Episcopal Diocese of South Carolina
|Diocese of South Carolina|
|Cathedral||Cathedral of St. Luke and St. Paul, Charleston|
Location of the Diocese of South Carolina
The Episcopal Diocese of South Carolina is a diocese in the Anglican tradition. Established in 1785, the diocese was one of the nine original dioceses of the Episcopal Church in the United States. The diocese originally covered the whole state, but in 1922 the western part of the state became the Episcopal Diocese of Upper South Carolina. The Episcopal Diocece of South Carolina now covers an area of 24 counties in the eastern part of the state of South Carolina. The see city is Charleston, home to the Cathedral of St. Luke and St. Paul and diocesan headquarters.
On October 15 2012, due to disputes over theology and authority within the larger church, the diocese's standing committee voted to withdraw the diocese from the Episcopal Church and become an autonomous Anglican diocese. It is no longer part of the Anglican Communion. The Episcopal Church stated that a diocese cannot withdraw itself from the national church. It recognized the Episcopal Church in South Carolina, consisting of those parishes and individuals that wished to remain members of the Episcopal Church, as the continuing diocese. Both the Episcopal Diocese of South Carolina and the Episcopal Church in South Carolina claim to be the legitimate successor to the pre-schism diocese, and both claim ownership of diocesan property including church buildings. Both would also like the legal right to use the name "Episcopal Diocese of South Carolina." These legal claims are currently being decided in court.
According to diocesan statistics, there were 50 parishes remaining as of November 13, 2012. In 2012, these 50 parishes had a total membership of 23,455.
Colonial origins (1660—1775)
On April 19, 1660, a group from Virginia attempted to establish an English settlement at or near present-day Beaufort. Morgan Jones of the Church of England was chaplain and presided over the first Anglican services in South Carolina. The colony was unsuccessful and later abandoned.
In 1663, Charles II granted the Lords Proprietors the Province of Carolina and gave them "Power to build and found Churches, Chapels, and Oratories" for use according to the "Ecclesiastical Laws" of England. The first permanent settlement in South Carolina was at Charleston, founded in 1670. The city received its first cleric in 1680 with the arrival of Atkin Williamson, and South Carolina's first church, St. Philip's, was built in 1681. In 1702, the newly incorporated Society for the Propagation of the Gospel in Foreign Parts sent Samuel Thomas as its first missionary to South Carolina.
Religious toleration fostered by the Lords Proprietors made Carolina attractive to nonconformists. While the colony was dominated by immigrant planters from Barbados who tended to be Anglican, there were significant numbers of Presbyterians, Baptists, Quakers, and French Huguenots. At the start of the 18th century, religious harmony in Carolina began to break down as political factions began to coalesce along religious lines. The Barbadian planters disputed with the Proprietors over debts, land policies, and the Indian Trade. The Huguenots sided with the Anglicans, while the newly arrived dissenters gave their support to the Proprietors who had given them toleration. On May 6, 1704, Anglican governor Nathaniel Johnson called an emergency session of the General Assembly where a bill was introduced to require all members of that body to subscribe to the Test Act, effectively excluding non-Anglicans from the legislature. The Exclusion Act passed by one vote. In November, the General Assembly passed the Establishment Act, making the Church of England the state religion of the Province. Minister salaries and church construction were to be financed by an export and import tax, while local vestries were empowered to raise revenue by assessing the real and personal property of Anglicans and dissenters alike. The act gave the laity control over the church. Taxpaying parishioners were to select the rector and the vestry, which would manage the parish. A lay commission would exercise oversight over the church at large, with the power to remove clergy.
The 1704 acts were highly controversial, and dissenters lobbied the English government and public for their repeal. Daniel Defoe wrote a pamphlet, "Case of the Protestant Dissenters", that set out the argument of the nonconformists. They argued that the Exclusion Act was contrary to colonial precedent and the Carolina charter. On the Establishment Act, they argued that it violated the Church of England's episcopal polity by giving lay commissioners powers to discipline clergy. The House of Lords agreed and Queen Anne declared the acts null and void. On November 30, 1706, the General Assembly repealed both acts. They were replaced by a new Establishment Act that eliminated the commission's ability to discipline clergy. However, parishioners still elected their clergy and the lay commission still administered elections and supervised the Church of England in Carolina. An 1710 amendment to the act abolished parish levies and instead provided that vestries could draw up to ₤40 annually from public funds to cover parish expenses. In this way, dissenters would not directly fund the Church of England.
In 1708, Gideon Johnston was sent by Henry Compton, Bishop of London, as the colony's first commissary. The commissary was the personal representative of the Bishop of London, who had nominal jurisdiction over the church in the colonies. His role was to supervise the clergy and the affairs of the church, and Johnston was a strong advocate of episcopal and clerical authority and adhering to official Anglican doctrine and form. The commissary's influence was limited, however, by lay power and loopholes in the Church Acts. The 1706 Act had taken from the lay commission the power to remove ministers without providing other means of removal. As a result, once a minister had been elected to a parish, a minister could not be removed for behavior. Theoretically, the commissary could revoke a problematic minister's license but not the minister's benefice or salary. Parishes ultimately resorted to paying troublesome ministers to resign. Johnston also attempted to conform the colonial church in all respects to the church in England. He found opposition not only from dissenters but from Anglicans who disliked episcopacy and embraced many of the religious outlooks of the nonconformists.
Concentrated in the lowcountry, with its center at Charleston, the colonial church's membership included the plantation gentry, the professional class, urban merchants, and skilled craftsmen. Most of the Huguenots who immigrated to the colony also converted to Anglicanism. This influence caused the clergy in South Carolina to be more Calvinist than the surrounding colonies. Outside of the lowcountry, however, the Church of England's presence was very weak, the interior being predominantly Presbyterian and Baptist.
Creation and division (1775—1922)
During the American Revolution, dissenters successfully advocated for the disestablishment of the Church of England and ensured that all Protestant religions were treated equally with the adoption of a state constitution in 1778 (equality was extended to Catholics and Jews in 1790). The first state convention of the Protestant Episcopal Church in South Carolina was held on May 12, 1785. In October 1790, South Carolina's state convention unanimously accepted the constitution and canons for the national church adopted by the General Convention at Philadelphia earlier in July 1789. Robert Smith was elected South Carolina's first bishop on February 10, 1795, at the 12th convention.
The Episcopal Church in South Carolina remained disorganized and stagnant during the immediate years after the Revolutionary War. The strong congregationalist tendencies held by the churches contributed to a lack of interest beyond local affairs. After 1798, no convention would meet until 1804. Bishop Smith had died in 1801 and there was no standing committee to examine candidates for holy orders. At the 1804 convention, a standing committee was appointed, and Edward Jenkins was elected bishop. Jenkins, however, declined the office. A lingering fear of tyrannical bishops would leave South Carolina without a bishop until 1812 when Theodore Dehon was elected. In 1810, the Protestant Episcopal Society for the Advancement of Christianity in South Carolina was created on the model of the Society for the Propagation of the Gospel.
During the American Civil War, the Diocese of South Carolina was briefly separated from the Episcopal Church in the United States and was part of the Protestant Episcopal Church in the Confederate States of America. In 1922, the Episcopal Diocese of Upper South Carolina was created from territory formerly part of the original diocese.
Tensions with the Episcopal Church (2008-2012)
From the late 2000s until 2012 the Diocese of South Carolina, along with other dioceses such as Fort Worth, San Joaquin, and Pittsburgh became more and more dissatisfied with decisions made from the Episcopal Church. A large number of the diocese's clergy and laypeople were particularly active with the Anglican realignment which gained steady support among parishioners and leading clergy. Although there were some clergy and parishioners who supported national developments, they were in the minority, which was generally not the case with most other Episcopal dioceses in the country. Since 2008, a number of developments created heightened tension between the diocese and the national Episcopal Church.
Mark J. Lawrence was consecrated and installed as bishop on January 26, 2008, after being elected twice. The polity of the Episcopal Church requires that a majority of standing committees and diocesan bishops give consent to the election of any diocesan bishop. Because of "canonical deficiencies" in several dioceses' responses, the first election was declared void, requiring a second election.
The diocese has opposed actions of the national Episcopal Church that it views as contrary to scripture (see Homosexuality and Anglicanism). After the 76th General Convention of the Episcopal Church passed resolutions DO25 (opening "any ordained ministry" to individuals in same-sex relationships) and CO56 (concerning the blessing of same-sex relationships), the diocese responded by holding a special convention on October 24, 2009. The convention passed a resolution authorizing "the Bishop and Standing Committee to begin withdrawing from all bodies of the Episcopal Church that have assented to actions contrary to Holy Scripture, the doctrine, discipline and worship of Christ as this Church has received them ... until such bodies show a willingness to repent of such actions". It also declared "Resolutions DO25 and CO56, to be null and void, having no effect in this Diocese, and in violation of our diocesan canon".
The diocese attempted to distance itself further from the actions of General Convention in October 2010 and February 2011. At these consecutive diocesan conventions, accession clauses to the canons of the Episcopal Church were removed from the diocese's constitution. This was in response to revisions of Title IV, the canons of the Episcopal Church governing the ecclesiastical discipline of priests and bishops. The diocese claimed the revisions gave the Presiding Bishop of the Episcopal Church too much authority in internal diocesan affairs. While Lawrence stated that he did not intend to lead the diocese out of the Episcopal Church, 12 allegations made by an anonymous party charged that the bishop had "abandon[ed] the doctrine, discipline and worship of the Episcopal Church". Following an investigation in the fall of 2011, the Disciplinary Board for Bishops announced on November 28 that Lawrence's actions did not constitute abandonment.
In November 2011, the diocese generated more controversy when it issued quitclaim deeds to all parishes in the diocese, thereby surrendering any claim that it might have over parish property. Under the canons of the Episcopal Church, parish property is held in trust for the diocese and the national church; however, South Carolina's diocesan chancellor defended the quitclaim deeds by citing a recent state Supreme Court ruling that the Episcopal Church's property canon was not binding on All Saints Parish in Pawleys Island. He also cited the fact that before 1979, the Episcopal Church never claimed ownership of parish property.
In the aftermath of the 2012 General Convention, which voted to allow the blessing of same-sex unions, there was speculation that the diocese was heading for secession. Bishop Lawrence was reported to have said that he personally "no longer sees a place for the diocese in the General Convention".
Disaffiliation controversy (2012-present)
With tensions growing between the diocese and the larger Episcopal Church, the diocese's standing committee passed two corporate resolutions on October 2, 2012, designed to conditionally disaffiliate the diocese from the Episcopal Church and also called for a special diocesan convention. These resolutions were to take effect if the national church took disciplinary action against Bishop Lawrence or other diocesan leadership. Bishop Lawrence was notified on October 15, 2012, by the Presiding Bishop that on September 18 the Disciplinary Board for Bishops had certified his abandonment of the Episcopal Church, thus triggering the two resolutions passed earlier. The special convention was held in Charleston at St. Philip’s Church on November 17, 2012. The convention affirmed the disassociation and amended the diocesan constitution and canons to remove all references to the Episcopal Church. The Diocese of South Carolina was the fifth Episcopal diocese in the United States to vote to leave the national church in a trend known as Anglican realignment.
The diocese's decision was supported by the steering committee of the primates of the Global South of the Anglican Communion and by the Fellowship of Confessing Anglicans. In constrast, the Episcopal Church disputed the legitimacy of these actions, stating that a diocese cannot withdraw from the Episcopal Church. It re-organized the "continuing" diocese using the place holder name Episcopal Church in South Carolina for parishes that wanted to remain within the national Episcopal Church. On January 26, 2013, that continuing diocese held a special convention to elect Charles G. vonRosenberg, retired Bishop of East Tennessee, its provisional bishop.
Both groups claim ownership of the pre-schism Episcopal Diocese of South Carolina's assets and identity. On January 4, 2013, the departing diocese filed suit in South Carolina court against the Episcopal Church to "protect the Diocese’s real and personal property and that of its parishes" and to "prevent The Episcopal Church from infringing on the protected marks of the Diocese, including its seal and its historical names, and to prevent the church from assuming the Diocese’s identity". After an ex parte hearing, a South Carolina judge issued a temporary restraining order against the Episcopal Church at the request of the departing diocese on January 23, 2013. The temporary restraining order prevents the Episcopal Church from using the registered names of the diocese, including "The Protestant Episcopal Church in the Diocese of South Carolina', "The Diocese of South Carolina", and the "Episcopal Diocese of South Carolina". It also includes the seal of the diocese. The temporary restraining order remains effective awaiting further decisions by the courts.
At its annual convention in March, 2014, the diocese voted to join the Global Fellowship of Confessing Anglicans. It also voted to "temporarily enter into a formal ecclesiastical relationship known as provisional primatial oversight from bishops in the Global South." According to the diocesan website, "this formal primatial oversight arrangement makes clear that the Diocese is officially part of the greater Anglican Church." In 2012, following the diocesan split from the Episcopal Church but before the formation of the Episcopal Church in South Carolina, the Steering Committee of Anglican Primates of the Global South had recognized Lawrence as bishop over a diocese "within the Anglican Communion." Despite these relationships and statements, the South Carolina diocese is not a part of the Anglican Communion. According to the Anglican Communion's official website, the ECUSA and its constituent dioceses are the only members of the Communion in the United States. The Episcopal Church in South Carolina is included in the communion; the Episcopal Diocese of South Carolina is not.
These are the bishops who have served the Diocese of South Carolina:
- Robert Smith (1795–1801)
- Theodore Dehon (1812–1817)
- Nathaniel Bowen (1818–1839)
- Christopher E. Gadsden (1840–1852)
- Thomas F. Davis (1853–1871)
- William B. W. Howe (1871–1894)
* Ellison Capers, Coadjutor Bishop (consecrated 1893)
- Ellison Capers (1894–1908)
* William A. Guerry, Coadjutor Bishop (consecrated 1907)
- William A. Guerry (1908–1928)
* Kirkman George Finlay, Coadjutor Bishop (1921–1922)
- Albert S. Thomas (1928–1944)
- Thomas N. Carruthers, (1944–1960)
- Gray Temple (1961–1982)
* C. FitzSimons Allison, Coadjutor Bishop (consecrated 1980)
- C. FitzSimons Allison, (1982–1990)
* G. Edward Haynsworth, (Assistant, 1985–1990)
- Edward L. Salmon, Jr. (1990–2008)
* William J. Skilton, Suffragan Bishop (1996–2006)
- Mark Lawrence (2008–2012)
- Charles vonRosenberg (2013-present)
- St. Michael's Episcopal Church (Charleston, South Carolina)
- List of Succession of Bishops for the Episcopal Church, USA
- 2012 Parochial Report Statistics. Accessed January 20, 2014.
- Philip G. Clarke, Jr., Anglicanism in South Carolina, 1660-1976: A Chronological History of Dates and Events in the Church of England and the Episcopal Church in South Carolina (Easley, SC: Southern Historical Press and the Rev. Emmett Lucas, Jr., 1976), p. 1.
- George C. Rogers, Jr., Church and State In Eighteenth-Century South Carolina (Charleston, South Carolina: Dalcho Historical Society, 1959), 10.
- Clarke, Jr., Anglicanism in South Carolina, pp. 2-4.
- S. Charles Bolton, Southern Anglicanism: The Church of England in Colonial South Carolina (Westport, CT: Greenwood Press, 1982), pp. 18-23.
- Clarke, Jr., Anglicanism in South Carolina, p. 5.
- Bolton, Southern Anglicanism, pp. 24-26.
- Bolton, Southern Anglicanism, pp. 26-27.
- Clarke, Jr., Anglicanism in South Carolina, p. 6.
- Bolton, Southern Anglicanism, p. 28.
- Bolton, Southern Anglicanism, p. 32.
- Bolton, Southern Anglicanism, p. 29.
- Rogers, Jr. 1959, pp. 13-14.
- Bolton, Southern Anglicanism, p. 30.
- Bolton, Southern Anglicanism, p. 31
- Holmes, David L. (1993). A Brief History of the Episcopal Church: With A Chapter on the Anglican Reformation and an Appendix on the Quest for an Annulment of Henry VIII. Harrisburg, PA: Trinity Press International. p. 35. ISBN 1-56338-060-9.
- Rogers, Jr. 1959, pp. 18-19.
- Rogers, Jr. 1959, pp. 22-23.
- Rogers, Jr. 1959, pp. 26.
- Rogers, Jr. 1959, p. 28.
- Rogers, Jr. 1959, p. 29.
- Rogers, Jr. 1959, p. 30.
- "South Carolina re-elects Mark Lawrence as bishop" Episcopal News Service, 4 August 2007
- "South Carolina election voided due to canonical deficiencies in responses" Episcopal News Service, 15 March 2007
- General Convention Resolutions C056 and D025, General Convention 2009 Legislation, accessed 29 April 2011.
- "Four of Five Resolutions Overwhelmingly Passed at Special Convention", Diocese of South Carolina, accessed April 28, 2011.
- [Resolutions Offered at Special October 24, 2009 Covention", Diocese of South Carolina, accessed April 28, 2011.
- Adam Parker, "Episcopal Diocese of S.C. looks to future", The Post and Courier, 27 February 2011, accessed 29 April 2011.
- Mary Frances Schjonberg (28 November 2011), "Disciplinary Board dismisses abandonment complaint against South Carolina bishop", Episcopal News Service, accessed May 1, 2011.
- South Carolina mulls secession: The Church of England Newspaper, August 12, 2012
- Excerpt from October 2, 2012, minutes of the Diocese of South Carolina Standing Committee and Board of Directors meeting. Accessed January 7, 2013.
- "Episcopal Church Takes Action Against the Bishop and Diocese of SC", Episcopal Diocese of South Carolina, accessed October 17, 2012.
- "Special Convention Approves Canonical and Constitutional Amendments Regarding Disassociation" (November 17, 2012). Episcopal Diocese of South Carolina.
- McLeod, Harriet (November 17, 2012). "South Carolina Episcopalians break away from U.S. church". Chicago Tribune. Accessed November 18, 2012.
- Letter from the Global South of the Anglican Communion to Bishop Mark Lawrence, 14 December 2012. Accessed January 7, 2013.
- Fellowship of Confessing Anglicans Letter of Support
- Episcopal News Service (November 15, 2012). "Presiding Bishop's Pastoral Letter to Episcopalians in South Carolina".
- "Fact Sheet: The Diocese of South Carolina" (November 9, 2012). The Episcopal Church. Accessed November 18, 2012.
- "Charles vonRosenberg elected Provisional Bishop", the Episcopal Diocese of South Carolina (continuing). Accessed January 27, 2013.
- Jan Pringle (January 4, 2013), "Diocese Seeks Declaratory Judgment to Prevent Episcopal Church from Seizing Local Parishes and "Hijacking" their Identities", Episcopal Diocese of South Carolina. Accessed January 7, 2013.
- Temporary Restraining Order, January 23, 2013, pp. 6-7. Accessed January 25, 2013.
- "Steering Committee Primates of Global South Recognize Lawrence's Legitimate Episcopal Oversight," Diocese of South Carolina, 14 December 2012
- The Episcopal Church Annual. Morehouse Publishing: New York, NY (2005)
- Childs, Margaretta P.; Leland, Isabella G. (October 1983), "South Carolina Episcopal Church Records", The South Carolina Historical Magazine 84 (4): 250
- Official website
- Journal of the Annual Council of the Protestant Episcopal Church of the Diocese of South Carolina