Steve Parish writes in the Guardian about women bishops: All her own work:
We’ve had Anglican women bishops for many years, but the “mother” church will have to wait. The report, Women Bishops in the Church of England? goes to the general synod this month to start a process that, even with a fair wind, will take five years of debate, consultation, legislation and parliamentary approval before royal assent could be given to such ordinations.
There’s time to look afresh at fundamental issues, as the report claims that it “takes nothing for granted”. That’s not strictly true. It does assume that Junia – described, with Andronicus, as “prominent among the apostles” in Paul’s letter to the Romans – was female. So outrageous was that to many commentators (even today) that they argued that it must be a textual error for the masculine “Junias”. Or it is argued that the translation should mean that Junia was “well-known to the apostles” – but not one of them.
Christopher Howse writes in the Telegraph about an event that has not yet happened, in The death of the Pope.
Robert Fox writes in The Tablet about Iraq, The long march continues.
So also does Jonathan Sacks in The Times, True faith speaks in the voice of reason.
In the American journal Commonweal, an American RC priest writes about the expected statement from the Vatican about homosexuals in the priesthood, A Gay Priest Speaks Out.
2 CommentsTwo other bloggers, Simeon in the Suburbs and Salty Vicar have noted that a Rwandan Anglican bishop who was visiting St Louis, Missouri recently compared the actions of the ECUSA GC 2003 to the 1994 Rwandan genocide. The original St Louis Post-Dispatch article Rwandan bishop’s visit here underscores division reports that:
5 CommentsThe Right Rev. Josias Sendegeya, Anglican bishop of Kibungo, Rwanda, and his wife, Dorothee, were in neighboring Burundi during the genocide that took place in their country 10 years ago. Dorothee’s mother and father, brother, sister and eight nephews and nieces were all murdered by Hutu extremists.
Sendegeya draws a parallel between the atrocities committed in Rwanda in 1994 and what happened to the Episcopal Church USA in 2003, when American bishops consecrated an openly gay man as bishop of New Hampshire. The move was seen as a repudiation to more conservative elements of the global Anglican church who oppose the consecration of homosexuals, and it especially offended Anglican bishops in Africa.
“The Rwandan people know what it is to suffer,” said Sendegeya, speaking in French through a translator on a recent trip to St. Louis. “We experienced genocide and the horror that no one in the world came to help us. What has happened in the Episcopal church feels like a genocide, too. But it is spiritual rather than physical.”
Sendegeya believes that the Anglican diocese of Rwanda has come to the rescue of some conservative Episcopal communities in the United States through one of its arms, called The Anglican Mission in America. In 2000 the Rwandan church began establishing footholds in the United States through its mission by usurping the authority of the local American bishop who was typically considered unsatisfactorily liberal by some conservative congregations in his diocese.
Sendegeya is the provincial secretary of the Rwandan church and was in the U.S. for an Anglican Mission in America conference in South Carolina. He then traveled to Memphis and St. Louis to visit individual churches that are based in the United States but are under the authority of his country’s church.
Update Monday 7 February
This bill is dead. See Religious property bill killed in Senate
A bill that would have given congregations that break away from their denomination leverage to retain control of church property died Monday in the state Senate.
Its sponsor, Sen. William Mims, recommended that the measure be referred back to the Senate General Laws Committee, effectively killing the bill.
“My hope is, Mr. President, that it can be solved in the legislative session next year,” said Mims, R-Loudoun.
An extraordinary story is unfolding in Virginia where the state legislature is currently in session.
The Washington Post reported it as Virginia Bill Would Alter Rules on Church Property saying in part:
RICHMOND, Feb. 1 — A bill before the Virginia Senate has alarmed the Episcopal Church and other mainline Protestant denominations that are deeply torn over the ordination of gay ministers and the blessing of same-sex marriages because, they say, the measure would give local congregations unprecedented powers to break away from their national denominations.
Several major church groups on Tuesday urged lawmakers to reject the bill, which they said would entangle state government in church politics.
The bill, now on the Senate floor, would allow congregants to vote to leave their denominations and keep their church buildings and land, unless a legally binding document such as a deed specified otherwise.
The Post also ran an editorial column yesterday opposing the legislation Taking Sides which starts out:
YOU MIGHT expect that in its short legislative session the Virginia General Assembly would have more important business than intervening in internal arguments within the Episcopal Church over gay rights. But a bill pending in the state Senate would make it far easier for Episcopal congregations upset at the church’s consecration of a gay bishop in New Hampshire to bolt from the national church yet keep their buildings and property. The bill, championed by Sen. William C. Mims (R-Loudoun), responds to a real problem: Mr. Mims argues persuasively that Virginia law on the subject is archaic. But his bill would make matters worse, not better. It should be voted down.
The Associated Press carried Virginia’s religious leaders blast church property bill
Other papers in Virginia have also reported and commented on this development:
Richmond Times-Dispatch Churches fight Senate bill – They warn measure is government meddling in affairs of churches
The Falls Church News-Press said in an editorial
Loudoun State Sen. William Mims’ Senate Bill 1305, which would empower local congregations within a church denomination to control their own property, is a blatant, self-serving attempt to cause the state legislature to weigh in on behalf of dissidents within the Episcopal Church opposed to the recent consecration of an openly-gay bishop. Northern Virginia is a hot bed of local Episcopal congregations, including the Falls Church Episcopal Church, that are threatening a schism within the larger Episcopal denomination, but are currently deterred by the fact that the larger church controls the destiny of their property. Mims is a member of one of those dissenting churches.
The Roanoke Times had Senate may skirt church property measure
The Hampton Roads Daily Press published an editorial Internal affairs which concludes with these words:
This is not territory on which the General Assembly should be treading. It is a direct, frontal attack on the right of a denomination to manage its affairs, both with the faithful and with those who leave its flock.
The bill comes from an unsavory source: a relentless, multi-front campaign to constrain the rights and protections of homosexuals. Does anyone believe that the General Assembly would be intervening if the decamping churches were in favor of gay rights?
The Episcopal dioceses of Virginia and across the nation – and other denominations – are trying, in their varied ways and with their varied challenges, to address the rift over homosexuality and larger issues, both doctrinal and social. For the General Assembly to intrude in internal church governance, especially in a way so clearly favoring one faction, is likely unconstitutional and is definitely dangerous and offensive.
The full text of the legislative proposal can be found here.
In case you thought this was nothing to do with the American Anglican Council, they have published this press release enthusiastically supporting the proposal. And copied it over here to make sure we all see it.
3 CommentsFor some weeks, I have been meaning to post about a story that The Living Church magazine in the USA is reported to have published about a complaint from Peter Akinola concerning misrepresentation of his remarks: Archbishop Akinola Responds to Accusations which said:
Concerned that a remark he said he never made continues to be circulated, the Primate of Nigeria, the Most Rev. Peter Akinola, has denied accusations that his opposition to the episcopacy of the Rt. Rev. Gene Robinson is driven by revulsion of homosexual persons, saying his actions arise from the concern that false teachers are leading the Episcopal Church astray.
“It’s all about responsibility,” Archbishop Akinola told The Living Church. “Everyone has sinned. Everyone needs to be cleansed by the blood of Jesus. If people come to the church and do not hear the message of new life, then we have not fulfilled our responsibility.”
During the debate Oct. 15 at the Diocese of Dallas’s convention [TLC, Nov. 7] over affiliating with the Anglican Communion Network, accusations impugning the archbishop’s beliefs were leveled. “The primate of all Nigeria refers to homosexuals as animals and refuses to repent of that,” said the Rev. Mark Anschutz, rector of St. Michael and All Angels’ Church, Dallas. “I cannot be a party to that kind of network.” That quote was repeated again in the Jan. 23, 2005, issue in a letter to the editor written by Stephen Bates, religious affairs correspondent for The Guardian and author of “A Church At War.”
A number of other British and American newspapers have also repeated the remarks.
The July 13, 2003, issue of The Economist, relying upon an account of synod in the Diocese of Abuja by the Nigerian press, quotes Archbishop Akinola: “I cannot think of how a man in his senses would be having a sexual relationship with another man. Even in the world of animals, dogs, cows, lions, we don’t hear of such things.”
In response, Archbishop Akinola argues, “We are not being responsible or faithful if we say, ‘Let us bless your stealing. Let us bless your adultery.’ When the church in the West says, ‘We bless your homosexual union,’ they have failed people. We should love them better than that,” he said.
In an article he wrote for the Church Times around the same time as the Economist report of July 2003, entitled Why I object to homosexuality Peter Akinola set forth his views on homosexuality at length (it’s around 1000 words long and should be read in full by everyone concerned to understand him) concluding with this:
Homosexuality or lesbianism or bestiality is to us a form of slavery, and redemption from it is readily available through repentance and faith in the saving grace of our Lord, Jesus the Christ.
This last week, the archbishop made a further statement, this time about poverty. In the story from the East African Standard (Nairobi) that I linked to earlier in a different connection, and also in a later report via AllAfrica.com Homosexuality: Church in Africa Not United we learn that:
Some African church leaders, including Archbishop Ndungane and Nobel Peace prize winner, retired South African Archbishop Desmond Tutu, have questioned why the Anglican church is spending so much time on the issue of homosexuality, when there are pressing issues such as war, Aids and poverty to be addressed on the continent.
But annoyed at the prolonged questioning on this one issue, Archbishop Akinola, who has led the fight against acceptance of gays in the church and the ordination of gay clergy, said: “I didn’t create poverty. This church didn’t create poverty. Poverty is not an issue, human suffering is not an issue at all, they were there before the creation of mankind.”
Andrew Brown, writing in today’s Church Times comments:
2 Comments“Human suffering is not an issue at all.” If I worked in the press department at the Episcopal Church in the United States, I would kit out every member of the delegation coming to England next week in a T-shirt with Akinola’s face and that slogan. Then I would offer one, in front of the cameras, to Dr Williams. How fortunate for everyone that I’m not.
In a spirit of perversity, it’s worth defending the idea that strict and homophobic Churches are effective at combating poverty. Archbishop Akinola is mistaken when he supposes that homosexuality is a choice, like adultery, against which one can guard by vigilance. But the idea of ceaseless moral vigilance is not a stupid one. In fact, it is essential for the kind of civil society in which poverty can be overcome because trustworthy institutions and professions exist, and corruption is squeezed out.
The trouble with this argument is simple. It seems to work quite well in Asia; but those African countries with the most bigoted Churches are also among the most corrupt. Maybe they just aren’t strict enough.
Update 11 February
Anthony Archer has an article in the Church of England Newspaper
Bringing the appointments system home
Update 4 February
The Church Times has a report on this subject Let us vet new bishops, says Synod member
The General Synod is scheduled to debate this private member’s motion sometime after 2.30 pm on Thursday 17 February. It has been given some prominence in the official press release about the forthcoming session, which says:
Senior Church Appointments
This private member’s motion from Mr Anthony Archer seeks to ask the Archbishops’ Council to set up a working party to undertake a wide-ranging review of the offices of suffragan bishop, deacon, archdeacon and residentiary canon, and the law and practice regarding appointments to these offices. In doing so, the motion proposes that the Church should adopt an integrated, consistent and transparent method of making appointments to senior ecclesiastical offices.
The wording of the motion has been published here.
The briefing note numbered GS Misc 765A prepared by the member concerned, Mr Anthony Archer, is available here in RTF, but is more accessible here as a web page.
The background note numbered GS Misc 765B prepared by William Fittall Secretary-General, is similarly available here and accessible here.
The printed version of this also reprints the text of GS Misc 455 Code of Practice for Senior Church Appointments issued in 1995 which is not available electronically from the CofE website, but is accessible here.
Other documents have been issued by the Secretary General in connection with this motion:
GS 1405 Working with the Spirit: Choosing Diocesan Bishops – the Perry Report published in 2001 (as a PDF file about 0.5 Mb)
(no number) Briefing for members of Vacancy-in-See Committees (RTF format) – accessible copy here
GS Misc 770 CHOOSING DIOCESAN BISHOPS A report on progress on the implementation of the Report of the Steering Group appointed to follow up the recommendations of “Working with the Spirit” – this is not yet on the CofE website, but is accessible here.
We are also promised, in GS Misc 770, an electronic copy of GS 1465 “Choosing Diocesan Bishops. The Report of the Steering Group appointed to follow up the recommendations of Working with the Spirit”, but neither this, nor new paper copies of it have appeared yet.
Last July questions were asked about appointment of deans and the BBC carried an interview with Anthony Archer and others.
And finally, for the moment, Mr Archer has prepared a note for his colleagues on EGGS, which he has given TA permission to publish. It can be found here.
1 CommentGuardian Stephen Bates Gay Ugandan Christian denied visa to visit UK (well OK it’s just as much a story from the UK about the Foreign Office)
A gay Ugandan Christian has been denied a visa to enter Britain in order to attend a meeting at the invitation of the Anglican church next week because there is a warrant for his arrest in his home country where homosexuality is punishable by life imprisonment.
Chris Stentaza, a headteacher at a church school who was dismissed from his job and forced into hiding after speaking at a conference of gay Christians in Manchester 15 months ago, has been rejected for a visa by the British high commission in Kampala, the capital of Uganda, apparently because of his sexuality.
He had been invited to join a delegation due to meet Canon Gregory Cameron, the secretary to the church’s commission responsible for last October’s Windsor report, investigating ways of keeping the worldwide communion together after the row over the promotion of gay clergy.
Update Monday 31 Jan
Today, the Guardian carries a letter about this Christian persecution
Chris Stentaza’s experience of persecution (Gay Ugandan Christian denied visa to visit UK, January 29) has become extremely common among gay Christians in Africa.
The most recent wave of imprisonments and beatings in Uganda started in 1999 when President Yoweri Museveni launched a crackdown on homosexuals, publicly supported by the Anglican archbishop.
Just last month, the International Gay and Lesbian Human Rights Commission reported that the persecution of homosexuals in Uganda had intensified following the Anglican church of Uganda’s aggressive campaign against homosexuality that was launched as a direct response to the American church consecrating a gay bishop.
Throughout Africa, gay Christians are frightened, isolated and desperate. Those who are open about their sexuality are commonly excluded from church life and refused baptism and communion. They can be subjected to verbal abuse by their priests and bishops. Those working for the church are sacked.
The Anglican church has committed itself to listen to the voices of lesbian and gay people. Yet the church attacks and excludes them as soon as they make their voices heard. The bishops of the Anglican communion must make it possible for listening to take place and engage in the dialogue that it has been so repeatedly promised.
Rev Colin Coward
Director, Changing Attitude
Rev Dr Giles Fraser
Chair, Inclusive Church
Rev Kelvin Holdsworth
Changing Attitude Scotland
Rt Rev Barry Hollowell
Bishop of Calgary
The Rev’d Susan Russell
President, Integrity USA
East African Standard, Nairobi African Anglicans firm on gay bishop
African Anglican Archbishops yesterday rejected the apology by the American Episcopal Church over the ordination of a homosexual bishop and the wedding of gay couples.
The clerics, representing 50 million faithful, asked their American counterparts to repent instead.
“They have only apologised and not repented,” said Dr Reverend Bernard Malango, the Archbishop of Zambia.
“Apology does not make sense to us, the biblical word is repentance,” said Kenya’s Archbishop Benjamin Nzimbi.
They were speaking late yesterday at a news conference in Nairobi at the end of a two days meeting skipped by South Africa’s archbishop Njongokulu Ndungane, the only pro-gay voice in Africa.
The meeting dubbed third Trumpet, was chaired by the Nigerian Primate archbishop Peter Akinola was also attended by representatives of representatives from South East Asia, Latin America and Asia.
or this report from Associated Press Anglicans Abroad Say Apology Not Enough
Nigerian Archbishop Peter Akinola noted the U.S. bishops apologized to individual church members in a letter issued earlier this month expressing “sincere regret” for consecrating V. Gene Robinson in November 2003 as bishop of New Hampshire without full consideration of other Anglicans’ objections. But Akinola told journalists they failed to repent for an act he said was contrary to their faith.
“That gives us a very big question mark whether we are together or not,” said Malawi’s Archbishop Bernard Malango.
Akinola spoke after a weeklong meeting to discuss recommendations by an Anglican commission to resolve discord within the communion over homosexuality.
In a report issued in October, the panel urged the U.S. branch not to elect any more gay bishops and called on conservative African bishops to stop meddling in the affairs of other dioceses.
In Kenya Friday, church leaders were circumspect about their views on the recommendations, saying they did not want to pre-empt a meeting of all Anglican archbishops in Ireland next month.
About 15 archbishops attended the gathering in the Kenyan capital, Nairobi.
Daily Champion, Lagos Tinubu, Odili Speak On Role of Clerics in Governance
GOVERNORS Peter Odili of Rivers and Bola Tinubu of Lagos states have hailed the positive roles of the clergy in secular governance, describing same as elevating.
In a brief speech that lasted five minutes, Gov. Odili said both religious clerics and secular rulers had common goal which, according to him, was serving the people and so they should co-operate.
…Gov. Tinubu, in his own speech, lauded the position taken by clerics, urging them to speak the truth always.
…The governor maintained that the church had a social responsibility to crusade against all vices, insisting that it was only by doing so would Nigerians feel challenged and retraced their steps, if they are on the wrong track.
Both Govs Tinubu and Odili praised the Anglican Church for standing firm against gay practice, saying that it was an indication that the church had come of age in Africa.
Update Sunday
Here is another item from the Standard Anglican bishop urges all faiths to reject gay unions
14 CommentsChristians were yesterday exhorted to intensify the fight against gay relationships in the church.
Mombasa Anglican Bishop Julius Kalu made the clarion call yesterday, urging all religions to come out against homosexuality and lesbianism.
“Homosexuals have invaded all religious institutions, including non-Christian ones,” said the bishop.
In a statement issued just a day after Anglican Church of Kenya bishops rejected an apology by the Episcopal Church in America over the ordination of an openly gay bishop and its support for same-sex unions, the bishop said: “We call upon all denominations to come out and condemn this evil, which is against the commandments of God.”
The bishop also expressed concern over the rampant practice of lynching suspected witches in parts of Coast Province.
Several suspected witches have been killed in Kilifi, Kwale and Taita Taveta districts over the past few months. In the latest incident, a middle-aged woman in Voi Division, Taita Taveta District, was set upon by an angry mob which beat her senseless before setting her ablaze.
A community in Kaloleni Division, Kilifi District has also put up a list of 11 suspected witches, whom it wants eliminated.
Bishop Kalu pointed out that the government has enough machinery to deal with those involved in the vice and proposed that they should be charged in court or placed in seclusion.
First, from the Church Times, Giles Fraser wrote this week about the Windsor Report and human rights, in Curb the will of the majority.
One of the oft-made criticisms of the report is that it begins to introduce a curia-type of centralisation into Anglicanism. Yet, as Aidan O’Neill says, the Church of Rome offsets the power of the Vatican by emphasising the place of conscience. As Cardinal Joseph Ratzinger puts it: “Over the Pope as the expression of the binding claim of ecclesiastical authority, there stands one’s own conscience, which must be obeyed above all else, even if necessary against the requirements of ecclesiastical authority.”
The Windsor report acknowledges no equivalent checks and balances to safeguard individuals against the will of its newly imagined ecclesiastical authority. That makes it a very dangerous document.
He went on to develop this theme in a note published by InclusiveChurch entitled Rights and Wrongs which comments on the document A Response to the Windsor Report, and included in GS 1570:
In a report out this week, members of the Church of England House of Bishops Theological Group and the Faith and Order Advisory Group have argued that “any commonly agreed standard of faith is bound to be difficult for those who disagree with it. However, a necessary part of Christian discipleship is learning to accept the constraints of living within a community that makes decisions that we may not agree with. A necessary part of the baptismal vocation involves dying to self.”
This is a shameless piece of doublethink. For Bishops Hind and Nazir-Ali, dying to self apparently only applies if you are in the minority. Furthermore, it suggests that the principled resistance to homophobia is, in fact, a form of selfishness – unchristian even. They go on to suggest “discipline to be exercised in cases where there is an explicit rejection of the report’s recommendations”. No space is offered to those who reject institutional homophobia in an act of principled dissent. No wonder people are worried as to what sort of thing the Anglican Communion is becoming.
The paper by Aidan O’Neill which is referred to can be found on The Tablet website and is titled Rights, responsibilities and religious bodies.
In today’s Guardian there is an article by Diarmaid MacCulloch about contemporary politics, The end of days: a self-fulfilling prophecy.
The Telegraph continues that theme with Christopher Howse writing about Tony Blair in To kneel or not to kneel.
The Credo column in The Times is by Roderick Strange Those we have loved and lost reveal the way. However, more interesting is Matthew Parris who writes about Ruth Kelly and Opus Dei: Why Ruth Kelly’s faith and her politics cannot be separated. In particular he says:
0 CommentsIt was disappointing, then, when Ms Kelly denied that she had ruled herself out of any ministerial job on religious grounds. Instead she is anchoring her position in the time-honoured — and thoroughly dubious — assertion that she knows how to distinguish between faith and politics. Ms Kelly insisted in an interview with the Daily Mirror that her faith was a private matter which had nothing to do with her job. “I have a private spiritual life and I have a faith. It is a private spiritual life and I don’t think it is relevant to my job,” she said.
What? That is wholly inconsistent not just with the whole drift of Opus Dei’s work, but with Christ’s teaching. Of course one’s faith, and the moral code anchored in it, is relevant to one’s job. It is impossible to read the Gospels in any other way.
Update Sunday 30 Jan
Additional coverage of this on today’s Radio 4 Sunday programme. Listen here with Real Audio (7 minutes).
—
There was considerable press coverage of this topic even prior to this week’s publication of the second report on the Review of Clergy Terms of Service. Some of this was inspired by the trade union Amicus. They in turn were reacting to a separate UK government decision concerning the outcome of a consultation held by the Department of Trade and Industry with its Clergy Working Group. Basically, the government has decided it will not pursue the route of requiring churches and other faith bodies to give clergy employee status provided that the churches agree to conform to a (not yet published) DTI code of practice. The issue is the Section 23 rights that employee status would automatically confer. (This is a reference to Section 23 of the Employment Relations Act 1999.)
17 January Telegraph Clergy trade unions attack compromise over workers’ rights
17 January Ekklesia Clergy say Government has acted like Pontius Pilate
21 January CEN Churches ‘win exemption’ from employment laws
21 January Church Times Clergy rights under review by Bill Bowder
The new report published last Monday, GS 1564 Review of Clergy Terms of Service: Part Two (RTF format only) recommends inter alia that these Section 23 rights should be conferred on all clergy, while retaining office holder status. Those who currently have Freehold could obtain these rights by transferring to the new Common Tenure if they wish. The full press release describes the recommendations this way. The summary version press release said:
This Review, under the chairmanship of Professor David McClean, was set up by the Archbishops’ Council in 2002, following its response to the Department of Trade and Industry’s discussion document on Employment Status in relation to Statutory Employment Rights. Its terms of reference were to review the terms under which the clergy hold office, to ensure a proper balance of rights and responsibilities, and to consider in this context the future of the freehold and the position of the clergy in relation to statutory employment rights.
The Review Group’s first report, on the position of clergy without the freehold or employment contracts recommended a new form of tenure for clergy, to be called common tenure. This was welcomed by Synod in February 2004. The Group’s second report, now before Synod, proposes applying common tenure to clergy with the freehold, defining incumbents’ rights in terms of employment law rather than ownership of property, providing an enhanced Human Resources function across the dioceses, and adopting a general framework for ministerial review. Synod is asked to welcome the report, provide for a period of consultation with the dioceses and agree that the Archbishops’ Council should appoint an implementation group to follow up the recommendations in the report as a whole.
The explanation of what General Synod is being asked to do about this, as published by the Business Committee, can be found below the fold.
There is also an online summary of part one of this review here (MS Word format only). For my reports of a year ago, go to the bottom of this page
Amicus and the organisation known as the The English Clergy Association have expressed hostility to this as well. Press coverage so far:
23 January Sunday Times Vicars in revolt over ‘theft’ of their freeholds
25 January Telegraph Clergy face loss of ‘job for life’ guarantee
25 January The Times Church to end 800 years of clergy having jobs for life
25 January Yorkshire Post Bishops could get power to hire and fire vicars (this is quite misleading as nothing in this report is concerned with “hiring”)
28 January CEN New battle looming over plans to abolish freehold
28 January Church Times ‘Incapable’ clergy face the axe as freehold comes under review which is the best newspaper account of the proposals so far, though the CT also has this rather reactionary editorial Replacing the freehold
The Living Church has just published an article by Joan Gundersen who is an officer of Progressive Episcopalians of Pittsburgh. Neither of these organisations has the article on their own website, but it does appear on the website of Via Media Dallas: The Center Still Holds.
This article, which was written in July 2004 but only published in January 2005, contains some statistics on the membership of NACDAP and the AAC, which are now of course partially out of date. I have therefore corrected them below where I can, and added emphasis. Further corrections welcomed.
Of the 100 dioceses within the United States, so far only
nineten have joined the Network of Anglican Communion Dioceses and Parishes. Of more than 7,300 parishes in the Episcopal Church, only 4 percent are affiliated with the American Anglican Council (AAC), and one-third of those are in theninenetwork dioceses. Roughly one-third of the dioceses of the church have no AAC affiliates.Although there is no public listing of individual parishes affiliated with the network, apparently only about 70 have done so. For example, in the Diocese of Pittsburgh, home of network moderator Bishop Robert W. Duncan, approximately 27 percent of diocesan communicants belong to parishes that have officially repudiated the network. Groups supporting tolerance of diversity have arisen in 12 dioceses [11 of which have]
withstrong AAC presences, and these groups have formed a national alliance called Via Media USA to preserve the traditional Episcopal openness to different perspectives and scriptural interpretations.
Separately the Network has this week published a letter from Bishop Robert Duncan which says:
Six convocational deans – serving the vast areas of our country (including some 200 congregations and 300 clergy) that are in non-Network dioceses – have devoted much of their energies to what has become the creative engine of the Anglican Communion Network.
The apparent discrepancy between these two reports in the number of congregations in non-Network dioceses is noticeable, and cannot be entirely explained by the delay in publication, especially since one more diocese has joined the network since July, reducing the number of congregations outside Network dioceses. Another factor might possibly be the inclusion of some non-ECUSA congregations and/or clergy in Bp Duncan’s figures, but in any case it remains an extremely small proportion of ECUSA. At least 80 of the 200 claimed congregations would be in the FiF Convocation. (Thanks to Dr Gundersen for her additional research.)
What is frustrating is the lack of information on the Network website. Not even the number of Network dioceses is correctly given, let alone a list by name of these dioceses, published for all to see. The AAC website is no better at publishing its membership statistics.
11 CommentsUpdate
The second item mentioned below, the report from the chairs of the Theological Group and FOAG, not previously available, is now on the web:
Original RTF format is here (this includes the HoB report itself as well as the annex)
an HTML version is here (just the annex)
A document GS 1570 has been sent out to synod members which contains two things:
The agenda papers also contain
Three of these four items are reproduced below. All are likely to appear on the CofE website on Monday.
SYNOD MOTION
The motion to be moved by the Bishop of Durham and debated by Synod (starting at 9am on Thursday 17 February) is:
That this Synod
(a) welcome the report from the House (GS 1570) accepting the principles set out in the Windsor Report;
(b) urge the Primates of the Anglican Communion to take action, in the light of the Windsor Report’s recommendations, to secure unity within the constraints of truth and charity and to seek reconciliation within the Communion; and
(c) assure the Archbishop of Canterbury of its prayerful support at the forthcoming Primates’ Meeting.
The other items are below the fold.
1 CommentGeoffrey Rowell writes in The Times weekly Credo column that In silence and stillness we can seek God. Here’s a portion:
The wisdom of the great Christian teachers of prayer — echoing that found in other religious traditions — places a high value on the discipline of silence, quietening the incessant babbling of outward and inner chatter to allow a settling into a deep and attentive stillness, rooted in a Godgiven inner peace.
Seraphim of Sarov, the 19th-century Russian saint, taught: “Keep your heart in peace and a multitude around you will be saved.” Centuries earlier St Benedict urged his monks: “Diligently cultivate silence at all times,” and, in a vivid image, Diadochus, the 5th-century bishop of Photiki in Greece, cautioned that just as “When the door of the steam bath is continually left open, the heat inside rapidly escapes,” so the desire to say many things through the door of speech dissipates the remembrance of God: “Timely silence then is precious, for it is nothing less than the mother of the wisest thoughts.”
In the biblical story of Elijah on Mount Horeb, the prophet stands in the entrance of his cave, and finds the presence of God to be not in fire, storm and earthquake, with all their terrible physical power of destruction, but in “a still, small voice” — which, literally translated, is “the sound of thin silence”. It is this which awes Elijah so that he wraps his face in his cloak. And the psalmist writes: “Be still — let go — and know that I am God.” Silence and stillness, which require discipline, enable us to be attentive, to listen, not for some external voice, but, as we open ourselves to the presence of God, to that life which is at the source of our being.
Christopher Howse devotes his weekly Telegraph column Sacred mysteries to considering Why should young Muslims tolerate it? which refers to what Mr David Bell, the chief inspector of schools, has been saying.
The weekly Guardian column Face to Faith is devoted this week to a consideration by Catherine Pepinster editor of The Tablet of the question Is Opus Dei at work in Blair’s government?
Michael Brown in the Yorkshire Post writes about the demise of the Mirfield Commem Day in Alas, no more ‘miracles’, whatever the weather
0 CommentsEarlier I linked to an American TV report on PBS which included (as TV programmes so often do) tiny snippets from several bishops. They have now published an additional page (hat tip to KH) which contains what appear to be longer extracts from the interviews which they conducted. Here is the page:
Read the comments of six Episcopal bishops after the recent House of Bishops meeting, January 12-13, 2005 in Salt Lake City
The bishops are: Robert Duncan of Pittsburgh, Edward Salmon of South Carolina, Mark Sisk of New York, Charles Jenkins of Louisiana, Katharine Jefferts Schori of Nevada and Presiding Bishop Frank Griswold.
Reading these longer remarks (total length around 7000 words) is time-consuming but gives a much better understanding of how these bishops view what has happened so far.
Comment
Now that I have read all of this myself, I note that both Bishop Salmon and Bishop Duncan, while making clear their criticisms of the majority, also make some positive comments about the House of Bishops meeting and about the “Word to the Church” statement. Samples of this:
Bishop Duncan:
We had a very good statement come from the House of Bishops today (January 13), but it didn’t promise any action other than to regret what it was that we had done in the Communion by the way in which we did what we did. What a number of us have seen is very clearly necessary was that we actually had to make a statement that says we submit to this, and some of us have done that. This is really all about the rest of the world dealing with the American church, and the rest of the world at this point receives what it is we’ve said today. The words we spoke — they sounded right. Whether the action will follow out of those words is what remains to be seen.
…The statement is better than I would have expected. It at least begins with saying we are deeply sorry for the trouble we’ve caused…
Bishop Salmon:
6 CommentsThe Windsor Report is not something that you would have a yes or a no to. There were four significant things that they asked of us, and one of the ones that the English House asked specifically was the issue of moratorium, and what we’ve done is said we will deal with that, but we’re not going to deal with it until March. I think the primates will be looking at what we have decided and draw a judgment on it.
…I think that there was an attitudinal change among a number of people who said, “We do not like what has happened to us and the Communion, and we want to keep the bonds of the Communion,” and that came from people who would be in positions exactly opposite where Bishop Duncan and I would be, who would have voted on the other side. I think that what has happened is that in this space of time, the travail we have gone through has had an effect on people. I think when a number of people in that room said, “We are deeply sorry for what has happened and how this has affected the whole Communion,” there were people on all sides of the spectrum who meant that. I think there was progress there. How that is going to work out, I don’t think anybody knows. But it certainly was different from any House [of Bishops] meeting that I have attended before.
The Church Times carries a report of the American House of Bishops meeting, ECUSA offers its apology for ‘hurt’ caused.
Its final paragraph, on the website, reads:
Bishops in the conservative Anglican Communion Network (ACN) immediately criticised the House of Bishops for “failing to issue a definitive statement on moratoria”. Twenty-one of them signed a statement calling for ECUSA to comply in full with the unanimous recommendations of the Windsor report. Their “statement of acceptance of and submission to” the report, issued through the ACN, concluded with a commitment to “engage with the Communion in our continuing study of the biblical and theological rationale for recent actions”.
In fact, this description of the signatories is not quite accurate. Not all the signers of the statement are bishops whose dioceses are members of the Network of Anglican Communion Diocese and Parishes. There is an analysis of the signatures below the fold. But since the meeting, no additional signatures have been announced, not even that of Terence Kelshaw, Bishop of the Diocese of the Rio Grande, which is a Network member.
4 CommentsAddition
Here is a report, from The Living Church via titusonenine Special Meeting of Bishops Only a Beginning which includes the following:
In requesting a point of personal privilege to announce that he would be moving to the adjacent hallway to collect signatures for a statement pledging full support for the recommendations of the Windsor Report, the Rt. Rev. Edward L. Salmon, Jr., Bishop of South Carolina, closed out the special House of Bishops meeting in Salt Lake City Jan. 12-13 in much the way it began: with two somewhat different agendas in evidence.
Bishop Salmon – who emphasized that he will continue to attend future House of Bishops meetings and, while there, reveal his intentions forthrightly to his colleagues – did not stay to vote for the final version of “A Word to the Church From the House of Bishops of the Episcopal Church.”
Before the bishops had returned to their respective dioceses, Bishop Salmon had the signatures of 20 colleagues on “A Statement of Acceptance of and Submission to the Windsor Report 2004.”“I don’t think we are going to get anywhere if we don’t take the Windsor Report seriously,” Bishop Salmon said. “The response of the House of Bishops did not rise to the level expected by the Communion. We heard a call for submission, and we who are unequivocally prepared to submit have responded accordingly.”
—
First, ENS has published a report of the Utah meeting: Bishops sign supplemental statement following ‘Word to the Church’. This includes an interview with Bishop Edward Salmon of the Diocese of South Carolina:
Yet the group of 21 bishops agreed that the response “didn’t go far enough, and that the Windsor Report asked us to deal with three issues directly,” South Carolina Bishop Edward L. Salmon Jr. told ENS in a January 19 telephone interview. He said the supplemental statement — which was neither received nor regarded by the House of Bishops as a minority report — was not intended as an “in-your-face response” but rather as an honest assessment of views shared by the signatories. “What we wanted people to hear is that the bishops who signed this statement were willing to respond to the requests of the Windsor Report.”
Salmon said the bishops engaged in “some very frank discussion” with each other during the meeting, which spanned 11 hours and was closed to visitors and the media. The South Carolina bishop, whose regular attendance and participation at House of Bishops meetings throughout the 15 years of his episcopate has been praised by his peers, emphasized the importance of clear conversation around issues: “I don’t think people can do business without frank discussion… I don’t think we’re ever going to get anywhere if we’re not willing to talk to each other seriously.”
Salmon said the group of 21 would have preferred the House of Bishops “to respond at the front end” of its recent meeting on matters of moratoria on ordaining additional openly gay bishops, and on blessing same-sex unions. He said that deferring this conversation to the House of Bishops’ upcoming March meeting “sends a message” to the Communion, and asked “what does that behavior mean?”
The majority of bishops voted, however, to wait for the Primates’ response before addressing the moratoria issues, and acknowledged that far-reaching decisions must be put not only to the House of Bishops, but also to the full General Convention. “Obviously, we’re not in agreement,” Salmon said.
Second, there is a report in the Denver Post of remarks by Bishop Rob O’Neill of the Diocese of Colorado: Episcopal cleric lauds apology from bishops:
In a pastoral letter this week to Colorado’s 35,000 Episcopalians, Bishop Rob O’Neill endorses what he called a “heartfelt and sincere” apology from U.S. bishops for failing to consider the global ramifications of elevating a gay bishop.
… “It is evident that the House (of Bishops) as a whole highly values the relationship of the Episcopal Church to the worldwide Anglican Communion, (and) wishes to remain within its fellowship,” O’Neill wrote.
He said in an interview he believes the apology represents “significant progress.”
But conservatives have criticized it as not going far enough.
The Rev. Ephraim Radner of Pueblo, a traditionalist, said the bishops’ meeting in Salt Lake largely put off tougher decisions, and he expressed skepticism about holding the U.S. church and the wider communion together.
Third, there has been further, lengthy criticism of the HoB statement by Andrew Goddard on the ACI website: Fruits of Repentance. In relation to the wording of the apology offered, the issue appears to be the failure of the HoB to quote WR verbatim, i.e. by not including these exact words:
“[to express its regret that] the proper constraints of the bonds of affection were breached”
What the bishops actually said was:
“we as the House of Bishops express our sincere regret for the pain, the hurt, and the damage caused to our Anglican bonds of affection by certain actions of our church”
A fragment of Goddard’s argument:
8 CommentsBut is that not what the Windsor Report sought? Certainly, it is part of what it sought and that is perhaps a sign of hope. However, the gulf between the Pastoral Letter’s construal of regret and repentance and that of the Report is clear when examining the words of the key para 134, cited and accepted in the minority report. In addition to regret for consequences – which is present in the Pastoral Letter – the Report asks ECUSA “to express its regret that the proper constraints of the bonds of affection were breached in the events surrounding the election and consecration of a bishop for the see of New Hampshire” (italics added). In that key phrase lies the fault-line between the vision of the Communion implicit in the Pastoral Letter and that found explicitly in the minority report and the Windsor Report.
An earlier post reported on this topic.
Sir Stuart Bell has this explanation of the role of the Church Commissioners on his own website. TheyWorkForYou.com has this explanation of why he answers questions in the House of Commons.
Here is a new batch of his Written Answers.
0 CommentsEach of the following items deserves to be read in full. Don’t judge them simply on the basis of my quotes: it’s very hard to represent such articles in summary form.
Revised Item the Anglican Communion Institute has today published two further articles criticising the ECUSA HoB statement, thereby breaking the URL previously listed for the first one.
First, the Anglican Communion Institute has asked Where Is ECUSA on The Windsor Report? (this URL will not last, but I cannot predict what it will change to when this article moves from their front page). Predictably the ACI finds fault with the ECUSA HoB statement.
Our main question is this, Does the ECUSA genuinely believe it has a special Communion understanding at odds with that set forth in The Windsor Report? If so, could it state this in clear and unambiguous ways?
Second, Bishop Jack Iker of the Diocese of Fort Worth has published BISHOP IKER’S REPORT on the Response of the House of Bishops to the Windsor Report:
At the conclusion of an all-day special meeting of the House of Bishops of the Episcopal Church to respond to the Windsor Report, it was decided that little would be said, and even less would be done, to try to resolve the crisis that divides us. In a nutshell, the Bishops expressed their desire to remain full members of the Anglican Communion, while continuing to reject the clear teaching of the Communion on matters of sexual morality.
Third, Bishop Samuel Howard of the Diocese of Florida has published his Response to the Meeting of the House of Bishops but only in PDF format. This includes a statement agreed last December by all the Bishops of the Fourth Province (southeastern U.S.):
0 Comments“We welcome with gratitude the work of the Lambeth Commission on Communion.
We believe that the recommendations of the Windsor Report regarding expressions of regret and voluntary moratoria with respect to communion-damaging actions are well-considered and appropriate. We also believe that the call for a rigorous communion-wide study and discernment process on the matters of human sexuality that challenge us would strengthen us as a communion. We commit ourselves to full participation in these processes, including the participation of gay and lesbian Christians as called for by the Windsor Report.
To make a right beginning, we as the House of Bishops of Province IV express our own sense of sincere regret for the damage caused to the proper constraints of our Anglican bonds of affection by the consecration to the episcopate of a homosexual person living in a committed relationship and by the perceived authorization of public rites of blessing for same sex unions.We further recommit ourselves to our membership in the Anglican Communion.
We commit ourselves as bishops to refrain from consent to the consecration to the episcopate of any person living in a same sex relationship and to the authorization of public rites of blessing for same sex unions until the General Convention of 2009, subject to reconsideration at that time. Recognizing the authority of the General Convention in our polity, as well as our own Episcopal responsibility for leadership, we invite the General Convention of 2006 to affirm our commitment on behalf of the Episcopal Church as a whole. It is our intention that our voluntary decision to refrain from such actions will allow time for the depth of study and discernment on issues of human sexuality requested by the Windsor Report.
We further commit ourselves to respect the boundaries of provinces and dioceses and call upon our brother and sister Anglican bishops to join with us in this commitment.”
Big hat tip to KH for finding this:
Summer Season: Reformation – Europe’s House Divided, by Diarmaid MacCulloch
The transcript of an Australian radio interview with Diarmaid MacCulloch, author of a multi-award-winning biography of ‘Thomas Cranmer, A Life’, who was Archbishop of Canterbury under King Henry VIII. Now he’s written an equally distinguished history of the Reformation, or as he says, ‘Reformations’ plural.
This programme was first broadcast on 31 March 2004 and apparently rebroadcast on 12 January 2005.
1 CommentUpdate
This story has now also been reported in both The Times and the Guardian:
Telegraph takes blame for Archbishop’s loss of faith by Andrew Pierce
Editor says sorry to archbishop by Stephen Bates
not to mention a further report by Ekklesia
Sunday Telegraph fails to correct misrepresentation of Archbishop.
It had also been covered by Andrew Brown in his weekly Church Times press columns on 7 January, Archbishop’s Doubt
and again on 14 January, Telegraph proles.
—-
Ekklesia reports that Dominic Lawson the editor of the Sunday Telegraph has admitted his paper made a mistake.
Paper admits it misrepresented Archbishop of Canterbury. In summary form:
0 CommentsThe editor of a major newspaper, the Sunday Telegraph in the UK, has admitted that his paper misrepresented the opinions of the Archbishop of Canterbury, Dr Rowan Williams, by falsely claiming that the tsunami disaster had made the Archbishop doubt whether God exists.
…Ekklesia associate Simon Barrow wrote to the editor, saying “Your headline… makes me question not Dr Williams’ faith … but the capacities of your headline writer and sub-editor.”
He continued: “Did they choose simply not to read the Archbishop’s article, which nowhere states what they attribute to him? Or do they and you now regard news reporting as the creative art of sidestepping facts in order to produce a more sensational story?”
The Sunday Telegraph chose not to apologise editorially last week, though it published letters critical of the headline, and also critical of Dr Williams’ article. Its weekday sister paper, The Daily Telegraph, also published a leader excusing the mistake and accusing the Archbishop of being unclear.
This is evidently not a viewpoint shared by Dominic Lawson. Replying to Simon Barrow, he wrote: “I share your sentiments… It grieves me that we should let down our readers who have the right to expect the highest standards.”
In his personal letter to the Archbishop, Mr Lawson straightforwardly recognises that the headline, “apart from misrepresenting the nature of your argument, was also theologically obtuse.”
Christopher Howse writes in the Telegraph about Rowan Williams visiting Westminster Cathedral yesterday: Williams harks back to Anselm. (The BBC also carries a report on this visit, Archbishops pray for tsunami dead.)
In the Guardian the godslot is written by John Newbury The Christian centre cannot hold.
The Bishop of Colombo in Sri Lanka, Duleep de Chickera writes in The Times about the tsunami disaster: Our solidarity after the tsunami shows the way to a lasting peace. Part of this reads:
“What have you to say about the kingdom of God?” ( “now” clearly implied) was the question fired at me by a Buddhist from a leading local NGO as soon as I sat down next to him at a lecture in Colombo. This forthright (theological) question centres on God in the tsunami. For the churches of South Asia, steeped in poverty — and within living memory of dominant colonial Christianity — the “vulnerable God” theory is relevant.
A powerful dominant God is distasteful and alien to the poor and powerless. Much more, the “vulnerable God” theory flows very much from the text as well. The incarnation clearly conveys a God of love who deliberately takes on vulnerability to identify and save.
As waves ravaged humans, the vulnerability of this creator God of both waves and humans was sensed in the deafening silence. God is love and the freedom that love confers imposes inherent restrictions on controls on all creation. Human relationships, between parent and child or among spouses, bears this out. So the loving, liberator, parent God who was not in the wind, earthquake and fire was certainly not in the tsunami.
The vulnerable God however is not a passive God. This distinction is essential for faith to be kept. To borrow a phrase from Bishop Geoffrey Rowell’s recent pastoral letter to his diocese, this God is an insider. In Christ God took human form to stand with humans in our suffering and loss. The incarnation is historical fact as well as a telescope into the ways of the same God in past and future history. As God was in the historical incarnation, so God has been with those who suffer grief and loss. This God invites God’s people to do and become likewise.
The usually gentle waves of the sea are soothing to tired Asian feet that stand in poverty and bear an immense burden. The vulnerable servant Lord touched and washed feet. This was more than an act of humility. This was an enacted parable highlighting that relevant ministry begins from where people are placed — where they stand — and addresses suffering.
Large killer waves destroy all within their path. Dominance, whether in our theologies about God, leadership, aid or attitudes, is anti-Christ and counter productive to peace, justice and reconciliation. The way forward for all, South Asians who grieve as well as the world at large, is mutually to touch and wash each other’s feet.
Also in The Times Michael Binyon writes about The struggle to keep the faith in Bethlehem.
0 CommentsFurther Update Sunday
The BBC Sunday programme has 4 minutes of radio interview with Mark Pinsky discussing the HoB meeting this week.
Listen here with Real Audio.
Update
The Associated Press has a further story quoting Bishop Robert Duncan Episcopal bishop says letter lacks remorse over same-sex clergy:
One of the leaders of conservative Episcopal clergy said that a signed statement of “sincere regret” by U.S. bishops fell short of what was needed to heal a rift in the church over the consecration of a gay bishop.
“It certainly didn’t go far enough, but it was a move in the right direction,” said Bishop Robert Duncan of Pittsburgh.
The Daily Telegraph has a report on ECUSA by Jonathan Petre US bishops refuse to back down on gays
(it’s not clear whether this made the paper edition, as this squib version also exists).
Kevin Eckstrom’s report for Religion News Service appears in a somewhat longer form in the Winston-Salem Journal The Great Divide
National Public Radio had this report Episcopal Bishops Won’t Halt Gay Ordination This includes the following quote from Bishop Robert Duncan:
“This is really all about the rest of the world dealing with the American Church. And, the rest of the world, at this point, receives what it is we said today. The words we spoke were … they sounded right. Whether the action would follow out of those words is what remains to be seen.”
PBS (the American public TV network) had a news feature Episcopal Bishops’ Meeting in Utah. This report concludes with the following:
One sign of efforts to prevent gay ordination and same-sex marriages from splitting the Episcopal Church was the announcement that the two priests leading the campaigns for equal rights for gays and lesbians have been invited by the Archbishop of Canterbury to come to London for consultations.
Update This is now confirmed by the following press release (original only in PDF format)
0 Comments15 January 2005
FOR IMMEDIATE RELEASEINTEGRITY INVITED TO LONDON FOR CONVERSATION
Integrity is pleased to have been invited by the Revd. Canon Gregory K. Cameron, Deputy Secretary General of the Anglican Communion Office, to London for a conversation on practical ways in which a Communion-wide dialog on human sexuality might be moved forward. The meeting will take place in early February. Integrity will be represented by its president, the Rev. Susan Russell, and its immediate past president, the Rev. Michael W. Hopkins. We understand that several other Anglican LGBT groups have also been invited to participate.
No detailed agenda for the meeting has been enunciated and Integrity has no preconceived notions about its outcomes. Nevertheless, we are deeply appreciative of the opportunity to engage in this conversation and are hopeful that constructive, concrete next steps will emerge.
The Windsor Report rightly reminds us all that “Lambeth Resolution 1.10 calls for an ongoing process of listening and discernment, and that Christians of good will need to be prepared to engage honestly and frankly with each other on issues relating to human sexuality. It is vital that the Communion establish processes and structures to facilitate ongoing discussion” (¶146). Integrity has continuously called for such dialogs during the past three decades of its ministry and we stand ready to help make them a reality.
(The Reverend) Susan Russell, President
president@integrityusa.org
714-356-5718 (mobile)
626-583-2740 (office)
Doug Ball, Executive Secretary
info@integrityusa.org
800-462-9498