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"Wait till the end and you will see the outcome of events. Don't fuss, don't worry yet awhile. Imagine someone who is not of the trade watching a blacksmith start melting down gold and mixing in ashes and straw. If he does not wait till the end, he will think that the poor piece of gold is going to be destroyed. Now, if the farmer waits all the winter, so much the more ought you to await the final outcome of events, remembering who it is that ploughs the soil of our souls. And when I speak of the final outcome, I am not referring to the end of this present life, but to the future life -- God's plan for us aims at our salvation and glory." St. John Chrysostom, On Providence 9. 1 Dear Brothers and Sisters, Orthodox believers are being refined in the crucible of the Episcopal Church. The fire is raging all around us. We are all being sorted and sifted. We are being tested to the very limits. Yet St. John Chrysostom tells us to wait. It was another horrible week in the life of the Episcopal Church. ECUSA's first openly homoerotic bishop Otis Charles, now 78, married a 62-year old man who had been married four times before to women. The ceremony lasted two hours and 45 minutes. When it concluded, Charles, the world's first openly gay Christian bishop, also became the world's first bishop to wed his same-sex partner in church. The retired bishop turned up with his grandson to the "wedding". That alone is enough to have mothers running for cover with their children in hand. When I asked a lady in Colorado Springs, why more and more women were signing on to Virtuosity, becoming more open in their support of this ministry, declaring themselves out of communion with ECUSA, and willing to write for VIRTUOSITY, she had this to say. "Pansexuality threatens our children. When you move sexuality away from God ordained limits our children can become victims of sexual predators, because no one knows where the boundaries are any more." She is right of course. ECUSA is, sexually speaking, without boundaries. Old sodomites marry younger ones; a transgendered man is ordained a deacon, he goes from being Paul to Paula, a pregnant lesbian priest runs the youth ministries for a diocese, a sodomite is consecrated to the Episcopacy, the age of consensual sex is getting lower…and on and on it goes. Parents see their moral authority challenged and they run for cover and take their children with them. "We will leave the Episcopal Church before we allow our sexually vulnerable children hear things approved of that God says a resounding no to," said the woman. And that may well be ECUSA's undoing. Women, mothers with young impressionable teenage children; the rot will stop with the women. IN OTHER DEVELOPMENTS, BETHLEHEM BISHOP Paul Marshall, author of a book on lesbian love, comes out swinging, putting his handful of orthodox priests on the defensive? You can read that story today. Or why a self-professed lesbian priest in the DIOCESE OF COLORADO may face disciplinary charges because she is accused of luring the lonely widow of a deceased priest in the Diocese into a sordid lesbian affair, and then making up a liturgy to marry her at the church altar to sanctify her misconduct. You can also read that story. BUT THE NEWS IS NOT ALL BAD. The recent Anglican Communion Institute conference in Colorado Springs was a win win. The conference emboldened church leadership around the country. "The sense of urgency that everyday delayed hundreds leave the church is finally dawning on many of us. Clearly the financial situation is far worse than predicted. Parishes are all in a bind, payrolls hard to meet as people are failing to show up, not return after breaks for skiing and spring break, and collections are plummeting. Diocesan assessments are simply going to be the first thing to go--just to keep the lights on and the salaries paid," writes the Rev. Don Armstrong an ACI leader and parish priest who is prepared to stand up to his revisionist bishop Rob O'Neill. The numbers being shared by the clergy around the church are far worse than was first predicted. Members are leaving this tension filled church that lacks leadership and a gospel in droves. The Episcopal Church is disintegrating before our very eyes. In three years the Diocese of Colorado--if things go really well will close 40 congregations--in seven years there may be only a couple dozen Episcopal congregations still viable and the diocese will be bankrupt---all so a practicing homosexual can be a bishop in New Hampshire, and because we lack the integrity and love to tell gays to straighten up and instead take the easy way out by saying they are just fine--when they are not. The Rev. Kevin Martin president of Plano-based VITAL MINISTRIES and an expert on congregational development for more than 15 years says in his recent newsletter that in the 40-year steady decline ECUSA is experiencing that we are losing our percentage of the U.S. population faster than the actual numbers. He writes: First is 1930 when we began a long period of steady growth. Second is 1965 when ECUSA was at its largest. Third is 2000, the last year that we have full numbers. It clearly shows the rise and decline of the Church. Several points stand out. Among these I would list: The decline of congregations. The dramatic decline of children in Church schools. Today, the average church school has 37 children. The increase in clergy fueled by the larger number of non-parish and retired clergy. The relative stability of the burial number. The back door remains consistent. The decline in adult baptisms, receptions and confirmations. The fact that we baptize less than one adult per congregation. It is beyond any reasonable comprehension that our leaders can know these numbers and claim that ECUSA is doing well. "I can only attribute this to either denial or political spin," he says. You can read his full report today. THE AMERICAN ANGLICAN COUNCIL BOARD met this week in Atlanta, Georgia and celebrated the realignment of Anglicanism, noting a strong grass roots movement of individuals and churches that are forming coalitions and planning program initiatives, networking, assisting with missionary endeavors and planting churches. A full report is in today's digest. AND FROM THE DIOCESE OF ALABAMA COMES THIS. "I am a member of the Church of the Ascension in Montgomery Alabama. Our Bishop, Henry Parsley, voted against the consecration of [V. Gene Robinson] but since then he has spent most of his energy threatening the few Alabama Priests brave enough to attend Plano (including our own) saying we need to "move on". When Parsley discovered that Ascension was bringing in an orthodox speaker to discuss the Network, he insisted on being on the agenda as well, and at a well attended and feisty forum pledged to block any effort by the church to join the Network. When asked why Integrity is given free use of the Diocesan facilities, he pointed out that he had no more control over what they did in such facilities than other groups, such as "The Daughters of the King". The comparison did not go over well." AND IN THE DIOCESE OF NEW HAMPSHIRE conservatives in that diocese led by the Episcopal Church's first openly gay bishop have left to form a breakaway parish. About 40 parishioners of the new Anglican Church of the Resurrection are using facilities of the Durham Evangelical Church, spokesman Richard Ellwood said. The new parish does not consider itself part of Robinson's diocese. It has joined the national Network of Anglican Communion Dioceses and Parishes, formed by conservatives who remain within the Episcopal Church but oppose Robinson's election. Two other New Hampshire parishes have taken steps to affiliate with the conservative network but have not quit the diocese. Said Ellwood, "the issue is far greater than Robinson," calling his election an example of the way the "Episcopal Church has split away from Scripture." CONCERNED EPISCOPALIANS OF RHODE ISLAND has been formed by parishioners in that state who oppose Robinson's election. The group, which expects to become a chapter of the conservative network, drew representatives from more than two dozen of the state's 64 parishes to a meeting last weekend. IN VIRGINIA, the Robinson election spilled into another denomination. The Baptist General Association of Virginia withheld $350,000 from Averett University in Danville over a professor's pro-Robinson article. The Baptists have now agreed to fund a new independent clergy training program, but not Averett's religion department. IN ATLANTA a new Anglican parish was aborned with Bolivia Bishop Frank Lyons present to kick it off with 330 confirmations! The Rev. Dr. Foley Beach an ex-ECUSAN priest couldn't be happier. You can read that story today. IN CANADA Bill C250 has passed into law. Within a month or so it will be a criminal offence under the Criminal Code of Canada to speak out against the gay and lesbian lifestyle, against same sex marriage, gender reassignment, and everything connected with that way of life. The Bible will be deemed hate literature, and clergy who stand up and say "thus saith the Lord" will go to jail. I will test that when I cross the Canadian border some time in the future. Virtuosity's website has already been declared homophobic. Writes Brian McGregor-Foxcroft of Canada and a Virtuosity reader, "This issue, and same sex marriage, should have been put to the vote, so that all Canadians could have a say. But the government knew that a vote would have defeated both proposals. But this should not surprise anyone. Even the current prime minister has subverted the democratic process by parachuting his own candidates into various ridings and shutting out the due process whereby riding members elect their own candidates. We see several political parties doing this. All they care about is getting and holding power. This is not democracy. AND IN DETROIT the Rev. Richard W. Ingalls, Rector of Mariners Church of Detroit, will be consecrated Bishop today by chief consecrator the Rt. Rev. Melvin Pickering, Bishop Ordinary of the Anglican Diocese of the Good Shepherd (ADGS). You may remember that the ECUSA bishop of the area tried unsuccessfully to take over Mariners after a lengthy battle, and failed. There are a few success stories, but not many. Mariners is one, as is St. Michael's in Broken Arrow, OK. THE EPISCOPAL MISSIONARY CHURCH continues to grow reports its presiding bishop and former Episcopal priest the Rt. Rev'd William Millsaps. From his Monteagle headquarters in Tennessee he says he has a new parish with its own building in Benton, Kentucky; planting a new church in Chattanooga in Eastertide. A parish in Oregon has quadrupled and St. Andrew's in Gainesville, Florida has grown fivefold over the past few years. "Most of our parishes and missions have had their best Lent since our founding," he writes. THE CHURCH OF ENGLAND is facing the growing possibility of disintegration as opposition to Canon Jeffrey John's appointment as Dean of St Albans gained momentum this week. Leading evangelicals warned that the appointment would change the relationship of their churches with bishops across the country, raising the possibility of impaired communion across the Church. St Albans clergy met this week to discuss action that they would be taking in protest at Dr John's promotion at a time when the Eames Commission had called for calm and restraint. Many of the churches will be deciding whether to cut payments to the dioceses, and to stop the Bishop of St Albans. They said that the Southwark canon's promotion had "changed everything". The split in the St Albans diocese is expected to widen at the national level, according to one evangelical leader. The Rev John Coles, leader of the New Wine network, which represents the leaders of 600 Anglican churches, said that Dr John was "publicly committed to undermining the historic Christian position." New Wine is now working in connection with the other traditionalist streams in opposing the appointment. The gay dean hit back accusing those who opposed his ministry as being akin to 19th century supporters of slavery. Coles fired back: "The appointment was inflammatory, and his comments are very inflammatory. The house is on fire and we are going to put it out." WELCOME TO VIRTUOSITY. If you are a first time reader please go to the website www.virtuosityonline.org where all past digests are stored, stories are posted daily on the front page, multiple chat rooms can be found and much more. Check out some of the three seminaries for online education possibilities and if you feel so constrained to support VIRTUOSITY with your tax deductible dollar you may do so by hitting the PAYPAL link. If you would prefer to support this ministry by snail mail you may do so by sending your check to VIRTUOSITY, 1236 Waterford Road, West Chester, PA 19380 GOOGLE ADS: Google displays ads based upon key words that it finds in the text of each page on our site. As such, we have no direct control over Google's ad placement. Also, the ads rotate and change on a regular basis which makes editing a blacklist a very time consuming task. Google's acceptable use policy ensure that there are no ads that advertise overt sexuality, violence or other objectionable material. Please consider ads for sites that are liberal in their theology as an opportunity to understand what others are saying in the debate. Their presence on our site does not indicate an endorsement of their views. All blessings, David W. Virtue DD

Commentary By David W. Virtue COLORADO SPRINGS — That the Episcopal Church is in spiritual free fall, theologically compromised, in moral disarray, perhaps beyond redemption, is not new news. But what to do about it is another matter altogether. It is exercising the best minds across the Episcopal Church and around the Anglican Communion. The CAPA Primates and bishops met in Nairobi recently and issued a sharp warning to the Episcopal Church and Frank Griswold to repent, and put on notice to the whole communion that they would take action, perhaps before the EAMES commission has even finished its work. Every day the American Anglican Council grows stronger and the will of its president David Anderson grows more determined that he will no longer accept the leadership of Frank Griswold and the House of Bishops, and the decisions they make about ECUSA's future. Canon Anderson has drawn the last line in the sand and he will tolerate no further innovations. He has, along with other orthodox leaders, been openly and highly critical of the recent House of Bishops statement on Delegated Episcopal Pastoral Oversight. The recently formed Network (NACDP) is increasing pressure on ECUSA's liberal leadership as well. They too have made it clear, through their spokesman Bishop Robert Duncan (Pittsburgh) that a realignment of the ECUSA is under way and it will no longer be business as usual. On the other side, V. Gene Robinson, the new bishop of New Hampshire has said that perhaps it is time for the orthodox to go if they can't remain in the theologically and morally evolving ECUSA. And Frank Griswold, ECUSA's Presiding Bishop expresses surprise that the consecration of an openly homosexual bishop is causing so much consternation among the faithful, arguing that the church survived women's ordination, a new Prayer Book and will certainly survive this. He has also said that conservative groups have been around ECUSA for as long as he can remember but that won't change the course upon which the ECUSA is set. He just doesn't get it. Money is drying up in nearly all the dioceses; dozens of orthodox priests are weighing their options for the future, and faithful Episcopalians are leaving the Episcopal Church in droves, concerned that the acceptance of changing sexual ethics will compromise their children—the ECUSA being no longer a safe place. Many are fleeing to the Anglican Mission in America (AMIA) while a few parishes are now asking for primatial covering either from Africa or more recently from Southern Cone bishops. Almost weekly there are new developments as orthodox parishes take different stances on how they will deal with ECUSA's direction. A parish in St Louis is prepared to go to court for their property as are three parishes in the Diocese of Pennsylvania. Some six parishes in Eastern Michigan are weighing their options and their futures, with two rectors having already resigned. If they should all go, it would wipe out some 12 percent of that diocese. At least one congregation has lost 50 percent of its membership. In the Diocese of Central Florida Bishop John W. Howe has taken a more conciliatory approach to one departing parish, showing a different model of how a parish and its bishop could amicably split without too much pain. Progressive bishops, on the other hand, are showing their positions by coming down hard on fleeing orthodox priests, invoking one canon or another, inhibiting and deposing fleeing rectors in their efforts to maintain control of their dioceses. But one group, the Anglican Communion Institute—ECUSA's unofficial orthodox think tank, met recently in Colorado Springs and came up with what could be the ultimate solution. Meeting under the banner, "Anglicanism, History and Hope: The Future of Anglicanism in North America," they declared that the only honest thing to do is for Frank Griswold and some 62 progressive bishops who have departed from traditional teaching to separate themselves from ECUSA and form their own autonomous, independent national church. The idea has been developing for some time by this group of orthodox theologians and churchmen, and came to prominence with the blessing of the former Archbishop of Canterbury, Lord George Carey. Their argument is simply this: By insisting on going through with the Robinson consecration, the majority of ECUSA's bishops showed their lack of respect for the Communion's integrity and common mind, therefore they should do the honorable thing, and with the courage of their convictions willingly disengage themselves from the Communion and from the structures of ecclesial life tied to the Communion that the Episcopal Church has enshrined in its Constitution. The framers acknowledge that while no one has heeded this call, they maintain it is the only honest course of action, and that further talk of "conversation" and "dialogue"—the much beloved language of progressives—should end, and a parting of the ways takes place. All talk of engaging one another in holy conversation with such words as honesty, charity, clarity and harmony within the American church and within the larger Communion should be recognized for what it is: a total fiction. It has yielded nothing. Said the leaders of ACI, "The leadership of ECUSA has resolutely pursued a course of response to evangelical outrage over Robinson's consecration (and other related matters) that has furthered obscurantist denial, malicious accusation, ecclesial confusion, and discord—something we might have been spared had disengagement from the Communion by these leaders been pursued vigorously and openly from the start." They rightly observe that the House of Bishops plan for dealing with "disagreement" in the Episcopal Church avoids any mention of the Communion's real concerns, and demeans and reduces disagreement by the minority to the category of "dissent" as being divisive. So faithful, orthodox Episcopalians are now being called "ideologically motivated" by Griswold who accuses small "groups within ECUSA of single-handedly perverting the consciousness of bishops around the world" by fabricating their opposition to his own unilaterally-promoted agenda, and thereby derailing the "spreading of the Gospel and the living of the Good News of Jesus Christ". According to Frank Griswold certain unnamed INTERNET journalists are also guilty of spreading malicious gossip and fomenting dissent, compounding ECUSA's problems even more. They and he get mad when they are exposed. Dr. George Sumner, the Canadian theological principal observed in his lecture, that "we are one of the few places you can move to the right just be standing still". "This is how I feel: standing still, and watching the church tumble to the side irretrievably," said the Rev. Dr. Ephraim Radner, theologian and an Episcopal rector in the Diocese of Colorado. "The silence from Griswold and the ECUSA establishment is absolutely deafening in the face of each new theological talk or Communion-related statement or provincial decision from abroad regarding the plummeting demise of ECUSA's place in world Christianity and the Anglican Communion," he said. "ACI conferences are but one element studiously avoided by ECUSA's strange Doukhobor desires. Are they not listening? If they are not, they are woefully derelict in their responsibilities. If they are, and simply refuse to take what is said seriously, they are deluded. If they take it seriously, but refuse to do anything constructive in response, they are willful destroyers of the church. I fear that it is the last; even more distressing, it may be that a mixture of all these reasons, are at work here." As things now stand, it is the blind leading the blind in The Episcopal Church. And if in this kingdom the one-eyed man is King, Frank Tracy Griswold is fast losing what little sight he has left as the darkness descends over the ECUSA with each passing day. END

Will revisit report in fall By Solange De Santis, Staff Writer ANGLICAN JOURNAL REGINA — Bishops of the Anglican Church of Canada, at their regular spring meeting, shelved the concept of alternate episcopal oversight (AEO), deferring further discussion until their fall meeting. In several divided votes, the bishops demonstrated deep unease with the concept, which would allow individual parishes unhappy with church decisions to seek an alternative to their diocesan bishops. One of the authors of the report expressed disappointment with the decision. "Two things happened. (One,) we have chosen not to have a safety net in place as we go into the debate (on blessing same-sex relationships) and voting at General Synod. Two, everyone (among the bishops) was so concerned about their own needs, there was an inability to look at the larger picture," said Bishop Victoria Matthews of Edmonton, chair of the task force that produced the report. The report was released last March at the meeting of the Council of General Synod. Bishop Michael Ingham, of the troubled diocese of New Westminster which permits same-sex blessings, spoke against AEO. "If the jurisdiction of bishops can be divided up along theological lines, we are no longer shepherds of the flock but leaders of theological parties," said Bishop Ingham, who said there was a feeling in his diocese that the task force listened only to conservative parishes in New Westminster and ignored the majority who were not calling for change. Bishop Ingham also suggested that a decision on AEO now could be premature before General Synod debates same-sex blessings. The bishops could reconsider the report in the fall. A second member of the task force, Bishop Donald Young of the diocese of Central Newfoundland, said he felt "sadly let down" by the inaction of the house of bishops. "This church is going to be in real peril and I think we need to do something about it," said Bishop Young. Meanwhile, in an interview prior to the bishops' decision, New Westminster Chancellor George Cadman said that while he respected the work of the task force, he had questions about the issue of ceding authority. "The General Synod canons on episcopal jurisdiction are clear and certainly, the traditions of the church have been to respect the jurisdiction of the diocesan bishop," he said. "I don't believe firmly that any diocesan bishop would have the ability to cede jurisdiction." The Anglican Communion in New Westminster (ACiNW), a coalition of dissenting parishes and clergy seeking AEO said the coalition was grateful that the task force took the time to listen to the ACiNW. "That's a first in the Canadian church," said ACiNW spokesperson Chris Hawley. "Clearly the bishops have taken seriously the issues here and the depth of division. We were grateful for the call for a generosity of spirit on the part of bishops, as this is something we've been appealing for all along." With files from Marites N. Sison

By Todd Wetzel 3/30/2004 The meeting in Nassau was atypical from most meetings we have attended within the last five years. It was an unusual collection of folks who generally do not meet together. No papers were published, statements released or strategies produced. Therefore, you will be as surprised as we were that the purpose of the Ekklesia Mission Conference in Nassau March 30-April 2 was to minister to those who are bearing the weight of reform and renewal in the US, both on the Missions front and on the Political front. The Most Rev. Drexel Gomez, Archbishop of the West Indies and Bishop of the Bahamas, Turks and Caicos Islands opened the meeting on Tuesday [March 30] morning by declaring: "We are in the struggle for the future of the Anglican Communion. What kind of Communion are we going to have? ONE THAT IS FAITHFUL TO THE GOSPEL... In the next 5 months (The Lambeth Commission Report is due on September 30, 2004) we must work for clarity. We must act with perseverance, stout-heartedness, courage and a toughness of spirit. We must put our total dependence on the Lord and His Grace. As we open to that Amazing Grace, we will be strengthened and reformed. It is His mission, not ours." "We have come together to be encouraged. We are on His course and He is with us. In His strength alone, we can prevail." Archbishop Greg Venables, Primate of the Southern Cone (South America) spoke next. When he discovered that all but one participant was from the US, he spoke with great clarity, telling us that others around the world "are praying for us now. They weep for you. They weep with you. It is true that they do not understand how the US has arrived at this impasse." Many Anglican Christians in the countries he serves spend much of their energy on the basics of life: food, water and shelter and whatever jobs are available. These folks find it impossible to understand how the Gospel can be so distorted that people actually believe that men should be allowed—and blessed—to marry another man. "But, we must not lose heart. There is no way to know what our Communion will look like in two years, but we can be assured of the steadfast purpose and presence of God and Christ," he reassured us again and again. Taking full advantage of the opportunity, he taught for six hours over the next three days, taking his text from Acts 26. The presentations were Biblical, Christ centered, and refreshing like the spring rains. I can't tell you how compassionately and eloquently he spoke. It was—in the midst of the feelings of distress and despair that we brought with us—soul food of the highest order. Manna. The Rt. Rev. Royal Grote, Bishop of MidAmerica, Reformed Episcopal Church, led us in Bible study on Tuesday, talking about 2 Corinthians 2:14-3:3: "The only point of preaching the Gospel is to see transformed lives. Paul explained in 2 Corinthians 3:1-3: 'You are our letter (of certification) written on our hearts, written by Christ not with ink but by the Holy Spirit.' Paul explained that the proof of his work was in the transformed lives of the Corinthians, to whom he preached for over two years. Plato was a good teacher but he wrote with ink. That will fade." "Only that written on the heart by the Holy Spirit will survive. Therefore, as a priest, your letter of certification is the lives of your parishioners. That certification is written by the Holy Spirit." Referring to preaching in Nassau the prior Sunday [March 28], Bishop Grote said, "With our own eyes, we saw the certification of Archbishop Drexel Gomez, who has preached and labored in Nassau for 30 years. It was quite a thrill to see all of those transformed lives." All of the Reformed Episcopal Church and Anglican Province of America bishops who preached in Nassau had memorable experiences. The churches were full and the congregations were warm and open to the message of the Gospel. Prayer times were intense and the singing was so joyous. Each reflected on how much we have lost in the States—and we don't even know it. Archbishop Venables concluded that the most redeeming purpose of the whole situation with ECUSA was that it would drive us to God. If we let it do any other thing, the enemy and the liberals win. "Nobody ever trusts God unless they have no other option. In America right now, you have no other option," he said. On Wednesday [March 31], The Most Rev. Leonard Riches, Presiding Bishop of the Reformed Episcopal Church, led us in a Bible study about character. "Whose character do your works demonstrate? 'By your fruitfulness, you demonstrate that you are Mine. Your works bear My character.' (Philippians 1:9) The suffering of the present time should draw us to Christ and draw us together, not further separate us. This is the time that the faithful must stand together and contend as one person for the Gospel; because this fight is not about sex. It is all about the Gospel; the authority of Scripture to dictate how we are to live our lives." "So, my prayer for us is the same as Paul's: 'May your love abound. May your knowledge be firm, especially your knowledge of the truth of Christ. May you have a sure and certain discernment, especially about Christ. May you be blameless and pure; may you be found righteous, so that your life and ministry will have God's impact and shine into this present darkness.'" And that is the gist of it. This time was designed so that the truth and character of God's impact on our lives can shine forth into the present darkness. Many may feel that you can't do much to affect the current situation; but I would respond that you have spent your entire lives preparing for this fight at this time. Your decades of worship have equipped you for just such a time as this. The Truth has been written on your hearts and you must not be silent. What must we do from today on? We must continue to stand, shoulder to shoulder, and repeat quietly and constantly that the Bible cannot be compromised; cannot be rewritten to appease the culture. We must continue to call those who have done so to repentance and renewal of life. We must continue to pray without ceasing. And we must give whatever is available so that the Archbishops, who, unlike Frank Griswold, don't have abundant travel budgets, can get to the critical meetings. So many of these good, Godly men KNOW how the Anglican Communion must be restructured. They are certain that the positions being promoted must not be allowed to be pre-eminent. They are willing to strive to exhaustion for this goal. But they need our help. Anglicans United needs to raise $40,000 above office expenses in the next 10 weeks so that we, in partnership with Ekklesia and the Rev. Canon Dr. Bill Atwood, can provide travel money for the bishops and archbishops who are in agreement with the Gospel. Note: For further information and to make a contribution write to: Anglicans United PO Box 763217 Dallas, TX 75376-3217 1-800-553-3645 or Ekklesia PO Box 118526 Carrollton, TX 75011-8526 1-800-303-6267 Online donations: www.ekk.org The Rev. Todd H. Wetzel is Executive Director Anglicans United & Latimer Press

May 2, 2004 The Rev. Henry Pease, President, Standing Committee The Rev. W. Nicholas Knisley, Vice-Chair, Diocesan Council The Episcopal Diocese of Bethlehem Diocesan House 333 Wyandotte Street Bethlehem, Pennsylvania 18015 Gentlemen: This letter is offered in response to your letter dated April 23, 2004 and received by a number of our parishioners. The Rector has distributed copies to other parishioners who were omitted from your mailing. In addition, our Rector and Curate have shared Bishop Marshall's letters to them together with their responses. We are aware that our Vestry has informed Diocesan Council of their decision to redirect funding from the diocese to orthodox, local, national, and international organizations and ministries. We note that this action took place only after the decisions of the 74th General Convention supported by the leadership of the Diocese of Bethlehem. Your comments regarding our movement away from participation in the Diocese of Bethlehem and the Episcopal Church USA are interesting in light of the fact that it is you who have imperiled our relationship with the worldwide Anglican Communion. The 74th General Convention has rejected the declaration of the bishops at the 1998 Lambeth Conference, the counsel of the Primates of the Anglican Communion, and the appeal of the Archbishop of Canterbury. You ask if our parish leadership is "willing to live within the traditional understanding of what makes a church 'Episcopal.'" Please be reminded that our leadership never said we were leaving the Episcopal Church. Yet, we wonder if the diocesan leadership is willing to live within the traditional understanding of what makes the Episcopal Church USA a member of the Anglican Communion? Indeed, does the Episcopal Diocese of Bethlehem consider itself to be part of the Anglican Communion? If so, we would ask why you have chosen to persecute our parish before the publication of the Eames Report? You write, "Suggestions by the leadership of your parish that the current problem is about homosexuality or the ordination of a gay bishop seem little more than attempts to distract from the matter at hand, etc." Herein lies the major reason our leadership is reluctant to enter into conversation with diocesan representatives. Please don't tell us we are lying to you about what we believe the problem to be. On August 19, 2003 the overwhelming majority of our parishioners signed and forwarded to diocesan leadership A Statement of Repudiation and Disassociation From the Actions of the 74th General Convention of the Episcopal Church. Trust us when we tell you that we reaffirm our belief that sexuality is inherent in God's creation of every human being in His image as male and female. All Christians are called to chastity: husbands and wives by exclusive sexual fidelity to one another and single persons by abstinence from sexual relations. God intends and enables all people to live within these boundaries, with the help and in the fellowship of the Church. When there arise within the Church at any level tendencies, pronouncements, and practices contrary to biblical, classical Anglican doctrinal and moral standards, we must not and will not support them. The Church has no authority to ordain anything contrary to God's Word written. If there is to be communication between us in the future, you must accept our definition of the problem. You go on to say, "The Episcopal Church does not focus on beliefs held by individual members." Our experience of Christian Community here at St. Stephen's is contrary to your statement. The leadership of our parish actively encourages members to make their beliefs known as together we seek to make decisions consistent with the mind of Christ. As an example we cite that on this day a special parish meeting was called by our Rector and Vestry to obtain the viewpoints of all relative to the questions asked of our Vestry in your letter. Our question to you is, why aren't the beliefs of individual members important to you? Weren't they important to the Apostles? The Parishioners of St. Stephen's, Whitehall affirm the Faith of the Church as it is set forth in the Nicene and Apostles' Creeds and in the classical Prayer Book tradition. We believe that the Holy Scripture is superior to the canons. We join you in prayer for unity which as our Rector wrote to Bishop Marshall, "must be grounded in the teachings of Jesus Christ and His Apostles." Sincerely yours, The Parishioners of St. Stephen's Episcopal Church Whitehall, Pennsylvania CC: The Rt. Rev. Paul V. Marshall

On April 23, 2004, the President of the Standing Committee and the Vice-Chair of Diocesan Council in the ECUSA Diocese of Bethlehem wrote to each parishioner of St. Stephen's Church, Whitehall, Pennsylvania. On May 2, 2004, the rector and vestry of St. Stephen's convened a special parish meeting to discuss the letter and to offer a response. The letter from the diocese and the response of the parishioners of St. Stephen's are as follows. The letter of response was adopted by unanimous vote of the parishioners. April 23, 2004 To: The Parishioners of St. Stephen's Episcopal Church, Whitehall, Pennsylvania Dear brothers and sisters, We want you to know about letters that have been sent to the lay and clergy leadership of St. Stephen's Church. Your senior warden received a letter signed jointly by the Rev. Henry Pease, president of the Standing Committee of the Diocese of Bethlehem, the Rev. W. Nicholas Knisley, vice-chair of Diocesan Council, and Bishop Paul V. Marshall. That letter is enclosed. Diocesan Council and the Standing Committee of the Diocese of Bethlehem consist of representatives elected by your sisters and brothers in some 66 other churches of the Diocese of Bethlehem. Bishop Paul sent a separate letter to your clergy. We have asked the following questions in our letter: Does the Parish of St. Stephen's Episcopal Church, Whitehall, consider itself still to be part of the Episcopal Diocese of Bethlehem? Does the Parish of St. Stephen's Episcopal Church consider itself still to be in communion with the Bishop of the Diocese of Bethlehem and under his canonical jurisdiction? The leadership of your congregation has significantly decreased the parish's participation in the mission and ministry of our wider community, even to the extent of informing Diocesan Council that your parish would not meet its constitutionally mandated financial assessment. Your leadership has also ignored several attempts by elected representatives of our diocesan community to enter into conversation about what they intend and how they understand the relationship of St. Stephen's Church and the Diocese of Bethlehem. We will be interested in how your lay and clergy leadership responds to these questions. We have decided to keep you informed because we suspect you, too, will be interested. We have resorted with some regret to formal communication by letter only after attempts to invite direct conversation with the vestry and parishioners of St. Stephen's about the leadership's apparent movement of the parish away from the diocesan community were rebuffed by the rector and senior warden. For the sake of your sisters and brothers throughout the 14 counties of the Diocese of Bethlehem and for your own sake as parishioners of St. Stephen's, we seek clarity about whether the leadership of St. Stephen's considers the parish to be part of the diocesan family, i.e., whether they are willing to live within the traditional understanding of what makes a church "Episcopal." In the Episcopal church, congregations exist as such only in relationship with a duly elected bishop, specifically the bishop of the diocese where the congregation is located. The relationship of congregations among themselves and with the wider church community is defined by a diocesan constitution and canons developed and approved at one time or another by representatives of those congregations. Suggestions by the leadership of your parish that the current problem is about homosexuality or the ordination of a gay bishop seem little more than attempts to distract from the matter at hand: governance and relationships within the Episcopal Church. Any congregation and its leaders are free to disagree on issues without risking their position in the diocesan community. The Episcopal Church in the United States does not focus on beliefs held by individual members. We are bound together not by our imperfect understanding and expression of our beliefs but by our worship of God in Christ. "It is part of the reality of the Episcopal Church," our presiding bishop said recently, "that we live with divergent points of view regarding the interpretation of scripture and understanding of the work of the Holy Spirit in the life of the church... There is no neutral reading of scripture. We interpret various passages differently while seeking to be faithful to the mind of Christ. It is therefore important to recognize that people of genuine faith can and do differ in their understandings of what we agree is the Word of God." May no one distract us from our unity in Christ expressed by our coming together in diversity as a faith community—the community of the Episcopal Diocese of Bethlehem and the Episcopal Church USA—worshipping God and allowing God's work to be done by the body of Christ we are. We have asked your parish leadership to respond to these concerns by May 5. Sincerely yours, The Rev. Henry Pease President, Standing Committee The Rev. W. Nicholas Knisely Vice-Chair, Diocesan Council

DENVER (4/30/2004) — A publicly self-professed lesbian priest in the Diocese of Colorado, The Rev. Bonnie Spencer, has been accused of luring the lonely widow of a deceased priest in the Diocese into an inappropriate relationship, and then creating a liturgy to "marry" her at the church altar. Spencer told Jean Torkelson of the Rocky Mountain News that she would have no comment until she spoke to Bishop Rob O'Neill, who is out of town until next week. She added, however, that "there was no same-sex blessing." Sources indicate that the Bishop and Standing Committee are preparing for possible disciplinary hearings and actions. Under the former Bishop Jerry Winterrowd, whose leadership earned him little respect from either the orthodox or liberals, the new Bishop Rob O'Neill has informed his clergy that such conduct will not be tolerated and a full investigation will be initiated immediately. "I have every confidence that our new bishop, The Rt. Rev. Rob O'Neill, will uphold diocesan standards of married and faithful, single and celibate, not to mention holding homosexual clergy to the same definitions of sexual misconduct as heterosexual clergy, and female clergy to the same standards as male clergy," the Rev. Don Armstrong, a member of the Diocesan Standing Committee, said in a telephone interview. "The whole issue of power differential between priest and parishioner is once again illustrated in this case, making it abundantly clear why it is inappropriate for a parish priest to even date a member of his or her own congregation." After an initial attempt by the Canon to the Ordinary, the Rev. Ed Morgan, to address the situation quietly, the issue quickly escalated to the point where Bishop O'Neill came under enormous pressure to act, even as his conservative clergy began placing overseas calls for Primatial intervention and oversight. As such charges have always brought immediate suspension from ministry for heterosexual male clergy and imposition of Title IV of the ECUSA Canons in Colorado, a careful eye is being kept on the situation so that similar vigor is exercised in this case involving a female homosexual priest. Under former Bishop Jerry Winterrowd, sexual misconduct allegations brought by three female parishioners against their female rector were handled behind closed doors, allowing the only sexual predator ever discovered in the Diocese of Colorado to slip away to another diocese. Given the recent scandals in the Roman Catholic Church, Diocesan officials are reported to be sensitive not to let such a travesty be repeated in this case. The Diocese of Colorado and a guilty parish priest lost a civil suit involving sexual misconduct in the 1980s. In that case, because the Diocese knew about the misconduct, both Diocese and Priest were found liable, and the Church Insurance Company had to pay huge sums on behalf of both the priest and the diocese. Ironically, the Chancellor who lost that case and continues as a Chancellor for the diocese, as well as the Canon to the Ordinary, are both members of Good Shepherd Episcopal Church, where this latest misconduct is alleged to have taken place. The former Rector of this parish, Jon Johannsen, voted for Gene Robinson and CO-51 as a Deputy to General Convention. And now, all who are fully supportive of progressive positions find themselves potentially liable for what has resulted from their theological leanings. "Years of the liberal Denver elite running the Diocese of Colorado have lead to this. Many of them have disregarded the values and theology of the vast majority of Episcopalians across the state, and as a result their control may be coming to an end by way of this one event," said Father Armstrong. "A good example of this minority liberal disregard was the augmenting of the elected membership of the predominately conservative Search Committee by activists in the diocese's search for a new Bishop. This was done under the guise of seeking balance by the Standing Committee. The Search Committee then proceeded to completely ignore the results of its own survey revealing Episcopalians in Colorado had roundly rejected innovations being perpetrated on the church." "But now the disregard of both the mind of the Diocese and the mind of the Communion by Bishop Winterrowd, and Bishop O'Neill, Convention deputies, and the Standing Committee has born its fruit among us, and the time of judgment and repentance are upon us."

Letter from Archbishop Robin Eames - April 29, 2004 To: The Primates and Moderators of the Anglican Communion From: Archbishop Robin Eames, Chairman of the Lambeth Commission Date: 29 April 2004 Dear colleagues, As Chairman of the Lambeth Commission established by the Archbishop of Canterbury following the meeting of Primates and Moderators at Lambeth Palace last October, I want to give you an update on our work. I thank you for the many messages of prayerful support and for the submissions we have received from different parts of the Anglican Communion. As we continue our work in your name, I do not underestimate the complexities of our tasks nor the difficulties which face the Commission. However, I am greatly encouraged by the sense of common direction and purpose already evident in our work. I pay tribute to the depth of work currently being undertaken by the members of the Commission. Following preparatory work and the first full meeting of the Commission in Windsor, we are at present engaged in extensive study of certain key areas which we have identified and already agreed must be addressed in our Report. These issues concern the nature of autonomy, the practice of communion and relationships of interdependence as they have developed in the history of the Anglican Communion, the current status of the traditional Instruments of Unity and their relationship to each other, and the interpretation of authority as we have witnessed it in the life of the Anglican Communion. The conclusions of these studies will be considered by the Commission when it meets at Kanuga, North Carolina, in June. Prior to the first meeting in Windsor, I visited the United States to meet with several groups who had expressed their concerns at the decisions of the General Convention of ECUSA, and the Commission will meet representatives of differing constituencies in ECUSA during our June meeting. We have received a large volume of submissions and material from different parts of the Communion, and plans are being made to meet others who have expressed opinions on the current crisis from the Anglican Church of Canada and Provinces in Africa. With the constraints of time available, it is impossible for us to meet personally with all who have expressed their position on the issues, but I can assure you that our analysis of opinions is both thorough and extensive. However, there are several aspects of the current situation which I feel I must emphasize. First, the Commission needs and I believe deserves space to do its work. Actions and statements, however well intentioned, which express definitive positions on relationships within the Anglican Communion run the danger of limiting the opportunities and options available to the Commission. I am grateful to my fellow Primates for remaining within the letter and the spirit of our Statement last October despite the obvious differences of opinion at present throughout Anglicanism. The recent assurance of support following the meeting of the CAPA Primates has been a great encouragement to the Commission. Second, I feel it is important that without prejudice to the Report of the Commission, we maintain the highest possible degrees of communion among those who adopt differing views at this time. In that regard, those in North America who feel obliged to object to developments in the General Convention of the Episcopal Church or in the Diocese of New Westminster are still to be regarded as faithful Anglicans or Episcopalians so long as these dissenting groups do not initiate schism in their own Churches. On my visit to the United States, I was impressed by those who expressed a desire to remain within ECUSA despite the strength of their feelings. Their initiatives to finding a way of maintaining communion within the Episcopal Church (USA) and the Diocese of New Westminster is further evidence of that desire, but I feel such schemes will only be successful if dissenting groups are afforded sufficient support to feel their place within our Anglican family is secure. I would also hope that the wish of the Primates expressed last October that such schemes would be undertaken in consultation with the Archbishop of Canterbury will be observed. Third, it is obvious to the Commission that if any groups, either dissenting from the decisions of General Convention in ECUSA, or from the forthcoming decisions of the General Synod in Canada, initiate definitive breaks from their parent church, then a different situation will arise for our deliberations. The Commission would have to regard such decisions as a serious development. But until the Commission has come up with proposals for the way in which we may handle such divisions together as a Communion, the support or encouragement of other provinces or dioceses would seem to be itself a further damaging of trust and mutual life and of the very clear guidelines concerning jurisdictional boundaries that we have agreed to adopt as a Communion at successive Lambeth Conferences. While I cannot at this stage predict the form of the Commission's Report, I recognize that the Primates and the Anglican Consultative Council together with the Provinces will have to reach decisions which will have defining and widespread consequences. It would be my hope that once the Report is published we can take such decisions as necessary in a manner which is unrushed, in Christian charity and by means of due process. It is my prayer and earnest hope that the Report we are preparing will enable the Anglican Communion to move forward together in ways which will stand the test of time whatever difficulties may arise in future years for our world family. Wishing you God's blessing in your leadership and service. Yours very sincerely, + Robert Armagh

AAC Board of Trustees Celebrates Anglican Realignment in North America The American Anglican Council (AAC) held its Board of Trustees meeting April 27 – 29, 2004 in Atlanta, Georgia. The Board celebrated the realignment of Anglicanism that is underway, noting a strong grass roots movement of individuals and churches that are forming coalitions and planning program initiatives, networking, assisting with missionary endeavors and planting churches. The AAC renewed its commitment to the Anglican Communion Network (ACN) as well as those faithful individuals and congregations in hostile dioceses in need of encouragement and intervention. The Board also heard reports from various committees and staff members and discussed plans to encourage and minister to beleaguered individuals and parishes. The Rt. Rev. Frank Lyons, Bishop of Bolivia, was present as a special guest, offering an international perspective on the current situation. Explaining that his role as ACN Moderator has developed such that it is impossible to continue in both leadership roles, the Rt. Rev. Robert W. Duncan announced his resignation as Vice President of the AAC Board. In a letter to him the Board said, "We will miss your leadership in the operation and direction of programs of the American Anglican Council. However, we are delighted that your work as the Moderator of the Network has now expanded to the point where this realignment of your energies has become necessary." The Rt. Rev. Peter Beckwith, Bishop of the Diocese of Springfield, was elected to fill that position. The American Anglican Council declared complete and wholehearted commitment to the success of the Network. In a letter drafted to the Moderator, Steering Committee and Council of the Anglican Communion Network, Board members expressed "gratitude to Almighty God for the formation and early life of the Network. The recognition of the Network by Primates representing the majority of Anglicans around the Communion is testimony to the promise that the Network holds for the future of Anglicanism in North America". "Given the current climates and the lightening speed with which events are moving, it is more important than ever that the American Anglican Council remain focused, strong and healthy," said the Rev. Canon David C. Anderson, AAC President and CEO. "We as a Board are committed to persevere and work diligently for the realignment underway."

Spring blossoms and Grace Church, parish hall, first afternoon of conference Cross and stained glass window, entrance Grace church, first night of conference Acolytes prepare for procession, evensong and Lord Carey's first sermon, first night of conference, Grace Church Lord Carey preaches, Evensong, first night of conference Little Mary, Bishop Alpha's adopted daughter with harpist, Alpha is Bishop in Rift Valley, Tanzania, Evensong first night of conference, Grace Church Bishop Alpha with conference attendees, Antlers Hotel first morning of conference Lord Carey and others sing Gospel praise, first morning of conference, Antlers Hotel Jeremy Begbie talks on Mystery, Antlers Hotel, first morning of conference, Exit sign is purely intentional Ashley Null answers questions after his presentation, first morning of conference Grace Episcopal clergy with Lord Carey and Bishop alpha. Fr. Don Armstrong of Grace stands between Carey and Alpha at right Lord Carey preaches, Grace Church, communion last night of conference Robert Prichard speaks first day of conference, Antlers Hotel Ashley Null speaks second day of conference, Antlers Hotel Ephraim Radner speaks second day of conference, Antlers Hotel Bill Attwood speaks second day of conference, Antlers Hotel Peter Walker speaks second day of conference, Anglers Hotel Alpha Mohamed speaks second day of conference, antlers Hotel John Karanja speaks second day of conference Photos by Grace Episcopal parishioner and Kingdom servant, Steve Starr. In Colorado Springs Steve has a ministry working with a number of ministries as a photographer and a digital photography consultant. See more of his work at http://www.stevestarr.com. Steve was honored to win a Pulitzer in photojournalism while working as a news photographer with The Associated Press in 1970. Christian journalist friends from St. Stephens in Coconut Grove, FL. lead Steve back to Christ in 1988. "I pray daily that our denomination will return to Scripture."

Robinson Absent for Victory SUE BAILEY Canadian Press Thursday, April 29, 2004 OTTAWA -- The Senate passed a bill Wednesday to extend hate-crime protection to homosexuals, but MP Svend Robinson wasn't there to enjoy his hard-won victory. The openly gay New Democrat was in self-imposed exile from the political limelight as his private member's bill jumped the last major hurdle to becoming law. Not that Robinson, disgraced after admitting he stole an expensive ring on April 9, was far away. He was seen exchanging hugs and high-fives with jubilant supporters on a street within sight of Parliament Hill. Robinson has declined interview requests since taking a medical leave from his job. He cited stress and "emotional pain" at a tearful news conference two weeks ago. "He is under orders from his medical professionals that he's not to engage in any activities that are parliamentary," said Ian Capstick, a spokesman for the NDP caucus. Robinson was only in Ottawa for a day to complete related paperwork and retrieve some personal items, Capstick said. The timing coincided with the vote by coincidence, he said. Senators voted 59-11 to pass the bill as applause echoed through the ornate red chamber. It now requires the final formality of royal assent to become law. It was a rare feat for an opposition MP but a tempered victory. Robinson, who publicly apologized for the theft, could still face charges. A special prosecutor in B.C. is reviewing whether he should be charged. "It's a real mixture of sadness and happiness," said New Democrat MP Libby Davies, a close friend of Robinson's. "It's sort of bittersweet that he's put so much into it and he's not able to be there at the Senate to see it go through." Davies, who represents Vancouver East, called Robinson right after the vote but didn't tell reporters he was in town. "He has a lot to go through, including a possible court case," she said in an earlier interview. "But right now his focus is on getting the help he needs." Robinson, a 25-year veteran of federal politics, had worked since 1981 to add gays and lesbians to a list of groups legally protected from incitement of hatred and genocide under the Criminal Code. The bill cleared the House of Commons last September after raucous debate. At the time, the former Canadian Alliance - now part of the new Conservative party - and some Liberals fought the bill over fears that freedom of speech and religion would suffer. Opponents raised concerns that the bill could be used even against religious leaders who condemn homosexuality from the pulpit. They also attacked the logic of singling out certain groups for specific protection, arguing that violence against all people should be prosecuted equally and is already outlawed. The bill's passage in the Liberal-dominated Senate alarmed critics. "Unfortunately, most Liberals in both the Senate and the House of Commons chose to support an NDP-sponsored law that could put fundamental Canadian freedoms in jeopardy," said Conservative MP Vic Toews, a former attorney general of Manitoba. Supporters dismissed such claims, citing the frequency with which gays and lesbians - particularly homosexual men - are targeted. The Canadian Association of Chiefs of Police and the Canadian Professional Police Association supported the bill. Police have so far been powerless to prosecute the likes of Rev. Fred Phelps of Topeka, Kan., who runs a website that declares God hates homosexuals. Supporters of Phelps have entered Canada twice in the last five years to hold anti-gay rallies.

Gay Bishop Proves It's Never Too Late to Fall in Love With Grandson in Attendance, 78-Year-Old Cleric Marries Same-Sex Partner By Rona Marech, Staff Writer San Francisco Chronicle Thursday, April 29, 2004 The ceremony lasted two hours and 45 minutes. When it concluded, Otis Charles, the world's first openly gay Christian bishop, also became the world's first bishop to wed his same-sex partner in church. Charles, an Episcopal bishop, married Felipe Sanchez Paris before several hundred people at St. Gregory's of Nyssa Episcopal Church in San Francisco over the weekend. The bishop says he was guided by his belief that all human beings are called upon to live as fully as they can. That same precept guided him in 1993 when, at age 67, he announced he was gay. "The single most powerful possibility for raising people's awareness and consciousness would be when in the church relationships are being blessed," said Charles, who turned 78 on his wedding day. "When people see that two human beings want to commit their lives together and are able to do that and have the desire to do that with the blessing of God. "My 8-year-old grandson was there, and I think of what the world will be like when young people see two people can make a deep commitment to each other, and it has nothing to do with gender and everything to do with love." A grand total of four different clergy helped officiate the wedding, which began with drumming and ended when Charles and Paris were lifted in chairs and carried outside. The ceremony included singing, dancing and opportunities for the guests and the betrothed to give impromptu speeches. Three of the couple's nine grown children participated in the wedding, welcoming the new spouse into the family by placing a lei around his neck. David Perry, one of the best men, read from the poem "The Truelove" by David Whyte. "If you wanted to drown you could," he read. "But you don't." "I could barely get through it," Perry said. "This man had lived his life in fear of drowning and now he said, 'I'm tired of drowning.'" Charles, who served as bishop of Utah for 15 years and then president of the Episcopal Divinity School in Cambridge, Mass., was married for 42 years and has five children. He told his wife he was gay in 1976, but he didn't come out publicly until he retired 11 years ago. For years, Charles said, he told himself it would be too hard on the diocese, on his family, on his wife. But then keeping his secret became unbearably oppressive. "I was ashamed of myself for remaining silent when the church was involved in an acrimonious debate about the whole question of gay people in the life of the church. I couldn't live with that any longer," he said. "I came to realize that I was only going to wither and die and it would be a destructive relationship for my wife and myself." In a letter to fellow bishops, Charles wrote, "I will not remain silent, invisible, unknown." The Episcopal Church continues to be highly divided over the issue of gay priests and same-sex marriage. Last year, in a hotly debated election, Gene Robinson, an openly gay priest, became bishop of New Hampshire. The church had long held that it was possible to ordain gay priests, as long as they were celibate, but Robinson's election created a furor because he has a longtime partner. Robinson and Charles are the only two openly gay bishops to this day. The question of whether to bless same-sex unions has also caused some internal strife: Though such unions aren't officially encouraged, the church has acknowledged that in some dioceses, officiating such ceremonies is common practice. Charles and his wife ended their marriage soon after his public announcement. Nearly 70 and unsure "how to be gay," Charles moved to San Francisco. For the first year, he lived among Episcopal Franciscans and began to build a new life. "What was nurturing was just simple things," he said. "Walking down the street seeing a rainbow flag or two men holding hands." He directed a gay ministry. He went dancing. He had openly gay friends. "At whatever age you come out, you have to live through whatever you've missed," he said. "Even though you're 67, you have to go through a process I associate with adolescence. Hopefully, you do it with a little more maturity and grace." Two years ago, after some relationship fits and starts, he met Paris, 62, a retired professor and political organizer with four ex-wives and four children. And the white-haired bishop fell in love. "As people get older, they turn into two kinds. Some become thinner and wispier, and the lifeblood has gone out of them because they have regrets and there are some things you can't do anymore," said the Rev. Leng Lim, a friend who's also an Episcopalian priest. "Or there are people who become really alive to the moment, to the vulnerability that is there, to the love. Because they've worked through their own stuff. And Otis belongs to that second group." Several days after marrying, the couple took turns recounting the details of their wedding. True to form, Charles shed his bishop-like pensiveness and hopped out of his chair to sing and demonstrate a dance. "See what I mean by energy?" said Paris, who has a habit of pausing mid-sentence to smile. Charles is rarely at a loss for words, but reflecting on what had passed he said, "I don't think I can describe it, but I do feel different." He touched his chest and stared at Paris for a long time. "So," he said softly.