Lambeth Conference invitations
The Archbishop of Canterbury has sent out the ‘first’ invitations to next year’s Lambeth Conference.
The invitations have gone out to over 800 bishops from around the Communion, but the Archbishop notes that he has to:
reserve the right to withhold or withdraw invitations from bishops whose appointment, actions or manner of life have caused exceptionally serious division or scandal within the Communion. Indeed there are currently one or two cases on which I am seeking further advice. I do not say this lightly, but I believe that we need to know as we meet that each participant recognises and honours the task set before us and that there is an adequate level of mutual trust between us about this. Such trust is a great deal harder to sustain if there are some involved who are generally seen as fundamentally compromising the efforts towards a credible and cohesive resolution.
He also writes, in an extraordinary plea to all those invited to actually participate, that:
An invitation to participate in the Conference has not in the past been a certificate of doctrinal orthodoxy. Coming to the Lambeth Conference does not commit you to accepting the position of others as necessarily a legitimate expression of Anglican doctrine and discipline, or to any action that would compromise your conscience or the integrity of your local church.
Further invitations will be sent later to ecumenical representatives and other guests, and Mrs Williams will send out invitations to a parallel spouses’ conference.
55 Commentsprimates’ meeting: the communiqué
The communiqué has finally been published by ACNS.
Read it here.
A PDF version is available here.
On the Covenant it says: we ‘urge the Provinces to submit an initial response to the draft through the Anglican Communion Office by the end of 2007’. The minutes of the primates’ meeting are to be published soon in order to ‘assist and stimulate reflection throughout the Communion’. A revised draft will be discussed at the Lambeth Conference, and ‘a final text will be presented to ACC-14, and then, if adopted as definitive, offered to the Provinces for ratification’.
The ‘Episcopal Church has taken seriously the recommendations of the Windsor Report, and we express our gratitude for the consideration by the 75th General Convention’, but ‘The response of The Episcopal Church … has not persuaded this meeting that we are yet in a position to recognise that The Episcopal Church has mended its broken relationships’. ‘We believe that it would be a tragedy if The Episcopal Church was to fracture, and we are committed to doing what we can to preserve and uphold its life’.
We ‘have been emboldened to offer a number of recommendations. We have set these out in a Schedule’.
These include:
- a ‘Pastoral Council’ established by the Primates to consult with TEC, 2 members nominated by the Primates, two by the Presiding Bishop, one by the Archbishop of Canterbury as chair.
- The Council to work with TEC to establish structures of pastoral care to meet the requests of the Windsor Report, including protocols for the participation of bishops, dioceses and congregations
- A ‘Pastoral Scheme’ for those unable to accept the direct ministry of the PB. ‘We acknowledge and welcome the initiative of the Presiding Bishop to consent to appoint a Primatial Vicar.’ The Primatial Vicar to be nominated by those bishops participating in the Scheme with the consent of the PB, and the PB to delegate specific powers and duties to the Primatial Vicar.
- AMiA and CANA to be encouraged to participate in this Scheme.
TEC is asked to clarify its position on the Windsor Report:
- to ‘make an unequivocal common covenant’ not to authorize blessings of same-sex unions in their diocese or through the General Convention;
- ‘confirm that … a candidate for episcopal orders living in a same-sex union shall not receive the necessary consent’
Answers to be received by 30 September 2007.
TEC and congregations involved in property disputes are urged to suspend legal action and agree not to alienate property from TEC without its consent, nor to deny the use of the property to congregations.
No doubt there will be plenty of comment by the morning!
30 Commentsthe heartlands of Anglicanism
ACNS reports that the Archbishop of Cape Town, Njongonkulu Ndungane, has written a lengthy reflection on the nature of Anglicanism, and what it means to be an Anglican. The reflection is addressed to his fellow Primates. Here are a few snippets from the early paragraphs:
What does it mean to be Anglican? What is it about Anglicanism that has led so many to conclude that it provides the most productive spiritual soil for living out the Christian faith? What is it that we have, which we dare not lose?
Archbishop Rowan offers his own description of our distinctive Christian inheritance…
It is indeed within the territory encompassed by these strands that I find my own experience and understanding of Christianity. These describe the rich heartlands of Anglicanism — the solid centre, focussed on Jesus Christ, to which we are constantly drawn back by the counterbalancing pull of the other strands, if any one threatens to become disproportionately influential.
These Anglican heartlands are the subject of my reflections — the historic fertile middle ground, which is in danger of being forgotten amid polarising arguments and talk of schism.
The ACNS summary is included below the fold. The full reflection by Archbishop Ndungane is here.
34 CommentsReaction to Williams statement
Press reaction is mostly focused on the potential for a split in Anglicanism. Some examples:
BBC Archbishop raises idea of split
The Telegraph has Archbishop of Canterbury plans Anglican split
The worldwide Anglican Communion could be divided into “associated” and “constituent” provinces in an attempt to resolve the impasse over homosexuality, the Archbishop of Canterbury has said.
Ruth Gledhill in The Times goes further, singling out the American Church as a target for exclusion:
in The Times: Worldwide Anglican church facing split over gay bishop
The Archbishop of Canterbury has outlined proposals that are expected to lead to the exclusion of The Episcopal Church of the United States from the Anglican Church as a consequence of consecrating a gay bishop.
and in her blog, Gledhill writes: an ABC of schism
46 CommentsNever again can anyone accuse him of failing to give leadership, or of not speaking plainly. … The thrust of the letter, an intense and passionate theological teaching document for any who are prepared to listen, seems to be that episcopalians in the US and anywhere else who are unwilling to sign up to a covenant setting out Anglicanism in its orthodox and traditional, biblical form will be consigned to “associate” status. They will no longer be full Anglicans.
Canterbury on B033: 'grateful' but 'not clear'
The Archbishop of Canterbury tonight issued a statement,following the adoption by the General Convention of Resolution B033.
He said he was ‘grateful’ to the Bishops and Deputies for the seriousness with which they addressed the issue, and for their hard and devoted work. He added that ‘it is not yet clear’ whether the adopted reolutions are enough to satisfy the requests of the Windsor Report.
The statement in full reads:
I am grateful to the Bishops and Deputies of the 75th General Convention of the Episcopal Church (USA) for the exceptional seriousness with which they have responded to the request of the Primates of the Anglican Communion that they should address the recommendations of the Windsor Report relating to the tensions arising from the decisions associated with the 74th General Convention in 2003.
There is much to appreciate in the hard and devoted work done by General Convention, and before that, by the Special Commission on the Episcopal Church and the Anglican Communion, in crafting the resolutions. This and the actions taken today show how strong is their concern to seek reconciliation and conversation with the rest of the Communion.
It is not yet clear how far the resolutions passed this week and today represent the adoption by the Episcopal Church of all the proposals set out in the Windsor Report. The wider Communion will therefore need to reflect carefully on the significance of what has been decided before we respond more fully.
I am grateful that the Joint Standing Committee of the Primates and ACC has already appointed a small working group to assist this process of reflection and to advise me on these matters in the months leading up to the next Primates’ Meeting.
25 CommentsI intend to offer fuller comments on the situation in the next few days. The members of Convention and the whole of the Episcopal Church remain very much in our prayers.
Columbus: Resolution B033
At a joint meeting of Deputies and Bishops called by Presiding Bishop Frank Griswold, the Convention was presented with Resolution B033 titled “On Election of Bishops” proposed by the Rt Revd Dorsey Henderson of Upper South Carolina. The resolution reads:
Resolved, the House of Deputies concurring, that the 75th General Convention receive and embrace The Windsor Report’s invitation to engage in a process of healing and reconciliation; and be it further
Resolved, that this Convention therefore call upon Standing Committees and bishops with jurisdiction to exercise restraint by not consenting to the consecration of any candidate to the episcopate whose manner of life presents a challenge to the wider church and will lead to further strains on the communion.
(UPDATE official text of the resolution here)
ENS carries the text of Bishop Griswold’s speech to the joint session.
The bishops then left the Hall of Deputies to consider the resolution.
After several attempts to amend the second clause the Bishops adopted B033 on a voice vote. The resolution was delivered to the House of Deputies at 12:15, shortly after its President surrendered the Chair to the President Elect.
The Deputies interrupted their debate to hear a plea from Presiding Bishop Elect Katharine Jefferts Schori who urged them to concur in the resolution despite its shortcomings, saying it was the best that could be expected.
After several failed amendments the time allotted for debate expired and the vote-by-orders ballot began. At 1:30 p.m. the result of the vote was announced.
| Yes | No | Divided | |
| Lay | 72 | 21 | 7 |
| Clerical | 75 | 24 | 4 |
The House of Deputies concurs in Resolution B033.
UPDATE ENS report on the resolution and debate here
Other reports:
BBC has US Church eases gay bishop stance
Reuters Episcopal Church votes to curb gay bishops
Telegraph Episcopal delegates reject temporary ban on gay bishops
13 CommentsColumbus: Bishop Jefferts Schori sermon
The Presiding Bishop elect, Katharine Jefferts Schori, preached the sermon at the Eucharist at the end of business on Tuesday.
ENS carries the full text of the sermon here.
Jim Naughton comments on it in his blog here.
0 CommentsFeasting in God’s Kingdom
Maundy Thursday is a turning point.
Up to today Jesus’s ministry has continued — preaching and teaching, proclaiming the kingdom. But after today the pace quickens considerably, with his arrest, trial and death before another 24 hours have passed.
Maundy Thursday is a turning point too in the story of the relationship between God and humanity.
Throughout his ministry we see Jesus acting out the very message that he was proclaiming. He tells his listeners that the kingdom of God is at hand, that it is among them — and all the while he is doing the things he is talking about. He proclaims that in God’s kingdom the blind will see, the lame will walk, and the sick will be healed — and he goes around restoring sight, raising the paralysed, curing the sick; he proclaims that the kingdom is like a feast to which all will be invited — and he goes around eating and drinking with everyone, from members of the Council to the outcasts of society and the ritually impure, in their ones and twos and in their thousands.
Jesus is not just proclaiming the kingdom, he is also living it: he is inaugurating it and embodying it. And he draws his disciples and others into this realization of the kingdom, above all when they share a meal together.
And then in the last meal before his death, Jesus does something new.
Earlier in the week we saw Jesus’s challenge to the sale of sacrificial animals in the Temple, a challenge to the Temple cult and the covenant which underpinned it. The time of the old covenant is past, and now Jesus inaugurates a new covenant.
In the Temple a person would offer for sacrifice an animal with which they had virtually no connection.
Jesus, however, takes in his hands something which every household would have, a loaf of bread, the work of human hands. As he has eaten with his friends throughout his ministry, so they are to remember him when they break bread together. And it is not an animal that he will offer for sacrifice. This bread, he says, is the body which is his sacrifice. This cup of wine, he says, is the blood of his sacrifice. Jesus’s new covenant between God and humanity, a covenant of fellowship with God in his kingdom, is inaugurated.
Jesus has taken ordinary bread and ordinary wine and declared that these are the sacrificial objects which his friends can offer. This gathering of friends is the temple and this table is the altar for the sacrifice. Forgiveness is offered, and its acceptance is signified by fellowship with Jesus. There is no need any more for the Temple in Jerusalem with all its failings. And at the same time, this meal is itself an enactment, a part, of the feast in God’s kingdom.
And there is one more thing to come.
Before another day has passed Jesus himself will be hanging from the cross, his broken body and out-poured blood now once and for all identified with the bread and the cup. To the remembrance of Jesus’s table-fellowship is added the remembrance of his cross and passion.
Together, identification and remembrance form a sacrament: in remembrance we make present the once-and-for-all actions of Christ at the Last Supper and on the cross; and in identification we can truly see the bread and wine as one with the body and blood of Christ hanging on that cross. In the sacrament the sins of the penitent are wiped clean. And together we proclaim and feast in the kingdom. Here, then, is the sacrament of Jesus’s new covenant.
And yet this is a sacrament that in our human failings manages to divide the followers of Christ. It divides us in our theology and understanding of the sacrament, and it divides us into groups that forbid sharing the sacrament with others or won’t accept it from others who are willing to share. So, our prayer today should echo some more words of Jesus on this day: May they all be one, that the world might believe (John 17.21).
2 Commentsin the Temple
After his triumphal entry into Jerusalem, Jesus visits the Temple.
His reaction is one of anger and violence. In the first three gospels, he upsets the tables of the money-changers and those selling doves. In John’s gospel (where this event is strategically positioned at the very start of Jesus’s ministry) he expels those selling cattle, sheep and doves, together with their animals.
It is hard to say if this is a minor skirmish or a major disturbance, but what is clear is that Jesus had issues with the way that the Temple was being run.
The Temple cult, with its associated priests and other officials, was the religious establishment of his day. The sacrifice of cattle, sheep and doves was at the heart of the covenant relationship between God and his people, the Jews. A Jew handed over one of his own animals for sacrifice as a sin-offering, or as a thank-offering for blessings received. In making a sacrifice of his own goods, the faithful and repentant Jew was freed from his sins.
Animals brought for sacrifice had themselves to be pure, free from any defect. Many people in an urban and agrarian setting were unable to provide such animals, and so they could buy them in the Temple forecourt. The purchaser laid their hands on the animal, symbolically taking ownership, before the animal was led away behind the scenes to be sacrificed by the priests.
The buyer thus had little contact with the beast or the sacrifice, despite the requirements of the covenant and the Law.
Jesus saw the relationship with God as being centred around the things that are important to us, everyday meals and deeds and friendships, frequently with the ritually impure. As the psalmist had sung ‘You have no delight in sacrifice; if I were to give a burnt offering you would not be pleased. The sacrifice acceptable to God is a broken spirit; a broken and contrite heart you will not despise’ (Psalm 51.16, 17).
Jesus’s challenge to the establishment is clear, and that challenge echoes down to us too. Established opinion can be comfortable, and cosy, and we can justify to ourselves the decisions we make as being in line with the received view — whether that is the received view of society or the received view of our fellow believers.
Jesus’s action in the Temple makes a dramatic break with the past. We can see it as symbolic of the ending of the covenant, the covenant to which the Temple cult with its animal sacrifices bore witness. The old establishment, with its comfortable certainties, is no more. Its time is past, and a new covenant between God and all humanity will soon take its place — even the outward form of sacrifice will barely endure for another generation before its destruction by the fire of the Roman invaders. We shall see, later in the week, what Jesus puts in its place.
7 CommentsThe right, good old way
A couple of weeks ago, I visited Little Gidding. Not for the first time, and not, I hope, for the last, either. But it was the first time I had been in about five years, so it was good to be back.
A long time before, back in 1993, at the dawn of the popular internet, I wrote a piece about a visit to Little Gidding for an Anglican email list. (You can read a copy of that piece here.) At that time Little Gidding was the home of a small community, as well as a wider group of Friends, but in the intervening years the community disbanded and there was some dispute over the future ownership of the community buildings. But now the dispute has been settled, the Friends of Little Gidding have been reconstituted, new wardens installed in Ferrar House, and the ministry of hospitality continues.
So, on a lovely Sunday afternoon we headed up the A14, across the A1, turning off at Leighton Bromswold (to pay homage to George Herbert) and on to Little Gidding. The ‘dull facade’ looked almost beautiful in the late afternoon sun, the noticeboard (new since our last visit) slightly detracting from the composition. Inside, the sun shone brightly through the clear glass and the stained glass of the windows, and the old familiar place looked just the same. This is the place where the Ferrar family, led by Deacon Nicholas, came to say their prayers, morning and evening each day, the centre of their spiritual life. This is the place, hallowed by their community, where ‘prayer has been valid’, this is the place closest to us, now and in England.
Nicholas Ferrar lived in a time of increasing prosperity, with the foundations being laid for the later British commercial and imperial greatness. Ferrar himself came from a wealthy mercantile family, involved in foreign trade and the settlement of English colonies in North America.
It was also a time of religious turmoil in England. Just five years before his birth an attempted invasion by a foreign power aiming to overthrow Queen Elizabeth I and her protestant government had been foiled by a combination of the heroics of Sir Francis Drake and the stormy weather. When Ferrar was 12 a conspiracy to blow up the Houses of Parliament and to kill the king and his government was only narrowly averted, thanks to careful intelligence and leaks from the inside. And not long after his death England erupted into civil war.
Ferrar’s response to this, like that of his contemporary George Herbert, was to live a quiet and godly life. He abandoned the pursuit of worldly wealth and status for a life of prayer and contemplation, in a community of family and other associates. But this was not escapism. Rather, it was an engagement in real life, an engagement with ordinary people and their everyday concerns, as a teacher, as a healer (Ferrar had studied medicine at Cambridge, Padua and Leipzig), as a counsellor. He and his community were consulted by the poor, by the politically active, and by the great and the good — right up to the king himself.
Although Nicholas Ferrar died in his 40s on 4 December 1637 and his community survived only another decade before it was ransacked by the victorious Puritans, and dissolved a further decade later at the death of Nicholas’s eldest brother John, his example still shines as a beacon of sanity in a complex and sometimes frightening world. A life of caring for ordinary people, of ministering to their needs, physical, intellectual and spiritual, a life of quiet, undemonstrative prayer and study, is one that we would all do well to emulate. ‘It is the right, good old way you are in,’ Nicholas Ferrar said to his brother, shortly before he died; ‘keep in it.’
1 CommentMary: Hope and Grace in Christ
The Anglican Roman Catholic International Commission, a group originally set up by Archbishop Michael Ramsey and Pope Paul VI, and re-established by Archbishop Robert Runcie and Pope John Paul II has published its latest report Mary: Hope and Grace in Christ.
The publication was celebrated on Monday in Seattle by the Roman Catholic Archbishop of Seattle, Alexander Brunett, and the Primate of the Anglican Church of Australia, Peter Carnley.
ACNS has placed a summary introduction to the report by the Revd Canon Donald Bolen, Roman Catholic Co-Secretary of ARCIC on its website.
Update 20 May
The Church Times has published a lengthy article by Rachel Boulding summarising the document: Anglicans and Roman Catholics reach agreement about the Virgin Mary
Roman diary, part 2
Bishop John Flack, Director of the Anglican Centre in Rome, and the Archbishop of Canterbury’s representative to the Holy See wrote earlier about his time in Rome during the death and funeral of Pope John Paul II. Now he writes again, this time about the election and inauguration of Pope Benedict XVI, the comings and goings of Anglican dignitaries, and shaking hands with the new pope.
Read on…
0 CommentsPope Benedict to work for Christian unity
In his first sermon as pope, Benedict XVI has said that he intends to work tirelessly for Christian unity, suggesting that ‘concrete gestures’ are needed. He also sent greetings to the representatives of other ‘Churches and ecclesial communities’
He said that he…
assumes as his primary commitment that of working tirelessly towards the reconstitution of the full and visible unity of all Christ’s followers. This is his ambition, this is his compelling duty. He is aware that to do so, expressions of good feelings are not enough. Concrete gestures are required to penetrate souls and move consciences, encouraging everyone to that interior conversion which is the basis for all progress on the road of ecumenism.
Theological dialogue is necessary. A profound examination of the historical reasons behind past choices is also indispensable. But even more urgent is that ‘purification of memory,’ which was so often evoked by John Paul II, and which alone can dispose souls to welcome the full truth of Christ. It is before Him, supreme Judge of all living things, that each of us must stand, in the awareness that one day we must explain to Him what we did and what we did not do for the great good that is the full and visible unity of all His disciples.
The current Successor of Peter feels himself to be personally implicated in this question and is disposed to do all in his power to promote the fundamental cause of ecumenism. In the wake of his predecessors, he is fully determined to cultivate any initiative that may seem appropriate to promote contact and agreement with representatives from the various Churches and ecclesial communities. Indeed, on this occasion too, he sends them his most cordial greetings in Christ, the one Lord of all.
The full sermon (in English translation from the spoken Latin) is available ‘below the fold’…
10 CommentsConclave stories
Today’s news is all about the preparations for the Conclave which begins at 4.30pm Italian time today (2.30pm GMT). If the cardinals decide to hold a vote this evening then it is possible that white smoke will be seen over the Sistine Chapel later today. News stories include
- the BBC: Mass begins new pontiff election
- The Times: Cardinals prepare to enter conclave with special Mass; How a new pope is elected; Progressive cardinals try to block Ratzinger
- the Guardian Cardinals start choosing new pope
- the Telegraph: Conclave meets to elect new pope
Update
Fulcrum has published an article by Oliver O’Donovan on Pope John-Paul II
Roman election
The election process to fill the vacancy in Rome begins today. The Conclave will meet for mass and the doors will be locked and they will be left alone to their deliberations.
Geza Vermes writes in the Telegraph, Let’s hope Vatican politics do not hinder the Holy Spirit in which he hopes for a more liberal, thoughtful Roman Catholic Church, less wedded to dogma and closer to Vermes’s view of Jesus of Nazareth:
To judge both the legacy of John Paul II and the problems facing the new papacy, there should be one sure criterion – the teaching of Jesus. Is conservative Catholicism based on the gospel?
It would be presumptuous for an outsider to offer advice to the conclave, but may he be allowed a dream? In this dream, the new Pope is urged by God to revitalise Catholicism from within by concentrating on the authentic gospel of Jesus, on the message conveyed by him to his disciples, and not on the doctrine about Jesus developed by St Paul and two millennia of Christianity. This is a simple and moving message, which Jesus formulated in his own language for his simple Galilean audience, about God, the heavenly Father, the dignity of all human beings as children of God, a life turned into worship by total trust, an overwhelming sense of urgency to do one’s duty without delaying tactics, a sanctification of the here and now, and, yes, the love of God through the love of one’s neighbour.
If made prominent, and not concealed under verbiage about sex, rituals, mass canonisation of saints and Mary worship, the authentic gospel would concentrate on the true essence of religion, an existential relationship between man and man, and man and God.
4 CommentsReconstructed with the tools of 21st-century historical and biblical scholarship, and perceived by 21st-century minds in 21st-century circumstances, it would appeal to thinking people all over the world, who have left the Church in droves, and feed a genuine ecumenical spirit among religious groups outside Catholicism.
Choral Evensong at Armagh
Canon Michael Kennedy has sent us this full report on the service of Evensong which was held in Armagh Cathedral on Tuesday at the second day of the Primates’ Meeting:
A service of Choral Evensong was held in St Patrick’s Cathedral, Armagh, on Tuesday 22 February 2005 to mark the visit of the primates of the Anglican Communion at which the preacher was the Archbishop of Canterbury…
2 CommentsPrimates' Meeting — first comments
The Presiding Bishop of the Episcopal Church, Bishop Frank Griswold, has issued this statement about the communiqué:
“The primates of the Anglican Communion and Moderators of the United Churches have just completed their work on the attached communiqué which gives some sense of our meeting this week in Northern Ireland. These days have not been easy for any of us and the communiqué reflects a great deal of prayer and the strong desire to find a way forward as a Communion in the midst of deep differences which have been brought into sharp relief around the subject of homosexuality.
“Clearly, all parts of the communiqué will not please everyone. It is important to keep in mind that it was written with a view to making room for a wide variety of perspectives. I continue to have faith and confidence in the many ways in which the mystery of communion is lived among us, and am grateful that bonds of understanding and affection to bind us together and call us to an ever deeper and more costly living out of the reconciliation brought about by Jesus through the Cross. Again this week it was revealed that so much more unites us than divides us.”
“The Presiding Bishop will make a further comment tomorrow.”
0 CommentsPrimates' Meeting — communique
The Primates, meeting in Northern Ireland, have issued this communiqué
The main points seem to be:
- the Episcopal Church and the Anglican Church of Canada are invited to ‘voluntarily withdraw their members from the Anglican Consultative Council for the period leading up to the next Lambeth Conference.’
- that the Archbishop of Canterbury ensure that adequate pastoral provision be made for those in the USA or Canada in ‘serious theological dispute’ with their bishop, or province; meanwhile the primates will not initiate or encourage extra-provincial arrangements
- that the Americans and Canadians attend a ‘hearing’ in Nottingham in June 2005 to explain their actions
- that there should be a process of dialogue, and all are invited to take part in that dialogue (implying that there has not been a dialogue so far)
- that there be a moratorium on same-sex blessings and bishops ‘living in a sexual relationship outside Christian marriage’
'Bush is back'
‘Bush is back’ — Brian Draper at LICC writes about this week’s news from the USA.
Bush is back. And many Christians are rejoicing. The president’s thinking is driven both by a theology of personal morality, and the conviction that he and his country can act globally and unilaterally, on God’s behalf, for good.
Yet any Christian who worries — as many do — about the past and future consequences of this combination is now faced with a choice.
Either they surrender to the sense of disempowerment that swept both coasts of America and much of the world on Wednesday. Or, more positively, they seize the opportunity to ensure that practical theology is not monopolised by the Religious Right for the next four years.
Continue reading at LICC to see Draper’s response to President Bush’s re-election.
2 CommentsRochester Report on women bishops published
Women Bishops in the Church of England? (GS 1557, the Rochester report) is released today. You can download all 785 kB and 302 pages of it here. There’s also a four-page (and 230 kB) Reader’s Guide
Addition the official Church of England press release about this report can be found here.
0 Comments