1. Ellis, one of the concerns expressed about you is that your last two positions you have spent time in offices as an organizer and leader, but have you by so doing still kept touch with where parishes and people really are?

This is such a significant question because far too many bishops appear to forget their roots and their grounding in parish ministry. Having said that, it is important to remember that the role of parish priest and bishop are complementary, but distinct. The responsibility of a bishop is not to dictate, dominate or micromanage, but rather to oversee, facilitate, resource and encourage the clergy and laity under their charge in the work of the Gospel. Bishops are to follow the ministry of Jesus, our Good Shepherd (John 10) and should take that responsibility and calling very seriously. I am convinced that one cannot fulfill this call unless one remains connected in heart, mind and spirit with individual clergy and laity as well as congregations.

Transition from parish ministry to diocesan leadership does represent a significant change, but it does not mean giving up the ministry. I have had the joy and privilege of making that transition. After fourteen years of joyfully serving God in various sized parishes and settings, I was called by Bishop Jecko as Canon Missioner and later Canon to the Ordinary in the Diocese of Florida, and I am currently leading the daily operations of an international ministry. Parish ministry prepared me for the diocesan work, and diocesan ministry equipped me to undertake my current responsibilities. As I look back, I can see that the Lord has been preparing and training me daily in each church and each position has prepared me for the next call to ministry.

Far from riding a desk in Jacksonville, I found myself driving my “little red pony” all over north Florida to minister with and to people – staying in touch was my ministry. In addition, I represented Bishop Jecko ecumenically, domestically and internationally. Similarly, I now have the pleasure of ministering to and consulting with clergy and laity in our 300-plus congregations around the country as well as working with a number of international partners including Global South primates and bishops – staying in touch with people is my ministry. It is from the foundation of parochial ministry that God has allowed me to serve him in these broader ministries, honing pastoral and leadership skills, administration, organization, and resource development. These key components provided the foundation and vision to serve 75 churches in Florida and our AAC affiliated congregations. As a diocesan canon, I used the knowledge and experience I gained in 14 years of parish ministry to assist others find the best ways to organize their church for greater Gospel impact, mission and ministry. I consulted on all aspects of parish ministry: spiritual components; pastoral care; leadership; vision; stewardship; equipping laity; congregational development and staffing for excellence. Through rector and staff searches, land purchases, stewardship development, building campaigns and sadly, through occasional times of conflict, I have remained involved in every aspect of parish ministry. I had the joy of visiting all and preaching in most of the congregations and built strong relationships with clergy and laity. Clergy sometimes teased me asking if I missed monthly vestry meetings, but actually I only increased the number I attended, sometimes one or more a week as a diocesan canon! My experience as a canon to the ordinary, and now my current work, has only strengthened my awareness of the common life we all share as Christians. Spiritual, pastoral and leadership issues are common to all ministries.

I want to say a special word about pastoral care. In each parish, I attempted to model Christ’s love and care as well as raising up and training a team of lay leaders to assist me with pastoral ministry including hospital visits, intercession and practical care.
Pastoral ministry is central to parish ministry – helping parishioners address matters of faith and fear, discipleship and stewardship, call and commitment, joy and sadness, triumphs and crisis, life and death. My pastoral ministry continued on the diocesan level where it focused primarily on clergy and their families. Ministering to clergy has actually been a part of my life from my days as a parish priest in Diocese of Texas where I served as the dean of the most rural deanery and worked closely with the clergy and their families who often felt isolated and ignored. While we were in Florida, Cynthia, Rebecca and William nearly always joined me as I traveled to a different congregation on most Sundays and for special events. There is great joy in being with a priest on his first Sunday as vicar, or with a parish for the ground breaking of a new building, or for their special annual event. It is an even greater privilege to be at the hospital when a child is born into the diocesan clergy family or to bring Communion to a fellow priest who is near death.

In the last 2 ½ years, I have spent a considerable amount of my time providing pastoral care to laity and clergy – ranging from consulting on mission and ministry to offering comfort and solace to those grieving over the state of the church as well as listening and responding pastorally to those who call expressing strong opposition to the work of the AAC.

As I reflect on over two decades of ordained ministry, I give thanks for the churches I’ve served, the people whose lives have impacted mine and mine theirs, the joys, tears, successes, failures, the opportunities met and missed, the vestry meetings, committee meetings, conventions, elections, the miles traveled and flown, the prayers offered, baptisms, Eucharists, weddings, confirmations and funerals celebrated, sermons preached, lessons taught, the hellos, goodbyes and blessings offered. I rejoice that the Lord has allowed me to develop friendships, partnerships and to stay in touch with people and parishes as I have served in non-parochial ministries, and I am thankful for the extended family I now know throughout the church and around the world. Whether in a parish or wider ministry setting, I seek always to serve and honor the Lord – remembering the ministry of the Good Shepherd.

2. The Diocese of South Carolina ranks at first or near first in every measurable category of vitality: growth, giving, etc. Why do you believe this has been the case, and how do you foresee continuing this positive trend.

The Diocese of South Carolina is, by any measure, the healthiest and strongest diocese in the Episcopal Church in a time when the majority of Episcopal dioceses are declining and losing numbers even in rapidly growing areas of the nation. I am delighted to have an opportunity to speak to the growth of the diocese and the necessity of good statistical analysis at all levels of ministry. You see, those statistics represent souls saved and lives transformed with the Gospel of Jesus Christ and ministry of the church. That is why “numbers” are significant.

In the most noteworthy statistic for church growth and development, which is Average Sunday Attendance, South Carolina outpaced all domestic dioceses of the Episcopal Church consistently and by percentile growth from 1994 to 2004. The numeric growth of the diocese has even outpaced the growth rate of the state – this is a diocesan statistic I’ve only heard about in the Global South. I have been blessed to lead three congregations in significant growth and turn-around. Each of the churches I served, as vicar or rector, more than doubled and the last tripled in average Sunday attendance and giving. I know the faith, courage and “stickability” (as the British say) it takes to allow God to bring the increase in a congregation – particularly one which has been in decline. My personal and professional experience in congregational development tells me that the remarkable, decade-long growth of the diocese is due first and foremost to a biblical vision which honors Jesus Christ, intentional proclamation of the Gospel, discipleship of new Christians into the life of the church, leadership which has encouraged growth and a vibrant commitment of the members of the diocese to Christ and ministry in His name. With a continued biblical vision for church life, the Diocese of South Carolina can flourish even in these uncertain times.

In addition to a biblical vision for evangelism, discipleship and leadership development, there are three other factors which I believe have contributed to the health and growth of the diocese: the 10-10-10 stewardship plan, emphasis on parochial rather than diocesan church plants, and long term stable lay and ordained leadership.

The 10-10-10 plan for Christian stewardship works because it teaches the expectation that all Christians tithe. Some have argued against the model saying that it diminishes diocesan resources. This has been the case in a few dioceses where 10-10-10 was implemented without a diocesan wide emphasis on intentional evangelism and discipleship. Teaching new converts, or even old converts, to tithe is holding up one of the first spiritual lessons all Christians must learn – “all things come of thee O Lord, and of thine own have we given thee.” Teaching tithing apart from conversion is nothing more than fund raising. It may work for a season, but not for a lifetime. Where evangelism, discipleship and Christian stewardship are presented as normative behavior for all Christians, 10-10-10 actually increases resources to support common mission at all levels.

Next, the emphasis on parochial church plants is, I believe, biblical as well as historically the best way to develop new congregations. I would recommend that the diocese back this parochial effort with funds for assisting with land purchase, staff expansion, low-cost loans for buildings, and strategic planning for continued expansion. Thinking strategically and with a bias for action keeps the people of God mission-driven rather than maintenance-minded. Strategic investments for capital improvements or grants for staff expansion will ultimately benefit the entire diocese, because every congregation shares in the common mission of the diocese.

Third, long-term and consistent leadership is needed for sustained growth and health. Stability and consistency at all levels of leadership creates an environment of trust even in uncertain times. I think of Charles Simeon, 55 years in his parish in Cambridge, England, and despised when he first arrived. Over the next five decades, he gave birth to the evangelical wing of the Church of England, which thrives to this day. I think of Charles Sumner, at St. John the Divine in Houston, whose three plus decades helped grow that parish into one of the largest in the Episcopal Church, or Archbishop Peter Akinola whose long-term leadership and vision for the Province of Nigeria allows it to now minister to nearly 20 million Christians. South Carolina demonstrates this kind of biblically driven, stable long-term leadership and should be modeled and encouraged by the next bishop.

Building upon this combination of biblical stewardship, parochial church planting, and long-term pastorates must be the establishment of comprehensive, resourced, diocesan-wide objectives and goals to prepare now to meet the nearly 30% increase in South Carolina’s population between now and 2030. Reaction to projected growth in population cannot be an option, for reactions are often too late and off the mark. Knowing that coastal parts of the diocese will grow at a faster rate than other parts, it is essential that the diocese also intentionally and strategically engage in church development and church planting in non-coastal and rural areas. My time as a rural and small city priest is something I cherish. Those were good days of ministry because I had the backing, support and encouragement of my bishop. As I said a moment ago, thinking strategically and creatively with a bias for action in all locations and situations, keeps the people of God mission-driven rather than maintenance-minded.

George Barna and George Gallup have both documented that most people who come to faith do so before their 18th birthday. Faith development for these converts is most likely to take root and grow between the ages of 19 and 30. College and young adult ministries of the Diocese of South Carolina should become a key priority at the parish, deanery and diocesan levels. Through intentional ministry and discipleship efforts for this age key age group, the Diocese can reap the benefit of a lifetime of leadership and wisdom from these Christians. This is the logical next step for a diocese known for its strong commitment to youth and youth ministry.

In addition to the specific areas I’ve already mentioned, I have identified several other ways to continue and expand the health and growth of the Diocese of South Carolina. These are principles and tools I used as a parish priest and diocesan canon with great success. Please allow me to list these by title for the sake of brevity:

• Encourage lay leaders of this diocese to be articulate evangelists and apologists in their areas of influence.
• Continue the excellent standards of this diocese for calling, recruiting and training those called to full time ministry
• Encourage year-round Christian education with specific discipleship goals for people of all ages
• Focus on strong clergy and lay partnerships, leadership training and equipping laity for ministry
• Conduct ongoing demographic analysis for parochial church plants as well as strategic land acquisition as investment for future ministry
• Develop creative ways for the diocese to partner with all congregations to further mission and ministry; assist local churches improve their evangelism, discipleship and mission efforts geared toward their unique situation, size, location and community
• Develop diocesan financial resources for grants and loans for mission and ministry such as staffing and building expansion
• Explore creative options for theological education within the diocese
• Revise parochial reporting in order to track who the diocese is successfully evangelizing (track such data as gender, age, race, socio-economic status etc.) with an eye for improvement in all areas
• Encourage ministry partnerships between congregations
• Use of mass media (radio, TV, internet) to help new residents discover Diocese of South Carolina congregations

Finally, it is obvious that God worked powerfully through the people of South Carolina to accomplish remarkable and sustained growth. It might be a temptation for some, even some here today, to think, “We’ve arrived; we’re number one.” I believe God has given you 10 years or more of miraculous growth as a demonstration of His power and to lay a foundation for even greater work in the years ahead. "… no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love Him." (I Corinthians 2:9) Your greatest and most fruitful days of ministry lie ahead, if you will keep your eyes on Jesus, pray for the harvest and labor faithfully in the vineyard to the honor and glory of Almighty God.

3. The Diocese of South Carolina is among those dioceses which have requested Alternative Primatial Oversight. Do you support this decision? If so, what issues does it raise? Please make reference in your answer to: a) the authority of Holy Scripture, b) catholic ecclesiology, and, c) Anglican identity.

The appeal of the Diocese of South Carolina for alternative primatial oversight (APO) represents a faithful, reasoned and measured response to the crisis of belief and leadership in the Episcopal Church by those charged with the spiritual and institutional health of the diocese. As a nominee for bishop of this diocese, I fully support the request for alternative primatial oversight.

The concept of APO does indeed raise significant issues within the Anglican Communion as well as the Diocese of South Carolina. What compelled the diocese to request APO? Can this request be justified in light of our Anglican expression of faith? What authority does the Archbishop of Canterbury, or for that matter the Primates of the Communion, have to respond to the request? And What comes next?

Christianity represents and upholds the Body of Christ as the One, Holy, Catholic and Apostolic Church. In its distinct expression of the faith once delivered, Anglican Christianity is grounded on the foundation of Scripture as its supreme authority, is ordered by catholic ecclesiology and is characterized by an Anglican ethos or identity.

The Anglican expression of faith upholds Scripture as the revealed Word of God and thereby the ultimate authority within the Anglican tradition. Archbishop Thomas Cranmer passionately asserts that unless the Christian faith “stay upon the Word of God certain, as upon a sure and strong foundation, no man could know whether he had a right faith”; and Article 20 of the
39 Articles declares that:

The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

In addition, numerous Lambeth resolutions declare the “primary authority of Scripture”; and the Windsor Report affirms the uncompromising witness of Scripture as the Church’s “supreme authority” and “centre of Anglican belief and life.”

As an ecclesial body, the Anglican Communion and its constituent members are united by a common faith in “bonds of affection.” This communion by design is comprehensive, broad, and diverse, but its greatest strength lies in the fact that its shared faith is protected by mutual interdependence. Anglican Christianity upholds and honors catholic ecclesiology through its adherence to the witness of the undivided church in the creeds, historic structures and common mission. The Anglican Communion certainly recognizes autonomy in polity, but this pre-supposes adherence to a common faith, and unity of the Communion is based on the truth revealed in Scripture, the Creeds of the Church and catholic order rather than congregational autonomy. Paragraph 86 of the Windsor Report cites the Lambeth Conference of 1920:

“The Churches represented in [the Communion] are indeed independent, but independent with the Christian freedom which recognises the restraints of truth and love. They are not free to deny the truth. They are not free to ignore the fellowship.”

This, in broad terms, is how the Anglican Communion understands and lives out catholic ecclesiology. Bishops in apostolic succession are charged with guarding and defending the faith within this ecclesiology – the Gospel of Christ as the Way, the Truth and the Life – the only means of salvation.

Anglican identity is centered on the firm foundation of Scripture and is expressed through apostolicity, the Creeds, 39 Articles, worship and ancient formularies. Anglicanism has offered a unique gift to the world in that it is structured to maintain ancient orders while remaining adaptable to local mission imperatives, witnessed by its ability to translate itself into more cultures than any other denomination save Roman Catholicism. Anglican identity, then, has always been broad and expansive in its vision and expressed in a rich variety of worship. It is historically inaccurate, however, to understand the classic via media of Anglicanism as “anything goes” or an invitation to embrace theological innovations contrary to Scripture and Christian teaching. Democratically derived decisions do not insure adherence to or protection of standards of Anglican theology, structure or identity. Mutual interdependence is characterized by concern for preservation of unity in faith - “In essentials, unity; in non-essentials, liberty; in all things charity.” All constituent members of the Anglican Communion are bound by the parameters of the essentials of faith embodied in the apostolic teaching, catholic order – this embodies our unique Anglican identity.

The difficult and heart-rending question embodied in the issue of APO is this: Does the Episcopal Church still faithfully hold to this three-fold standard that embodies the Anglican expression of the Christian faith?

I believe that tragically, the decisions of the last two General Conventions, the theology of the Presiding Bishop-elect, and a variety of practices outside the norms of Scripture and the Communion that are occurring in numerous dioceses demonstrates a choice to walk apart from the Anglican Communion. The Episcopal Church’s decisions and actions illustrate a departure from Anglican faith and practice. These decisions and actions also depart from catholic ecclesiology and Anglican identity by:
• Breaking the bonds of affection
• Failing to consult with the Communion on significamt matters of theology and order
• Placing autonomy above interdependence
• Raising a false premise of unity, thereby choosing schism over truth.
• Violating the Constitution of the Episcopal Church and the Book of Common Prayer as the repository of its theology by endorsing practices contrary to our vows and covenant at Baptism.

These choices were magnified by the Episcopal Church’s failure to repent for actions taken and comply with the Windsor Report and Dromantine Statement by adopting adequate and enforceable moratoria on the consecration of non-celibate homosexuals and blessings of same-sex unions.

The Communion’s willingness to address and intervene in this crisis through the Lambeth Commission, the Windsor Report and subsequent Primates statements attests to the nature of interdependence highlighted by the Windsor Report and honors the biblical witness of church unity, catholic ecclesiology and Anglican identity.

Clearly 22 of the 38 provinces believe that the Episcopal Church has broken the bonds of affection such that they have declared either impaired or broken communion with the Episcopal Church. These provinces have emphasized, however, their desire to remain in communion with those who reject these theological innovations. As Bishop Salmon has said, the crisis of the last three years has demonstrated that “two irreconcilable worldviews” exist within the Episcopal Church. Such a situation cannot be ignored. Seven dioceses representing hundreds of churches and thousands of Episcopalians have requested alternative Primatial oversight as a first step – a temporary intervention while permanent solutions are sought.

The Archbishop of Canterbury and the Primates must obviously consider the appeal for APO within the framework of Scripture, catholic ecclesiology and Anglican identity. Archbishop Williams is seeking counsel from a wide variety of sources and has gathered a meeting in New York this week to facilitate discussion of various aspects of the crisis and specially the issue of alternative Primatial oversight. Long term, the Archbishop of Canterbury has expressed his commitment to a covenant and two-tiered system which would in effect assign the Episcopal Church to an associate level of membership, but this solution could take years to implement.

Given the level of departure from Scripture, the apostolic faith, catholic ecclesiology and Anglican identity, I believe the Archbishop of Canterbury in consultation with the Primates of the Communion, has the authority to intervene by granting emergency alternative Primatial oversight for the Diocese of South Carolina as well as the other dioceses who made or who may soon make such a request. Furthermore, by not opposing applications for alternative Primatial oversight ECUSA could graciously demonstrate a desire to lessen tensions domestically and internationally as we negotiate a permanent solution. Without such intervention and compassionate creativity, the Communion endangers its own identity as part of the One, Holy, Catholic and Apostolic Church.

APO offers only a temporary, while necessary, solution. I believe this diocese can be an integral part of establishing a way forward and a permanent resolution and, if called to be your bishop, would work tirelessly to that end.