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--Titus 1:9, Revised Standard Version
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It has been the collective resolution of the GAFCON Group for several years that we shall not participate in any gathering in the Anglican Communion to which TEC and The Anglican Church of Canada (ACC) were invited, until they repented of their erroneous doctrinal and theological postures and practices. However, following the almost unanimous resolution of the GAFCON and the Global South Groups, we decided the invitation.
Attached is the statement of the meeting regarding TEC.
The Anglican Church of Canada (ACC) was not focused on because it claimed that it has not altered its Marriage Canon. However, we know that the Anglican Church of Canada, Scotland, Wales, Brazil and New Zealand are on the way to toeing the footsteps of TEC. We are yet to be convinced that the restrictions imposed on TEC will be implemented. The bottom line, therefore, is that nothing has changed.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Church of Nigeria Sexuality Debate (in Anglican Communion) Same-sex blessings * Theology Ecclesiology Ethics / Moral Theology Theology: Scripture
I could quite imagine two adjacent dioceses within the Church of England permitting or prohibiting divorce, and recognizing or not recognizing the leadership of women. It wouldn't be comfortable, but it would be possible. It is simply impossible, however, to imagine one diocese celebrating same-sex sexual unions as equivalent to other-sex marriage, and a neighbouring one holding that this is outside of Christian moral teaching, and therefore (among its clergy) a cause of discipline. These two different views are simply incompatible; two such dioceses could not co-exist in the same Church.
That is why the question for the Church is not about polity alone, but about the Church's doctrine of marriage, and within that, its understanding of human sexuality. There is no middle ground to stand on.
Ritchie appears to share the view of Jayne Ozanne (former Director of Accepting Evangelicals, whom he cites) that change in the Church is "inevitable." To that end, Ozanne cites survey evidence showing that popular opinion is changing, and changing fast. That is one way for the Church to decide its doctrine - on the basis of popular opinion.
Historically, though, the Church of England has pursued a patient engagement with Scripture in order to shape its theology....
Read it all from ABC australia.
Filed under: * Anglican - Episcopal - Anglican: Commentary - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
I write this article after having completed the first week of the Institute. If possible, it has already exceeded my expectations. Several things have especially stood out to me this first week.
First, the Beauty of Christ’s Global Body. Upon meeting my fellow participants the first day, I was surprised to discover that we had many mutual friends from places like India, South Sudan, Nigeria, Uganda, Tanzania, etc. This was especially surprising in light of the fact that as a young priest I haven’t lived very long, haven’t traveled very far, and haven’t had a whole lot of life experience. In short, this instant connectedness was not about me but was simply a beautiful testament to how Christ’s body has grown—from Jerusalem to the ends of the earth—and to how the spiritual unity we have in Christ is being made visible by advances in modern technology.
Stemming from this unity, the fellowship has been both rich and challenging. With regards to the richness, one cannot hear eyewitness stories of martyrdom and persecution without being touched in the deep places of one’s soul and inspired to follow Christ more faithfully in one’s own walk (Heb. 11). Many of the participants have tread the path of persecution, and as a Westerner, their stories put my own ministry challenges in healthy and humbling perspective.
On the other hand, the diversity of the fellowship has challenged us to wrestle honestly with the unique cultural lenses we bring to ministry. Whether we’re asking questions after a lecture, breaking down a passage of scripture in a small-group preaching exercise, or analyzing a case study from mission field, it has been eye-opening to see just how pervasively our cultures influence our perspectives. Fortunately, as we wrestle honestly with these issues, our blinders begin to fall away, and we are able to more clearly see the pure and undiluted Gospel, in all of its glory.
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Evangelism and Church Growth Ministry of the Ordained * Culture-Watch Globalization Religion & Culture * South Carolina * Theology Christology Ecclesiology Ethics / Moral Theology Theology: Scripture
The Anglican Communion Institute - Canada
The Rev’d Canon Dr. Murray Henderson
The Rev’d Canon Dr. Dean Mercer
The Rev’d Dr. Ephraim Radner (Senior Fellow, ACI)
The Rev’d Dr. Catherine Sider-Hamilton
If you drop a penny from your hand to the ground, no one notices. Drop it from the 18th floor, and everyone pays attention. If you shoot an arrow from a distance, and it leaves the bow off only by a fraction, no matter how smooth the shot feels, it will still land far from the target.
On first blush, the statement from the Primates has a minimal and precise character that we come to expect of such statements, but this one above all illustrates the importance of precision and modesty. Upon every reading one sees how hard this unexpected penny might land, with two responsibilities in mind as the Anglican Church of Canada enters its deliberations over a possible change to the marriage canon.
“This meeting could have been marked by calls for exclusion of the Presiding Bishop of The Episcopal Church and me. It was not. It could have been marked by walk-outs as some had anticipated. It was not. It could have been marked by ranting and raving. It was not. Instead it was marked by perseverance to remain in dialogue that was frank but respectful. It was marked by a generosity of grace and patience, with one another. It was marked too, by renewed commitments in the consideration of matters of doctrine that could be of a controversial nature, to consult broadly in the seeking of advice and counsel.”
This sense of the value that communion holds for us all, bound as we are by the ties forged in baptism, has protected the Communion from a moment of disintegration, an internal threat of which Canada is keenly aware. Many fear that disintegration already has come to The Episcopal Church in the wake of their divisions and may well be permanent. As the presence and participation of Archbishop Foley Beach made clear (he was invited to vote on the statement, though he abstained), the Anglican Communion in the United States is divided. Already The Episcopal Church no longer speaks alone for Anglicans in that country.
Nothing on this scale has happened yet in Canada, though a wealth of clergy and lay members have left for the Anglican Network In Canada churches. A spirit of cordiality among the Canadian Bishops (and, to be candid, a degree of stealth - it is stealth to declare doctrinal statements non-doctrinal; to bless and appoint as clergy same-sex couples who are civilly married) has kept the Canadian Church from a defining and divisive moment. As well, we are keenly aware of declining resources in the Canadian church as a whole. We can't afford division.
At last count, there are 40 ongoing legal disputes among Anglicans in the United States, with a price tag estimated at between $30 to $60 million. Reconciliation in Canada between ACoC and those churches that have already joined ACNA or ANIC would be hard, but nothing like what will required in the United States if reconciliation is taken up.
Secondly, the Primates aimed for the centre. The church’s tradition on life for the married and single was reaffirmed and therefore, an obligation to reckon with this tradition, for those who dissent. What happens if that obligation is ignored, if "unilateral actions" are taken "on a matter of doctrine without Catholic unity"? Nothing less than the current dysfunction of the church, the reason for which the Archbishop of Canterbury called the meeting.
Has anything been taken from the authority of the provinces? No, but central affirmations about the shared convictions and obligations of the family members remind everyone that this is not the cold competition between Rogers and Bell, but rather the personal and intimate relationship between Fred and Justin and Eliud, a bond which from that level extends to us all.
And from the centre, “consequences” were restated if provinces act independently. In a fashion that is typical of the Anglican church, infused with a spirit of generosity and charity that wins deep and profound loyalty, the statement was issued in terms of consequences, not in terms of discipline or punishment. Those who have raised this challenge have been treated with charityand respect.
There was an ugly alternative hovering over the Primates in that crypt, of party competition, factionalism and fragmentation, the spirit of this age to which we are all subject. This statement, by contrast, was cast in terms of family obligations and the obligations of old and precious ties. If a spirit of prophecy has come to The Episcopal Church, it is only fair for the rest of the Communion to state the truth: that spirit has not spoken to the rest. That spirit, in fact, is contested by the majority. Your arrow has hit and hurt people you are not taking into account.
That is the cost of TEC’s prophetic claims. That is the Scriptural obligation on us all - “let the spirits be tested.”
How will the penny land in Canada?
On the one hand, it’s hard to know what the impact will be or when it will be fully felt. But here are three consequences that immediately come to mind.
First, those who uphold and support the church’s formal teaching, and have done so at no small cost in Canada, have been encouraged and emboldened. They are not alone. However marginalised they may be in their own national church and scorned in their society, they have been encouraged once again to stand firm.
Secondly, the Anglican Church of Canada has before it the option of continuing this debate inside or outside of the boundaries for such a debate in the Communion.
There is a reason for restraint with regard to the marriage canon that all can understand. This question was rushed! The church moved, without reflection or preparation, from blessings to marriage. That is apart from the questionable merits of the Primate’s Commission report itself, “This Holy Estate”, which provided a rationale for the marriage canon to be changed.
In a thorough review, which draws in similar reviews of the formal statements of The Episcopal Church and the Scottish Episcopal Church, Martin Davie, (formerly the Theological Secretary of the Council for Christian Unity of the Church of England and Theological Consultant to the House of Bishops), identifies a clear independent streak. Even apparent allies of a rationale for change - TEC, SEC and the ACoC - are developing rationales on their own. The challenge to the marriage canon is not just the work of dissenters, but of sectarians, too. ("A Church of England perspective on Anglican arguments for same-sex marriage,” by Martin Davie,
And should the Anglican Church of Canada proceed independently of the communion, they will have a hand in formalizing the division among Anglicans in Canada. Archbishop Foley Beach and ACNA now speak to Canterbury on behalf of Anglicans in the United States. The impact of this has not yet been measured.
Until now, TEC could claim that they represented American Anglicans to Canterbury. That is now past. And so who does TEC represent? Critics have every reason to say: a declining, self-styled progressive denomination who has taken up the questions around human nature and sexuality along lines that match perfectly current social mores. And standing beside and apart from them is a growing and invigorated body who have faced this same challenge from deep within the tradition of their church and communion and the Gospel of Jesus Christ.
Canada has, in large part, avoided this division and competition. How the ACoC could proceed with a marriage canon change and maintain their integrity - indeed, their existence - as a single broad church beggars the imagination.
Since Lambeth 1998 and Resolution 1.10 and over these last 18 years, this hard debate has been marked by division, enormous cost, and profound discouragement. But consider the hopeful task set out in the conclusion, this challenge for us all: the “restoration of relationship, the rebuilding of mutual trust, healing the legacy of hurt, recognising the extent of our commonality and exploring our deep differences, ensuring they are held between us in the love and grace ofChrist.”
As we approach General Synod 2016, the Primate’s statement asks us in Canada to be temperate, to be patient and to walk together with our brothers and sisters around the world, to find God's future--the truly prophetic way--in solidarity with the communion and the tradition, and not in the tempting boldness of departure from it.
How hard this penny lands! How deep and good its effects might be.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Anglican Church of Canada Episcopal Church (TEC) * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology
Despite the increasing tension, Bishop Lee is optimistic about the future of the Anglican Communion. "I think the current controversies might well prove to become a breakthrough moment in global understanding and regard for one another," he says.
Lee cites reports from primates who attended the Jan. 11-15 meeting, including a Facebook post from Archbishop Welby which emphasized unity during the tense discussions.
"Despite those differences," Lee says, "two bishops were regarding each other and realizing they were both followers of Jesus Christ. Above and beyond all the disagreements, each trying to work out the implications of their faith in their own context. I think that's extraordinary."
Bishop Lee says the main barrier to resolving this dispute -- and future disputes -- is the human habit of categorizing people according to gender, sexual orientation, race, etc. "As long as those things remain abstractions, it's very easy to speak about who may or may not be in this place or that place," he says. "When they become living realities, when those labels are transformed into living persons standing in front of me, and with whom I have a relationship, that's very, very different."
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Episcopal Church (TEC) TEC Bishops Sexuality Debate (in Anglican Communion) Same-sex blessings * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Theology: Scripture
The Anglican Church in North America has received numerous questions regarding whether or not Archbishop Beach was “a full voting member of the Primates Meeting.” Archbishop Beach did not consider himself a full voting member of the Primates Meeting, but with the exception of voting on the consequences for the Episcopal Church, Archbishop Beach participated fully in those parts of the meeting that he chose to attend.
Prior to Primates 2016 he was informed that there may be certain times when the Primates would move into a formal meeting, and, as the Anglican Church in North America is not an official member of the Communion’s instruments, he would be asked to step out of the room. However, he was never asked to leave the meeting.
While at the meeting, he addressed the gathering and participated in various balloting measures that set the agenda, ordered the agenda, and sought to discern the way those in the room wanted to proceed. He did not vote on the consequences for The Episcopal Church.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Episcopal Church (TEC) * Culture-Watch Media Religion & Culture * Theology Ecclesiology Ethics / Moral Theology
The challenge facing the task group, the body — not yet appointed — whose job it will be to mend the Anglican Communion after last week’s gathering of Primates, was manifest this week as people reacted to the final communiqué from Canterbury.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Theology: Scripture
Last week the Primates of the Anglican Communion gathered in Canterbury for a week of prayer and discussion. You might well have been following the events in the media. I want to share some thoughts of my own here about what took place last week – which was without doubt one of the most extraordinary weeks I have ever experienced.
The first thing to say is that the week was completely rooted in prayer. The Community of St Anselm – the international young Christian community based at Lambeth Palace – took up residence in Canterbury Cathedral and prayed all day every day for the Primates as we talked together. As Primates we joined with all who gathered for Morning Prayer, Eucharist and Evensong in the Cathedral each day. And meanwhile thousands – perhaps millions – of Anglicans and others in the Christian family around the world prayed in churches and posted prayers on social media. I want to thank everyone who prayed last week. We felt it and we appreciated it deeply.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Commentary - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 * Christian Life / Church Life Spirituality/Prayer * Theology Christology Ecclesiology
The most significant outcome of that first GAFCON meeting was the invitation extended to conservative Anglicans in North America to form an alternative province: the Anglican Church in North America. The rending of the Communion through the disobedience of Communion liberals had occurred, and the final steps envisioned in To Mend the Net--the suspension of communion and the establishment of a new, alternative province--had become a reality.
In retrospect, the tragedy of this history can more clearly be seen: the painful departure of thousands of North American Anglicans from their church homes, countless millions of dollars spent in litigation. All of this might have been avoided if the three Archbishops of Canterbury under whose watches all this has occurred had provided faithful, godly, unequivocal leadership.
But there is an even greater tragedy: "For if the trumpet give an uncertain sound, who shall prepare himself to the battle? (1 Corinthians 14:8). Of the three great streams of apostolic Christianity--Roman Catholicism, Eastern Orthodoxy, and Anglicanism--two stand unequivocally for historic Christian faith and morals. Only Anglicanism has equivocated at the highest level.
The churches of formerly mainline Protestantism have embraced the zeitgeist. Too many Anglican leaders have chosen the path of mainline Protestantism rather than biblical, apostolic, and catholic faithfulness. And damage has been done to countless souls through the ambiguous or downright immoral witness of these Anglican leaders and church bodies.
Many count it a sign of God's grace that, in this week's meeting of the primates in Canterbury, the GAFCON and Global South primates have finally taken an effective stand to restore godly order and discipline to the Anglican Communion. This is a first step--a baby step--that, though it goes in the right direction, does not go nearly far enough. Will this first step ultimately lead to the restoration of the Anglican Communion to historic Christian faith and morals? For that to happen a lot of hearts will have to be changed.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby --Rowan Williams Anglican Primates Primates Gathering in Canterbury January 2016 Episcopal Church (TEC) TEC Conflicts TEC Departing Parishes * Culture-Watch Law & Legal Issues * Theology Ecclesiology Ethics / Moral Theology
Last week in Canterbury, though many people were amazed that there were finally some consequences for the Episcopal Church, others were disappointed that the consequences were not more stringent. Certainly, after all the years of flouting Scripture, there is ample reason to be disgusted. Certainly, as more than a dozen Provinces recognized, there was ample reason to eject TEC from the Communion. Unable to win the day on the resolution for ejection, they moved to other expressions of discipline, focusing narrowly on last summer’s TEC General Convention decision to change the marriage canon and prayer book to embrace same-sex marriage. The focus turned to what was essentially described as a failure to consult and a decision to move outside institutional norms. There should not be, however, concern about institutional norms and practice. The greatest offense is that the Episcopal Church is engaging in activities that lead people away from Christ eternally. In other words, the Episcopal Church, rather than being the Ark of Salvation, is the instrument bringing spiritual destruction to people it is literally leading away from Christ and into Hell. Although they are more strident than some other Provinces, there are others doing the same thing. Soon, the focus of discipline needs to be on them as well. Canada is a great place to start the next round!
This Primates’ “Gathering” in Canterbury was the first one to gather a majority of the Primates in years. The reason is that since the Primates’ Meeting in Dar es Salaam in 2007, a deadline was put to the Episcopal Church to return to Anglican faith and practice or “walk apart.” Sadly, following the meeting, the then Archbishop of Canterbury, Dr. Rowan Williams, unilaterally decided to overturn the hard-fought decision of the meeting and let the Episcopal Church completely off the hook. There is no way to describe gracefully what ABp Williams did. He simply unilaterally decided to declare that the deadline for conforming that had been given to TEC was “not a deadline.” Even worse, he invited errant TEC bishops to the 2008 Lambeth Bishops’ Conference, completely taking the teeth out of what the Primates had decided. From that point, it has not been possible to gather the majority of Primates because the Dar es Salaam decision had not been honored. Many Primates said that they would not attend until the Dar es Salaam decisions were implemented.
The new Archbishop of Canterbury, Justin Welby, was able to get Primates to come by insuring them that they would have control of the agenda. That is an assurance that several of the Primates I spoke with believe was honored at this gathering. The Archbishops wanted to discuss TEC, and they got to. Sadly, the resolution to completely eject TEC from the Anglican Communion failed, but almost half the Provinces were willing to give them the boot. Though the ejection resolution failed to pass, it was obvious though that the vast majority of Provinces wanted to see TEC disciplined. After lively discussions, the sanctions that were put in place were overwhelmingly approved. I understand that the numbers were 27 voting for sanctions, 3 against, and 6 abstaining. ABp Foley Beach of the Anglican Church in North America refused a ballot on the TEC vote, saying that although he had been completely included in the meeting and all the other votes that took place while he was present, he did not think it was appropriate to vote on TEC, because the ACNA’s status has not yet been formalized.
Now the question is: Were the sanctions enough? The answer is another question: Enough for what? From a spiritual standpoint, both the Anglican Church of Canada and The Episcopal Church (as well as several others) having pursued unbiblical activity without repentance deserve to be ejected from the Communion—at least until they repent and demonstrate suitable fruits of repentance. Is it enough that they have been denied voice and vote in some areas? I believe that it is extremely significant and sets the stage for more to happen with TEC and other Provinces.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Commentary Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby --Rowan Williams Anglican Primates Primates Gathering in Canterbury January 2016 Primates Mtg Dar es Salaam, Feb 2007 Anglican Provinces Church of England (CoE) Episcopal Church (TEC) * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Soteriology Theology: Scripture
Many media reports at the time of Archbishop Welby’s announcement suggested that his intention was to replace the communion relationship of the provinces with a much looser federal relationship in which member churches relate to Canterbury, but not necessarily to one another. The various provinces, these reports claimed, would keep the name “Anglican” but without any attempt to maintain common discipline or doctrine. Such a radical reorientation of Anglican ecclesiology would be a considerable blow to Anglican-Catholic ecumenical relations which have been predicated on the basis of a shared communion ecclesiology. However, Lambeth Palace has strongly rebutted such claims, insisting that no such abandonment of its Communion structures is intended, but rather the aim is to strengthen those structures by reappraising them and encouraging those who are currently disenfranchised to find their voice and be unafraid to offer critique.
At time of writing, the Primates’ Meeting has not yet concluded, however it is possible to make a few observations about the meeting. Firstly, Archbishop Welby has always maintained that he wants the Primates as a group to call the next Lambeth Conference, the ten-yearly meeting of all Anglican Bishops from around the world. All the indications are that the next Lambeth Conference will be announced, though mostly likely scheduled for 2020 rather than 2018, and this announcement in itself will be a strong signal of the primates’ continued desire to work for the unity of the Communion.
Secondly, while the Archbishop cannot sanction the North American provinces, he will be working strenuously to deepen the bonds of communion with those provinces which have been most scandalised by their recent decisions. The strongest protest to the North American provinces comes from those affiliated to GAFCon, a grouping that takes its name from the Global Anglican Future Conference held in Jerusalem immediately before the last Lambeth Conference in 2008. A number of the primates who will attend the January 2016 meeting are members of GAFCon, and claim to represent the majority of the world’s Anglicans. One GAFCon primate, Archbishop Stanley Ntagali of Uganda has already warned that he will not continue to participate in the meetings unless “godly order” is restored. GAFCon claims not to be in communion with the Anglican provinces of North America, supporting instead a breakaway group called the Anglican Church of North America (ACNA). In a strong indication of Archbishop Welby’s intention to reach out to GAFCon, he has invited ACNA’s Archbishop, the Rt Rev Foley Beach, to attend some of the Primates’ Meeting as an observer. Moreover, the Archbishop has worked hard at establishing strong personal relationships with many of these primates, which he hopes will help to avoid a rift.
Read it all.
Filed under: * Anglican - Episcopal Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 * Religion News & Commentary Ecumenical Relations Other Churches Roman Catholic * Theology Christology Ecclesiology Ethics / Moral Theology
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Analysis Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Church of England (CoE) * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
The pain is palpable at St. Mary's Episcopal Church. The Rev. Ted Berktold doesn't need a tearful 75-year-old woman in his cluttered, book-filled office to tell him that. "This is not personal," she says, "but the Episcopal Church is no longer my church."
"My church is leaving me," another elderly congregant tells someone on the staff....
Other challenges will come first: The Anglican Communion's October 2004 Windsor Report calls on the Episcopal Church USA to halt the blessing of same-sex unions, block the potential consecration of openly gay clergy and express its regret for the pain caused by the Robinson consecration. The report is fueling rumors of an official split between the Anglican Communion and the Episcopal Church USA.
Read it all (my emphasis).
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Conflicts * Christian Life / Church Life Parish Ministry Ministry of the Laity Ministry of the Ordained * Culture-Watch Marriage & Family Sexuality --Civil Unions & Partnerships * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
An overwhelming majority of the Primates present voted that TEC should be excluded from all meetings which represent the Anglican Communion and that it should be suspended from internal decision-making bodies, initially for three years.
The GAFCON Primates, of whom I am chairman, worked hard with other orthodox Primates to achieve this result despite predictions by many that the meeting would be carefully managed to prevent any firm conclusions emerging.
TEC is not the only province to reject the bible’s teaching and there is still much work to do to heal the wounds that compromise and false teaching have inflicted upon the Anglican Communion, but a start has been made.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Anglican Church of Kenya Global South Churches & Primates * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Theology: Scripture
[Journalists] haven’t noticed that the Anglican Communion has already shattered to pieces and can no longer be described as a ‘Communion’. There are still Anglican Churches and there are still relationships, but the truth is that there is no longer an interchangeable ministry, intercommunion and common prayer.
Even more importantly, there are no longer any regular meetings of the Communion nor any structures of Communion that carry any confidence. The Primates’ meeting has not met since 2011. The 2018 Lambeth Conference has been postponed, and at least a third of the Primates failed to show up for the 2008 Conference when they found they were to be subjected to endless exercises in so-called ‘Indaba’ – a supposedly African tribal form of talking through differences.
The remedies that Archbishop Rowan Williams attempted to put in place to deal with the problem of Anglican fragmentation in the wake of the Gene Robinson controversy – including the Panel of Reference, the Windsor Report, the short-lived exclusion of the Americans and Canadians from the Anglican structures and the now-forgotten ‘Anglican Covenant’ — had failed.
Read it all.
When you look at the current events in the context of an accurate timeline, it's clear that (a) the Episcopal Church has merely been placed in "time out," (b) that the global primates really do think this dispute is about the Bible and marriage, (c) that the state of sacramental Communion among Anglican leaders remains as broken as ever and (d) that all Canterbury has really achieved, with this meeting, is send the contest into extra innings (or perhaps "stoppage time" is a better term among global Anglicans)....the Church of England plays a crucial role, to say the least, in the affairs of the Anglican Communion and there will be tremendous political pressure brought on English church leaders to modernize their doctrines on marriage. Check out the first wave of incoming fire, in this news report at The Guardian.
So journalists: Eyes left. That is where the action will be in the next three years, while the Episcopal Church is in "time out." The conservatives didn't really win. They won on the marriage statement, but not on the ultimate issue of broken Communion.
Does anyone expect the Episcopal Church to compromise and move back to orthodoxy on marriage, after formally changing marriage rites?
Read it all (emphasis mine).
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 * Culture-Watch Media Religion & Culture * Theology Ecclesiology Sacramental Theology Eucharist Theology: Scripture
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 * Culture-Watch Blogging & the Internet Media Religion & Culture * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
The statement by Anglican leaders, thrashed out after four days of “painful” talks in the crypt of Canterbury cathedral, made no reference to LGBT Christians.
“To say I’m really disappointed would be an understatement,” Martyn Percy, the dean of Christ Church Oxford, told the Guardian. “The statement had nothing to say about LGBT Christians, and that’s a lost opportunity. By saying nothing, you are sending a signal.”
Jayne Ozanne, a prominent gay evangelical within the Church of England and a member of its general synod, said: “It claims that ‘there is neither victor nor vanquished’. This is false. Those whose lives will be most impacted are our LGBT brothers and sisters around the world, of which the statement makes no mention. It is as if we do not even exist.”
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Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Anglican Church of Australia Church of England (CoE) CoE Bishops Sexuality Debate (in Anglican Communion) Same-sex blessings * Christian Life / Church Life Parish Ministry * Culture-Watch Religion & Culture * International News & Commentary England / UK * Theology Anthropology Ecclesiology Ethics / Moral Theology
JUSTIN WELBY: It is a sense of, hang on; you are telling us whom and what we should be. A senior figure in one country said to me a few years ago - he said, I didn't go through the colonial period and get rid of you people in order for you to come back in a different form and do the same to me as you were doing before.
[NPR'S TOM] GJELTEN: One more consideration - Christians in the global South often compete with Muslims. Philip Jenkins, a religion historian at Baylor University, says their resistance to same-sex marriage must be seen in that context.
PHILIP JENKINS: If they were ever to waiver on these gay issues, they think that would just hand a massive propaganda victory to Muslims. Christians in those countries would be seen as just toeing the Western line, giving way to Western immorality.
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GAFCON was established in 2008 to restore scriptural fidelity to the Anglican Communion.
And in the United Kingdom, evangelical Anglican pastors have watched with trepidation as the linchpin in the debate—the Church of England—works loose from biblical orthodoxy. Sam Allberry, associate pastor of St. Mary’s Maidenhead, in Berkshire, is same-sex attracted and has championed the cause of similar Christians seeking to live in faithfulness to God’s Word—which means celibate living in singleness.
“God’s Word on this is not only clear, but I think it is good,” Allberry said during a 2014 conference hosted by the Southern Baptist Convention’s Ethics and Religious Liberty Commission.
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The Archbishop of Canterbury could face a walk out Wednesday of conservative archbishops, whose call for him to honor past agreements of the primates meetings and to restore “godly order” to the Anglican Communion, appears not to have been met. Though no walk out has happened so far, and ACNA Archbishop Foley Beach has been a full participant from the start, the tone of the meeting has changed, and the pace has quickened.
On the second day of the gathering of primates, sources tell Anglican Ink, Archbishop of Canterbury Justin Welby was asked by leaders of the GAFCON and Global South Anglican movements to address the divisions within the Communion caused by innovations in doctrine and discipline adopted by the Episcopal Church of the USA and Anglican Church of Canada. Late on Tuesday, it appears he has failed to do so to their satisfaction.\
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Despite fervid media speculation of a walk out by some bishops on the first day of the meeting, the participants gathered for a public evensong service on Monday, accompanied by young people from the new religious community of St Anselm, launched by the Archbishop of Canterbury Justin Welby at his London headquarters of Lambeth Palace last year.
Informal sources said during the first working session of the meeting the bishops focused on setting their agenda and listened to an address by Archbishop Welby on the history and key issues facing the Communion.
Ahead of the historic encounter, the Anglican leader asked people of faith to pray for the bishops so that they may be able to discern the will of God, despite the difficulties which challenge not only Christians but all of us in today’s world
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So, it is two hours after Evensong in Canterbury Cathedral finished. Last night it was electric - the Holy Spirit preaching to the Church through the lectionary - Amos 1's warning, 1 Corinthians 1 pleading for unity, practically all the Primates gathered. A real sense of God being present..
Tonight I sat in the Quire an hour before the service and just prayed for God to be glorified. Interspersed between my tongues I sang the hymn Holy, Holy, Holy which I realised afterward is to the tune Nicaea. Then the choir and Primates processed in. A third if not more of the Primates were missing and the atmosphere was totally different to Monday. Amos 2 moved from the warning of chapter 1 into judgement. Justin Welby spent large parts of the service knelt in prayer, almost oblivious to what was going on around him. I felt suddenly spiritually drained after the power of my hour of prayer. Afterwards a number of journalists wanted to ask me what I thought, but I needed a moment to myself. I was genuinely close to tears.
Clearly something is happening and it's probably happening right now - we need to pray for the Primates and we need to pray for Justin Welby, the Archbishop of Canterbury. And don't pray for what you want to happen, just pray for God to be glorified
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[John] Stott takes time in his speech to detail the specific circumstances in which a Christian might be justified leaving his or her denomination. To him, those circumstances include the following situations (as The Very Rev. Justyn Terry once summarized Stott’s points):
When an issue of first order is at stake, such as deserves the condemnation of “anitchrist” (1 John 2:22) or “anathema” (Gal 1:8-9)These, I take it, are the kinds of criteria that GAFCON leaders and others are weighing as they gather together. And, in particular, Stott’s fourth point seems to be what the Archbishop of Canterbury is trying to explore. While I have reasoned hope that these criteria have not been met and the Communion still has a way forward, they are (it must be said) not simple questions.
When the offending issue is not just held by an idiosyncratic minority of individuals but has become the official position of the majority
When the majority have silenced the faithful remnant, forbidding them to witness or protest any longer
When we have conscientiously explored every possible alternative
When, after a painful period of prayer and discussion, our conscience can bear the weight no longer
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The opening business session of the meeting of primates of the Anglican Communion is scheduled to begin at 2:00 pm, local time, sources tell Anglican Ink. Some primates drawn from each of the competing factions attended public worship of Morning Prayer in Canterbury Cathedral on the morning of 11 January 2016, and the day’s events will be concluded with Evening Prayer in the Cathedral. Attendance at these services is a matter of private conscience, AI has learned, and is not part of the meeting's program. A Eucharist service will be offered as well, but it also is not part of the formal agenda as the primates as a corporate body have been unable to celebrate communion together since their 1993 meeting at Lambeth Palace.
The first item on the agenda is the creation of the agenda.
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A split in the Anglican Church over the issue of homosexuality "would not be a disaster, but it would be a failure", the Archbishop of Canterbury has said.
Speaking ahead of a meeting of Church leaders, Justin Welby said he wanted "reconciliation", but that would mean "finding ways to disagree well".
Views range from liberals in the US - who accept openly gay clergy - to conservatives in Africa, who do not.
There are fears of a permanent schism in the 80m-strong Communion.
Read it all from the BBC.
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The conundrum could be filled out along the following lines:
Failed response: The Communion has not found a way – other than repetition of requests – to implement its response.
Leading to same patterns of behaviour continuing:
Despite finally agreeing a text, the covenant has at best stalled, perhaps sunk.
Although interventions have ceased that is because of the creation of a new province and it is clear that some provinces will again intervene elsewhere if they think necessary.
Rites to bless same-sex unions are authorised and provinces are now taking the much more theologically significant step of canonical and liturgical acceptance of same-sex marriage.
Undermining the goal:
The long-standing declarations of impaired and broken communion between individual provinces remain
This gathering of Primates will be the first since 2009 to convene practically all Primates
It appears this meeting has only happened because of the invitation to ACNA’s Archbishop.
Despite much wonderful work inter-provincially, many provinces are barely remaining together in the Instruments, it looks like some do not wish to remain together, and the Communion as a whole is clearly not living out its commitments as a Communion.
Consequences: Four Options
Faced with this conundrum there is a need to consider its consequences.
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The Church as a ‘killer’ is an almost unbearable thought, a prime cause of theological vertigo, but Radner is unsparing in driving home his point. In fact, he has simply picked up a few pebbles on a vast beach of examples. A wholesale catalogue of horrors would probably make the third article of the Creed, ‘I believe in … the holy catholic Church’, stick in our throats. There is, therefore, a profound challenge for theological work here: ‘the reality of Christian division ought to be the topic of a central theological discipline’ (p. 125). Ecumenical theology as we know it, Radner suggests, does not do this because it is focused on the healing of divisions. The ecumenical movement today is far too tolerant of division. The urgent imperative of unity has been replaced by a view of Christian division as ‘a collection of multiple benignities’ (p. 139). While eschatologically orientated ecclesiologies, that project unity into the future, are blind to the past, the Church only truly knows herself by looking backward to see what she has become over time (pp. 141, 160).
Unless there is passion, desire and radical intentionality there will never be unity. But that intention must be expressed in action, in a common life of activity. It is practice that shapes the Church. Unity is ‘a life that is shaped by a single desire’ (p. 171). To be of one mind, as the apostle exhorts, is not a mental attitude, but an act or series of acts in time (p. 399). Radner’s definition of unity is ‘charity lived in distinction’ (p. 88). Charity is self-giving, self-emptying (kenosis) – not a giving away of our identity, but of power and privilege.
The antidote to division is conciliarity, the practice of the Church coming together in a representative way to wait on God in prayer and Bible study. The subject of conciliar activity is always the Scriptures (p. 211). T
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The teaching of the Holy Scriptures and the faithful traditions of the Church stand in the way of this new egalitarianism, and are widely attacked. Those refusing to subscribe to the emerging equalities agenda by adopting the LGBT value system, are increasingly ostracized and punished.
It began with Christian bakers who were targeted for refusing to bake cakes celebrating gay weddings. It developed into the sacking of people who held public office, ranging from the chief executives of Internet companies who had dared to support traditional marriage like Brendan Eich, to the sacked Harvard Urologist Dr Paul Church, who refused to endorse the new political correctness. Increasingly anyone holding public office does so as a hostage to the new uncompromising ideology.
The Church is having to decide whether or not accommodates itself to this new celebration of the gods of equality with the developing cultural fascism that is emerging to enforce it, or whether it remains faithful to Scripture and Christian experience (otherwise called, tradition.)
The Episcopal Church in the United States decided early on that it would accommodate.
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The media caricature of episcopal Eloi and Morlocks suits this ‘orthodox’ vs ‘progressive’ spat: it’s either homophobes vs reformists, or traditionalists vs heretics. Theological nuance and ecclesial viae mediae get lost in the fray. If you’re looking for prayerful reflection and profound consultation on the Apostolic Faith, you won’t find it on the BBC or in the pages of the Guardian, Telegraph, Daily Mail or Independent.. because that is not the drama the media want the Primates’ Meeting to be, not least because it is no drama at all. Stories of good disagreement just don’t sell copy.
If a bishop or group of bishops do walk out of this Primates’ Meeting, they are doing nothing but walking out of a meeting. It doesn’t mean they are walking out of the Worldwide Anglican Communion or abandoning the Anglican Consultative Council, because it isn’t at all clear on what legal basis they may do so, not least because the Communion and Council have no structural-theological foundation and no one is under any obligation to do anything except consult. The Christian family are all those who are washed by the blood and share in the baptism of Christ. Walking out of a meeting neither un-washes nor de-baptises; we remain eternally Christian and provisionally Anglican, awaiting the consummation of Christ, the great reconciler. We are one family whatever the magnitude of rightness or wrongness of any doctrinal issue, regardless of whoever throws the biggest hissy fit or mounts the most militant media campaign.
It is tediously boring and disappointingly undramatic to say so, but the most likely outcome of the Primates’ Meeting 2016 will be that the differences which obtained at the outset will remain at the end. There will be no agreed statement and no authoritative declaration on marriage and sexuality, principally because Justin Welby did not convene this gathering to formulate such, but instead to work through the question of how the Anglican family might live together through profound disagreement. In reality, of course, the Communion has been impaired since the 1990s, but it is still the Communion and all provinces are in communion with it. Some consider themselves to be in full communion with each other; others in partial communion. In some cases, the bilateral bonds of communion are broken entirely, but they remain in communion with the Communion, despite that Communion being broken by uncommunicative communicants.
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We expressed our deep gratitude to and profound affection for the clergy and laity of La Province de l’Eglise Anglicane au Rwanda, and most particularly to the Archbishop and Bishops of the Province, for their trust, generosity, and partnership in commending the bishops, clergy, and congregations of PEARUSA to be fully incorporated in the Anglican Church in North America. They were among our rescuers in an hour of great need. Now, at another critical moment, they bless us toward ecclesial maturity in Christ.
In our times of prayer and intercession, we have been mindful and keenly aware of the upcoming gathering of Primates in Canterbury next week. While we are grateful that our Primate, Archbishop Foley Beach, has been invited to attend, we recognize the magnitude of the challenge to restore Biblical faith and order to the Communion.
In light of the depth of the divisions in the Anglican Communion, we are deeply thankful for the partnership and solidarity we share with both our GAFCON partner Provinces and the Provinces of the Global South. Whatever the results of the meeting in Canterbury, we remain committed to sharing the transforming love of Jesus Christ in North America and beyond. It is our fervent hope that the defiant Provinces of the Communion will return to the historic faith, order, and practice.
We will continue to pray for the upcoming meeting, but, regardless of the outcome, we take joy in the knowledge of the future we share with those who remain committed to historic, Biblical, faith.
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Archbishop Justin Welby of Canterbury — the figurehead of 85 million-member communion of churches with roots in the Church of England and its blend of Protestant theology and Catholic liturgical traditions — called the meeting and made a major concession to the so-called Global South primates.
Not only did he invite Episcopal Presiding Bishop Michael Curry, he also invited Archbishop Foley Beach, head of the Anglican Church in North America, whose break with the Episcopal Church was especially significant in the Pittsburgh area. Normally a meeting of primates would only include the top official in each of the communion’s 38 national churches.
In the confusingly overlapping names involved, the Anglican Communion recognizes the Episcopal Church as its U.S. church, rather than the Anglican Church in North America. But the latter has received recognition from Global South Anglicans, made up of primarily non-Western nations.
The primates can’t tell a national church such as the Episcopal Church what to do. But the meeting could see the communion split or redefined as a looser federation.
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I have been asked many times why I am going. Firstly, as a group the GAFCON Primates all decided together that we would attend in good faith and see if there is a possibility of restoring order to the structures of the Anglican Communion.
Secondly, the Archbishop of Canterbury, Justin Welby, invited me in good faith, and like my brother Primates, I am going in good faith.
Thirdly, the Anglican Church in North America is now a Partner Province of the Global South who are also planning to attend.
Fourthly, to not attempt to bring godly order and unity to the Church would be a sin against the Lord and His bride.
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When he was an undergraduate at Cambridge, Justin Welby, the Archbishop of Canterbury, was cox of a Trinity College rowing eight. Perhaps coincidentally, rowing metaphors flowed in September when he announced that he had invited all 37 global Anglican primates to Canterbury for a conference starting on January 11th, in what some see as a last-ditch attempt to save the Anglican Communion. One aide suggested that bishops should not spend so much time “trying to placate people and keep them in the boat, without ever getting the oars out and starting to row”. Frustrated that bickering is keeping Anglicans from their primary mission, the archbishop will need all his powers as a cox to head off a collision, or even the sinking of the global Anglican boat.
The problem is a row between liberals, mainly North American, who want the church to allow same-sex marriage, and conservatives, who think it must not. Some leaders from each side are not on speaking terms. Archbishop Welby is said to want a looser affiliation, so that both groups can keep relations with Canterbury and continue to call themselves Anglican but not have to deal with each other. He has no “papal” powers to kick out any provinces; previous attempts to discipline those who defy traditional Anglican teaching have been stopped from below. The archbishop is “not so much trying to get closer unity”, says one informed cleric; “he is trying to prevent greater disunity.”
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The Primates Meeting in 2007 in Dar es Salaam laid out a plan to bring discipline and restore order, and was unanimously supported by all 38 Primates of the Anglican Communion. Sadly, the Archbishop of Canterbury later unilaterally overruled it and did not implement it. This further breach of trust deepened the tear in the fabric of the Anglican Communion.
As GAFCON Primates, we have since met with the current Archbishop of Canterbury, the Most Rev. Justin Welby, and explained our position – we are not in communion with the Episcopal Church USA or the Anglican Church of Canada (for similar reasons). We, therefore, cannot participate in meetings to which they are invited because that would mean there were no problems in the Anglican Communion. The Anglican Communion has, in fact, experienced a serious rupture and the wound is still deep.
Godly order has not yet been restored in the Anglican Communion and, therefore, as Archbishop of the Church of Uganda, I am constrained by the resolutions of our Provincial Assembly to not participate in a Primates Meeting.
At the same time, the Archbishop of Canterbury contacted me personally, along with every Primate of the Anglican Communion, and invited us to come together for a “gathering” to consider if there was a way forward for the Anglican Communion.
Together with the other GAFCON Primates, we have agreed to be part of a “gathering” of Primates in Canterbury to discuss the future of the Anglican Communion, keeping in mind Paul’s exhortation in Ephesians 4:3, “Make every effort to keep the unity of the Spirit through the bond of peace.”
As GAFCON, we have a clear vision of the future of global Anglicanism and have been moving forward with that vision since Jerusalem in 2008. The Archbishop of Canterbury understands that the first topic of conversation in the “gathering” of Primates is the restoration of godly order in the Anglican Communion. This is the unfinished business from the non-implemented, but unanimously agreed, Communique from the 2007 Primates Meeting in Dar es Salaam.
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Next week (January 11th-16th, 2016) the Primates of the Anglican Communion gather for their first meeting in almost five years and the first since Justin Welby became Archbishop of Canterbury in February 2013. It follows the fulfilment of his remarkable commitment to meet during his first two years in office with all the Primates in their provinces so as to listen to their concerns. The meeting occurs three months before the Anglican Consultative Council meets in Lusaka, Zambia at ACC-16 and is also the first meeting being organised by Josiah Idowu-Fearon, a former Archbishop in Nigeria, appointed Secretary General of the Anglican Communion last summer in succession to Kenneth Kearon.
As background to the meeting it is helpful to review the six Primates’ Meetings under Rowan Williams (especially as Archbishop Justin, in calling the meeting, was clear that “Our way forward must respect the decisions of Lambeth 1998, and of the various Anglican Consultative Council and Primates' meetings since then”), to note some of the other key developments related to those meetings, and to recall some of Fulcrum’s own commentaries on events as they happened.
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On the day before Christmas Eve, Reverend Jonathan Erdman had a heavy heart. In a somber letter to his parish, he announced his decision to resign as rector, effective January 10, 2016. Invoking Martin Luther, he explained the issue of conscience which made this decision inevitable. “After prayer and study of scripture, I am not able to approve same-sex marriage as rector of Calvary.” Jonathan would not perform a gay blessing, nor as shepherd of the flock at Calvary, could he allow one to be performed in his parish. In an act of pastoral concern for the few LGBT members of his parish this may affect, he arranged for same-sex members of Calvary to be married by other clergy at the Episcopal cathedral nearby. Predictably that was not enough.
As soon as General Convention allowed for same-sex blessings in the Episcopal Church, certain members of Calvary Church were eager to begin. I’m sure the self-righteous indignation was palpable as Fr. Jonathan informed this vestry--a different vestry from the one in place when he arrived to which his views on same-sex marriage were specifically addressed--that same-sex blessings would not take place at Calvary Church. Fr. Jonathan apparently did not give priority in his ministry to arguing from the pulpit for or against the secular social agenda strangling the ECUSA. An orthodox high churchman, graduate of Yale Divinity School, and former curate at St. Thomas 5th Avenue under the now-retired Reverend Andrew Mead, Fr. Jonathan Erdman loved and ministered to parishioners from all walks of life and of all sexual orientations. There are some that too quickly confuse the difference between withholding judgment of an individual’s sins and celebrating them (or allowing them to be celebrated under your authority) as a sacrament of the Church.
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My dear brothers and sisters,
Receive Christian greetings in the name of Jesus Christ, the Son of God, Saviour and Lord.
As our Christmas celebrations begin, I pray that familiar words, hymns and customs will by God’s grace kindle in our hearts a new sense of wonder and thankfulness for the gift of Emmanuel, God with us.
At Christmas we think of Jesus as the helpless baby lying on a bed of straw. Yet ‘He is before all things, and in him all things hold together’ (Colossians 1:17) and the Jesus we worship now is not the baby of Bethlehem but the risen Christ glimpsed in the vision of John in the first chapter of Revelation whose face is like the sun in its full brilliance (Revelation 1:16). This is the glorified Jesus who will be revealed to all as Lord, Saviour and Judge at the end of human history.
So if we think of Jesus as Saviour, we must also therefore confess him as Christ the Lord. Here in the Anglican Church of Kenya it is common for preachers to introduce themselves by saying that they have accepted Jesus as their personal Saviour. That is so important. Jesus is indeed a wonderful Saviour, but we must not limit his work just to our personal experience. He is the central figure in all human life and history, whether he is recognised or not, and what marks out the Christian is a life that witnesses now, in word and deed, that Jesus is Christ the Lord. If that is lacking, a personal testimony from the past is empty words.
To confess Jesus as Lord brings hope and strength into the most challenging situations. For example, our neighbours in the Episcopal Church of South Sudan and Sudan have shown us what it looks like to witness to Jesus as Lord in the statement issued from their recent House of Bishops meeting.
They are able to sustain hope in continuing to call for peace, unity and love in their two nations despite the trauma of years of suffering and civil war and they courageously call to account those who would rather give children bullets and guns than pencils and paper.
But at the centre of this hope is Jesus, so they also recognise that the church must guard the gospel which alone can bring lasting change to the hearts of men and women. If Jesus is Lord, then he must govern our relationships through his word and the bishops agreed that their Church should break its ties with the Episcopal Church of the Unites States (TEC) following that Church’s decision to change its canons and its liturgy to allow for ‘gender neutral marriage’. For the same reasons, the Anglican Church of Kenya also affirmed that it was no longer in relationship with TEC at our Provincial Synod earlier this year.
The clarity and courage of these brothers is an encouragement to me as we prepare for the meeting of Primates called by the Archbishop of Canterbury next month (http://gafcon.org/crossroads/). With many others, I long to see our beloved Communion united and its divisions healed, but this must be in a way that truly honours Jesus as Lord and head of his body, the Church. It is easy to be like parents who by false kindness allow their children to follow destructive patterns of behaviour, but we are called to care for the household of God, to guard the gospel of grace and to preach the word ‘in season and out of season’ (2 Timothy 4:2).
So as we look beyond Christmas to the New Year, let our lives be lived in true devotion to Jesus as Lord. To confess with the first Christians that ‘Jesus is Lord’ is a comfort and a challenge. It is a comfort because we know that we are under his protection and that as Lord of the Church, he will not let the powers of darkness triumph despite our sin and brokenness. It is a challenge because it is a call to a love for Jesus which is stronger than the love of a comfortable life which leads to compromise and decline.
Finally let us especially keep in our prayers this Christmas those brothers and sisters for whom the confession that Jesus is Christ the Lord can cost even their lives. In some parts of the world Christmas is a time when attacks by extremist movements are most common. Pray that God will protect, provide and give them perseverance and that those of us who are free to gather without fear may take every opportunity we have to make Jesus known as Lord and Saviour.
Last Sunday here in Nairobi thousands of us in All Saints Cathedral sang the great advent hymn ‘Come thou long expected Jesus’ and may I particularly commend to you the second verse as a prayer to express the desires of our hearts for the Anglican Communion and the witness of all believers in the year ahead:
Born thy people to deliver,May Christ the Lord, the Prince of Peace, be with you and all you love this Christmas.
born a child and yet a King,
born to reign in us forever,
now thy gracious kingdom bring.
By thine own eternal spirit
rule in all our hearts alone;
by thine all sufficient merit,
raise us to thy glorious throne.
--(The Most Rev.) Archbishop Eliud Wabukala is Primate of Kenya and Chairman of the GAFCON Primates Council
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The Archbishop of Canterbury has called together all the Primates of the Anglican Communion for a meeting in Canterbury 11th – 16th January 2016 which we believe will be decisive for the future of the Communion.
AT STAKE IS A BASIC CHURCH-DEFINING PRINCIPLE:
Will Christ rule our life and witness through His word, or will our life and witness be conformed to the global ambitions of a secular culture?
This was the reason GAFCON was formed in 2008: to renew a Communion in crisis, drifting from biblical truth. While the presenting issue was human sexuality, this was really just one symptom of a deeper challenge, the emergence of a false gospel which rejects the core Anglican commitment to the truth and authority of the Bible.
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From the Lower East Side, St. Lydia’s went to a borrowed space at the Brooklyn Zen Center. Two years ago, the church took over a small storefront space, using about $140,000 to renovate the room into a daytime co-working space complete with an open kitchen and windows overlooking the street. Much of St. Lydia’s funding comes from her denomination, and she hopes to grow the co-working side.
Nadia Bolz-Weber, an author and the founding pastor of House for All Sinners and Saints in Denver, is part of Ms. Scott’s denomination. She described Ms. Scott’s participatory style of worship as drawing in a generation accustomed to user-generated content.
“There’s a whole population that is culturally millennial that is used to participating in the content of their lives, in a way that a generation before them were only consuming products that religious authorities were distributing,” said Ms. Bolz-Weber.
Yet to create that kind of church, she said, you need a charismatic leader who other people want to hang around. “It demands everything of you,” she said.
Read it all.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
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Many orthodox Primates did not attend the last Primates Meeting in 2011 under the chairmanship of his predecessor, Rowan Williams. They were not prepared to share in fellowship with provinces like The Episcopal Church of the United States (TEC) which had rejected the clear teaching of Scripture and the collegial mind of previous Primates Meetings and the Lambeth Conference 1998 by pressing ahead with the blessing of same sex unions and ordaining those in such relationships.
This time, GAFCON and the other orthodox Primates are willing to attend, but they know that after many years of debate, action is needed to restore the spiritual and doctrinal integrity of the Communion they care for so deeply. They are clear that their continued presence will depend upon action by the Archbishop of Canterbury and a majority of the Primates to ensure that participation in the Anglican Communion is governed by robust commitments to biblical teaching and morality.
It has been suggested that the way forward is for the Anglican Communion to abandon the idea that there should be mutual recognition between the provinces and that it should instead find its unity simply in a common relationship with the Archbishop of Canterbury.
This is not historic Anglicanism....
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Hiltz also said that after his meeting with Welby, he came away “encouraged by his [Welby’s] clarity in terms of what the Primates’ Meeting is and what it’s not.”
The Primates’ Meeting “is not a decision-making body—it’s a body for people that come together to pray and discuss and discern and offer some guidance. We don’t make resolutions,” Hiltz said.
Since it was announced that Archbishop Foley Beach, the leader of the breakaway Anglican Church in North America (ACNA), would be present for the first part of the meeting, Hiltz said there has been concern in some quarters over whether or not attempts will be made to confront The Episcopal Church (TEC) over its decision this year to allow same-sex marriages. But Hiltz said Welby was quite clear that the meeting would not exclude any of the primates of churches that are members of the Anglican Communion.
“His principle is one of full inclusion of all the primates. I think he will encourage, and if need be, challenge, the primates to uphold that principle,” Hiltz said.
Read it all.
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My answer, as you will have guessed is that no, it is not — at least any religion that refuses to assimilate and thereby sign its own death warrant.
The Establishment — the state, the media, the academy, the law, corporations — will grow less and less tolerant as America becomes more secular, as is likely to happen given the stark falling-away from religion of the millennials. And then what will we Christians do? British Christians are facing this calamity because 70 percent of Britons say they have no religious belief, and therefore likely don’t see a problem with the government’s proposal, or even support it.
Now is the time to start thinking and talking about this, an acting on it. If you think voting Republican is going to solve this long-term problem, you are deluded. Politics has a role to play, but in the end, politics reflect the will of the people, and if a majority of the people lose their faith, and with it goes an appreciation for religious liberty, politics will avail us nothing.
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A chaplain’s job is to serve the spiritual needs of everyone in his or her care. A Buddhist chaplain in Oregon has to provide amplifiers for evangelical praise music, drums for Native American circles, and a priest and wafers for mass. When a chaplain for Tyson Foods insists that the job isn’t just to patch people up so they can go out and make more money for Tyson, one has to wonder: Would Tyson pay for a chaplain if the chaplain’s presence weren’t profitable in some way? Would the army, the hospital, or the prison pay for chaplains if they didn’t serve their respective causes? Shouldn’t the local church minister to its members and communities rather than outsource personnel to secular institutions?
One military chaplain in the film tells of soldiers in Iraq coming to him to ask if their souls are endangered. We can only imagine what sorts of things they’ve done in our name. He reassures them that their souls are not in danger: if they’ve followed lawful orders, the culpability for giving those orders is on the head of those who issued them. But can we be so sure? Should the church dispense such assurance so glibly? Could a chaplain who responded “I don’t know” to that question keep her job? And isn’t “I don’t know,” at least in some cases, a more truthful response?
I’m more sympathetic to prison chaplaincy. In a nation that warehouses 2.2 million people, some of the only outsiders who care about the incarcerated come from religious communities. The film follows the work of Calvary Chapel of Southeast Portland, which treats the Oregon prison almost like a campus of its church. Its members offer instant relationship, social capital, and material help when prisoners are released.
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On October 30, 2015, a joint Lutheran-Catholic statement was issued after a protracted consultation by theologians of both confessions: “On the Way: Church, Ministry and the Eucharist.” The opening phrase means on the way to full mutual recognition and intercommunion, which both sides acknowledge as having been the will of Jesus and as being the intended final relationship between the two communities. [As a sociologist I must observe that there is also a tacit empirical assumption here—that the disunity between churches weakens the credibility of the Christian faith. This may be true in Europe, where both Lutherans and Catholics come out of a history of state churches—and where secularization, as a decline of religion, has gone farther than on any other continent. In the United States this alleged nexus between Christian unity and the plausibility of the faith is less persuasive.]
“On the Way” was published jointly by the Evangelical Lutheran Church in America, the largest and more liberal wing of Lutheranism in this country (known, not always affectionately, as Aunt Elka), and the U.S. Conference of Catholic Bishops. There has also been input from the Lutheran World Federation, the Pontifical Council for Christian Unity, and the World Council of Churches (to which most Protestant and Eastern Orthodox churches at least nominally belong despite cacophonous disagreements). This document builds on an earlier joint statement in 1993 on the doctrine of justification, which has been a major disagreement between Lutherans and Catholics: The statement concluded in a somewhat tortured argument that there really were (or were no longer) any fundamental disagreements. It therefore decided, logically enough, to withdraw the solemn mutual condemnations (so-called anathemas, “accursed be…”) between Rome and its “separated brethren” (a phrase now considered impolite).
The gist of “On the Way” is a list of “32 agreements” (there is also an honest acknowledgment of issues on which there still is disagreement). Coming to the document as a non-theologian one is likely to be less than overwhelmed by what is supposedly agreed upon...
Read it all.
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I think it’s quite evident what is at stake in this meeting: Will we have an Anglican Communion or an Anglican “Federation?”
One choice is for Anglican Churches within a Communion to find their unity in a common confession of faith and order-with “essentials” they can readily recognize in each other—plus relational commitments to strengthen and guard that communion and a commitment to a common good in and for the Church. Perhaps we could even find a scripture for that “common good”-perhaps something like Philippians 2:5 “In your relationships with one another, have the same mindset as Christ Jesus…” A “Communion” with a commitment to having the mind of Christ in the mind of the Church.
The other choice is for a “Federation” of Anglican Churches who may have nothing theologically in common. They may be in impaired or even broken “communion” with each other, but will still share one thing: they will be in relationship with the See of Canterbury. “Aides” of the Archbishop of Canterbury have been quoted as likening this to having members of one family “living in separate bedrooms” and maybe not even talking to each other. But as long as they are ALL talking to “papa”—presumably the Archbishop of Canterbury—it’s ok to live with such loosened ties.
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The theme of this first meeting has been ‘The Nature of Communion’ drawing on the New Testament word koinonia, being invoked today to describe the nature of the interrelationships between churches.
As part of its preliminary reflection on the nature of communion, there were presentations and discussion on the topic from the perspectives of the Old and New Testaments, and Church history. Seventeenth century English Reformed theology was put in dialogue with contemporary Orthodox theology. The African concept of Ubuntu was placed in dialogue with New Testament understandings of communion. The perspectives on communion from recent WCC document The Church: Towards A Common Vision played an important role in the conversation. Communion in relation to understandings of the nature of community and of Holy Communion proved a helpful part of the discussion.
The dialogue began with a celebration of Holy Communion using a liturgy of the United Reformed Church at which the Anglican Co-Chair preached, and closed with a celebration of Holy Communion according to the Scottish Episcopal liturgy, at which the Reformed Co-Chair preached. The members of the dialogue prayed together each morning and evening.
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The decision not to issue a licence meant he was unable to take up a post as a bereavement manager for the Nottinghamshire-based Sherwood Forest Hospitals NHS Trust.
He had claimed the acting Bishop of Southwell and Nottingham, the Rt Revd Richard Inwood. had discriminated against him because of his sexual orientation.
However, the bishop told the tribunal that same-sex marriage was against the church's beliefs.
The clergyman, who took his claims to a tribunal in Nottingham, expressed disappointment at the tribunal's ruling but thanked those who have supported the legal action.
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A clergyman who was denied his permission to work with the Church of England after marrying his same sex partner was not discriminated against, a employment tribunal has ruled.
Canon Jeremy Pemberton, who was a member of the Diocese of Southwell and Nottingham, had his permission to officiate (PTO) revoked in June 2014, after marrying his partner Laurence Cunnington in April last year.
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The Diocese of Southwell and Nottingham statement on the matter reads as follows:
The Employment Tribunal that heard the case brought by Jeremy Pemberton against Bishop Richard Inwood has released its findings, dismissing all the claims brought against the Bishop.Please note that there is a link to the full ruling at the bottom of the statement.
A spokesperson for the Diocese of Southwell & Nottingham said: “We are thankful to the tribunal for its work on this complex case and for its findings in favour of the former Acting Diocesan Bishop, the Rt Revd Richard Inwood, on all the claims made against him.
“We recognise that it has been a long and difficult process for all concerned, and we continue to hold them in our thoughts and prayers.
“Churches across the diocese continue to offer a generous welcome to people from all backgrounds. We remain engaged in the on-going shared conversations across the wider Church of England that are exploring questions relating to human sexuality.”
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For background on this please see the 4 posts on ACNA and the C of I on October 12th listed there--KSH.
Over recent weeks, we have published letters on the subject of the Anglican Church in North America (ACNA) and the Church of Ireland’s relationship with that Church (Gazette, 2nd, 9th & 16th October; also this week, page 10). ACNA came into being as a denomination in 2009, in particular following disagreement over the theological direction of The Episcopal Church (TEC) in the United States. It is probably fair to say that both ACNA and TEC would describe each other as ‘breakaway’, ACNA taking the view that TEC had departed from orthodox Anglican teaching, especially over human sexuality, and TEC taking the view that ACNA had separated itself. One could debate that particular question until the proverbial cows come home.
Last month, the Gazette asked the Church of Ireland for an indication as to whether or not it is in communion with ACNA. We published the response in our issue of 2nd October and do so again here for the sake of convenience: “As a Province of the Anglican Communion, the Church of Ireland is in communion with the other Churches or Provinces in the Communion. There has not been a definitive position taken by the Church of Ireland in respect of any Church that has emerged from structural changes or divisions in another Church or Province in the Communion – as in the case of the Anglican Church in North America and The Episcopal Church. Following the Archbishop of Canterbury’s call for a gathering of Primates in January 2016, it seems likely that a period of discernment will ensue to determine the ways in which Churches within the Anglican Communion and other Churches in an Anglican tradition relate to one another and that this is likely to take considerable time.”
Read it all.
notice how similar the final outcomes of all of the last three scenarios are. The UK charity that represents the "Anglican Communion" as such will remain in place, because it is a perpetual corporation, and it is under the more-or-less permanent control of the minority revisionist provinces. The Archbishop of Canterbury is the legal head of that charity, and so will remain in formal relation with it, no matter what the majority of Anglican provinces decide to do. And since that majority will decline to play any part in an organization in which the revisionist minority are also members, they will also have to organize as a new entity, regardless of what the revisionists do (short of repenting, which will never happen).
I conclude from this analysis that the Anglican Communion is almost certainly headed for a formally divided future -- one that reflects in fact the pro forma division which has been in existence ever since the Windsor Report and Dar-es-Salaam. Whether or not it remains a single but two-tiered entity, or becomes two entirely separate organizations (the old one, controlled by the minority, and a new one formed by the majority), will be up to the GAFCON / Global South Primates and how much they value an ongoing relationship with Canterbury. And that outcome will probably be determined by how well Archbishop Welby manages the first few hours of the meeting next January.
Either way, it looks like it is curtains for your Curmudgeon. Just as I am done with ECUSA, I will not have anything to do with an ongoing Anglican entity which allows ECUSA -- in all its blasphemous ugliness -- to be a member. And as I mentioned, if the minority retains the legal right to the control of the British charitable corporation, the new organization will probably not even call itself "Anglican." I may not even bother to cover the demise, if it follows the most likely path sketched above. But stay tuned for a while longer, because the whole scenario is in God's good hands.
Read it all.
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After much deliberation and discussion we agreed on the following decisions:
1. We discussed the importance of unity among us. We affirmed the importance of blessing and encouraging each other. We are committed to working together for the expansion of God’s Kingdom.
2. We were happy to receive a report from Bishop Mark Lawrence of the Diocese of South Carolina, which receives Primatial oversight from the Global South. We praise the Lord for his faithful stance in the Gospel of our Lord Jesus Christ.
3. We studied the letter of invitation from the Archbishop of Canterbury to the upcoming Primates meeting. We have agreed to attend the meeting, and welcome the invitation for the Primates to suggest the items of the agenda. We appreciate this very helpful approach, one that gives us a sense of ownership and responsibility to our meeting. We agreed on the agenda items which we will request.
4. We grieved one more time at the unilateral decisions taken by the last General Convention of the Episcopal Church (TEC) in the USA to redefine marriage and to accept same-‐sex marriages (Resolutions A036 and A054). We see these latest resolutions as a clear departure from not only the accepted traditional teaching of the Anglican Communion, but also from that of the one Holy, Universal, and Apostolic Church, which upholds the scriptural view of marriage between one man and one woman. (Lambeth Resolution 1:10, 1998.)
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The Archbishop of Canterbury, the Most Rev. Justin Welby, is travelling to Cairo to meet with the primates of the Global South and GAFCON movements. In a roundtable discussion organized by the Council on Foreign Relations held in Washington on 13 Oct 2015, Archbishop Welby stated he would be flying Cairo to join a meeting of the conservative and center-right primates of the Anglican Communion.
Archbishops from Asia, Africa, North and South America are meeting this week at All Saints Cathedral, Cairo, to discuss a common response to Archbishop Welby’s invitation to attend a primates’ gathering in January in Canterbury. Sources tell Anglican Ink that no decision has yet been reached, but the working understanding among the group is that they will act as a bloc.
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If we needed any further persuading that there is no hope of holding the Church together over this, we need look no further than the history and example of what has happened in the USA, or indeed in the worldwide Anglican Communion. Whatever the scolding of the arrogant, Western, liberal élite, Gafcon and ACNA are simply not going to compromise or go away. It is clear that if the Church of England goes the way of The Episcopal Church and abandons its historic doctrine and discipline regarding marriage and sexuality a number of both clergy and congregations will secede from the Church here as they have done in the US and Canada.
We feel, and I speak as one of them, that the teaching of Jesus, the witness of Scripture throughout the Bible, and the tradition of the church, is unambiguous: marriage is between one man and one woman, and all expressions of sexuality outside that relationship are sinful deviations from the will of God. Of course, in our different ways, we all fall short of that ideal, but that does not change God’s will and purpose, nor our obligation to maintain our witness to it, both by our doctrine and our practice. We also feel that this is not an issue that can be fudged or relegated to a secondary or minor status, but that it is fundamental to our witness, both for the good of men and women and for the good of society, not least of children.
The only question worth discussing then is how a dignified and respectful separation can be achieved, in such a way that neither side is disadvantaged or penalized.The worst case would be that we repeat the quarreling and litigation that have disgraced the name of Jesus in the USA. Neither would it be sufficient simply to pension off the clergy who decided to leave, as happened over the ordination of women. There are important questions about local church property and funds to be addressed. But perhaps more importantly or more basically there is the matter of honouring the integrity of both sides, however much we may feel that the others are seriously wrong, and leave God to be our judge.
Read it all (emphasis mine).
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The bishop-elect of Dallas, George Sumner, observes that comprehensiveness, while often a point of pride for Anglicans, is in fact a difficult achievement, not to be taken for granted (“After Comprehensiveness,” Anglican Theological Review, Fall 2004). He writes:
We see that Episcopalians are fighting over same-sex relationships, and we assume that Anglicanism is comprehensive, and so we ask, what is the intellectual superstructure that allows us now to remain comprehensive? This is surely a mistake; we assume what needs to be shown. Comprehensiveness assumes that common and more central doctrines form a framework, an encompassing context into which lesser disagreements may be placed and so relativized. Such larger, often tacit, agreements keep a tradition in contention from descending into sheer incoherence. Anglicanism shows comprehensiveness when it achieves these goals of showing the more basic agreement, and so of putting disputes in context. Only pride would assume that such success is the essential quality of our tradition.If what we mean by comprehension is some kind of embrace of a “larger truth” on this issue, Sumner writes, that is the kind of muddled nonsense we must avoid.
Even for Anglicans up is not down, and black is not white; we too should make our yes a yes. We are not exempt from the law of noncontradiction. Either same-sex relationships are a blessing from God, or they are contrary to God’s will. While our tradition may prove comprehensive in many respects, if there is such a disagreement we cannot be comprehensive with respect to it. To deny this is to make of comprehensiveness a kind of transitional object by which we lull ourselves to sleep.Read it all.
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Found here:THE FOLLOWING STATEMENT by the Church of Ireland was issued to the Gazette following our enquiry as to whether or not the Church of Ireland is in communion with ACNA:
“As a Province of the Anglican Communion, the Church of Ireland is in communion with the other Churches or Provinces in the Communion. There has not been a definitive position taken by the Church of Ireland in respect of any Church that has emerged from structural changes or divisions in another Church or Province in the Communion – as in the case of the Anglican Church in north America and The Episcopal Church.
“Following the Archbishop of Canterbury’s call for a gathering of Primates in January 2016, it seems likely that a period of discernment will ensue to determine the ways in which Churches within the Anglican Communion and other Churches in an Anglican tradition relate to one another and that this is likely to take considerable time.”
Filed under: * Anglican - Episcopal Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby Anglican Primates Anglican Provinces Church of Ireland * Theology Ecclesiology
Give pastors vacations.
Open the books for periodic financial reviews.
Be sensitive to how sounds — and traffic — can affect church neighbors.
The National Association of Evangelicals this week released a code of ethics for congregations that it hopes will help leaders make practical decisions for the health of their churches and community.
The document calls for churches to strive for unity by embracing different worship styles and reconciling “dissident factions.” It urges them to affirm the various cultural heritages of their members and neighbors, minimize barriers for disabled people and use natural resources wisely.
Read it all.
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Watch and listen to it all.
Filed under: * Anglican - Episcopal - Anglican: Analysis Archbishop of Canterbury --Justin Welby Anglican Primates Anglican Provinces Anglican Church of Canada Episcopal Church (TEC) Global South Churches & Primates Sexuality Debate (in Anglican Communion) * Theology Ecclesiology Ethics / Moral Theology Theology: Scripture
One such place was Holy Trinity Brompton whose leaders had experienced a measure of frustration in their dealings with the Kensington Area hierarchy. Alpha was beginning to develop into the global movement that it is today, and there were voices within HTB urging that a base outside the Church of England would be more conducive to growth. The local hierarchy was unwilling to see HTB as much more than a conventional parish in the Area, and in particular was keen to restrict the numbers of curates that the Church could employ, even though there was finance available to enlarge the staff. The restrictions were fuelled by a liberal distaste for charismatic evangelicalism and a conviction that the supply of curates should be evenly spread throughout the Diocese, irrespective of the capacity to pay.
There was an important principle here, also expressed in the Common Fund system. The Diocesan budget was calculated on the basis of the establishment figure for clergy numbers, together with elements for administration and national church obligations. The total sum was then divided between parishes by reference to a complex formula which relied heavily on electoral roll numbers, with the consequence that a church in decline would be more and more heavily subsidised by any that were growing. There was in effect a tax on growth and an incentive to be less than candid in declaring parochial resources. This may have been tolerable when the Diocese still enjoyed a substantial benefit from the distributions of the Church Commissioners but, as these declined in significance and pension obligations in particular mounted, the contributors to the system were increasingly restive as they saw that they were being asked to subsidize less active neighbours. It was clear that a crisis of consent could not be long delayed.
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I would put it this way: corruption involves, not restriction of voice in general, but its illegitimate restriction, defined in terms of the rules of a given game. When those rules are established and accepted, then the issue of “voice” becomes less problematic: bowling clubs are not acting illegitimately when they restrict their membership to bowlers, rather than opening it up to ping-pong players. Similarly, churches are not acting illegitimately, and therefore are not restricting voice, when they limit ordination to baptized and believing Christians. Thus, the inevitable question of whether “orthodoxy” should restrict the voices of the “unorthodox” must be answered as both “yes” and “no.” “Yes,” if this restriction is built into the canonical structures of the church in question; “no”, if these restrictions derive from structures that are extra-canonically constrained by manipulations of influence. For when there is canonical space for diverse embodiments of, e.g. theological positions in a church, as in both “evangelical” and “catholic” views within the older Anglican ecclesial structures, engaging the Influence Market in a way that restricts those voices becomes a matter of corruption.
This can arguably be shown with the Episcopal Church (TEC): what was once a relatively theologically diverse church, within the limits of its formularies, has become one of the most theologically monochromatic churches in America. This has happened through the ever more deeply engaged Influence Market. On the one hand, there has been nothing “illegal” about the outworking of that market: bishops can ordain whom they wish and appointments can be made according to personal preferences of those in power. But the end result of caving into, let alone deliberately manipulating, these dynamics is corruption, and on two scores.
First, through the suppression of legitimate voices in the Church, it is inevitable that the truth — in this case, the truth of the Gospel — suffers, simply for lack of adequately trained hearts and minds to engage that truth. More corruption follows, through the perversion of critical Christian inquiry. Second, when Influence Markets such as TEC’s are moving ahead at full steam, it is inevitable that more concrete and classical acts of corruption take place: misuse of funds and misuse of canons (the church’s legal process). In an institution where everybody is “on the same side” (because there are few left on any other side), no one wishes to hurt their “friends” by raising questions. This has happened on a number of fronts in TEC in matters involving the national budget (e.g. misusing trust funds to balance the bottom line), discipline (manipulating canons to silence dissenting voices), and the legislative process (not following canonical procedures at General Convention). It represents a matter of corruption, at least in Johnston’s paradigm, where the “legal” Influence Market has finally given way to quite “illegal” activities.
Read it all from the Living Church's Covenant blog (emphasis his).
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There was a report that the Secretary General of the Anglican Communion office was offering “facilitators” for the January gathering of Primates. He may be planning that, but I would suggest that the facilitators get refundable tickets. There is absolutely no chance that the GAFCON and Global South Primates will stand for another meeting where they are “handled” and manipulated by “facilitators” who have a pre-cooked agenda. This upcoming meeting will either be utterly genuine in all the gritty reality that brings, or it will not happen at all. I think it is truly an important gathering and I pray that it will be effective.
When innovations are introduced, it is done with the expectation that there will be unicorns and skittle rainbows. When they are done thoughtlessly, the result can be catastrophic, as it has been with some Provinces who have discarded the historic Biblical teaching on sexuality. I’m sure that they think all will be well because they want it to be; that there will be rain showers of gumdrops and the pot at the end of the skittle rainbow will be found, but in truth, consequences that they did not anticipate or intend are actually driving the train. Superficial solutions never work more than superficially. This is a time in which we need to actually deal with the departures from Biblical faith, with issues of Christology that are being erroneously embraced, and a disastrous sexual ethic that is not bearing godly fruit.
Here is the bottom line. If the January gathering of Primates does not fully address the real issues, the Communion will not survive—nor should it.
Read it all.
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The report was provided on 5 August 2015, in time for Te Runanganui and every Diocesan Synod.
In the report the Working Group outlines its intention to propose a two-step process which would allow consultation at Diocesan Synod and Hui Amorangi level between sessions of the General Synod/Te Hinota Whanui in 2016 and 2018.
This process will give more time for consultation than would have been possible for a proposal capable of adoption at a single General Synod/Te Hinota Whanui. It is the procedure provided for by the Church of England Empowering Act 1928.
Read it all and the link to the report itself.
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The Archbishop of Canterbury invites the 37 heads of Anglican churches to a meeting....this features Chris Sugden and Colin Coward as the guests.
Listen to it all.
They’ll be discussing what unites them and what divides them; whether the Communion ought to continue as it is presently modelled, and whether the role of the Archbishop of Canterbury needs to change. There will be no ‘Continuing Indaba‘ for the pursuit of “cultural models of consensus”, and no meditation on the mission of “mutual creative action”. The days of fudge, patch and hedge are over – unless, of course, all the gathered Archbishops, Presiding Bishops and Chief Pastors determine to ignore the pleas and prayers of the Primus inter Pares.
But (and it’s a very, very interesting ‘but’), Justin Welby has not only invited the 37 recognised primates of the Wordwide Anglican Communion: according to Lambeth Palace (..and here’s the Guardian headline..) he has also written a letter to Foley Beach. That isn’t a cruise-ship resort in sunny Florida: The Most Rev’d Dr Foley Beach is Archbishop of the Anglican Church in North America (ACNA), which split from The Episcopal Church (TEC) when The Most Rev’d Dr. Katharine Jefferts Schori set her face against social conservatism and theological orthodoxy on matters relating to gender and sexuality. The letter of invitation to Archbishop Foley is significant because ACNA is not a recognised member of the Worldwide Anglican Communion (according to the traditional instruments of communion and the Archbishop of Canterbury).
Yet what credible discussions may take place if he is snubbed, since ACNA is affirmed and recognised by other Anglican provinces, in particular those belonging to GAFCON?
There are clearly provincial fractures and parallel churches already operating throughout the Communion.
Read it all.
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A new message is being hinted at to orthodox Christians by the secular state: get with the programme, or we will treat you as extremists.
Thirdly, the episode is an example of revisionist episcopal hypocrisy. David Walker (whose views are well known) claimed on one hand that the “gay” issue was not going to split the church, and that unity in the Anglican Communion was his priority. But then he joined in an attack on the Church of Uganda using false information. If his aim is unity, this will surely have the opposite effect – unless of course he thinks he can bully African churches into following his revisionist views, and creating ‘unity’ that way? Rather than discuss the theological issues behind the fracture in the Communion, the Bishop of Manchester chose to use the radio interview to solicit support from the secular liberal audience for his own brand of Christianity, by demonizing African Anglicans and so further hardening the divisions in the Communion. To what extent does this reflect his own view, or part of a more organized policy?
We are seeing a combination of spin, intimidation and hypocrisy as revisionist church leaders join with the secular media in creating distance between (in their narrative) ‘good religion’ of liberal Western Anglicanism, and the ‘bad religion’ of the orthodox version in the developing world. In North America the faithful confessing Anglicans have faced this, taking a public, costly stand, articulating the Bible’s clear teaching about sex, marriage and what it means to be human as part of a fully-orbed presentation of the counter cultural Gospel of Jesus Christ. They have not been ashamed of association with African Christian leaders, warmly welcoming close fellowship and even oversight from them. The Archbishop of Canterbury needs to show at the January meeting that he rejects the revisionist tactics of the BBC/Guardian/Bishop of Manchester (that is, if the GAFCON Primates accept the invitation). Otherwise English evangelical Anglicans and orthodox anglo-Catholics will need to be moving ahead organizationally along the same lines as ACNA.
Read it all and followi the links, especially noting the one to the detailed background to the situation in Uganda.
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Is the Anglican Communion about to split over different views of sexual ethics?
You might think so after reading headlines about the archbishop of Canterbury’s proposal to “loosen” the structures of the Communion — a way of retaining his relationship to the liberal wing of the Western churches as well as the traditional Anglicans of the Global South.
But to interpret the archbishop’s recent announcement as a split over sexuality is to miss the bigger picture. First, the impending dissolution of Anglicanism as it currently exists institutionally is over much more than sex. Second, the divorce has already taken place, just not formally.
Read it all.
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In the end, it was probably Tim Berners-Lee that did for the Anglican communion. And yet he may also be exactly the right person to show the church how to put itself back together again. But more of that in a moment. The archbishop of Canterbury has just announced a final throw of the dice to keep the family together. He plans a looser structure – not quite a divorce, but “sleeping in separate bedrooms”. It’s the right way forward. But it doesn’t go far enough.
Read it all from the Guardian.
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The symbolism of the morning services, which Francis now holds four times a week, is clear: a humbler papacy, where the pope is foremost a pastor to the flock, not a king. But a humbler papacy hardly means humbler papal ambitions. Francis is not just trying to change the Roman Catholic Church. He seems determined to change the world.
Popes are expected to challenge society. But Francis, 78, who lands in Cuba on Saturday and prepares to arrive in Washington on Tuesday for his first visit to the United States, has achieved a unique global stature in a short time.
His humble persona has made him immensely popular, a smiling figure plunging into crowds at St. Peter’s Square. He speaks in deeply personal terms about people discarded by the global economy, whether refugees drowned at sea or women forced into prostitution. His blistering critiques of environmental destruction have seized the world’s attention.
But he is also an inscrutable tactician whose push to change the church has stirred anxiety and hope — and some skepticism. Many conservatives project their fears onto him. Many liberals assume he is a kindred spirit. Others argue that Francis is less concerned about left or right than he is about reversing the church’s declining popularity in Latin America and beyond.
Read it all from the front page of Saturday's New York Times.
It is also far from clear that such a shift would either get much support (outside some of the liberal Northern primates) or offer a practical solution. Not just GAFCON but many primates from the wider Global South remain of the view that the solution to the continuing crisis (based around a Primates’ Council and Pastoral Scheme for traditionalists in North America) was put forward at the Dar Primates Meeting in 2007 but never implemented, in large part leading to GAFCON forming. The Archbishop has refused to accept their view that this must be the starting point of any new gathering – that meeting will be nearly a decade old once the Primates meet, much has happened, and very few current Primates attended that meeting despite it being one which had a very high number of newly installed Primates. Justin Welby has rightly insisted, following extensive visits and conversations, that the meeting must find its own way forward face-to-face. But in talking of respecting the decisions of previous Primates’ meetings he has shown he is aware how many Primates still think that the proposal put forward there continues to provide a model for how best to proceed.
The sad reality is that support for something like the Dar approach has increased following the decisions earlier this year by General Convention (and to a lesser degree the Scottish Episcopal Church). These demonstrated that some provinces are now seeking to repeat the pattern of taking provincial action which disregards the mind of the Communion but in relation to the even more important question of Christian teaching on marriage. Some Global South provinces who were becoming more amenable to moving on from the painful history since 2003 and starting afresh (particularly with a new Presiding Bishop) are now clear that the fundamental problem of TEC unilateralism remains a serious one. That is one reason they have sought and secured a place for Archbishop Foley of ACNA during the meeting.
The way forward after January is unlikely to be simply a reversion to an earlier attempted solution, whether the Dar Primates’ model or the Anglican Communion Covenant in its present form. It is, however, even less likely to be an agreement from the Primates that they need to embrace a “federation” model of global Anglicanism.
Read it all.
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Including Welby, there are 38 primates. With Foley Beach, that makes 39. Foley's inclusion among the world’s primates, which is something conservatives have been wanting for years, is an admission by Lambeth Palace that the Episcopal Church cannot claim to represent all Anglicans within U.S. borders.
Also, the archbishop’s press release adds that Beach will be invited for “part of the time.”
What does that mean? The Atlantic could have inquired about that and about the obvious point that Welby had to have conferred in private with some of the conservative primates before issuing this call and that Foley’s inclusion in this gathering was the non-negotiable they insisted upon if they were going to show up. The Episcopal sites were commenting on this as were the Anglican ones, so The Atlantic should have picked up on these points, which were easy to find with a few mouse clicks.
The Atlantic did note that the only female primate, Episcopal Presiding Bishop Katharine Jefferts Schori, will not be at this January meeting because her successor, Bishop Michael Curry, will have been installed. What should have been added is how her absence clears the way for those of the primates who still oppose the ordination of female bishops to attend. Now they will not have to abstain from Communion with someone they regard as having singlehandedly created a scorched-earth policy toward departing conservatives plus contributed to a 12 percent drop in church membership during her tenure. One wonders if Welby timed his gathering with that in mind.
Read it all.
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Archbishop Eliud Wabukala told the Sunday Nation yesterday that any impending split is not a Kenyan affair as those were internal conflicts among the churches in North America.
"Those are internal affairs in the North American churches. I wish you could get in touch with the Archbishop of Canterbury as we are not involved in any way," said Rev Wabukala.
He said that despite having an Anglican communion, every province -- or country -- is guided by its own constitution in terms of discipline and laws.
On the issue of...[homosexual practice] among priests that has hit the local church in recent weeks, he said the discipline of the clergy should be based on morals and teachings of the church.
Read it all.
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You can find the original post there and the AI post here.
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The current Archbishop seems to have decided that a new approach is called for. There is a mood of crisis. He has postponed indefinitely the Lambeth Conference due to be held in 2018, and last December stated that the worldwide Anglican Communion possibly “will not hold together”.
But we should beware seeing him as wringing his hands in desperation; he is far from saying that it is all up for Anglicanism. Archbishop Welby’s experience in conflict resolution calls for a more hands-on approach: speaking directly to disaffected parties rather than proposing abstract solutions. He has set himself the task of meeting every Anglican Primate personally, and his call to the Anglican Primates to meet in Lambeth next year should be seen in this context.
It is indeed difficult to imagine a solution to the present crisis, when, for example, Nigerian bishops declare themselves to be out of communion with their American brethren. To our Catholic ears, the language used by the Archbishop’s staff of "moving into separate bedrooms" sounds an effective end of communion, a formalising of a rift – and for Roman Catholics, such an arrangement would indeed signal a serious breach of communion.
Read it all.
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The Archbishop of Canterbury is proposing to restructure the Anglican Communion, turning the third largest global family of churches into a much looser federation or grouping. The Archbishop of Armagh, Dr Richard Clarke, and 37 other Anglican primates from around the world have been invited to Canterbury next January to discuss Archbishop Justin Welby’s proposals. In the new scheme of things, Anglican churches, including the Church of Ireland and the Church of England, could be linked to Canterbury without necessarily being linked to each other.
With 80 million members, Anglicans form the third largest Christian body, after the Roman Catholic and Orthodox churches. Archbishop Welby’s predecessor, Rowan Williams, became disheartened in his fraught efforts to hold Anglicans together, and they collapsed when they were rejected by the dioceses in his own Church of England. Over the past two decades, it has become more and more difficult to hold Anglicanism together. The main dividing issues are sexuality and the authority of bishops and the Bible, and, to a lesser extent, the ordination of women.
Read it all.
The Archbishop of Canterbury has called a special conference for January for all 38 of the Anglican Communion’s Primates to talk about some of the key issues dividing the Anglican world. Bishop of Manchester, David Walker and Andrew Symes, executive secretary of Anglican Mainstream in the UK, talk to us about the key issues in dispute.
Listen to it all (starts 02:37 in).
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The presiding bishop of the Episcopal Church, Katharine Jefferts Schori, will soon be replaced by Bishop Michael B. Curry, who was elected this summer and will be installed in the next few months. A spokeswoman for the church, which has 2.1 million members, said Bishop Curry planned to attend the meeting.
Archbishop Foley Beach, the leader of the Anglican Church in North America, which counts 112,000 members in Canada, the United States and Mexico, said Wednesday that he had received a call from Archbishop Welby inviting him to the meeting, and that he planned to go if conservative primates in other countries also attended.
“The challenges facing the Anglican Communion over the last couple of decades are no secret,” the Rev. Dr. Beach said, “and it is time to face them.”
Read it all.
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The statement talks about “space”: “The difference between our societies and cultures, as well as the speed of cultural change in much of the global north, tempts us to divide as Christians. . . A 21st-century Anglican family must have space for deep disagreement, and even mutual criticism, so long as we are faithful to the revelation of Jesus Christ, together.”
The invitation represents a desire by the Archbishop to take a tougher line on division and “start treating people like adults” and “stop messing around with internal rows”, a source said. It is understood that Archbishop Welby spoke to all of the Primates by phone during the summer, and that only three expressed doubts about attending.
One item on the agenda will be the next Lambeth Conference. It is thought to be too late to arrange something in 2018, but the Archbishop is said by a source to be determined that another will take place, perhaps in 2020 — even if those attending could only fill a telephone box.
Read it all.
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The general conduct of our Church has been true to her first principles, to render to Caesar the things that were Caesar's, and to God the things that are God's; to do nothing against the command of God, but to suffer every thing which the Caesar may require. It was thus that the seven Bishops mainly checked James's tyranny, refusing to do, but submitting to suffer, what was unlawful; it was thus that even in the Great Rebellion men cheerfully took the spoiling of their goods; it was thus that in events familiar to us, the members of this place, at different periods, suffered what was un lawful, rather than compromise their principles;--and we cherish their memories.
The two events, for which we keep this day as an annual thanksgiving to God, together, strikingly illustrate these principles. 1. That we may safely leave things to God. 2. That there is great risk, that man, by any impatience of his, will mar the blessing which God designs for His Church.
In the plot, from which this day is named, God had permitted things to come to the uttermost; every preparation was made, every scruple removed; a Roman priest had solemnly given the answer, that, for so great a benefit to the Church, their own people too might be sacrificed; the innocent might be slain, so that the guilty majority escaped not. The secret was entrusted to but few, was guarded by the most solemn oaths and by the participation of the Holy Eucharist, had been kept for a year and a half although all of the Roman Communion in England knew that some great plot was being carried on, and were praying for its success; inferior plots had been forbidden by Rome, lest they should mar this great one; no suspicion had been excited, and there was nothing left to excite suspicion, when God employed means, in man's sight, the [28/29] most unlikely. He awoke, at the last, one lurking feeling of pity for one person in the breast of but one, so that a dark hint was given to that one: and He caused him who gave it, to miscalculate the character of his own brother-in-law, or entrust him with more than he was aware; then He placed fear in that other's breast, so that, through another and distant fear, he shewed the letter which contained this dark hint; then, when the councillors despised the anonymous hint, as an idle tale, He enlightened the mind of the monarch, to discover the dark saying, which to us it seems strange that any beforehand should have unravelled; and when even then the councillors had surveyed the very spot, and discovered nothing, He caused the monarch to persevere, undeterred, until He had brought the whole to light. Yet to see more of this mystery of God's Providence, and how He weaves together the intricate web of human affairs, and places long before the hidden springs of things, we must think also, how He ordered that one of these few conspirators should be intermarried with one of the few Roman peers, and so desired to save him; and by the conspiracy from which God had shielded the monarch's early life, He quickened his sense of the present danger; so that while men were marrying, and giving in marriage, and strengthening themselves by alliances, God was preparing the means whereby this kingdom should be saved against the will of those so employed; and while men were plotting against a sacred life, God was laying up in the monarch's soul the thought, which Himself should hereafter kindle to save it. Verily, "a man's heart deviseth his way, but the Lord directeth his steps." "The ways of man are before the eyes of the Lord, and He pondereth all his goings; own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins." The words of the Psalmist, selected for this day's service, find a striking completion in this history. "God hid him from the secret counsel of the wicked, from the insurrection of the workers of iniquity--they encourage themselves in an evil matter; they commune of laying snares privily; they say, Who shall see them? they search out iniquities; they accomplish a diligent search; the inward thought of every one of them, and the heart, is deep: but God shall shoot at them with an arrow; suddenly shall they be wounded; so they shall make their own tongue to fall upon themselves."
But it yet more illustrates the teaching, and is an argument of encouragement to our Church, how God in two neighbouring countries permitted similar plots to be accomplished.
Read it all.
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“This is a most welcome development. The Anglican Communion must now allow the Holy Spirit to intervene in the differences that divide us. We at the Anglican Communion Office are positioned to assist in fostering a desirable outcome,” Archbishop Josiah said.
The Secretary General also affirmed Archbishop Justin’s intention to extend an invitation to Archbishop Foley Beach of the Anglican Church in North America to be present for part of the Primates’ meeting. “This is an opportunity to listen to useful ideas from this group on how we continue as a Communion in light of the search and openness to the leading of the Holy Spirit,” he said.
Read it all.
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The challenge to Archbishop Welby and the gathered Primates will be to find a path that will allow the greatest possible number of shattered relationships to heal, and so in time (perhaps) to move the Communion to a new consensus.
But for that to happen, the Anglican Communion Office (through both the Archbishop of Canterbury and its Secretariat) will have to distance itself further from financial and ideological dependency on ECUSA and its wealthy constituents, such as Trinity Wall Street. For too long now, from GAFCON’s point of view, the revisionists have been calling the shots, but now there are signs that they at last are weakening. That is why Archbishop Idowu-Fearon will play a key role, along with Archbishop Welby, in resolving how best to start the realignment the Communion at the upcoming Primates’ Meeting, if that process is to begin at all.
If they try to help ECUSA and ACoC retain their erstwhile roles of influence, they will hasten the eventual disintegration of the Anglican Communion. Likewise, if they listen only to the voices of modernity, according to which each church’s or denomination’s view of Scripture needs to get in step with the culture, then they will seal that disintegration, by recognizing it as a fact that has already occurred. But if they actually listen to the voices that are seeking to hold the Communion in line with its traditional understanding of Scripture—an understanding that stems from the very beginnings of the Anglican Church—they may yet hope to call a halt to the disintegration, and to lay the first firm paving-stones for a Communion that will, one day and once again, derive its strength from its collective faith in the good news of Christ crucified.
Read it all.
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The Most Rev Justin Welby will propose that Anglican communities with differing views loosen their links. Many have refused to speak directly to each other for more than a decade, but he will try to persuade them not to break away altogether.
Faced with the biggest crisis in the church since Darwin developed his theory of evolution, the archbishop intends to offer each of the churches “wiggle room” to hold different positions on issues such as gay marriage, sources say. They could sever links with churches holding different views as long as they keep a basic connection with the “mother church in Canterbury”.
The archbishop believes that he could then maintain relations with the liberal churches of North America as well as the African churches, some of which favour the criminalisation of homosexuality. The changes would in effect turn the church into a semi-independent federation.
Sources put the chance of success at only 30 per cent, however. Traditionalist bishops are expected to reject the proposals, meaning that the church could ultimately divide permanently.
Read it all (requires subscription).
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The archbishop of Canterbury is proposing to effectively dissolve the fractious and bitterly divided worldwide Anglican communion and replace it with a much looser grouping.
Justin Welby has summoned all the 38 leaders of the national churches of the Anglican communion to a meeting in Canterbury next January, where he will propose that the communion be reorganised as a group of churches that are all linked to Canterbury but no longer necessarily to each other.
He believes that the communion – notionally the third largest Christian body in the world with 80 million members, after the Roman Catholic and the Orthodox churches - has become impossible to hold together due to arguments over power and sexuality and has, for the past 20 years, been completely dysfunctional.
A Lambeth Palace source said the archbishop felt he could not leave his eventual successor in the same position of “spending vast amounts of time trying to keep people in the boat and never actually rowing it anywhere”.
Read it all.
More than 160 people, including several high profile local residents, have signed an ipetition addressed to the Lieutenant Governor.
They claim that 'severe damage' is being done to the Anglican Diocese of Sodor and Man by what they called the 'flawed leadership' of Bishop Robert Paterson and his Archdeacon Andie Brown.
Read it all and there is more there.
The statement explainsthe nature of communion;It reflects on the vocation of catholic Christians in the Church of England.
The Society’s aspiration to be an expression of full, visible communion;
the communion that the parishes and people of The Society continue to share with other members of the Church of England.
Read it all and follow the link to the full statement.
Worldwide Anglican Communion Feature: What are the main challenges for the new Secretary General? (about 6 minutes)
Anglican Communion Interview: Archbishop Josiah Idowu-Fearon outlines his position on key issues (about 6 1/2 minutes)
You may find both audio links here.
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The largest Presbyterian church in the Lehigh Valley has begun a process that could lead to a split from the most visible national denomination — a move initiated after a survey showed most of its congregants disagree with church positions, including those allowing same-sex marriage and the ordination of gay ministers.
The leadership of the First Presbyterian Church of Bethlehem voted on June 15 to enter the discernment process to leave Presbyterian Church (USA), or PC (USA), and seek affiliation with ECO: a Covenant Order of Evangelical Presbyterians after spending years considering the move.
The 140-year-old church on Center Street in Bethlehem has 2,609 members and would be the largest congregation to leave the Lehigh Presbytery, the group of congregations covering seven counties in eastern Pennsylvania.
Read it all.
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Dissatisfaction is the one word that best expresses the state of mind in which Christendom finds itself today. There is a wide-spread misgiving that we are on the eve of momentous changes. Unrest is everywhere. We hear about Roman Councils, and Anglican Conferences, and Evangelical Alliances, about the question of the Temporal Power, the dissolution of Church and State, and many other such like things. They all have one meaning. The party of the Papacy and the party of the Reformation, the party of orthodoxy and the party of liberalism, are all alike agitated by the consciousness that a spirit of change is in the air.
No wonder that many imagine themselves listening to the rumbling of the chariot- wheels of the Son of Man. He Himself predicted that " perplexity" should be one of the signs of His coining, and it is certain that the threads of the social order have seldom been more seriously entangled than they now are.
A calmer and perhaps truer inference is that we are about entering upon a new reach of Church history, and that the dissatisfaction and perplexity are only transient. There is always a tumult of waves at the meeting of the waters; but when the streams have mingled, the flow is smooth and still again. The plash and gurgle that we hear may mean something like this.
At all events the time is opportune for a discussion of the Church-Idea ; for it is with this, hidden under a hundred disguises, that the world's thoughts are busy. Men have become possessed with an unwonted longing for unity, and yet they are aware that they do not grapple successfully with the practical problem. Somehow they are grown persuaded that union is God's work, and separation devil's work ; but the persuasion only breeds the greater discontent. That is what lies at the root of our unquietness. There is a felt want and a felt inability to meet the want; and where these two things coexist there must be heat of friction.
Catholicity is what we are reaching after....
--William Reed Huntington The Church Idea (1870)
I say the distinctions are questionable: The New Testament makes no such distinction between false teaching and heresy. When the Apostle Paul tells his disciple Timothy and the various churches to which he wrote not to tolerate false teachers, he did not make a distinction as to whether their false teaching concerned a matter that would someday be included in the Nicene Creed. In fact, the admonition was often to separate from false teachers who promoted immorality (1 Corinthians 5:11, 1 Corinthians 10:8, 2 Corinthians 6:17, Ephesians 5:3). The same is true for other apostles (2 Peter 2:1-10, Jude 3-7).
Heresy has also been defined as any departure from the faith of the Catholic Church, which Vincent of Lerins identified as that which has been believed by the whole church throughout the world, from the beginning, and by all (universality, antiquity, and the consensus of the faithful). Who can disagree that the Episcopal Church has seriously departed from the received faith of the universal and ancient church--and on a matter of ultimate importance: God's stated will for humankind in the matter of sexual relations and God's ordained sacrament of Holy Matrimony?
And as to remaining in communion, the New Testament makes no such stipulation. The Apostle Paul does not say, if the body with which you are associated continues in false teaching for a generation, then you (or, more likely, your children) are obliged to separate from it. No, the admonition is that those who are serious about following the way of Christ are either to expel or to separate from false teachers immediately.
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Filed under: * Anglican - Episcopal - Anglican: Analysis Episcopal Church (TEC) General Convention TEC Bishops Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Marriage & Family Sexuality --Civil Unions & Partnerships * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
One factor in our current turmoil in The Episcopal Church and the larger Anglican Communion is the power and authority of bishops. One way to read the primates’ communiqué is as a rejection of the polity of The Episcopal Church that limits the power of bishops to make policy for the larger church. William White never proposed a distinct House of Bishops separate from the House of Deputies. For him, the clergy and laity meeting together, with their bishops, was adequate, as is still the case in diocesan conventions.
Born and educated in the democratic cauldron of Philadelphia, White did not object to the role of bishops elsewhere, but believed the new American church had an opportunity to return to its primitive roots when, before Constantine, the laity participated in the selection of their bishop, and before 1066, when the power of a bishop was not an extension of the power of the state. For the New England states, White’s new democratic Catholicism went too far. The clergy of Connecticut so objected to White’s proposal to have the first duly elected bishop of the United States consecrated by presbyters, temporarily, until proper Episcopal orders could be attained, they chose (without the vote of the laity) Samuel Seabury as bishop. He sailed for Canterbury, where he would not be consecrated, and then moved on to the non-juror bishops of Scotland.
Seabury believed that apostolic bishops, not a democratic process shared by clergy and laity, should determine the governance and worship of the emergent Episcopal Church. But for William White, who knew how difficult it would be to unify an Episcopal Church out of its very diverse parts, a method of choosing bishops was needed before the choosing could happen. For White, to do otherwise would be like electing George Washington the president, and then having him write the Constitution.
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The Revd Dr Andrew Atherstone, Welby’s biographer, says Church growth is the ‘golden thread’ that ties all the reforms together. Welby, he says, wants people to see that decline is ‘not inevitable’. In Africa and China churches are booming. ‘Globally, church growth is normal,’ he says. Welby, he suggests, is ‘very optimistic about turning the Church of England around’.
Yet Atherstone admits that Welby’s tendency to focus on numbers ‘makes some in the C of E nervous’. One Church observer says the reason clergy are panicky about the reforms is that they seem ‘very bottom line — if you can’t get more punters in then you’ve failed’.
Atherstone suggests Welby wants the Church to be more entrepreneurial. The change to dioceses’ funding is intended to encourage that. Instead of the old model of one vicar looking after his medieval parish, the idea is to fund projects that no one has yet tried. Welby, says Atherstone, thinks the Church is too ‘safety-conscious’, smothering start-ups in paperwork.
Critics, on the other hand, say the reforms are merely depressing the workforce. Talented young clergy are ‘in despair’, they say — head office doesn’t seem to grasp what their ministry is really about.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Parish Ministry Evangelism and Church Growth Ministry of the Laity Ministry of the Ordained * Culture-Watch Psychology Religion & Culture * Economics, Politics Economy Corporations/Corporate Life * Theology Anthropology Ecclesiology Ethics / Moral Theology
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Filed under: * Anglican - Episcopal - Anglican: Analysis Episcopal Church (TEC) General Convention TEC Bishops TEC Conflicts TEC Polity & Canons Sexuality Debate (in Anglican Communion) * Culture-Watch Law & Legal Issues Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Theology: Scripture
How we develop and prepare some of those who have wide responsibilities in leadership is both demanding and potentially prophetic as regards the world around. Our interest is in discerning and developing God's gifts and graces in his people. Let me just say, given a couple of the questions that came up last night: that we're committed to nurturing vocation across the whole of God's people, regardless of sexuality and regardless of whether lay or ordained.
The FAOC report shows that leadership needs preparation: in prayer, in theology, in skills of every day matters, in collaborative working, in interpreting the times, in safeguarding, in how to ensure that what the church discerns as necessary, the church does. We must have a system that is pastorally sensitive for those being formed, self-consciously inclusive of all those we too easily exclude, and ensures that those being considered for appointment in posts of wide responsibility are from all areas of the church, and are diverse especially in the areas of major weakness: BAME people and gender balance, disability and others. Our theology and practice must challenge inherited or widely accepted bad models through prayer and also theological thinking.
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Parish Ministry Ministry of the Laity Ministry of the Ordained * Theology Ecclesiology Theology: Scripture
Third, the Christian Church is now a secondary player in these cultural transformations. She is also intrinsically debased, so intertwined has she become, at least regionally, with larger cultural shifts and declensions. The imperative for renewal, both within the church and in her relationship with surrounding political cultures, is inescapable. Are we in need of new reformation, in line with the reformations of fourth century, the twelfth, the sixteenth, and the nineteenth? If so, we will need to reform in the direction of Christian unity, the lack of which helped to create the very ecclesial incapacities of today.
Finally, we are confronting the long-term of God’s providence. Ecclesial reformation or not, cultures are not changed in an instant, except perhaps through cataclysm (which no one wants, however regular and inevitable it is within the course of human history). We have entered Canaan and been swallowed up before Moloch in the same way that Israel was enveloped by a surrounding religion of idolatrous violence. So we affirm with the Psalmist: “When my father and my mother forsake me, then the Lord will take me up.”
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Some Christians are worried that their churches will lose their tax-exempt status as a result of the Supreme Court's decision declaring gay marriage a constitutional right. I'm worried that my church will cease to exist altogether, or at least in its present form.
The United Methodist Church is the largest mainline Protestant denomination in America. Following decades of steep membership losses across all these historic churches, that's kind of like being the tallest building in Topeka. But only the Roman Catholic Church and the Southern Baptist Convention have more U.S. members, and the United Methodist Church's international membership is actually growing.
Almost alone among mainline Protestant churches, the United Methodists have remained committed to orthodox Christian standards of sexual morality. Clergy must be celibate when single and monogamous in marriage, which is defined as the union of a man and a woman. Methodist pastors are not permitted to perform same-sex marriage ceremonies.
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...in the wake of the 5-4 Obergefell decision by Justice Anthony Kennedy and the U.S. Supreme Court, the Chicago Tribune has followed up with a news report about Reardon that does a good job of describing his decision, yet does little to dig into the thoughts and beliefs of those who either oppose or dismiss his strategy. Consider, for example, this passage in which an Orthodox bishop seems to echo, in reverse, some of Reardon's thinking:
Bishop Demetrios of Mokissos, chancellor of the Greek Orthodox Metropolis of Chicago, said he doesn’t foresee such a boycott in Chicago. He even questions whether it’s legal.
“I can’t imagine any of our priests doing that,” he said. “It hasn’t happened yet and I don’t anticipate it happening to make a political statement,” he said.
That's a really important quote.
I would stress that this statement by a Greek Orthodox bishop in no way represents an endorsement of Obergefell, but it clear indicates that there will be theological and legal debates ahead – inside Eastern Orthodoxy in this land and in other sanctuaries – about how priests should handle this clash between state and church.
In other words, this quote should have been near the top of the Tribune report and backed with more material explaining, on the record when possible, the views of those – in Orthodoxy and elsewhere – who have rejected Reardon's strategy.
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The bishops agreed to allow clergy to begin offering same-sex marriages using the new rites after Nov. 1. However, no clergy could be compelled to perform a same-sex marriage, and a bishop had the authority to forbid his clergy from celebrating gay marriages.
The former bishop of Virginia, Peter Lee, explained to the bishops in Salt Lake City the accommodation meant that a conservative priest in a liberal diocese would incur no penalty if he refused to perform a same-sex marriage. The priest would, however, have to pass a couple seeking to be married on to another church or priest to perform the ceremony.
Priests in dioceses where the bishop forbid same-sex marriages may not solemnize gay marriages. A priest who did so would be liable for punishment for disobeying the bishop. A diocese that does not perform gay marriages must pass the couple on to another part of the church that permits gay marriage.
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Updated with new signatories, July 7Statement in response to the House of Bishops of The Episcopal Church resolution regarding same sex marriage
We are deeply grieved again by the Episcopal Church USA (TEC) Resolution to change the definition of marriage in their church canons in their current ongoing General Convention.
By this action, TEC has chosen by its own will and actions in clear knowledge to depart from the Anglican Communion’s standard teaching on human sexuality according to Lambeth Resolution 1:10. This TEC Resolution is another example of such unilateral decisions that are taken without giving the least consideration to the possible consequences on other provinces and the Anglican Communion as a whole, the ecumenical partnerships, the mission of the church worldwide, and the interfaith relations. This Resolution clearly contradicts the Holy Scriptures and God’s plan for creation as He created humankind as man and woman to complement each other physically and emotionally.
in line with God’s design. But sadly, by this action of TEC, the church gives way to the society to alter and shape its values. In other words the church is losing its distinctiveness as salt and light in this world.
“do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:2)
This statement is approved by:
The Most Rev. Dr. Mouneer Anis, Archbishop, Diocese of Egypt with North Africa and the Horn of Africa and Chairman of the Global South.
The Most Rev. Ian Ernest, Primate of the Indian Ocean and General Secretary of the Global South.
The Most Rev. Bolly Lapok, Primate of South East Asia and treasurer of the Global South.
The Most Rev. Stephen Than Myint Oo, Primate of Myanmar.
The Most Rev. Hector “Tito” Zavala, Primate of the Anglican Church of South America.
The Rt. Rev. John Chew, member of the GS Global South steering committee, former GS chairman.
The Most Rev. Onesphore Rwaje, Primate of Rwanda.
The Most Rev. Eliud Wabukala, Primate of Kenya
The Most Rev. Bernard Ntahoturi, Primate of Burundi
* The above mentioned GS Primates are the ones who sent their approval and amendments before posting this statement. We will add the names of those who will send their approval after.
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