Society of Catholic Priests PRESS RELEASE – for immediate release
12th February 2007
An open letter has been sent today to the Archbishops of Canterbury, York, Wales and Armagh on behalf of an Anglican clergy organisation (The Society of Catholic Priests), which represents over 500 priests, calling on them to refrain from action against The Episcopal Church of the USA at their meeting in Tanzania this week. The letter warns the leaders of the Anglican Communion gathering in Dar es Salaam not to treat the Episcopal Church in the USA as the source of all the problems in the Communion. Instead, the Rev’d Jonathan Clark, who heads up SCP, asks the Primates to recognise that:
fractures within the Communion run not between but through provinces, dioceses and parishes.
Action against the Episcopal Church would only delay a discussion that needs to take place across the whole Anglican Communion. The letter points out that members of SCP would experience action against The Episcopal Church also as a rejection of their belief that issues of sexuality should not be used as doctrinal tests.
The Society of Catholic Priests represents anglo-catholic clergy working in Britain and Ireland as well as other parts of the Communion. The Society focuses on providing mutual support to priests in their spirituality and work of mission. Its position is that ‘the church should ordain to serve as deacons, priests and bishops in the church of God all those whom the church discerns as being called by God to such offices regardless of race, gender, disability or sexual orientation’. This is the first public statement on behalf of the Society on the issues which threaten to divide the Communion.
The Rev’d Richard Jenkins, Director of sister Anglican organisation Affirming Catholicism said:
This letter reflects a real and concern among ordinary clergy that the Anglican leadership isn’t doing enough to value those who in conscience feel that the Church should take a more open attitude to lesbian and gays. Staying together with integrity means learning to value all shades of opinion.
ENDS
For further information please contact Rev’d Jonathan Clark
rectorofstokey@btinternet.com
/ +44 20 7254 6072 / 07968 845698
Notes.
1.In 1994 a group of priests from the Southwark Diocese, who felt they could no longer belong the traditional catholic societies for priests, met over a period of six months. The meetings allowed them to reflect on thier theological position and find a way of providing priestly support and formation as well as encouraging Catholic evangelism. From those meetings the Society of Catholic Priests was born.
2.The Society has at the last count 547 members, organized in chapters across England, Wales and Ireland. The Council of SCP is headed by the Rector General, elected by the membership for a three year term. See www.scp.org.uk for more information.
3.The present Rector General, Jonathan Clark, is Rector of St Mary Stoke Newington and St John Brownswood Park in the diocese of London and the London Borough of Hackney (see www.stmaryn16.org for more information on St Mary’s). He also represents the diocese of London on the Church of England’s General Synod.
4 CommentsRuth Gledhill contributed this morning to the BBC radio programme Sunday. She has posted the full text of her essay on her blog, headed The Anglican Communion’s ‘Via Dolorosa’. Audio now available here (about 3 minutes).
The bottom line:
…Sometimes I just wish the Anglican hierarchy could step back and consider for a minute how all this looks to the outside world.
To friends of mine in journalism and at the school gates, it looks no better than the politics of the playground. They laugh about it, or shake their heads with incomprehension. Yet these are not children but Anglican bishops and archbishops we are talking about. Is it any wonder that secularism is on the march in Britain today?”
In the New York Times Laurie Goodstein profiled Bishop Katharine: New Episcopal Leader Braces for Gay-Rights Test:
…In an interview in her office last week, Bishop Jefferts Schori said the conflict was more about “biblical interpretation” than about homosexuality.
“We have had gay bishops and gay clergy for millennia,” she said. “The willingness to be open about that is more recent.”
She said that what she wanted to convey to her fellow primates was that despite the highly-publicized departure of some congregations (a spokesman said 45 of 7,400 have left and affiliated with provinces overseas), the Episcopal Church has the support of most members, who are engaged in worship and mission work, and not fixated on this controversy.
“A number of the primates have perhaps inaccurate ideas about the context of this church. They hear from the voices quite loudly that this church is going to hell in a handbasket,” she said. “The folks who are unhappy represent a small percentage of the whole, but they are quite loud…”
and
Asked how she would respond if primates walked out on her, she said, “Life is too short to get too flustered.”
The Observer carries a report by Jamie Doward Last bid to stop Anglican split. Too bad nobody told Doward that Archbishop Morgan won’t be at the meeting. But it contains the following:
According to the Lesbian and Gay Christian Movement (LGCM), some 100 bishops worldwide are homosexual, though many are not active.
And from Pittsburgh, Lionel Deimel has a detailed reflection, High Anxiety in Pittsburgh.
Anxiety is high in the Episcopal Diocese of Pittsburgh, and the emotion probably cuts across any divisions in the diocese one might identify. The cause is the upcoming meeting of the Anglican Communion primates in Tanzania and its possible aftermath. What is in store for the Diocese of Pittsburgh and, particularly, for the loyal Episcopalians who are living within its boundaries?…
Addendum
According to Jim Naughton:
24 Comments“Word comes from Tanzania that Bishop Martyn Minns of CANA, Canon Chris Sugden of Anglican Mainstream and Father David Anderson of the American Anglican Council are already in Dar es Salaam. I wonder if they are aware that their presence in Tanzania, like their presence in Northern Ireland, convey to the rest of the world that they don’t trust Peter Akinola, Bernard Malango, Gregory Venables et. al. to manage on their own?”
Episcopal News Service has recorded a video interview with Bishop Katharine Jefferts Schori which discusses her recent visit to the Episcopal Church of Cuba.
For background on this visit, see In Cuba, Presiding Bishop affirms ‘sea of possibilities’ for ending oppression and Cubans hail appointment of woman bishop.
The interview, conducted by Jan Nunley, on February 8 in New York, is linked here. It is about 11.5 minutes long.
7 CommentsThe New York Times has Inviting Africa’s Anglicans to Gather Under a Bigger Tent by Sharon LaFraniere. It is an interview with Njongonkulu Ndungane.
This Reuters report appeared in the Canadian National Post Anglican split goes far deeper than gay dispute.
ENS had TANZANIA: Central Tanganyika bishop questions legitimacy of singling out the Episcopal Church.
And a report by Pat Ashworth last week Ardour v. order on both sides also dealt with the forthcoming primates meeting.
16 CommentsLast week, I linked to the main news story by Paul Handley Virginia tells secessionists: see you in court.
The other reports are now available to non-subscribers:
The inhibited priest
Talk to our attorneys
The Bishop interviewed
Television
The priest who is staying
The faithful remnant
Episcopal News Service reports Presiding Bishop brings message of ‘Shalom’ to Episcopal Urban Caucus conference.
The Episcopal Urban Caucus website is here.
This was also reported in the Raleigh, North Carolina newspaper the News & Observer, which headlined the story Episcopal leader backs gay equality.
The paper also posted (as a PDF) the full text of her sermon at the Chapel of the Cross where she honoured the 30th anniversary of the first black woman ordained in the Episcopal Church USA.
There is a TV interview with Bishop Katharine linked from here. It is preceded by an interview with Lord Carey. The first interview is about 12.5 minutes. The second one is about 8 minutes.
Also, Bishop Katharine’s latest contribution to Episcopal Life is reproduced here: Three mission questions.
5 CommentsThe InclusiveChurch/Fulcrum joint project continues. There are now several letters from each contributor posted. You can see links to all of them, at either InclusiveChurch or at Fulcrum.
The latest letter from Giles Goddard starts here. (I’m sure it will be on Fulcrum as well, quite soon.)
11 CommentsInclusiveChurch is appealing for donations. The campaign, launched last month, is named A Thousand Hundreds.
HOW YOU CAN HELP US SAY ENOUGH IS ENOUGH
It was, in the end, two American parishes in Virginia going over from the Anglican Communion to the Archbishop of Nigeria that did it. And as a result, the broad, worldwide Anglican organization known as InclusiveChurch is doing two things: making a stand, and starting an appeal.
We know we don’t have much time.
The decision for everyone to go their separate ways could be taken at the Lambeth Conference next year. Meetings leading up to it start
nextthis month.You can help, whether you’re not a regular churchgoer or not, by contributing to our A Thousand Hundreds campaign. We’re looking for a thousand donations of a hundred pounds.
There are full details of this appeal on the IC website.
The Church Times reported the launch, see ‘Broad centre’ group launches campaign by Rachel Harden.
7 CommentsChristopher Howse writes in the Telegraph about Gays, marriage and Rowan Williams.
Background: Rowan Williams remarks at launch of National Marriage Week. Andrew Brown’s observations on this.
Stephen Plant writes in The Times about Charles Wesley’s hymns: Churches must ask why the English Hymnal is out of tune.
Martyn Percy writes in the Guardian’s Face to Faith column that Anglican dioceses should be more expressive of their catholic identity.
…Bishops have a vital role here in presiding over diversity while maintaining unity. This is why the key to some of the current divisive Anglican dilemmas may lie in dioceses and provinces becoming more expressive of their catholic identity, and celebrating their coherence amid their diversity. A diocese is a part of a larger, organic whole – a branch of the vine. Therefore, exercising its freedom and expressing its particularity is less important than maintaining its connectedness. Naturally, such restraint need not impose limits on diversity. It merely asks that the consequences of exercising one’s freedom be more fully weighed.
As the Anglican primates meet next week in Tanzania, there will be much to contemplate. How to hold together amid tense, even bitter diversity. How to be one, yet many. How to be faithfully catholic, yet authentically local. In all of this, an ethic of shared restraint – borne out of a deep catholicity – may have much to offer the Anglican communion. Without this, Anglicans risk being painfully lost in the issues that beset the church – unable to see the wood for the trees. Or perhaps, as Jesus might have said, unable to see the vine for the branches.
In the Tablet Tina Beattie asks Has liberation theology had its day?
In the Church Times Giles Fraser explains: This is what is wrong with rights.
Earlier in the week, Andrew Brown wrote on Comment is free about Shuttered windows to the soul.
3 CommentsToday, the Church Times had this report by Rachel Harden Primates head into a storm in Dar es Salaam.
From the Bahama Journal there was a report by Stephen Gay [sic] headlined Anglican Church To Make Decision On Homosexuality Issue which quotes Archbishop Drexel Gomez’s opinions.
Religion News Service issued Anglican, Episcopal Leaders Head to Summit in Africa By Daniel Burke.
Episcopal News Service issued Tanzania’s Anglican Church to host Communion’s Primates near ‘Abode of Peace’ by Matthew Davies.
Addition ENS also has New Primates elected for Hong Kong, Middle East.
Duke University published the text of an address by Lord Carey which discusses at length the background to this meeting.
Jim Naughton has published some thoughts about what may happen, On feeling unprepared.
33 CommentsThe Tablet has an article by Conor Gearty which analyses the RC Church’s handling of the recent adoption agencies row.
Misunderstanding the depth of post-socialist commitment to equality and diversity, especially that of sexual orientation, was a serious mistake in the Church’s handling of the gay adoption issue, according to a leading Catholic human-rights lawyer
Read Sex and the secular liberal.
There is also an editorial opinion article A welcome modest concession.
7 CommentsThe key subtext to the recent row over the right of Catholic adoption agencies to discriminate against homosexuals was the widespread public perception that the Catholic Church is a homophobic institution – a position reinforced by gay lobby groups, which regard the Church’s defeat over the adoption issue as a singular triumph over a powerful enemy…
The Bishop of Winchester Michael Scott-Joynt has expressed his views in the Church of England Newspaper. They are reported by Anglican Mainstream here. This needs to be read in full, but contains several statements that are stronger than most of what Tom Wright has said. Some samples:
46 Comments…Perhaps most controversially, the Primate of the Episcopal Church might be seated as a full member of the Meeting — and I am in no doubt that this would destroy the authority in the Communion, and in the eyes of our Ecumenical partners, of the Windsor Report…
…Many parishes, among them most of the largest in the church, have left TEC and sought episcopal oversight from eight or nine other Provinces…
…Thousands of families and individuals have left TEC, not only on account of the General Convention’s decisions about sexual behaviour but also because they find that TEC — and its new Presiding Bishop (PB) Katherine Jefferts Schori — are increasingly departing from basic Christian belief in the Lordship and Uniqueness of Christ…
…I hope that the ABC and at least a clear majority of his colleagues will recognise and support the Windsor-compliant bishops and dioceses of the TEC as a “college” of bishops, still formally within TEC but commissioned by the Primates both to hold together their own life (including by appropriate means that of the three Forward in Faith dioceses currently threatened with extinction by TEC) and to offer episcopal ministry to “Windsor-compliant” parishes in Dioceses whose bishops are unsympathetic to them…
Updated Saturday 10 Feb
First, Reuters today published this story: Nigeria’s Akinola is driving force in Anglican world.
The worldwide Anglican Communion is officially led by Archbishop of Canterbury Rowan Williams, head of the Church of England, but he’s facing growing competition these days from Archbishop Peter Akinola of Nigeria.
A staunch defender of traditional Christianity, the energetic Akinola, 63, leads a movement of “Global South” churches in Africa, Asia and Latin America that has brought the 77-million-strong Communion to the brink of schism…
Second, the Church of Nigeria (Anglican Communion) has published this: A COMMUNIQUÉ ISSUED AT THE END OF THE SPECIAL ONE-DAY GENERAL SYNOD OF THE CHURCH OF NIGERIA (ANGLICAN COMMUNION) HELD AT AT ST. PAUL’S CHURCH, DENDO ROAD, SOKOTO ON WEDNESDAY 7TH, FEBRUARY, 2007. It covers various subjects but includes the following:
The forthcoming Primates’ meeting
The Synod is pleased to hear that the Primate of All Nigeria would be taking part in the meeting of Primates of the Anglican Communion that will hold in Dar es Salaam, February 14th – 20th, 2007. While commending him, the Primate, for his principled stand on the thorny issues plaguing the Communion for some time the Synod is prayerfully looking for the guidance of the Holy Spirit in this particular meeting to the end that Biblical authority will be upheld. The Synod, while still working towards the unity of the Anglican Communion, strongly believes that such unity must be rooted in Biblical orthodoxy.
The 2008 Lambeth Conference
The Synod reaffirms its earlier resolutions on the 2008 Lambeth Conference and stands firmly on the recommendations of the document, “The Road to Lambeth,” as a condition for our participation in this gathering.
Our brethren in CANA
The Synod welcomed the report from the Bishop of CANA (Convocation of Anglicans in North America) and the increasing number of congregations and clergy who are now part of this important missionary initiative of the Church of Nigeria (Anglican Communion). We welcome them as full and constituent members of our Anglican Communion family. We rejoice in their faithful witness during these turbulent times. We are saddened to hear that the profound division in the Episcopal Church and the Diocese of Virginia has now led to the unholy situation where an Episcopal Bishop has initiated costly legal action against churches whose only offence is seeking to remain true to the “faith once for all delivered to the saints.” We assure them that we stand with them and will continue to uphold them with our prayers…
and concludes with:
Vote of Confidence
The Synod notes with great delight the visionary, purposeful and dedicated leadership given by our Primate, the Most Reverend Peter J. Akinola. Worthy of special note is his unflinching resolve to uphold the authority of the Word of God against onslaughts from modern apostles of false doctrines. The Synod assures him of our prayers and enthusiastic support.
SIGNED
The Most Revd. Peter J. Akinola, DD, CON
Archbishop, Metropolitan and Primate of All Nigeria
The document mentioned above The Road to Lambeth is linked to from here.
Third, there is this article in Time magazine: Blunt Bishop. It starts this way:
The most Rev. Peter Akinola of Nigeria was in New York City late in January making one of his increasingly frequent forays into what he once would have considered enemy territory. Only journalists from religious publications were invited to cover the occasion, at Manhattan’s swank Metropolitan Club—which probably suited the Archbishop, who has become wary of the mainstream press since a December New York Times story that advisers feel wrongly portrayed him as a homophobe. But a friend of the Nigerian primate’s told TIME that Akinola received a standing ovation. The actual guest of honor was a Christian missionary accused under Australia’s anti—religious vilification laws of making anti-Muslim statements. (He appealed, and the case was sent back to trial court.) But Akinola, wearing a gray Western suit over his usual purple shirt, clerical collar and 3-in. wooden cross, was the man most of the religiously conservative attendees had come to see. In cadences that approached preaching, he commended the missionary for what Akinola called his faith and courage at a crucial moment for the Gospel. He cited challenges to Christianity in Australia, Africa and even in England and quoted a biblical verse recounting God’s need for a hero in a debauched land, to “stand in the gap.”
The image could be described as unintentionally double-edged. To a significant number of critics, far from bridging a gap, Akinola, 63, is actively involved in widening one. As primate to 17 million Nigerian Anglicans and head of an African bishops’ group with a total flock of 44 million, he is one of the most influential leaders in the Anglican Communion, the global 78 million— member confederation that includes the 2.2 million congregants in the Episcopal Church (U.S.A.). Indeed, he is the highest-profile figure in the southward shift of Christianity as a whole. Yet he may exercise that influence by helping pull his communion apart, largely over the issue of the church’s stance on homosexuality…
Update There is a further official press release from Nigeria, SOKOTO SURPRISE FOR ANGLICAN LEADERS: “Let them hit me first”, with pictures.
24 CommentsRecently Stand Firm interviewed Kendall Harmon and this is viewable at Kendall Harmon Advises – Curb Your Enthusiasm.
Greg Griffiths published his own opinions in My Predictions. My Warnings. My Call to You.
At the same address, Matt Kennedy has (so far) written The Case For Discipline part 1: The Call to Communion and The Case For Discipline Part 2: A Petulant Response. A third instalment expected. The Case For Discipline Part 3: Rejecting the Call.
Earlier he wrote Tanzania: Expectations, Promises, and the Danger of Impotence and Sarah Hey wrote Tanzania Predictions.
Today, the Church of England Newspaper and Fulcrum publish To Cleave or To Cleave? The Primates’ Meeting in Tanzania by Graham Kings.
53 Comments…In general terms, it seems to me that there are not two groups of ‘Anglicans’ in the USA (ie liberals and conservatives on the issue of sexuality), nor three (as some have suggested), but at least five – and it may be better to use the more fluid word ‘streams’ than groups…
First, Bishop Katharine Jefferts Schori has issued this reflection “For the People of the Episcopal Church”: In this season: Christ in the stranger’s guise. In part it reads:
As the primates of the Anglican Communion prepare to gather next week in Dar es Salaam, Tanzania, I ask your prayers for all of us, and for our time together. I especially ask you to remember the mission that is our reason for being as the Anglican Communion — God’s mission to heal this broken world. The primates gather for fellowship, study, and conversation at these meetings, begun less than thirty years ago. The ability to know each other and understand our various contexts is the foundation of shared mission. We cannot easily be partners with strangers.
That meeting ends just as Lent begins, and as we approach this season, I would suggest three particularly appropriate attitudes. Traditionally the season has been one in which candidates prepared for baptism through prayer, fasting, and acts of mercy. This year, we might all constructively pray for greater awareness and understanding of the strangers around us, particularly those strangers whom we are not yet ready or able to call friends. That awareness can only come with our own greater investment in discovering the image of God in those strangers. It will require an attitude of humility, recognizing that we can not possibly know the fullness of God if we are unable to recognize his hand at work in unlikely persons or contexts. We might constructively fast from a desire to make assumptions about the motives of those strangers not yet become friends. And finally, we might constructively focus our passions on those in whom Christ is most evident — the suffering, those on the margins, the forgotten, ignored, and overlooked of our world. And as we seek to serve that suffering servant made evident in our midst, we might reflect on what Jesus himself called us — friends (John 15:15)…
Second the American newspaper USA Today carried this interview with Bishop Katharine recently:Episcopal church’s new dawn. Some quotes from it:
“…It’s no longer the social norm to be a Christian,” Jefferts Schori says. Her answer isn’t to ramp up on orthodoxy but to reach out to all ages and cultures with Christlike social action.
Critics say she equivocates on essential doctrine — the necessity for atonement and the exclusivity of salvation through Christ. They cite interviews in which she has said living like Jesus in this world was a more urgent task than worrying about the next world.
“It’s not my job to pick” who is saved. “It’s God’s job,” she tells USA TODAY.
Yes, sin “is pervasive, part of human nature,” but “it’s not the centerpiece of the Christian message. If we spend our time talking about sin and depravity, it is all we see in the world,” she says…
…Indeed, asked about her critics, Jefferts Schori doesn’t blink. She leans in, drops her voice even lower and cuts to the chase.
She sees two strands of faith: One is “most concerned with atonement, that Jesus died for our sins and our most important task is to repent.” But the other is “the more gracious strand,” says the bishop who dresses like a sunrise.
“It is to talk about life, to claim the joy and the blessings for good that it offers, to look forward.
“God became human in order that we may become divine. That’s our task.”
Anglican Scotist rebutted some of the unwarranted attacks on her a month ago in PB Schori and Right Belief. And Jim Naughton had this piece on the same day.
28 CommentsReactions in the blogosphere to Tom Wright’s recent interview have been strong. Here are some links:
Anglican Scotist Anglicanism’s Conceptual Space: A Sketch, Part II (Wright’s Fallacy)
daily episcopalian N. T. Wright chooses sides
Caught by the Light “Doctrinal Indifferentism”
Raspberry Rabbit Of course there are plenty of choices to be made
Fr Jake Durham Lobs Charges in the 11th Hour, Again
Preludium “Doctrinal Indifferentism”: Bishop Tom goes for the full body blow, and misses.
Episcopal Chaplain at the Bedside Perhaps Wright Is Not Wrong; Just Misinformed
Vocatio! – Living into Call What Church Will we Choose and will we Reform it?
Ruth Gledhill has an exclusive interview with the Bishop of Durham Tom Wright. You can read it on her blog under the headline Primates: Schismatics to be “pruned from the branch”.
Three excerpts:
…He was quite unequivocal. He said too many in TEC are guilty of “doctrinal indifferentism.” The Covenant Design Group in Nassau successfully produced a good document, he said. The Primates have little choice but to follow Windsor at the meeting next week. And if Windsor is followed, then Gene Robinson and those who consecrated him should voluntarily absent themselves from the councils of the Communion, including the Lambeth Conference, unless they express regret in the terms set out in Windsor. Only a Windsor-rooted response in Tanzania can save the Communion from schism. “Almost everybody involved with this question recognises that there is no way forward from here without pain. It is painful for everybody. There are not going to be winners and losers. There are going to be losers category one, two, three, four and five…”
And:
“…The question is, is there any solution that a solid central ground will assemble around? My view is that it would be a solution based on the Windsor Report and what has flowed from it. It is the only thing on the table. If we are going to scrap that we would have to go back three years to start all over again. The solution would consist of the Primates accepting what the Covenant Drafting Group did in Nassau. The word is they made good progress at that meeting. I assume that means they will have something to put before the Primates. Then the question is how far that can be taken and how soon. I assume the immediate plan is to take it to Lambeth 2008. There is also the question of what the provinces will say about it.
“The more sharp-edged question is who is seen to be speaking for the American evangelicals. Rowan has invited to Dar Es Salaam two of the leading Windsor bishops, the ones holding the ground around the Windsor report, who are not secceding and going to Nigeria but who are not going to waver in the terms that Ecusa got it wrong and it is still getting it wrong and needs to be called to order. The question is how that is going to be resolved in the first few days of the meeting. I do not have a game plan on how that is going to work. Rowan is head and shoulders above all of them in terms of his wisdom and ability. He listens extremely carefully to everybody and then goes away and prays about it. He is never an uncritical listener. There is noone who Rowan will allow to tell him what to do. He will think and pray through everything that he hears. His commitment is to work for the unity of the Church and the advancement of the Gospel. Those who want to go and do their own thing do not like it when the Archbishop of Canterbury says the unity of the Church means you cannot…”
And this:
“…If the Anglican Communion, and particularly the American church and others like it, can be renewed according to the pattern of the Windsor Report, which is of course according to the pattern of Scripture, then those who are looking to foreign jurisdictions will find a way to come back into the fold. Then there would be a sigh of relief all round. In American there are dozens of breakaway bits and pieces, it is confusing and very messy. It is very American. But it is very unhelpful to the cause of the Church and the Gospel. As for what would happen to Gene Robinson? Pass. I really do not think there is a good answer to that one. The Windsor Report quotes the Archbishop of Canterbury himself saying in 2003 that if Robinson were in most other provinces of the Anglican Communion, he certainly could not be a bishop. As a priest he would be under discipline because of what has happened in terms of his marriage and partnership. In most provinces he could not have been a bishop. Therefore to ask other provinces to come to Lambeth and accept Gene Robinson as one of their number is a very big ask…”
Read the whole interview.
72 CommentsRead about this in the Guardian today, University to ban gay marriages on campus by Jessica Shepherd.
The heads of a university closely aligned to the Church of England plan to ban civil partnership ceremonies on campus. The vice-chancellor, chair of governors and deputy pro-chancellor of Canterbury Christ Church University argue that the church’s position on homosexuality makes it wrong to conduct lesbian and gay “marriages” on the university’s premises…
…Canterbury Christ Church currently offers its premises for civil marriages at its campuses in Canterbury and Tunbridge Wells. From spring 2007, it is likely that new legislation will forbid institutions licensed for civil marriage ceremonies to refuse to conduct civil partnership ceremonies. There is unlikely to be a clause allowing them to opt out on religious grounds…
Earlier reports from the Guardian here, and from the BBC here.
34 CommentsAccording to Jonathan Petre in the Telegraph this morning, headlined Drive to bar liberal from Church’s crisis summit:
…But in a humiliating blow to the Archbishop’s authority, senior conservative leaders privately wrote to him last month warning that he had no right to invite Bishop Schori to the summit without their consent.
In an atmosphere of growing distrust, they have now demanded a change to the agenda so they can decide whether to admit her at all…
and:
…As part of a power struggle with Dr Williams, they also accused him of a “fait accompli” by deciding to include the Archbishop of York, Dr John Sentamu, at the primates’ meeting for the first time.
Dr Williams argued that as he had to chair the meeting, Dr Sentamu was needed to represent the Church of England. But the conservative group, led by the Primate of Nigeria, Archbishop Peter Akinola, claimed that Dr Williams was adopting authoritarian powers rather than acting as “first among equals” among his fellow leaders.
They may try to bar Dr Sentamu from the five-day summit in Dar es Salaam, Tanzania. The conservatives refuse to attend Holy Communion with liberals at the summit. The group, who make up more than 20 of the 38 primates, will finalise their strategy before the summit starts on February 15. They will present a blueprint for a “parallel” Church to accommodate a range of conservatives in America, but this is unlikely to be acceptable to the American Episcopal Church…
In another development, the Church of Nigeria (Anglican Communion) has convened a special meeting of its (normally triennal) General Synod which will meet from 6-8 February, see SOKOTO TO HOST GENERAL SYNOD IN FEBRUARY:
“It is going to be a history making event. It is expected that there will be an amendment of the constitution of the Church of Nigeria at this meeting. So it will be on record that this amendment was made in Sokoto.”
See this 2005 press release for background on the amendment.
The Telegraph takes this seriously: it has a leader today, Challenge for the Church which says:
83 CommentsThe question now is how much damage the end of the Communion would do to the Church of England. That depends partly on Dr Williams. The Established Church is founded on an English pragmatism that finds space for Catholic and Protestant, liberal and conservative. Alas, that pragmatism cannot be exported.
The Anglican Communion is one of several supra-national bodies (such as the Commonwealth) whose ambitions no longer correspond to reality. Dr Williams should let it fade away, and instead apply his intellect to holding together our national Church.
From the Church of England Newspaper
Turbulent Times: Continuing our series in which campaigning groups outline their future for the Church. This week: Inclusive Church.
Why it is time to focus on the positive aspects of the Church
by Brian Lewis
The Anglican Communion is a truly remarkable phenomenon, an extraordinary kaleidoscope of churches each embodying its own particular history and engaging with its local community in its own distinctive way. The existence of the Communion has meant that churches that are very different from each other have been able to work together as partners, partners in mission sharing spiritual gifts, and partners in material assistance and development.
Inclusive Church hopes that through the work of the Primates’ meeting and the actions of the other “instruments of unity” the Anglican Communion will come to a renewed understanding of its worth and a deeper historical perspective on its differences. There is much talk of the fractures in the Communion but not enough recognition of the works of partnership and the expressions of unity that still go on in very many places; churches from “the North” (including TEC) and “the South” (including in Africa) are still working as partners in mission, poverty relief and development. We hope for a communion that recovers a broader perspective on the issues of the current day and we dare to hope that the Church of England will contribute to this by developing its own understanding of what it means to be an inclusive church. The Church of England will, by a more honest and tolerant recognition of the divergent views within itself, contribute to the wider Communion discovering ways to hold differences without irrevocable division.
When we speak of our hope for an inclusive church we mean a church that will live out the promise of the Gospel. A church that will celebrate the diverse gifts of all members of the Body of Christ, and in the ordering of our common life open the ministries of deacon, priest and bishop to those so called to serve by God, regardless of their gender, race or sexual orientation. The just ordering of the Church’s common life will strengthen its proclamation of the Gospel. Our failure to be inclusive is a real barrier between the church and the wider society we seek to serve and evangelise.
A theology of inclusion is not in opposition to theology that values conversion and sanctification. For us inclusion means that we recognise that God desires salvation for all regardless of race, gender or sexual orientation and that we are all called to lives that are faithful, honest, other enriching and socially responsible again regardless of our race, gender or sexual orientation. It is the church’s task to help the Christian discern a pattern of holy living in response to that Gospel challenge. That response will be based on the serious reading of, and attending, to Scripture in a way that does not confuse the Gospel with either the presuppositions and exclusions of the first century, or an uncritical acceptance of the mores of the culture of today.
The ordination of women to the priesthood is not the church giving up obedience to God and following the culture of the day, it is the church joyfully recognising the leadership gifts God has given to women as well as men and bringing that into the life of our church in our world today. We believe that Scripture teaches us God intends men and women to work in partnership, a partnership expressed in ministry, lay and ordained. This is not a departure from biblical truth it is the church coming to understand it more fully over time, a process encouraged and authenticated by women responding faithfully to God’s call as the church has increasingly opened its lay and ordained ministries to women.
The society in which we live and proclaim the Gospel accepts the right of women to full participation at all levels. So deeply is this part of our society that we have legal sanctions to prevent individuals or organisations denying women the opportunity to advance to all levels of leadership. Yet we have only managed to hesitantly and conditionally recognise what women in the priesthood have brought to the church. Our failure to move easily and speedily to bring women into the episcopate has made us appear strange, irrational, and frankly unwell to the society we hope to evangelise.
We hope for a church that will have the courage to say Yes to women in ministry and leadership. We believe that when our church finally admits women to the episcopate in a way that does not diminish the fullness of that ministry this will not change the essential nature of the episcopate but rather remove an artificial cultural barrier that excludes those whom God has called. It is an uncomfortable truth that some of reactions to the election of Katharine Jefferts Schori to the position of Presiding Bishop of the Episcopal Church revealed how superficial the Communion claim to agreement on women in the episcopate is. Women bishops in the Church of England will be an encouragement to those parts of the Communion where this is not yet a reality and strengthen the place in the Communion of those churches in which women already take their rightful place.
If attitudes to women bishops (especially primates!) are one apparent challenge to the Communion’s unity, differing approaches to homosexuality seem to be an even greater threat. Then again we are told that the principal cause of division is not homosexuality but the proper place of Scripture in determining the theology and ethical position of the Church. But first let us note that the same level of division has not come from divergent views of how the Bible should determine the church’s position on other issues. For example some churches in the Communion allow those previously divorced to marry in their churches, others regard that as a betrayal of the clear teaching of the Bible but there is no talk of dividing the Communion over it. We are left with the question of why the issue of homosexuality has produced the visceral response, the violence of language and the depth of division that it has.
The issue of homosexuality is not new – not even to the bishops of the Anglican Communion. Nearly thirty years ago, in 1978, the Lambeth Conference resolved:
“While we reaffirm heterosexuality as the scriptural norm, we recognise the need
for deep and dispassionate study of the question of homosexuality, which would
take seriously both the teaching of Scripture and the results of scientific and
medical research. The Church, recognising the need for pastoral concern for those
who are homosexual, encourages dialogue with them.”
With the notable exception of a few (the Churches in Canada and the USA for example) this study has not been carried out and where it has the results have been ignored in the other parts of the Communion.
The Lambeth Conference of 1988 resolved
“This Conference:
1. Reaffirms the statement of the Lambeth Conference of 1978 on homosexuality, recognising the continuing need in the next decade for “deep and dispassionate study of the question of homosexuality, which would take seriously both the teaching of Scripture and the results of scientific and medical research.”
2. Urges such study and reflection to take account of biological, genetic and psychological research being undertaken by other agencies, and the socio-cultural factors that lead to the different attitudes in the provinces of our Communion.
3. Calls each province to reassess, in the light of such study and because of our concern for human rights, its care for and attitude towards persons of homosexual orientation. “
Could a Lambeth Resolution have been more carefully and studiously ignored?
It is in the context of these resolutions and the complete failure of the Communion to respond to them that we should see the more widely quoted resolution 1.10 of 1998.
We are however, where we are, and Inclusive Church is determined to journey in hope. It is not too late for the Primates to listen to each other with a greater spirit of generosity than they appear to have found in the recent past. The “Windsor process” might achieve greater success if it is broadened to involve the whole Communion at deeper levels. At present it seems to depend on the Bishops indeed the Primates alone. The Lambeth Commission was mandated to report to the Archbishop of Canterbury in preparation for the meetings of the both Primates and the Anglican Consultative Council. It was perhaps a lost opportunity that the Primates acted at Dromantine without waiting for the ACC to meet and bring its wisdom to the table. Their call for members of the ACC to voluntarily suspend their own membership was particularly damaging. The ACC is after all the duly constituted representative body of laity, clergy and bishops in the Communion. When the ACC did meet with the “voluntary” self-suspension of the North American churches it was notable that the suspension was confirmed by a margin less than the votes of the excluded provinces. The Primates decision to exclude would not have been confirmed by the ACC if it had met with its properly constituted membership. May we hope that the Primates will seek ways of acting that are less about determining who may come to the ACC and the Lambeth Conference and more about listening to what might come from those bodies if they are allowed to have their own integrity and purposes.
If the ACC has been somewhat sidelined, how much more the Church of England. With the Archbishop of Canterbury engaged in his delicate role as the “fourth instrument of unity” and choosing to exercise that role in the manner he has, the Church of England has been effectively voiceless. The recent decision to add the Archbishop of York to the Primates meeting may help but it is late in the day and with due respect to the Archbishop of York he was not the one chosen by the due process of the Church of England to represent it.
It is our hope that the Church of England will make a more positive contribution to bringing reconciliation to the Communion by modelling a more irenic and constructive model of debate than we have seen within the Communion to date. At its next meeting General Synod will consider a private members motion that calls for recognition of the diversity of views within the Church of England and the honest and sincere nature of those views. It is a serious attempt to set the ground for a genuine intelligent conversation within the Church of England about the nature of homosexuality, how we read and attend to scripture and how we proclaim the gospel afresh in the society in which we are set. This is not a naive expression of the view that if we can just talk to each other we will discover that we all really agree. We might, but its also very possible we won’t. If we can not come to agreement we still owe it to the people of the church and to the mission of the church to get past caricatures of each other and come to a deeper understanding of what it is the other is really saying. We do not yet know what we might achieve by sitting down to understand the others context, nor should we imagine that we have already heard all that the other has to say, or that we each understand what the other means by the language used. This is not a romantic call to sentimentality it is an invitation to the hard work of dialogue.
The Archbishops’ Council report “Into the New Quinquenium” (General Synod Feb. 06) speaks of the life of the Church being expressed “in its transforming engagement with the society in which it is set”. We journey in hope to the day we become an inclusive church, ordering our common life with justice and celebrating the gifts God has given all his people; while we remain hampered by the cultural presuppositions of a previous age we can not hope to engage and speak to the society in which we are set.
The Rev’d Brian Lewis is a member of the Inclusive Church Executive, a member of General Synod, a parish priest and chairs the Newham Faith Communities Forum.
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