and orthodox bishops of the West have publicly repudiated this behavior both at the 1998 Lambeth Conference and in subsequent primatial statements. THE THIRD BOMBSHELL came this week when the Church of England Evangelical Council made a submission to the Lambeth (Eames) Commission detailing a carefully reasoned, closely argued condemnation of recent theological and moral innovations in the US, Canada and the UK. By acting now the CEEC has adopted a first strike policy, retaliating quickly before the liberals swing into action. British Evangelicals also have another advantage. They are the largest, most powerful and richest segment of the Church of England and they can withhold money to make their point. REFORM, the conservative evangelical network, announced plans for a national campaign to its 1,700 members. The group called on parishes to test whether their diocesan bishops held "orthodox" beliefs on homosexuality. If their bishops' views proved unacceptable, they were urged to declare themselves in "impaired communion" and to cap their contributions. The bottom line is that an apostate church that will not listen to its members' voices will eventually hear from their pocketbooks. IN THE EPISCOPAL CHURCH USA the beat goes on in various dioceses across the country. In the DIOCESE OF CONNECTICUT, the Bishop Andrew Smith, is ratcheting up the pain on half a dozen orthodox parishes that won't fall into line with his revisionist agenda. In the DIOCESE OF SOUTHERN VIRGINIA, the rector and congregation of Grace Episcopal Church, Newport News, left The Episcopal Church. The Rev. R. Bolling "Bo" Bryant, the rector, and the wardens said they now wanted to be under the authority of the Anglican Mission in America. The church, all 100 percent, walked out leaving the keys at the front door. In the DIOCESE OF COLORADO a newspaper article provoked a heated debate between an orthodox priest and the head of the Diocesan Standing Committee. AND THOUSANDS WITNESSED THE OPENING OF THE CATHEDRAL IN RWANDA this week. The Council of Anglican Provinces of Africa (CAPA) and Rwanda's President Paul Kagame were among thousands of Anglican faithful who attended the official opening and blessing of John the Baptist Cathedral in Ruhengeri, Rwanda. An altar call made during the service saw 1,080 people accepting Jesus Christ as their personal savior. All blessings, David W. Virtue DD

By David W. Virtue Special Report — ALEXANDRIA The first ALPHA conference to be held on Arab soil took place in March with more than 300 church leaders participating from numerous countries across the region, according to the May-July Alpha News, the official news organ of Alpha. The occasion was hosted by the Anglican Bishop of Egypt and North Africa, Dr. Mouneer Anis, who told the conference, "This Alpha course is a tool in the hand of the Holy Spirit to transform lives — many, many lives." "The Alpha course can reach nominal Christians who don't go to any church in Egypt. Try it, and it will bear fruit." The Anglican bishop warned church leaders that welcoming newcomers may lead to tough choices for existing congregations — and he recommended that they tell their church council. "When you start Alpha, youth will come to your church. They will come with their problems. They will come with clapping and noise." The bishop said it was worth it. "If you have new people, we have to open our arms to them. We need to leave space for them in our worship." A Christian youth leader in Alexandria, Mikhail Farid Wahby said that he was greatly encouraged by Bishop Mouneer three years ago to implement Alpha. "I can say that every time we ran an Alpha course, it's a real blessing. Don't put obstacles in your way before you start — just start and you will learn from that point." A team from Holy Trinity, Brompton, the home of Alpha, included Nicky Gumbel and assistant pastor Archie Coates.

By Bonnie J. Fisco You scramble to agree on an Oversight Plan that will enable you to stay in the Episcopal Church. You have identified yourself as "conservative." Well, I ask you this — would Jesus or Paul or Peter or any one of the apostles describe themselves as "conservative"? Webster says conservative is "tending to oppose change." "Cautious and restrained." The church of Jesus Christ is militant, opposing the enemies of God in constant spiritual warfare. We are Christian soldiers who are not timid about carrying the cross of our Lord, Jesus Christ until He comes. And what about your frantic struggle to obtain "Alternate Oversight" so that you can remain in the Episcopal Church that has become exceedingly corrupt over the past years. The sin of the Anglican Communion and the Episcopal Church far exceeds the single issue of ordaining a homosexual Bishop. This is a manifestation of its most egregious sin, which is its lack of faith. The Church is willing to revise the truth for the sake of unity. The Episcopal Church is puffed up and proud about what it is doing. It is lifted up by tolerance, prideful about its inclusivity, pleased with itself for celebrating and accepting that which God has clearly revealed is disgusting to His own heart. The Church has revised and interpreted scripture that has sustained us and fed us for thousands of years. She has arrogantly challenged His word with as much deceit and cunning as Satan when he said to Adam and Eve, "Yea, Hath God said ye shall not?" But in the Episcopal Church and yea, even revealed in the writings of Archbishop Rowan Williams, there is no toleration for the Word of God. Its "Inclusivity" has left TRUTH knocking at its door and it cannot get in. There is no celebration or joy over a loving and committed relationship with Scripture. There is no acceptance of the New Covenant, and Scripture is no longer exalted and extolled as being the absolute and unchanging Word of God. And to my beloved brethren, I say this: "Scramblers" — you make haste to negotiate a Delegated Episcopal Oversight (DEPO) but fail to see and perceive that you already have the most excellent and perfect oversight. He is among you now. The one who shed His blood on Calvary's hill is the Bishop and Shepherd of our souls and He is our oversight. You scramble for Alternate Oversight in order to keep your place in the Anglican Communion which has become as a "harlot." Your faith is misplaced. You are putting your trust in a DEPO Plan while you ignore what is already yours. And, again, when asked why you don't leave the Episcopal Church, you say: "Where would I go?" Don't you trust the same God that leads you each day? Cannot God bring you to another place? What about Abram when God called him out of the land of Ur to a place He would show him? What about Noah when he and his family closed the doors on the ark and they didn't know where they would be going? Can you identify with the souls that went before you and never lived to see the promise, but left their homes and families to follow Christ and the commandment of the Father? Do you trust Him who is able to deliver you and keep you? This is FAITH. (Action, based upon belief, sustained by confidence.) Shouldn't you be more terrified about where you would STAY? Don't be afraid of where you'll go. Be of good courage. Bonnie J. Fisco has attended Christ & The Epiphany Church in East Haven, CT since 1997. She recently left the church with a number of other Episcopalians two months ago and has formed a small group where they are studying the Scriptures discerning God's will for their future.

By Bucky Chapman, Rome News-Tribune Staff Writer 07/30/04 Imagine walking into an Episcopal Church and seeing kids learning how to pray to Allah. Kids and adults got the chance to learn about different faiths this week at St. Peter's Episcopal Church in Rome during Vacation Bible School with a twist. This year the church taught their members, and members of other congregations, about other faiths and how they relate to Christianity. The World Peace Village looked at Islam on Thursday night. The week-long event also investigated Buddhism, Native American beliefs, Hinduism, Judaism and briefly touched on Christianity. "It's a study to promote peace and understanding and tolerance of other beliefs," said Wanda Hodges, coordinator of the event. Kids were taught that the "Golden Rule" of treating others how you would want to be treated applies to all six religions. "The Islamic faith has respect for all religions," said Widad Akrayee, a Kurd whose family fled Northern Iraq in 1996. She was joined by her daughter-in-law, Hileen Akrayee, who showed the kids how to use a prayer rug and explained that Muslims stop to pray several times each day. Following dinner, adults attended a discussion led by Rob Nash, dean of the school of religion at Shorter College. "It's been a meaningful experience for a congregation to open to other religions," said Nash, "simply for what they are, and not evangelizing but understanding." "It was a new experience," said Alexandra Carlton, 9. "It was fun hearing stories, singing songs and doing the crafts."