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December 13, 2006

Statement from The House of Bishops, Tanzania

12.12.06 - A statement concerning the current situation in the Episcopal Church (USA), in light of their June 2006 General Convention ... Mindful of the fact that the Anglican Church of Tanzania issued statements in 2003 following the election, confirmation and eventual consecration to the Episcopate of Gene Robinson a practising homosexual clergyman, whereby we declared that henceforth we are not in communion, namely, communio in sacris, with:

ACNS 4227 | TANZANIA | 12 DECEMBER 2006

Statement from The House of Bishops, Tanzania

A statement concerning the current situation in the Episcopal Church (USA), in light of their June 2006 General Convention.

1. Mindful of the fact that the Anglican Church of Tanzania issued statements in 2003 following the election, confirmation and eventual consecration to the Episcopate of Gene Robinson a practising homosexual clergyman, whereby we declared that henceforth we are not in communion, namely, communio in sacris, with:

i. Bishops who consecrate homosexuals to the episcopate and those Bishops who ordain such persons to the priesthood and the deaconate or license them to minister in their dioceses;

ii. Bishops who permit the blessing of same sex unions in their dioceses;

iii. Gay priests and deacons;

iv. Priests who bless same sex unions;

2. And because in their June 2006 General Convention, the Episcopal Church (USA) did not adequately respond to the requirement made to them by the Anglican Communion through the Windsor Report by their failure to register honest repentance for their actions that were contrary to the dictates of the Holy Scripture and the teaching of the Anglican Church as expressed in Resolution 1.10 of the 1998 Lambeth Conference and thereby indicating that they were deliberately choosing to walk apart from the rest of the Anglican Communion;

3. Therefore after its meeting on 7th December 2006 in Dar es Salaam, the House of Bishops of the Anglican Church of Tanzania hereby declares that its communion with the Episcopal Church (USA) is severely impaired but the Anglican Church of Tanzania remains in communion with those who are faithful to Biblical Christianity and authority of Scripture who remain in the Episcopal Church (USA) or have left or are considering leaving that church body for the same reasons that we have stated above.

4. Further to the consequent state of the severely impaired communion, the House of Bishops of the Anglican Church of Tanzania declares that henceforth the Anglican Church of Tanzania shall not knowingly accept financial and material aid from Dioceses, parishes, Bishops, priests, individuals and institutions in the Episcopal Church (USA) that condone homosexual practice or bless same sex unions.

5. The House of Bishops of the Anglican Church of Tanzania declares that we are committed to concerted prayer for renewal in the Anglican Communion that will further the mission of Jesus Christ and will render greater glory to God.

6. Finally, the House of Bishops of the Anglican Church of Tanzania hereby mandates the Primate of the Anglican Church of Tanzania to forward this statement to the Presiding Bishop of the Episcopal Church (USA), to the Archbishop of Canterbury and to all the Primates of the Anglican Communion.

Dar Es Salaam

>From The Anglican Church of Tanzania

___________________________________________________________________
ACNSlist, published by Anglican Communion News Service, London,

Posted by latimer at 09:11 AM | Comments (0)

November 16, 2005

Questions to the Archbishop of Canterbury, who says 'no' to same sex blessings

Questions put to the Archbishop including: Human sexuality and authority, the Civil Partnership Act in the UK, instrument of unity in the communion and authority, the problem of ECUSA and Canada and youth.
Global South Anglican: tinyurl.com/d8pj8

Posted by latimer at 10:04 AM | Comments (0)

November 03, 2005

Anglicans 'Severely Wounded'

At a top summit in Egypt on 25-30 October 2005, conservatives call for a Scripture-affirming covenant. The gathering focused on “One Holy, Catholic and Apostolic Church: Being a Faithful Church for Such a Time as This” and issued a closing communiqué entitled “Trumpet III” (See 'Continue Reading' for communique)
www.christianitytoday.com/ct/2005/144/22.0.html

The Third Anglican Global South to South Encounter

Red Sea (Egypt), 25-30 October 2005

A Third Trumpet from the South
TRUMPET III

The Third Anglican South-to-South Encounter has graphically demonstrated the coming of age of the Church of the Global South. We are poignantly aware that we must be faithful to God's vision of one, holy, catholic and apostolic Church. We do not glory in our strengths but in God's strength. We do not shrink from our responsibility as God's people because of our weaknesses but we trust God to demonstrate His power through our weakness. We thank God for moving us forward to serve Him in such a time as this.

A. Preamble

1. A total of 103 delegates of 20 provinces in the Global South (comprising Africa, South and South East Asia, West Indies and South America), representing approximately two-thirds of the Anglican Communion, met for the 3rd Global South to South Encounter from 25-30 October 2005 at Ain El-Sukhna by the Red Sea in Egypt. The theme of the Encounter was "One, Holy, Catholic and Apostolic Church: Being A
Faithful Church For Such A Time As This".

2. We deeply appreciated the Archbishop of Canterbury for the time he
spent with us, his listening ear and encouraging words. We took to heart his insight that the four marks of the Church are not attributes we possess as our own right, nor goals to attain by human endeavour, but they are expressed in us as we deeply focus on Jesus Christ, who is the Source of them all (John 17:17-21).

3. We were really warmed by the welcome that we received here by the President, the government and the people of Egypt. We valued the great efforts made by the state security personnel who are making the land of Egypt a secure and safe place to all her visitors. We were touched by the warm hospitality of the Diocese of Egypt.

4. We have witnessed in Egypt a wonderful model for warm relations between Christians and Muslims. We admire the constructive dialogue that is happening between the two faiths. We appreciated the attendance of the Grand Imam of Al-Azhar, Dr Mohammed Said Tantawi, the representative of Pope Shenouda III and other religious leaders at the State Reception to launch our Encounter. We were encouraged by their wise contributions.

B. We Gathered

5. We gathered to seek the face of God, to hear His Word afresh and to be renewed by His Spirit for total obedience to Christ who is Lord of the Church. That is why the gathering was called an "Encounter" rather than a conference. The vital question we addressed was: What does it mean to be one, holy, catholic and apostolic Church in the midst of all the challenges facing the world and the Church?

6. The world of the Global South is riddled with the pain of political conflict, tribal warfare and bloodshed. The moral and ethical foundations of several of our societies are being shaken. Many of our nations are beset by problems of poverty, ignorance and sickness, particularly the HIV and AIDS that threaten millions, especially in Africa. In addition to that, thousands of people have suffered from severe drought in Africa, earthquakes in South Asia, and hurricanes in the Americas - we offer our support and prayers to them.

7. Apart from the world condition, our own Anglican Communion sadly continues to be weakened by unchecked revisionist teaching and practices which undermine the divine authority of the Holy Scripture. The Anglican Communion is severely wounded by the witness of errant principles of faith and practice which in many parts of our Communion have adversely affected our efforts to take the Gospel to those in need of God's redeeming and saving love.

8. Notwithstanding these difficult circumstances, several parts of our Communion in the Global South are witnessing the transforming power of the Gospel and the growth of the Church. The urgency of reaching vast multitudes in our nations for Christ is pressing at our door and the fields are ready for harvest.

9. Surrounded by these challenges and seeking to discover afresh our identity we decided to dig deeper into God's Word and into the tradition of the Church to learn how to be faithful to God's gift and call to be His one, holy, catholic and apostolic people. We deliberately chose to meet in Egypt for two reasons:

a. Biblically, Egypt features prominently in the formative period of the calling of God's people (Exodus 19). Moreover, Egypt was part of the cradle that bore the entry of the Savior into the world (Hosea 11:1; Matthew 2:13-15).

b. Meeting by the Red Sea, we could not help but be inspired by the historic crossing of God's people into the realm where He purposed to make them a "light to the nations" (Isaiah 42:6). Part of that blessing was fulfilled when Alexandria became a center of early Christianity, where church fathers formulated and held on to the Christian faith through the early centuries.

C. We Discovered Afresh

10. We discovered afresh the depth and richness of our roots in the one, holy, catholic and apostolic Church. Carefully researched papers were presented at the Encounter in the context of worship, prayer, Bible Study and mutual sharing. We recognize the dynamic way in which the four marks of the Church are inextricably interwoven. The salient truths we encountered inspired us and provided a basis for knowing what God requires of us.

The Church is One

11. The Church is called to be one. Our unity is willed by our Lord Jesus Christ Himself, who prayed that we "all might be one." (John 17:20-21) A great deal of confusion has arisen out of misunderstanding that prayer and the concept of unity. For centuries, the Church has found unity in the Person and teaching of Jesus Christ, as recorded in Scripture. We are one in Him, and that binds us together. The foundation and expression of our unity is found in Jesus Christ as Saviour and Lord.

12. While our unity may be expressed in institutional life, our unity is grounded in our living relationship with the Christ of Scripture. Unity is ever so much more than sharing institutionally. When we are "in Christ," we find that we are in fellowship with others who are also in Him. The fruit of that unity is that we faithfully manifest the life and love of Christ to a hurting and groaning world (Romans 8:18-22).

13. Christian unity is premised on truth and expressed in love. Both truth and love compel us to guard the Gospel and stand on the supreme authority of the whole Word of God. The boundary of family identity ends within the boundary of the authentic Word of God.

The Church is Holy

14. The Church of Jesus Christ is called to be holy. All Christians are to participate in the sanctification of their lives through submission, obedience and cooperation with the Holy Spirit. Through repentance the Church can regain her rightful position of being holy before God. We believe concurrently that holiness is imparted to us through the life, ministry, death and resurrection of our Lord Jesus Christ (Heb 10:21-23). He shares His holiness with us and invites us to be conformed to His likeness.

15. A holy Church is prepared to be a "martyr" Church. Witness unto death is how the Early Church articulated holiness in its fullest sense (Acts 22:20; Rev 2:13, 12:11).

The Church is Catholic

16. The Catholic faith is the universal faith that was "once for all" entrusted to the apostles and handed down subsequently from generation to generation (Jude 3). Therefore every proposed innovation must be measured against the plumb line of Scripture and the historic teaching of the Church.

17. Catholicity carries with it the notion of completeness and wholeness. Thus in the church catholic "when one part suffers, every part suffers with it" (1 Cor 12:26). The local church expresses its catholicity by its devotion to apostolic teaching, its attention to prayer and the sacrament, its warm and caring fellowship and its growth through evangelism and mission (Acts 2:42-47).

The Church is Apostolic

18. The Church is apostolic in its doctrine and teaching. The apostolic interpretation of God's salvation plan effected in Christ Jesus is binding on the Church. God established the Church on the "foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone" (Eph 2:20).

19. The Church is apostolic in its mission and service. "As the Father has sent Me, so I send you." (John 20:21) In each generation He calls bishops in apostolic succession (Eph 4:11-12) to lead the Church out into mission, to teach the truth and to defend the faith. Accountability to God, to those God places over us and to the flock is an integral part of church leadership.

D. We Commit

20. As a result of our Encounter, we emerge with a clearer vision of what the Church is called to be and to do, with a renewed strength to pursue that vision. Specifically, we made commitments in the following areas.

The Authority of the Word of God

21. Scripture demands, and Christian history has traditionally held, that the standard of life, belief, doctrine, and conduct is the Holy Scripture. To depart from apostolic teaching is to tamper with the foundation and to undermine the basis of our unity in Christ. We express full confidence in the supremacy and clarity of Scripture, and pledge full obedience to the whole counsel of God's Word.

22. We in the Global South endorse the concept of an Anglican Covenant (rooted in the Windsor Report) and commit ourselves as full partners in the process of its formulation. We are seeking a Covenant that is rooted in historic faith and formularies, and that provides a biblical foundation for our life, ministry and mission as a Communion. It is envisaged that once the Covenant is approved by the Communion, provinces that enter into the Covenant shall be mutually accountable, thereby providing an authentic fellowship within the Communion.

23. Anglicans of the Global South have discovered a vibrant spiritual life based on Scripture and empowered by the Spirit that is transforming cultures and communities in many of our provinces. It is to this life that we seek to be formed and found fully faithful. We reject the expectation that our lives in Christ should conform to the misguided theological, cultural and sociological norms associated with sections of the West.

Mission and Ministry

24. Churches in the Global South commit to pursue networking with one another to add strength to our mission and ministry. We will continue to explore appropriate structures to facilitate and support this.

25. Shared theological foundations are crucial to authentic fellowship and partnership in mission and ministry. In that light, we welcome the initiative to form the Council of Anglican Provinces of the Americas and the Caribbean (CAPAC). It is envisaged that CAPAC will not only provide a foundation on the historic formularies of Anglican faith but also provide a structure with which member churches can carry out formal ministry partnerships with confidence.

26. Global South is committed to provide our recognition, energy, prayers and experience to the Networks in the USA and Canada, the Convocation of Nigerian Anglicans in the USA, those who make Common Cause and the Missionary District that is gathering congregations that circumstances have pressed out of ECUSA. We are heartened by the bold witness of their people. We are grateful that the Archbishop of Canterbury publicly recognized the Anglican Communion Network in the USA and the Anglican Network in Canada as faithful members of the Anglican Communion.

27. As for the other provinces and dioceses around the world who remain steadfastly committed to this faith, we look forward to further opportunities to partner with them in the propagation of the Gospel. We will also support those orthodox dioceses and congregations which are under difficult circumstances because of their faithfulness to the Word. We appreciate the recent action of the Primate of the Southern Cone who acted to stabilize the volatile situation in Recife, Brazil.

In this regard, we take this opportunity to acknowledge the immense contribution of the Primate of South East Asia to the development of the Global South and to the preservation of orthodoxy across the worldwide Anglican Communion.

Theological Education

28. In order to provide teaching that preserves the faith and fits our context, it is crucial to update the curricula of our theological institutions in the Global South to reflect our theological perspective and mission priorities. We note from the All Africa Bishops Conference their concern that far too many Western theological education institutions have become compromised and are no longer suitable for training leaders for our provinces. We call for the re-alignment of our priorities in such a way as to hasten the full establishment of adequate theological education institutions across the Global South so that our leaders can be appropriately trained and equipped in our own context. We aim to develop our leaders in biblical and theological training, and seek to nurture indigenous theologians. We will provide information on institutions in the Global South, and we will encourage these institutions to explore ways to provide bursaries and scholarships.

The Current Crisis provoked by North American Intransigence

29. The unscriptural innovations of North American and some western provinces on issues of human sexuality undermine the basic message of redemption and the power of the Cross to transform lives. These departures are a symptom of a deeper problem, which is the diminution of the authority of Holy Scripture. The leaders of these provinces disregard the plain teaching of Scripture and reject the traditional interpretation of tenets in the historical Creeds.

30. This Encounter endorses the perspectives on communion life found in sections A & B of the Windsor Report, and encourages all Provinces to comply with the request from the Primates' Communiqué in February 2005 which states:

"We therefore request all provinces to consider whether they are willing to be committed to the inter-dependent life of the Anglican Communion understood in the terms set out in these sections of the report."

31. The Windsor Report rightly points out that the path to restoring order requires that either the innovating provinces/dioceses conform to historic teaching, or the offending provinces will by their actions be choosing to walk apart. Paragraph 12 of the Primates Communiqué says:

"Whilst there remains a very real question about whether the North American churches are willing to accept the same teaching on matters of sexual morality as is generally accepted elsewhere in the Communion, the underlying reality of our communion in God the Holy Trinity is obscured, and the effectiveness of our common mission severely hindered."

32. Regrettably, even at the meeting of the Anglican Consultative Council (ACC) in Nottingham in 2005, we see no evidence that both ECUSA and the Anglican Church of Canada are willing to accept the generally accepted teaching, nor is there evidence that they are willing to turn back from their innovations.

33. Further, the struggles of the Communion have only been exacerbated by the lack of concrete progress in the implementation of the recommendations of the Windsor Report. The slow and inadequate response of the Panel of Reference has trivialized the solemn charge from the Primates and has allowed disorder to multiply unnecessarily. We recognize with regret the growing evidence that the Provinces which have taken action creating the current crisis in the Communion continue moving in a direction that will result in their "walking apart." We call for urgent and serious implementation of the recommendations of the Windsor Report. Unscriptural and unilateral decisions, especially on moral issues, tear the fabric of our Communion and require appropriate discipline at every level to maintain our unity. While the Global South calls for the errant provinces to be disciplined, we will continue to pray for all who embrace these erroneous teachings that they will be led to repentance and restoration.

Spiritual Leadership

34. Our on-going participation in ministry and mission requires godly and able spiritual leadership at all times. We are encouraged that many inspirational leaders in our midst bear witness to the Scriptures and are effectively bringing the Gospel to surrounding cultures. We commit ourselves to identify the next generation of leaders and will seek to equip and deploy them wherever they are needed.

35. We need inspirational leaders and accountability structures. These mechanisms which we are looking into must ensure that leaders are accountable to God, to those over us in the Lord, to the flock and to one another in accordance to the Scriptures. This last aspect is in keeping with the principle of bishops and leaders acting in council. In this way, leaders become the role models that are so needed for the flock.

Youth

36. The Global South emphasizes the involvement and development of youth in the life of the Church. The youth delegates encouraged the whole gathering by the following collective statement during the Encounter:

"Many youths in the Global South are taking up the challenge of living in moral purity in the face of the rising influence of immoral values and practice, and the widening epidemic of HIV and AIDS. Young people will be ready to give their lives to the ministry of the Church if she gives them exemplary spiritual leadership and a purpose to live for. Please pray that we will continue to be faithful as the Church of 'today and tomorrow'. It is also our heart's cry that the Communion will remain faithful to the Gospel."

Poverty

37. As the church catholic we share a common concern for the universal problem of debt and poverty. The inequity that exists between the rich and the poor widens as vast sums borrowed by previous governments were not used for the intended purposes. Requiring succeeding generations of people who never benefited from the loans and resources to repay them will impose a crushing and likely insurmountable burden. We welcome and appreciate the international efforts of debt reduction and cancellation, for example, the steps recently carried out by G8 leaders.

38. A dimension of responsible stewardship and accountability is the clear call to be financially self-sustaining. We commend the new initiative for financial self-sufficiency and development being studied by the Council of Anglican Provinces of Africa (CAPA). This is not only necessary because of the demands of human dignity; it is the only way to have sustainable economic stability.

HIV and AIDS

39. A holy Church combines purity and compassion in its witness and service. The population of the world is under assault by the HIV and AIDS pandemic, but the people of much of the Global South are hit particularly hard because of poverty, lifestyle habits, lack of teaching and the paucity of appropriate medication. Inspired by the significant success of the Church in Uganda in tackling HIV and AIDS, all our provinces commit to learn and apply similar intentional programmes which emphasize abstinence and faithfulness in marriage. We call on governments to ensure that they are providing adequate medication and treatment for those infected.

Corruption

40. The holy Church will "show forth fruits that befit repentance" (Matt 3:8). Many of us live in regions that have been deeply wounded by corruption. Not only do we have a responsibility to live transparent lives of utmost honesty in the Church, we are called to challenge the culture in which we live (Micah 6:8). Corruption consumes the soul of society and must be challenged at all costs. Transparency and accountability are key elements that we must manifest in bearing witness to the cultures in which we live.

Violent Conflict

41. Many of us from across the Global South live juxtaposed with violent conflict, most egregiously manifest in violence against innocents. In spite of the fact that the conflicts which grip many of our provinces have resulted in many lives being lost, we are not defeated. We find hope in the midst of our pain and inspiration from the martyrs who have shed their blood. Their sacrifice calls us to faithfulness. Their witness provokes us to pursue holiness. We commit ourselves to grow to become faithful witnesses who "do not love their lives even unto death" (Rev 12:11).

E. We Press On

42. We emerge from the Encounter strengthened to uphold the supreme authority of the Word of God and the doctrinal formularies that have undergirded the Anglican Communion for over four and a half centuries. Communion requires alignment with the will of God first and foremost, which establishes our commonality with one another. Such expressions of the will of God which Anglicans should hold in common are: one Lord, one faith, one baptism; Holy Scripture; apostolic teaching and practice; the historic Creeds of the Christian Church; the Articles of Religion and the doctrinal tenets as contained in the 1662 Book of Common Prayer. Holding truth and grace together by the power of the Holy Spirit, we go forward as those entrusted "with the faith once delivered" (Jude 3).

43. By the Red Sea, God led us to renew our covenant with Him. We have committed ourselves to obey Him fully, to love Him wholly, and to serve Him in the world as a "kingdom of priests and a holy nation" (Exodus 19:6). God has also helped us to renew our bonds of fellowship with one another, that we may "stand firm in one spirit, contending as one man in the faith of the Gospel" (Phil 1:27).

44. We offer to God this growing and deepening fellowship among the Global South churches that we might be a servant-body to the larger Church and to the world. We see ourselves as a unifying body, moving forward collectively as servants of Christ to do what He is calling us to do both locally in our provinces and globally as the "scattered people of God throughout the world" (1 Peter 1:1).

45. Jesus Christ, "that Great Shepherd of the sheep" (Heb 13:20, Micah 5:4), is caring for His flock worldwide, and He is gathering into His one fold lost sheep from every tribe and nation. We continue to depend on God's grace to enable us to participate with greater vigour in Christ's great enterprise of saving love (1 Peter 2:25, John 10:14-16). We shall press on to glorify the Father in the power of the Spirit until Christ comes again. Even so, come Lord Jesus.

The Third Anglican Global South to South Encounter

Red Sea, Egypt, 25-30 October 2005
___________________________________________________________________
ACNSlist, published by Anglican Communion News Service, London,

Posted by latimer at 11:54 AM | Comments (0)

October 14, 2005

Anglican liberals attack Windsor report

Anglican discussion on homosexuality has been superficial, claimed the Archbishop of Wales, Barry Morgan, in a commendation for a new book which attacks the Windsor Report.
CofE Newspaper: http://tinyurl.com/7ljmp

Posted by latimer at 03:08 PM | Comments (0)

August 23, 2005

US Diocese loses court battle over seceding parish's property

An American parish that left its diocese over the consecration of the Anglican Communion's first openly gay bishop has won a court case over the ownership of its building and property. The diocese of Los Angeles had taken legal action against St James church in Newport Beach to reclaim the property, after the parish seceded from the Episcopal Church to affiliate with the Church of Uganda.
tinyurl.com/ajhcg

Posted by latimer at 03:57 PM | Comments (0)

May 13, 2005

Canadian Commission finds that blessings are a matter of doctrine

The Primate's Theological Commission of the Anglican Church of Canada has concluded that the blessings of same-sex unions is "a matter of doctrine," thereby giving General Synod, not diocesan synods and bishops the final authority to decide on whether they should be allowed in parishes or not. Read More:
http://anglicanjournal.com//extra/news.html?newsItem=2005-05-07_mns.news

Posted by latimer at 12:00 PM | Comments (0)

April 14, 2005

From The US Episcopal Church Executive Council: A letter to Bishop John Paterson

A letter to the Rt. Rev. John C. Paterson, Chair of the Anglican Consultative Council, from the Most Rev. Frank T. Griswold and the Very Rev. George L. W. Werner on behalf of the Executive Council of the Episcopal Church.
http://www.americananglican.org/News/News.cfm?ID=1370&c=21

Posted by latimer at 12:05 PM | Comments (0)

March 18, 2005

Liberals turn on Williams

Leading liberals have launched a fierce attack on the Archbishop of Canterbury, Dr Rowan Williams, for his support of the Anglican Communion’s traditional stance on homosexuality.
http://www.churchnewspaper.com/news.php?read=on&number_key=5759&title=Liberals%20turn%20on%20Williams

Posted by latimer at 11:10 AM | Comments (0)

December 17, 2004

Rev Wally Behan's response to the Bishops Pastoral Letter

An open letter from Revd Wally Behan, Vicar of St John’s Latimer Square, Christchurch, to the Bishops of the Anglican Church in Aotearoa in response to their pastoral letter concerning the Windsor report.

In response to the Pastoral Letter from the Bishops of the Anglican Church in Aotearoa.

Thank you for your Pastoral Letter, eagerly awaited as I’m sure you can imagine. Let us pray that we can remain in the ‘bonds of affection’ and in ‘unity’ with the rest of the Anglican communion worldwide. However as Archbishop Robert Eames, the head of the Lambeth Commission says today in the Irish Times ..

“The truth is that with no strict constitutional provisions to regulate relationships within the communion, Anglicanism depends on “bonds of affection", agreements and a desire to be in special relationships with its diverse parts. The vast majority of submissions to the commission expressed a genuine desire to see the Anglican Communion continue as a viable part of the Body of Christ.

When the crisis arose it was not to law we turned but to basic questions about relationships. Between now and the meeting of primates next February, reactions to the commission’s report will be received and analysed. It is a time for heart-searching for the communion. Many theories are already becoming clear.

A federation of churches rather than a communion?

A communion which can paper over the cracks but retain some semblance of agreement to differ?

A realignment which owes more to cultural and political difference than to a common ecclesiology?

Whatever emerges, the Anglican Communion can never be the same again.

The historic centrality of Canterbury may remain the point from which the Anglican journey stems and the point at which diverse roads meet, but the numerical strengths and much of the focus of international expressions of Anglicanism is now somewhere south of the Sahara. The vitality of the global south challenges the traditions of the north and west in ways of which cultural diversity is but one part. Anglicanism has always avoided a central curia. Interdependence has been at its core. Now Anglicans may well ask how much they are prepared to pay if schism is to be avoided. Does consensus inevitably mean some surrender of truth?

The machinery of this communion needs fixing. Is there going to be agreement on how we do it?”

Archbishop Eames is warning us that a great deal of care must be taken as we approach this report .. our future is in jeopardy! So although I welcome our Bishop’s response, I was disappointed in the ‘slant’ that was put on the Windsor Report itself. There is a certain ‘spin’ within your response, which seems to indicate that ‘minds have been made up’ and listening is not going to be part of the procedure.

For ease of comprehension, extracts from your pastoral letter will be printed in bold. My comments in normal font and quotes in italics.

The Windsor Report from the Lambeth Commission on Communion reached the media before the Church it was written for had read it.
And ..
We have yet to hear how those directly addressed by all these calls will respond.

Certainly there was much speculation in the media as to the content of the Windsor Report before it was made public .. but it is not true to say that we have not heard how those directly addressed will respond. Archbishop Frank Griswold, who obviously had the report before the rest of us, responded while the rest of us were still reading it. We have now had many, many responses from all sides but we can be quite clear from both ECUSA, and New Westminster .. that while they express ‘regret’ that they ‘upset’ others in the communion, they do not intend to heed the Report’s call for a moratorium. They are in fact determined to continue on the path that will according to our Archbishop of Canterbury, “tear the fabric of our communion.”

Our own General Synod in May 2006 will need to address the outcome of this international consultation process and discern what decisions are appropriate for the life of this Church.

In view of the long discussions about ‘autonomy’ and ‘unity’ in the Windsor Report. I suggest we need to be careful of any discussion that refers to the life of ‘this’ church .. which may seem to be saying that we are in some way separate from the rest of the Anglican communion. It is my firm conviction that the bulk of the members of the Anglican church of Aotearoa, wish to remain as part of the Anglican communion worldwide.

I believe this is called ‘spin.’ In fact the Windsor Report makes clear that ECUSA ordained the Bishop of New Hampshire without ANY consultation with the four instruments of unity that we have within our communion .. that’s quite a big difference. I quote from the report ..

33. The first reason therefore why the present problems have reached the pitch they
have is that it appears to the wider Communion that neither the Diocese of New
Westminster nor the Episcopal Church (USA) has made a serious attempt to
offer an explanation to, or consult meaningfully with, the Communion as a
whole about the significant development of theology which alone could justify
the recent moves by a diocese or a province.

35. The second reason we have reached the present impasse is that neither the
Episcopal Church (USA) nor the Diocese of New Westminster, in deciding and
acting as they did in 2003, went through the procedures which might have made it possible for the church to hold together across differences of belief and practice.

37. The third reason therefore why the present crisis has arisen is that many within the Episcopal Church (USA) and the Diocese of New Westminster hold to the opinion, at least by implication, that the questions they were deciding were
things upon which Christians might have legitimate difference, while large
numbers of other Anglicans around the world did not regard them in this way.

39. The fourth reason for our present problems is thus that it was assumed by the Episcopal Church (USA) and the Diocese of New Westminster that they were
free to take decisions on matters which many in the rest of the Communion
believe can and should be decided only at the Communion-wide level.

Bishops were urged not to proceed with approving rites for the blessing of same sex unions. More biblical and theological study of the issue was encouraged, including a need for clarity about the distinction between same sex union and same sex marriage.

The full sentence you refer to reads ..

145. We urge all provinces that are engaged in processes of discernment regarding the blessing of same sex unions to engage the Communion in continuing study of biblical and theological rationale for and against such unions. Such a process of study and reflection needs to include clarification regarding the distinction, if such exists, between same sex unions and same sex marriage. This call for continuing study does not imply approval of such proposals.

Again, 'spin’ that I do not consider helpful if we are to move forward in this debate. Your sentence reads as if such a distinction exists, whereas the Windsor Report makes it clear that it may not.

The report is very valuable in the advice it gives on maintaining dialogue across deep divisions which can so easily be jeopardised by precipitous action and demeaning the oversight role and authority of the bishop.

I don’t want to get sidetracked with issues that are not central to the problems we are facing as a church, but feel I must state as a result of the above paragraph, that you are not putting the whole picture here. There is a careful analysis of the role of Bishops in our communion, in particular their ‘teaching role,’ in the Windsor Report. If we are not extremely careful in our wording of such a sentence as yours above, many in our communion will feel completely disenfranchised. It appears to deal only with those who are seeking alternative oversight .. and NOT deal with those who feel their Bishop is taking unilateral action on their behalf .. but against their will. If I may remind you, the Windsor Report states ..

150. In these circumstances we call upon the church or province in question to
recognise first that dissenting groups in their midst are, like themselves, seeking
to be faithful members of the Anglican family; and second, we call upon all the
bishops concerned, both the ‘home’ bishops and the ‘intervening’ bishops as
Christian leaders and pastors to work tirelessly to rebuild the trust which has
been lost.

We also note that this report does not address the issue of new ordinations of gay and lesbian people.

I beg to differ with your above statement, the Windsor report quite clearly calls for a moratorium ..

141. The clear and repeated statements of the Instruments of Unity have also been to advise against the development and approval of such rites. Whilst proponents of actions in the Diocese of New Westminster and the Episcopal Church (USA) may argue that such advice has only moral authority, we believe that it must be recognised that actions to move towards the authorisation of such rites in the face of opposition from the wider Anglican Communion constitutes a denial of the bonds of Communion. In order for these bonds to be properly acknowledged and addressed, the churches proposing to take action must be able, as a beginning, to demonstrate to the rest of the Communion why their proposal meets the criteria of scripture, tradition and reason. In order to be received as a legitimate development of the tradition, it must be possible to demonstrate how public Rites of Blessing for same sex unions would constitute growth in harmony with the apostolic tradition as it has been received.

142. Whilst there have been the beginnings of such demonstration, at present it would be true to say that very many people within the Communion fail to see how the authorisation of such a rite is compatible with the teaching of scripture, tradition and reason. In such circumstances, it should not be surprising that such
developments are seen by some as surrendering to the spirit of the age rather
than an authentic development of the gospel.

143. We believe that to proceed unilaterally with the authorisation of public Rites of Blessing for same sex unions at this time goes against the formally expressed
opinions of the Instruments of Unity and therefore constitutes action in breach
of the legitimate application of the Christian faith as the churches of the
Anglican Communion have received it, and of bonds of affection in the life of
the Communion, especially the principle of interdependence. For the sake of our
common life, we call upon all bishops of the Anglican Communion to honour
the Primates’ Pastoral Letter of May 2003, by not proceeding to authorise public
Rites of Blessing for same sex unions. The primates stated then:
“The question of public rites for the blessing of same sex unions is still a
cause of potentially divisive controversy. The Archbishop of Canterbury
spoke for us all when he said that it is through liturgy that we express
what we believe, and that there is no theological consensus about same
sex unions. Therefore, we as a body cannot support the authorisation of
such rites.

This is distinct from the duty of pastoral care that is laid upon all
Christians to respond with love and understanding to people of all sexual
100 For example, Lambeth Conference 1998 Resolution 1.10 Human Sexuality; the statements of the Primates’ Meetings in March 2000, May 2003 (quoted in paragraph 142) and October 2003

144. While we recognise that the Episcopal Church (USA) has by action of
Convention made provision for the development of public Rites of Blessing of
same sex unions, the decision to authorise rests with diocesan bishops. Because
of the serious repercussions in the Communion, we call for a moratorium on all
such public Rites, and recommend that bishops who have authorised such rites
in the United States and Canada be invited to express regret that the proper
constraints of the bonds of affection were breached by such authorisation.
Pending such expression of regret, we recommend that such bishops be invited
to consider in all conscience whether they should withdraw themselves from
representative functions in the Anglican Communion. We recommend that
provinces take responsibility for endeavouring to ensure commitment on the part
of their bishops to the common life of the Communion on this matter.

146. We remind all in the Communion 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. One of the deepest realities that
the Communion faces is continuing difference on the presenting issue of
ministry by and to persons who openly engage in sexually active homosexual
relationships. Whilst this report criticises those who have propagated change
without sufficient regard to the common life of the Communion, it has to be
recognised that debate on this issue cannot be closed whilst sincerely but
radically different positions continue to be held across the Communion. The
later sections of Lambeth Resolution 1.10 cannot be ignored any more than the
first section, as the primates have noted. Moreover, any demonising of
homosexual persons, or their ill treatment, is totally against Christian charity and
basic principles of pastoral care. We urge provinces to be pro-active in support
of the call of Lambeth Resolution 64 (1988) for them to “reassess, in the light of
… study and because of our concern for human rights, its care for and attitude
toward persons of homosexual orientation”.

It is misleading to say, “that this report does not address the issue of new ordinations of gay and lesbian people.” When the Report states, “ministry by and to persons who openly engage in sexually active homosexual relationship,” it is quite clear that this moratorium is not confined to Episcopal ordinations only.

My immediate concern for the Anglican Church in New Zealand in view of the Windsor Report, is that we have done, in principle, exactly what ECUSA have done. Bishop John Bluck, acting unilaterally and against the principles of the Lambeth resolution 1998, has sent an openly gay person for ordination training with the obvious intention of ordaining him to the priesthood. Just as importantly, St. John’s College have accepted him, and I understand, his partner. This is a very provocative and potentially divisive move by Bishop Bluck. If we are to adhere to the spirit of the Windsor Report, then both Bishop Bluck and St. John’s College should apologise and put it right before others follow suit.

As I have personally warned our own Bishop here in Christchurch, if this situation is not addressed, it will create conflict of the kind we have witnessed in the worldwide Anglican Communion. Although no action has been taken up to now, I can assure you there will be, if a blind eye continues to be turned to what Bishop Bluck has done. Please allow me to be clear .. it is this sort of action which will cause disunity, not any action we may take as a result of it.

Those are my concerns, and they will be the concerns of many faithful and loyal Anglicans in New Zealand.

Revd Wally Behan

Posted by latimer at 09:26 AM | Comments (0)

Rev David Pickering's open letter in response to the Bishops Pastoral Letter

An open letter from Revd David Pickering, retired Priest in the Christchurch Diocese, to the Bishops of the Anglican Church in Aotearoa in response to their pastoral letter concerning the Windsor report

Rev David Pickering,
101a Harewood Road
Christchurch 8005
phone (03) 354 4981

e-mail:d.pickering@ext.canterbury.ac.nz

An open letter to

The Bishops of the Anglican Church in Aotearoa, New Zealand and Polynesia
c/- The General Secretary
GenSec@hb.ang.org.nz

November 8 2004

Dear Bishops,

In response to your recent Pastoral Letter.

I believe that it was Thomas Merton who said that "One of the moral diseases we communicate to one another in society comes from huddling together in the pale light of an insufficient answer to questions we are afraid to ask."

I appreciate the pastoral intent behind your recent letter; you are sincerely trying to hold the church together in the best way you can. However, I sense a degree of Merton's description in your approach, which begs questions and reveals major inadequacies. I will attend to just two matters in this response.[1]

(1) In electing to highlight the impropriety of bishops interfering in the dioceses of
other bishops you overlook the fact that this has been going on for many years. In the 1960's when the Bishop of Woolwich published his "Honest to God" book his interference in the New Zealand church was substantial. As a vicar in the 1970's I had to contend with the effect of this work. When a past Bishop of Durham made known his reinterpretation of the Resurrection of Christ people in NZ left our churches, and a substantial proportion of those who remained waited in vain for a rebuttal from the NZ bench of bishops. When Bishop Spong visited our shores comparatively recently the silence of the bench of bishops in correcting his heresies was deafening. And when he was invited to propagate his theories in a cathedral it seemed that his interference was welcome.

You may respond that you are talking of structured interference, whereas I am talking of occasional intellectual dissent. True; but I would argue that the latter is infinitely more damaging to faith. I consider that bishops who let Spong's opinions go unchallenged singularly failed in their God-given duty to defend the faith. When those who have failed in theological defence of the Gospel come down heavily in the administrative niceties of church order, which by its very nature is constantly changing, I cannot but question their priorities.

Staying with the interference question; I noted at the time that NZ Bishops gave wide circulation to the Archbishop of Canterbury's reaction to the irregular consecration of Bishops for ministry in America, but failed to publish in like manner the reply given by those bishops who did the consecrating.[2] The action of the "offending" bishops was one of final resort in response to the heart-felt appeal of Anglican Christians who needed/wanted care from the wider church. Because these details were not widely published a fair balance was not presented. When Maori members of the NZ church wanted a degree of autonomy ways were found to accommodate that wish. It is not beyond human imagination to facilitate a parallel way forward in the American situation.

(2) My second concern is that you beg the question in your use of the word "unity". How can you expect us to understand a concept of unity which you do not spell out? What is unity?

I don't regard unity as "uniformity" any more than you do [3]; it is rather to do with unity of purpose built on a common foundation. It has a historical depth as well as a contemporary geographical spread. For it to be a true Christian unity it must reach back to the teaching of Christ and his appointed apostles who form the foundation on which the church is built. What disturbs me is how far that historical feature of unity has been broken already, and will be further wrenched if some of the writers in the latest issue of Taonga get their way. I see no possibility of unity in the Gospel with such persons. Certainly we could put up a united front on some issues; but beyond these we would be poles apart. It all comes down to the foundation on which we build, our epistemology. In a nutshell, it is the difference between people who merely see some value in scripture and those whose lives depend on scripture.

With reference to the matter which brought things to our present crisis point, it has been implied that the wish to celebrate homosexual activity is of the same order as that of the ordination of women. The comparison is preposterous. One is a matter of church order, the other one of morality. If the bench of bishops cannot see that, then, with due respects, we have a case of "the blind leading the" not-so-blind. Some of us have no intention of "falling into [that] ditch".

During the hefty debates on Church Union in the 1960's and 70's a major article appeared (was it in Church and People?) in which the writer pointed out that in reality the churches are "umbrellas" under which people of a number of different viewpoints shelter. In the Anglican case our relationships have been built because of our foundation in scripture, our appreciation of the spiritual experience of the past, and our common delight in liturgical worship. However, the relationships holding folk together under each umbrella are fragile. New alliances outside a given denomination could readily be formed if unhappiness within it get too great. We knew at that time we could easily have ended up with more churches than we started with. I still don't know if we did the right thing.

I sense that we are on more dangerous ground now than we were then. Those who are pushing to make radical amendment to the Christian understandings which reach back to the Bible have provoked a precipitous situation. There are many of us who would more readily change the structure of the church than the theological and moral teaching of the church. Not something we would want, but something we would do if it was forced on us. My appeal is that the bishops in NZ will recognise this and defend our historical faith before the church they claim to serve falls down round their ears.

(3) I have said enough to express my thoughts, echoed in the thoughts of many others. It was said when the Windsor Commission was set up that the church will never be the same. I pray you will find ways forward in which the church will be recognisably part of the historical Christian tradition in which those of us who stand with the scripture may be able to live happily.

David Pickering.

[1] My concern throughout is with your letter rather than with the Windsor Report itself. back to text

[2] I tried at the time to have this revealing response circulated through diocesan channels, but my request was ignored. The opportunity for objective consideration by the laity and many clergy was thereby hindered. back to text

[3] I was privileged to have a deep experience of unity without uniformity when I taught biblical studies at College House. An Oxford historian from the Anglo-Catholic wing of the church was brought out deliberately to give balance to my evangelical approach. We were totally different in personality as well as in theological emphasis, but it wasn't long before we recognised a unity in the Gospel as we both tried to live and teach the Scriptures. We found ourselves time and again shoulder to shoulder in our tackling of some of the tough issues of the time. What a blessing my friend Stephen was. More recently I have had the same blessed experience with Pentecostals in classes I have taught for NZ Bible College. Nothing like uniformity; but a great experience of unity. back to text

David Pickering
Latimer Fellowship of NZ Trustee

Posted by latimer at 09:14 AM | Comments (0)

December 12, 2004

What does the Windsor Report say about blessing same-sex unions?

Now that Civil Unions will become recognised under New Zealand law, we can expect the liberal lobby within our church to press for official rites of blessing for such unions. Of particular concern are the statements made by Bishop John Bluck (Waiapu) on the National Radio back in June 2004 where he gave the opinion that such rites were already authorised within our church. If that is so, it would come as a great surprise to the rest of the church! Do they have their own General Synod there in Napier?

Fortunately, the Windsor Report has been very clear as to the status of same-sex blessings within the Anglican Communion, something that was noted in the Pastoral Letter of the New Zealand Bishops released in response to the Report.

The following are some relevant excerpts from the Windsor Report:

Paragraph 138
“…normally in the churches of the Communion there is not unqualified freedom on the part of any bishop or diocese to authorise liturgical texts if they are likely to be inconsistent with the norms of liturgical and doctrinal usage extant in the province’s Book of Common Prayer or other provincially authorised texts.”

Paragraph 141
“The clear and repeated statements of the Instruments of Unity have also been to advise against the development and approval of such rites. Whilst proponents of actions in the Diocese of New Westminster and the Episcopal Church (USA) may argue that such advice has only moral authority, we believe that it must be recognised that actions to move towards the authorisation of such rites in the face of opposition from the wider Anglican Communion constitutes a denial of the bonds of Communion.”

Paragraph 142
“…it should not be surprising that such developments are seen by some as surrendering to the spirit of the age rather than an authentic development of the gospel.”

Paragraph 143
“For the sake of our common life, we call upon all bishops of the Anglican Communion to honour the Primates’ Pastoral Letter of May 2003, by not proceeding to authorise public Rites of Blessing for same sex unions.”

Paragraph 144
“Because of the serious repercussions in the Communion, we call for a moratorium on all such public Rites, and recommend that bishops who have authorised such rites in the United States and Canada be invited to express regret that the proper constraints of the bonds of affection were breached by such authorisation.”

Rev Malcolm Falloon
Warden

Posted by latimer at 09:18 AM | Comments (0)

December 10, 2004

Does the Bishops’ Pastoral Letter square with the Windsor Report?

The New Zealand Anglican Bishops released a pastoral statement on the Windsor Report, yet they seem to misread one of its key findings! I do a little woodworking, and I know that it doesn’t matter how nice the grain is, if the edges ain’t square then it’s going to be wonky!

The Pastoral Letter reads:

“We also note that this report does not address the issue of new ordinations of gay and lesbian people, any more than it addresses the question of homosexuality in general.”

But paragraph 127 of the Windsor Report reads:

“The Communion has also made its collective position clear on the issue of ordaining those who are involved in same gender unions; and this has been reiterated by the primates through their endorsement of the 1998 Lambeth Conference resolution. By electing and confirming such a candidate in the face of the concerns expressed by the wider Communion, the Episcopal Church (USA) has caused deep offence to many faithful Anglican Christians both in its own church and in other parts of the Communion.”

The Windsor Report is clear as to the “collective position” of the church, namely Resolution 1.10 of the 1998 Lambeth Conference which declares “This Conference: … cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions.” This is the resolution that the Primates of the 38 Anglican provinces were affirming when they said, “We also re-affirm the resolutions made by the bishops of the Anglican Communion gathered at the Lambeth Conference in 1998 on the issues of human sexuality as having moral force and commanding the respect of the Communion as its present position on these issues.”

Have our Bishops misread the significance of the paragraph 127?

Yes! Either that or they have been misinformed. For the Report does not confine itself merely to the particular ordination of Gene Robinson to the episcopate, as the Bishops’ Pastoral Letter implies. But to all ordinations of those involved in same gender unions in the most general sense. This is made clear by the footnote references directly to Resolution 1.10 and the Primates Statement and their inclusion in the appendix to the report. So how can our Bishops then say that the Report does not address the issue of “new ordinations”! Especially when the Report makes clear that the “old” ordination “has caused deep offence to many faithful Anglican Christians both in its own church and in other parts of the Communion.”

Why mention the possibility of “new ordinations’? What are “new” ordinations anyway and why would they need to be mentioned here? Is this a signal that New Zealand Bishops are planning to disregard one of the key findings of the Windsor Report! Let me be plain: any further ordinations (“new” or otherwise) of candidates involved in same gender unions will cause “deep offence” to many “faithful Anglican Christians” within our own Church, let alone the wider Church! To even contemplate such a course of action, given the findings of the Windsor Report, is nothing short of reckless and can only be regarded as a breach of good faith. I don’t think I can put it any plainer than that.

Of course the irony of it all is that the Pastoral Letter criticises those who have misread the report:

“The debate triggered on the Internet before and after the report’s release bears little resemblance to the careful and prayerful process of reception that the Commission proposes. Much of the media debate has little to do with what the Windsor Report is really about.”

Talk about the pot calling the kettle black! One has to wonder whether our Bishops have leaned too heavily on insider trading from the two New Zealand Commissioners and have not allowed the text of the report to stand on its own terms.

Pastoral, yes, but for whom?

It is now almost two months since the Windsor Report was released and our Bishops issued their Pastoral Letter, and my “careful and prayerful” reflection has led me not to a growing re-assurance, but to a deepening anxiety for our New Zealand Church. It is almost as if the Bishops have given no consideration as to how Anglican evangelicals would “receive” their letter. Do they understand us at all? The Bishops write that they have “deep concern over all these issues and their potential to divide us,” yet they seem at a loss to know how to communicate effectively to the conservative wing of their church.

Let me attempt to articulate what it is that I feel has been left so unaddressed by the Bishops? This is how I see it. Here I am, looking on with horror as my Church seems to be careering down the road after the ECUSA and Canadian Church; and hoping to hear that the Windsor report has had at least an arresting, if not a sobering affect, on our leaders. But what do I hear? Only the declaration of “Business as usual!” This may well have been an unintended message from the Bishops, but one that I am hearing none the less.

How do I hear such a message? Well, consider the language of the Letter:

“We are encouraged that much of the spirit and direction of this report echoes our own General Synod resolution in May 2004, including the acknowledgement of the ministries and contributions of gay and lesbian people in this Church.”

Notice that Windsor is said to “echo” General Synod not the other way round. The Windsor Report is cast as the familiar echo and not as the strange and different voice that I hear. Hence the message communicated to me is, “business as usual”, “Windsor agrees with us.” Whether the Bishops intended it or not, the overall effect of the Pastoral Letter for me, is to say “Don’t panic, we are still on course. Windsor won’t affect us. General Synod can get on with its ‘active listening’; Bishops can still ordain practising gays. And we will win them over in the end!” I almost felt as if I was a third party to the intended audience of the letter, and that it was talking about someone else’s church.

The Bishops talk about not wanting to “close any doors or drop a portcullis on the debate.” Yet I believe they have! For why is it that the only portcullis dropped onto the path of the church, is the one that is dropped directly behind us, barring any attempt to return and seek another road? For there seems to be a determination not to countenance the idea that we might have it wrong, that we might need to ‘back up’ and pursue a different course if we are to achieve healing and restoration.

Can we give a name to that portcullis? I believe we can, for it is the stubborn triumphalism of the liberal worldview that bars our way. It is all about ‘progress’ we are told. “It’s going to happen eventually, it’s only a matter of time!” Sure, we can express “regret”, for progress always comes at a cost. But the idea of repentance is quite another matter. Yet, if we are to “choose to walk together” (as the Windsor Report urges us), we must at least concede the possibility that we may have got it wrong and have to retrace our steps. Maybe it is not just a case of the ‘Global South’ catching up with the modern civilised ‘West’. Perhaps there are lessons we can learn from them, if we have the humility to listen. That, it seems to me, is the true “spirit and direction” that the Windsor Report is asking us to consider.

Malcolm Falloon
Warden

Posted by latimer at 09:22 AM | Comments (0)

October 25, 2004

NZ Bishop's Letter on the Windsor Report

The 2004 Meeting of Bishops the Anglican Church in Aotearoa New Zealand and Polynesia has issued a pastoral letter to the Church on the release of the Windsor Report.

Greetings,

The Windsor Report from the Lambeth Commission on Communion reached the media before the Church it was written for had read it. The debate triggered on the Internet before and after the report's release bears little resemblance to the careful and prayerful process of reception that the Commission proposes.

Much of the media debate has little to do with what the Windsor Report is really about - which is the question of how we stay together as churches within the Anglican Communion and how we keep talking to each other across significant divisions of culture, history, and understanding of Scripture.

The Commission of 19 people from 14 of the 38 provinces of the Anglican Communion included 2 New Zealanders, Bishop John Paterson of Auckland and Dr Jenny Plane Te Paa, Ahorangi of Te Rau Kahikatea. We are grateful to them for their comprehensive 93 page report, and commend it to every local church for study and reflection. Especially valuable in our view is the section on fundamental principles of scriptural authority and interpretation. This section provides a rich resource for us all and contains some challenging proposals for holding the authority of scripture alongside the principle of making decisions as close as possible to the local level, and the discernment of which issues we can disagree about without dividing the Church.

The report contains a number of strong recommendations that will need to be considered by a much longer process of consultation internationally, beginning with the meeting of the Primates in February 2005 and followed by the Anglican Consultative Council which meets in July next year. Our own General Synod in May 2006 will need to address the outcome of this international consultation process and discern what decisions are appropriate for the life of this Church.

The strongest recommendations address the Episcopal Church of the USA, and invite that church to express regret for ordaining the Bishop of New Hampshire without sufficient consultation with the rest of the communion. It also called for a moratorium on the ordination of any further bishops who live in same gender unions until "some new consensus" emerges internationally, among Anglicans.

A very strong recommendation calls on bishops who believe they should intervene in other dioceses and provinces to express regret and cease any further interventions.

We have yet to hear how those directly addressed by all these calls will respond.

Among the ways ahead that the Commission proposes is a number of recommendations that would strengthen the international role of the Anglican Communion and its councils as "instruments of unity". A proposal for an Anglican Covenant is offered in order to foster "greater unity and consolidate our understandings of communion", and a clearer and better supported role for the Archbishop of Canterbury is outlined.

We are encouraged that much of the spirit and direction of this report echoes our own General Synod resolution in May 2004, including the acknowledgement of the ministries and contributions of gay and lesbian people in this Church. We note that discussions following our General Synod have heard a clear call from Tikanga Maori and Tikanga Pasifika for more time to work separately in addressing issues of sexuality, both culturally and theologically. We also note that this report does not address the issue of new ordinations of gay and lesbian people, any more than it addresses the question of homosexuality in general. Those matters were outside its mandate. But the work on the same issues that we have called for in our General Synod still remains to be done.

In our deep concern over all these issues and their potential to divide us, we are determined as bishops not to close any doors or drop a portcullis on the debate. Our determination is to keep the dialogue going respectfully in order to win each other over, not to one side or the other, but to the values of the Gospel that we share and that calls us all to account.

In the words of the Windsor Report, "our aim is to work for healing and restoration. The real challenge of the Gospel is whether we live deeply enough in the love of Christ, and care sufficiently for our joint work to bring that love to the world, that we will 'make every effort to maintain the unity of the spirit in the bond of peace' Ephesians 4-3.

As the primates stated in 2000, 'to turn from one another would be to turn away from the cross', and indeed from serving the world which God loves and for which Jesus Christ died."

Christ's peace be with you all.

Posted by latimer at 12:11 AM | Comments (0)