Wow.

Filed under: * General Interest

The Church of Nigeria has denounced as ‘racist and demeaning’ suggestions that Archbishop Peter Akinola’s Aug 20 pastoral letter was ghost-written by his American bishop, the Rt Rev Martyn Minns.

The charges of American manipulation of African Archbishops were ‘another attempt to divert attention’ away from the root causes of the crisis of faith and order in the Anglican Communion, it said.

On Aug 24 the Church Times reported that ‘computer tracking software suggests’ the pastoral was extensively edited and revised over a four-day period by Bishop Minns. The article stated there were “about 600 insertions made by Bishop Minns, including whole new sections amounting to two-thirds of the final text.

There is also a sprinkling of minor amendments made by Canon Chris Sugden of the conservative group Anglican Mainstream.”

The Rev Colin Coward, director of Changing Attitude, charged that the Church Times report confirmed his suspicions that American conservatives, not African bishops were
driving the Global South’s calls for discipline of the US church.

The Church Times report “demonstrates that the most extreme demands being made of the Anglican Communion by the secessionists originate not with Archbishop Akinola in Nigeria but from Bishop Minns and other extreme conservatives associated with CANA.

“The conservatives who have been driving the Global South agenda have tried to present themselves as orthodox in contrast to what they claim is TEC’s heterodoxy. In their campaign to defeat those of us who support the full inclusion of LGBT people in the Anglican Communion, they are prepared to use methods which we believe to be abusive, dishonest and fail to embody Christian values,” Mr Coward said.

Read more...

Filed under: * Anglican - Episcopal • Anglican Provinces • Church of Nigeria

By Michael Brown

The fourth most senior figure in the Anglican hierarchy says too many demands are these days being made of bishops.

The complaint is forthrightly made by the Bishop of Durham, the Rt Rev Tom Wright, (pictured) in the September issue of Newslink, the newspaper of the Durham diocese.

And the 59-year-old church leader confesses that he has been finding it particularly hard to run his diocese in recent months since the departure for Oxford of his suffragan, the Rt Rev John Pritchard, Bishop of Jarrow, and before the arrival next month of the Ven Mark Bryant, at present Archdeacon of Coventry, as the new Bishop of Jarrow.

Bishop Wright says: “I have enjoyed this period of interregnum—in a funny sort of way. I’ve done more confirmations and licensings per week and month than ever before, and visited several churches for the first time.”

But the bishop goes on: “But I have discovered... that if there is only one of you, it’s not only a bit lonely but, frankly, more or less impossible. The demands on bishops these days are enormous.”

Read more...

Filed under: * Anglican - Episcopal • Anglican Provinces • Church of England (CoE) • CoE Bishops

Here is one:

To the Editor:

We need more than salary incentives for teachers. Schools need to offer titles, modeled on the promotion procedures in teaching universities.

These titles would reflect expertise: apprentice teacher (for the first three years), teacher, master teacher and distinguished master teacher.

As teachers received promotions, with the higher ranks optional, they would be given merit pay, of course, but would also be expected to assume additional responsibilities for mentoring new faculty, assessing school performance and participating more actively in the administration of the school.

Would this be more work for harried teachers and administrators? Of course. But it wouldn’t be as time consuming as dealing with discouraged teachers and students.

Most important, this would give teachers public recognition of their achievements and a more respected voice in the profession.

Mary Ann Rishel

Read them all.

Filed under: * Culture-Watch • Education

Two men sealed the state's first legal same-sex marriage with a kiss Friday morning, less than 24 hours after a judge threw out Iowa's ban on gay marriage and about two hours before he put that ruling on hold.

It was a narrow window of opportunity.

Polk County Judge Robert Hanson temporarily cleared the way for same-sex couples across the state to apply for marriage licenses in the county when he ruled Thursday that Iowa's 1998 Defense of Marriage Act, which allowed marriage only between a man and a woman, violated the constitutional rights of due process and equal protection of six gay couples who had sued.

County attorney John Sarcone promised a quick appeal and asked Hanson to stay his ruling until that appeal was resolved.

A dozen gay and lesbian couples were waiting at the county recorder's office when it opened at 7:30 Friday morning.

''This might be our only chance,'' said Katy Farlow, who waited in a lawn chair with fellow Iowa State University student Larissa Boeck.

Read it all.

Filed under: * Culture-Watch • Law & Legal Issues • Marriage & Family

On the minus side is the guidance from inside Lambeth Palace: 'This is very similar to Cana.' In other words, Martyn Minns isn't coming. Therefore, neither will these two be.

But another insider tells me this: 'The question is genuinely open.' It would of course be an 'easy solution' to extent the AMiA principle to all the 'irregular' consecrations. But it appears this might not in fact happen. No decision has been made. I don't want to risk my reputation on this, but there does appear to be a chance that Atwood might be invited to Lambeth.

How come? Well, the Archbishop of Canterbury, who specialises in nuanced responses, will be aware that each scheme is unique and distinctive. This therefore opens the possibility of a differentiated response. I've not seen the scheme for William Murdoch, but it certainly appears that, with regards to Bill Atwood, he is described in much more traditionally understandable 'suffragan' terms than Martyn Minns is in his scheme. What is certain is that the question of the two new bishops and Lambeth has not been considered in a deliberate way as yet. And all points of view will be taken into account when the Archbishop of Canterbury makes his decision.

Read it all.

Filed under: * Anglican - Episcopal • Anglican Provinces • Anglican Church of Kenya

Read it all.

Filed under: * Anglican - Episcopal • Anglican Provinces • Anglican Church of Kenya • Church of England (CoE)

"Simon, son of John, do you love me more than these? Feed my lambs ...; tend my sheep ...;feed my sheep ...; follow me." (John 21:15, 16, 17 and 19).

In the Gospel according to John, Jesus addressed Peter as "Simon, Son of John" on two occasions. In chapter one, Andrew, Simon's brother, introduced Peter to Jesus. On this occasion, Jesus draws attention to Simon Peter's natural human condition and his future role in the divine dispensation. Andrew brought Peter to Jesus. Jesus looked at him and said, "So you are Simon, the Son of John? You shall be called Cephas (which means Peter). (John 1 :42). Simon, the son of John, is to become, by the grace of God, Peter the rock upon whom Jesus will build the church. Simon, Son of John, does not become Peter the rock by a process of natural development, not by a process of developing his natural potential but by a process of transformation by the power of God.

In a sense this process of transformation which began in chapter one is not completed until chapter twenty-one where we find the second occasion when Jesus addressed him as Simon, Son of John -- Jesus said, "Simon, son of John, do you love me more than these?"

Among all the disciples, Peter was the one who had protested his devotion to Jesus most vehemently, promising to follow him even to death. "Peter said to him, Lord why can I not follow you now? I will lay down my life for you." (John 13:37)

All the Gospels record the terrible fact that Peter, the leaders of the Apostolic band, denied his master at the moment of crisis. The evangelist John, in line with the consistent teaching of his Gospel, is at pains to show that this did not arise from any moral weakness in Peter but was one manifestation of the necessary fact that the meaning of Jesus' death can in no circumstances be grasped by unaided human nature (flesh and blood), but can only be grasped by the new dispensation of the spirit which is inaugurated by the passion and resurrection of Jesus.

Peter had been among the first to be called by Jesus to follow him. And he had followed faithfully in his way. Peter is ready to lay down his life for Jesus, just as Jesus had said that the good shepherd lays down his life for the sheep. And Peter's word was proved true when in the darkness of the Garden of Gethsemane Peter drew his sword and proposed to fight single handedly against a whole company of soldiers. But that act of the impetuous - Peter brought only a sharp rebuke from Jesus. "Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?" (John 18:11). Peter is eager to follow, but he cannot because "the way" has not yet been opened. No one can follow until Jesus has done what he alone can do. Only he can "offer for all time a single sacrifice for sin." (Hebrews 10:12). Jesus does this as an act of loving obedience to his Father - "Not my will but your will be done." When Jesus has accomplished his saving work, a way will be opened along which Peter can and will follow, along with all who take up the cross and follow Jesus. Now he sees through a glass darkly and has to come to the realization that his human and loyal determination to follow Jesus leads him to act in his own strength without reliance on the will and power of God.

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Filed under: * Anglican - Episcopal • Anglican Provinces • Anglican Church of Kenya • West Indies

Stand Firm has posted an excellent report from Hank Steenstra, packed full of details re: yesterday's consecrations in Nairobi. Of particular interest, the transcripts of statements by bishops Atwood and Murdoch towards the conclusion of the service. Here are a few excerpts, but you really should read the whole thing, says bossy elfgirl!

The liturgy was for the most part a very traditional Anglican service with some Kenyan touches. One was that a bishop-elect is escorted in and out of the cathedral during the service by a bishop on either side who is holding his hand. This was based on the history of martyrs and the fear that prospective bishops might be inclined to run rather than be consecrated. The service included great quantities of glorious music from traditional hymns to anthems by the great cathedral choir to praise music with African melodies and harmonies led by the Praise Band. To capture an event of worship of this length and variety required one to be present to hear, absorb and join in. The Anglican TV recording may help capture the flavor.

Among the assembled throng were nine primates of the Anglican Communion or their representatives. Those personally present included Archbishops Benjamin Nzimbi (Kenya), Henry Orombi (Uganda), Emmanuel Kolini (Rwanda), Gregory Venables (Southern Cone), Drexel Gomez (West Indies), Bernard Malango (Central Africa), Justice Akrofi (West Africa) and Ian Ernest (Indian Ocean). Archbishop Peter Akinola (Nigeria) was represented by Archbishop Nicholas Okoh. Total support but regrets for being unable to attend came from Archbishop Donald Mtetemela (Tanzania), Archbishop Dirokpa Fidele (Congo) and Archbishop Joseph Marona (Sudan).

In addition to this assembly of the major players in the Global South, the following US bishops were present: Bishop Robert Duncan (Pittsburgh), Jack Iker (Fort Worth), Martyn Minns (CANA) and Chuck Murphy (AMiA), plus Bishop Robinson Cavalcanti (Recife) and Bishop Donald Harvey (Canada). There were about 20 Kenyan bishops also present. All of this episcopate presence contributed to a dramatic sense of great importance surrounding the otherwise ordinary church business of consecrating bishops. No one I spoke with knew of any occasion in the history of the Anglican Communion when so many primates were present to lay hands for the consecration of bishops. [...]

Comments from Bishop Bill Murdoch included the following:

This is an urgent mission moment. So, who better to lead the way than the ones who still know that the Mission is urgent and the Message is the word of God and the gospel of Christ, and the Price to be paid is everything for the love of Christ and his Cross. Who better to remind us that it is not about us, it is about Jesus, the only Lord, the only name by which men can be saved. Who better than the Kenyans, the Africans, the churches of the Global South, whose blood, sweat and tears, whose smiling eyes shine with the light of souls overflowing with the glory of this great salvation. Who better to tell us? The Mission is urgent.

[...]
[And Bishop Atwood's remarks included the following]

Second, I owe a great debt to the East African Revival. I bear its mark deep in my heart and spirit. It has provided a profound resonance with my spirit and encouragement for my soul. In it I found a people who have discovered the lengths to which God is willing to go to demonstrate unconditional love––a love so rich and deep it demands response.

I also owe a great debt to many Archbishops who have been mentors and friends. Each has freely shared their redemptive gifts with the church and the world and, thankfully also with me over the years. It is my hope to apply some of what I have learned from them and eventually to become something like them.

I long to have something of the precise theological vision of Drexel Gomez,
the Spirit of Henry Orombi,
the courage of Emmanuel Kolini,
the Gospel passion of Greg Venables,
the clarity of Justice Akrofi,
the servant's heart of Bernard Malango,
the strength of Peter Akinola (represented today by Archbishop Nicholas Okoh - a great leader in his own right),
the willingness of Bob Duncan,
the humility of Donald Harvey,
the conviction of Ian Ernest, and
the distilled simplicity of Joseph Marona,
and the joy of Fidele Dirokpa.

While these and other friends here have been spiritual fathers and inspirational examples for me, I owe a particular debt to Archbishop Benjamin Nzimbi...

The full text is here. Do read it all!

Filed under: * Anglican - Episcopal • - Anglican: Commentary • Anglican Provinces • Anglican Church of Kenya • Episcopal Church (TEC) • TEC Conflicts • Global South Churches & Primates

When the Tarek ibn Ziyad Academy opened four years ago in suburban Minneapolis, the school was a bold experiment and its survival was in question. There was the scramble to attract students that any charter school faces, but Tarek ibn Ziyad had the additional worry of a constitutional challenge, given the school's sponsorship by a nonprofit called Islamic Relief and the curriculum's emphasis on Muslim culture and the Arabic language.

The school has not only survived but thrived, and there are plans for local expansion. Perhaps the surest sign that the experiment worked came last week, when a new charter school opened up thousands of miles away in Hollywood, Fla.--founded by Jewish parents, Ben Gamla Charter School has kosher food in the cafeteria and Hebrew posters in the classrooms. In the planning of the Florida school, Tarek ibn Ziyad's experience was taken into account.

The success of Tarek ibn Ziyad's model, and its adoption outside of Minnesota, heralds a potentially explosive new trend in America's charter schools: publicly funded schools tied to a particular religion. The founders of Ben Gamla are already promising more branches in other states, and parents from other religions are sure to venture into similar territory, pushing the constitutional limits even further. As Peter Deutsch, the Orthodox Jewish congressman who started Ben Gamla, has said, it "could be a huge paradigm shift in education in America."

Read it all.

Filed under: * Culture-Watch • Education • Religion & Culture

[TEC's] goal, according to Episcopal Church Presiding Bishop Katharine Jefferts Schori, ‘is part of [the denomination’s] mission.’ The House of Bishops also defined it last March as part of the ‘gospel’ that the Episcopal Church is called to preach. Yet that goal and many other examples of jettisoning biblical, traditional Anglican faith have led thousands of orthodox Anglicans to leave the Episcopal Church.

And it is precisely those deviations from orthodox faith and practice that put the Episcopal Church outside of the mainstream of not just the Anglican Communion, but the larger body of Christ. Make no mistake: the Episcopal Church’s actions dangerously compromise the holiness of the church and its members. The Anglican Communion primates clearly recognize that fact. Will the Episcopal Church put the good of the worldwide church ahead of its own desires? Or will it remain insistent, as its Executive Council said in June, that it can only be what it is? The clock is running out.

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Deacons, even those impatient to be priests, may be required by their bishop to spend longer than one year in the diaconate, “in order to live more fully into that calling”, if the General Synod welcomes a new report from the Church of England’s Faith and Order Advisory Group.

It could also lead to some Readers’ being encouraged to test their vocations as deacons. “A pro-active discernment of the vocation of some Readers, by bishops and diocesan staff, could lead to a significant harvest of ordinands, especially for the distinctive diaconate,” the group finds.

Some Readers are experiencing a crisis of morale, says the report, The Mission and Ministry of the Whole Church. They feel squeezed between the clergy and “the upsurge of expressions of lay ministry”. Although some Readers would see the ministry of distinctive deacons as too close to their own for comfort, the group would prefer to see suitable Readers prepared for the diaconate rather than enlarge the duties attached to the office of Reader.

“For some, diaconal ministry would be an ongoing commitment: their ministry would find its fulfilment in the distinctive diaconate. For others, the diaconate would lead, perhaps after a period of several years, to ordination to the presbyterate,” it says.

Read it all.

Filed under: * Anglican - Episcopal • Anglican Provinces • Church of England (CoE) • * Christian Life / Church Life • Parish Ministry

As the Anglican Communion navigates the current presenting issues that affect all Anglican provinces, The Episcopal Church should undoubtedly take counsel with other Anglicans, and very often we would do well to heed their advice. Indeed, it has been largely due to the pressure brought to bear upon us by our Anglican brothers and sisters that we have begun to tend more responsibly to the concerns of those within The Episcopal Church whose theological convictions have led them to dissent from the consent for Bishop V. Gene Robinson and other recent actions of the General Convention.

However, taking counsel differs immensely from establishing new legal arrangements within the Anglican Communion that would serve to undo the principle of autonomy and independence expressed in the Act in Restraint of Appeals. I would argue that this principle could legitimately be called the “First Principle of Anglicanism.” (The detailed discussion of autonomy in Section B of The Windsor Report arguably does not fully appreciate the intention and subsequent ramifications of autonomy as embodied in the act.)

As the Executive Council, the House of Bishops, and the General Convention consider various communiqués, potential plans of action, and ultimately the Anglican Covenant, we would do well to remember this first principle of Anglicanism that initiated our distinctive way of being church and heed the wisdom of our English reforming forbears.

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Filed under: * Anglican - Episcopal • Episcopal Church (TEC) • * Christian Life / Church Life • Church History

I’m not convinced about either the need for more mitres, or about the timing of all these consecrations. I’m not greatly sympathetic however to the official Anglican Communion response that the consecrations create ‘increased confusion’. The confusion came with the consecration of Gene Robinson, and the subsequent inability of the Episcopal Church’s leadership to respond adequately to the clear voice of the Anglican Communion, and also to find a way to accommodate parishes and clergy who could no longer identify with their own diocesan bishops. Some kind of alternative oversight scheme should surely have been worked out which responded to the need of those congregations. It is difficult to escape the conclusion that the Episcopal Church desires nothing more than conformity to its own mores and canons at the expense of theological and ecclesiological diversity.

Equally problematic however is the expectation of West Indies Archbishop, Drexel Gomez, that these consecrations could lead “towards a creation of a viable, stable and orthodox Anglican presence in the United States.”

Read it all.

Filed under: * Anglican - Episcopal • Abp of Canterbury Rowan Williams • Anglican Provinces • Anglican Church of Kenya • Episcopal Church (TEC) • TEC Conflicts • Lambeth 2008

Revolution in common parlance is an overthrow of the existing order. But when a wheel has completed one revolution, a point on its circumference has returned to its point of origin. And a revolution is a return to the beginning, a restoration.

What we are in the middle of now in the Anglican Communion is not schism or separation, but a revolution. In the last decades, the Communion has been increasingly under the dominance of leadership which is over-influenced by the assumptions of western intellectual culture through the dominant role of the Church of England and ECUSA. People are now saying publicly that this unrepresentative dominance must end.

Archbishop Orombi of Uganda has said “However we come to understand the current crisis in Anglicanism, this much is apparent: The younger churches of Anglican Christianity will shape what it means to be Anglican. The long season of British hegemony is over.

“The reason there is a global Anglicanism today is that Anglicans were compelled by the Word of God to share the gospel throughout the expanding British Empire and beyond. In the absence today of such a convenient infrastructure, the future of the Anglican Communion is found in embracing the key Reformation and evangelical princip les that have had such an impact in Uganda. Without a commitment to the authority of the Word of God, a confidence in a God who acts in the world, and a conviction of the necessity of repentance and of a personal relationship with Jesus Christ, we will be hard-pressed as a communion to revive and advance our apostolic and missionary calling as a church." [read here]

In other words, the future is to be found in returning to the key Reformation and evangelical principles that are the strength and core of the Anglican expression of Christian faith.

Read it all.

Filed under: * Anglican - Episcopal • Global South Churches & Primates

But except for a belief in God, Connecticut residents were notably less likely to say that these basic biblical concepts "absolutely" exist when compared with their national counterparts.

"Overall, about the same proportions of people in Connecticut allow for the existence of these religious icons - God, Satan, etc.," said Monika McDermott, research director at the Center for Survey Research and Analysis at UConn. "The big difference is that residents of Connecticut have some doubts that the rest of the country doesn't seem to have at the same level."

Although the 5 percentage point difference between state and national respondents who say that God "absolutely" exists is not statistically meaningful, McDermott said, in other categories the difference in levels of certainty is more significant than differences in overall belief levels.

Andrew Walsh, associate director of the Leonard E. Greenberg Center for the Study of Religion in Public Life at Trinity College, isn't surprised by either of the poll's major findings: that basic religious beliefs are similar in Connecticut and the nation, and that those beliefs tend to be less certain here.

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Filed under: * Culture-Watch • Religion & Culture

As has been reported by the press, the Episcopal bishops last spring were given three requests and a deadline by the global Anglican primates. They were asked to stop consecrating actively gay bishops (meaning no more Gene Robinsons), to stop formal blessings of same-sex unions, and to provide space for those who dissent from the regnant liberal theology of the Episcopal Church. The deadline was September 30, so the upcoming meeting will in effect signal definitively whether or not the American church will decide to remain in step with the Anglican Communion or instead detach itself and go its own way.

Williams’ stance at the meeting will inevitably signal whose side he is on. The majority of the Episcopal Church’s bishops do not want to comply with the primates’ requests, as they signaled vociferously last spring. The question is: If they refuse, what if anything will happen to them? Will the American bishops get to come to Lambeth and participate in the other global conferences of Anglicanism no matter what they do, or will refusal mean that they’ll have to sit at home?

It’s an important question, because sitting at home would mean that the American church would no longer have any say in the decision-making bodies of Anglicanism. In effect, it would mean that the Episcopal Church would no longer be a fully constituent part of the Anglican Communion—which, especially when viewed in light of Anglicanism’s history, would be a striking change. Many American bishops who otherwise would support Gene Robinson would at the least be given pause by such a momentous choice.

Of course, it is just this choice that the Americans want to avoid, as, most likely, does Rowan Williams. In many ways Williams is close theological kin to the American church, and it will be extraordinarily difficult for him to prosecute this sort of separation.

But as wrenching as it may be for him, it is probably the only way to keep the majority of Anglicanism together.

Not doing it will likely set off a domino-like series of effects. In essence, the decision-making authority of Anglicanism’s central instruments will collapse—if the agreement hammered out by the global primates last spring in Tanzania is seen to have no bite, future meetings will become toothless and ineffectual.

Read it all.

Filed under: * Anglican - Episcopal • Abp of Canterbury Rowan Williams • Episcopal Church (TEC) • TEC Conflicts • Lambeth 2008 • Sexuality Debate (in Anglican Communion) • Same-sex blessings • Windsor Report / Process

"It is a division of opinion between those of us who firmly believe that homosexual practice violates the order of life given by God, and those who seek, by various means, to justify what Scripture does not," said Archbishop Drexel W. Gomez of the West Indies, the main preacher at yesterday's service. In his sermon, Gomez accused the Episcopal Church of "aggressive revisionist theology" and said the idea that homosexuality is permissible for Christians is "a lie."

"[The apostle] Paul singles out homosexuality in the Gospel for special attention, because he regards it as providing a particularly graphic image of the way in which human fallenness distorts God's created order," Gomez said. "We believe that faithfulness to the Gospel of Jesus Christ prevents us from compromising the truth so clearly revealed in Holy Scripture."

Read it all.

Filed under: * Anglican - Episcopal • Anglican Provinces • Anglican Church of Kenya • Episcopal Church (TEC) • TEC Conflicts • Sexuality Debate (in Anglican Communion) • Same-sex blessings

During her final illness, St. Thérèse of Lisieux, the 19th-century French Carmelite nun who is now widely revered as “The Little Flower,” faced a similar trial, which seemed to center on doubts about whether anything awaited her after death. “If you only knew what darkness I am plunged into,” she said to the sisters in her convent. But Mother Teresa’s “dark night” was of a different magnitude, lasting for decades. It is almost unparalleled in the lives of the saints.

In time, with the aid of the priest who acted as her spiritual director, Mother Teresa concluded that these painful experiences could help her identify not only with the abandonment that Jesus Christ felt during the crucifixion, but also with the abandonment that the poor faced daily. In this way she hoped to enter, in her words, the “dark holes” of the lives of the people with whom she worked. Paradoxically, then, Mother Teresa’s doubt may have contributed to the efficacy of one of the more notable faith-based initiatives of the last century.

Few of us, even the most devout believers, are willing to leave everything behind to serve the poor. Consequently, Mother Teresa’s work can seem far removed from our daily lives. Yet in its relentless and even obsessive questioning, her life intersects with that of the modern atheist and agnostic. “If I ever become a saint,” she wrote, “I will surely be one of ‘darkness.’ ”

Mother Teresa’s ministry with the poor won her the Nobel Prize and the admiration of a believing world. Her ministry to a doubting modern world may have just begun.

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Filed under: * Christian Life / Church Life • Spirituality/Prayer • * Religion News & Commentary • Other Churches • Roman Catholic

THE ANGLICAN Church in South Africa will not permit blessings of same-sex unions or gay marriage, the Bishop of Mthatha told his diocesan synod on Aug 25, as it is contrary to Scripture and God’s plan for humanity.

The Rt Rev Sitembele Mzamane told the 48th meeting of the diocesan synod that he forbade clergy in the Diocese of Mthatha (formerly the Diocese of St John the Evangelist) from solemnising gay marriages under South Africa’s new civil marriage code.

“We still embrace the Biblical truth that homosexual behaviour is a sin, not an orientation as others would like us to believe,” he said.

“Same-sex union is something that has been accepted by the government. But that does not mean that everything the government accepts or condones as right, the church will simply say ‘Yes’ and toe the line as well. No, it’s not like that, we base everything on the Bible,” Bishop Mzamane said according to accounts printed in an Eastern Cape newspaper, the Daily Dispatch.

Read it all.

Filed under: * Anglican - Episcopal • Anglican Provinces • Church of South Africa • Sexuality Debate (in Anglican Communion) • Same-sex blessings

Representatives from 29 Provinces (see below) and from the Anglican Churches in Cuba and Sri Lanka attended. A number sent regrets. In addition three Provincial Secretaries had to send last minute apologies because of visa difficulties and in one case from illness.

The Provincial Secretaries received a letter of greeting from the Archbishop of Canterbury, the Most Reverend Dr Rowan Williams. They were welcomed to Hong Kong by the Primate of Hong Kong Sheng Kung Hui, Archbishop Paul Kwong. The Archbishop was Provincial Secretary for Hong Kong immediately before taking up his present office and had been involved in the earlier preparations for the conference. All who attended were deeply grateful to the host Province for its generous hospitality and superb organisation.

Each representative had time to brief colleagues on their own provinces. Provincial Secretaries from different parts of the world gave presentations on the distinctive roles they play in supporting Primates and Provinces in their decision making, financial management and support and development of ministries and staff. There were presentations and discussions on the particular difficulties facing Churches in places afflicted by civil war, conflict, unrest and disease. A number also spoke of situations where Christians face unjust treatment for their faith.

[...]

Through presentations, Sunday worship in churches in the Hong Kong dioceses and visits to projects run by the Hong Kong Sheng Kung Hui Welfare Council, the Provincial Secretaries learned much about the social, economic and spiritual challenges facing the Special Administrative Region ten years after reunification with China. They drew inspiration from the continuing commitment of Anglicans in Hong Kong to a range of welfare and educational programmes and the notable impact that a small Church is continuing to make to the life of the region through its commitment to the Gospel of Jesus Christ.

Those who attended were nurtured in their Christian discipleship through times of worship and warm fellowship. Frank discussions both in the formal sessions and informally served to strengthen bonds of friendship among all those present. These served to reinforce the importance of continuing to seek ways of maintaining unity within the Communion at this time of strain and uncertainty. All committed themselves to pray for each other over the coming days. There was agreement that planning should be put in hand for a further meeting in the series in three years’ time.

Provinces represented: Aotearoa, New Zealand and Polynesia; Australia; Bangladesh; Brazil; Burundi; Canada; Central Africa; Central American Region; England; Episcopal Church (USA); Hong Kong; Indian Ocean; Ireland; Japan; Jerusalem and the Middle East; Kenya; Melanesia; Mexico; Myanmar; Pakistan; Philippines; Rwanda; Scotland; South India; Tanzania; Uganda; Wales; West Africa; West Indies. The Anglican Churches in Cuba and Sri Lanka were also represented. Congo, Korea and Sudan had to send last minute apologies.

Read it all.

Filed under: * Anglican - Episcopal

At a recent meeting of the Society of the Holy Cross, the Moderator of the Network of Episcopal Dioceses, Bishop Robert Duncan, re-assured the some forty priests gathered there that Anglo-Catholics would certainly have a recognized and respected place in whatever new Anglican structures should develop within this country. His understanding and defense of our position was clear and thoroughly appreciated. But then one of the priests asked him about the ordination of women, and we discovered the great distance that still divides us.

As the bishop continued to talk the fundamental nature of that division became all too clear. We are not divided simply by the women's issue nor with others by the homosexual issue but by the same fundamental theological issues that have always divided Anglo-Catholics and Evangelicals within our own Communion, and Protestants and Catholics throughout the world ever since the Reformation. The issues confronting us are theological rather than biological.

At one point Bishop Duncan claimed that the 1662 Prayer Book established sin and atonement as the fundamental theology of Anglicanism, And it is certainly true that after the British nation had suffered from the Puritan environment of the Commonwealth, regicide, the beheading of an archbishop and vivid reminders of the horror of the Black Death, a new emphasis upon the reality of sin and our need for atonement came to the fore. The theological emphasis of the 1662 Prayer Book came out of the same spiritual stable as the Dance Macabre and the blood-spattered crucifixes of Spain, just as much as our 1979 Prayer Book reflects American self assurance and prosperity. Both developments redressed a previous imbalance but neither in themselves established a new fundamental theology for Anglicanism. For that we must go to the early fathers and the tradition of the undivided church.

Read it all.

Filed under: * Anglican - Episcopal • * Theology

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Thanks to USA Today, we have this nice picture of the consecration today in Nairobi of Bill Atwood and Bill Murdoch:



The story accompanying the photo is here.

UPDATE 2: Kevin Kallsen of Anglican TV has a large collection of photos online here. This one below is my favorite. NICE WORK KEVIN!




----------
Other pictures include these two from AFP:

BBC: Photo, Story

TurkishPress.Com -- Photo, Story

Filed under: * Anglican - Episcopal • - Anglican: Latest News • Anglican Provinces • Anglican Church of Kenya • Episcopal Church (TEC) • TEC Conflicts

Visitors to East Anglia's annual Greenpeace fair in England on Sunday will be able to confess their sins against the environment to a [Roman] Catholic priest.

But the Rev. Antony Sutch, who will be hearing people's eco-confessions, said it would be a question of secular rather than sacramental confession.

Read it all.

Filed under: * Culture-Watch • Religion & Culture • * Economics, Politics • Energy, Natural Resources

As many of our readers know, Kevin Kallsen of Anglican TV is in Africa to record the consecrations of Bill Murdoch and Bill Atwood in Kenya (today) and John Guernsey in Uganda (Sunday Sept. 2).

His one-hour long broadcast (of a portion of the 4 hour service) from Nairobi today will begin at 1 p.m. Eastern. You'll find it at Anglican TV.

If you appreciate Kevin's service in filming these events, please consider donating to help Kevin's internet costs.

Filed under: * Anglican - Episcopal • Anglican Provinces • Anglican Church of Kenya • * Resources & Links • Resources: Audio-Visual

The Information Mission, as the commission was called, was to propose any change to the law and to administrative practices that were necessary to better protect the rights of the child and to reflect changes in the French family. The commission’s report, the Parliamentary Report on the Family and the Rights of Children, released January 27, 2006 did acknowledge that the French family has altered significantly, becoming “more diverse and less institutionalized”, but recommended nonetheless that in the best interests of children homosexual ‘marriage’ should remain prohibited.

The Information Mission made every effort to hear all views on the subject. It organized 14 round tables and heard 130 people from the diversity of French society. It travelled to Spain, the United Kingdom, Belgium, the Netherlands and Canada to assess the reforms that have been undertaken in other countries.

The report sets out 100 proposals that require amendments to existing statutory or regulatory provisions.

The Mission considered demands for marriage to be made available to same-sex couples, and was of the view that it “is not possible to think about marriage separately from filiation: the two questions are closely connected, in that marriage is organized around the child.” Said the report: “ Marriage is not merely the contractual recognition of the love between a couple; it is a framework that imposes rights and duties, and that is designed to provide for the care and harmonious development of the child. Foreign examples demonstrate this: countries that have made marriage available to same-sex couples have all, simultaneously or subsequently, authorized adoption by those couples and developed systems for assisted procreation or surrogate gestation, to enable those couples to have children.”

The report stated: “It would in fact be incoherent, if couples were regarded as equal, to remove the prohibition on marriage and preserve it for filiation.”

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Filed under: * Culture-Watch • Marriage & Family • Sexuality • Civil Unions & Partnerships • * International News & Commentary • Europe

The BBC has the story about today's consecrations of Bill Murdoch and Bill Atwood as one of the lead stories on its world news page. Since it's just a short story, we include it here in full.

Kenya's Anglican Church has consecrated two US bishops in a move likely to deepen a bitter row over homosexuality.

Bill Murdoch, of Massachusetts, and Bill Atwood, of Texas, will be answerable to the Kenyan Church, although they will serve in the US.

They left the US branch of the Anglican Church - the Episcopal Church - after it consecrated an openly gay bishop.

There are growing tensions within the Anglican denomination around the world, mainly over the issue of homosexuality.

Strong opposition

The two Americans were consecrated at a service at All Saints Cathedral in Nairobi by Archbishop Benjamin Nzimbi. The ceremony was expe