The challenge of solidarity is the challenge to care for those with whom we have connections. Because we’re human. In the age of social media that is essentially the whole world. That’s an extraordinary thing isn’t it. When my grandmother was first back from India where her father was working, she wrote to him – and she got a letter back weeks later. And now she would be Facetiming him! And the fact that I’m in a WhatsApp group means I know a great deal more about the eating habits of my latest grandson. And thus the culture of sensing loss must be developed not so as to paralyse us before the endless suffering of human beings, but to call us to belong to one another.

A friend of mine, a bishop in the Congo, was asked about the number of refugees in the area where he lives. He said: “Oh, around two million.” When I asked him how he coped, what he did in the face of such unmeetable needs, he said, “We do what we can, what God enables us to do.” That is as good a definition of solidarity as Donne’s.

Solidarity is a value which resists gross inequality but seeks for the gain of others so that all may gain. Despite Donne’s words about a bit of Europe going missing, he is not being called in aid of resistance to Brexit, but rather of commitment to finding a new way in which as a country we are bound to the rest of the world.

And finally, another word, far more spoken of than acted on, is subsidiarity. The principal is simple. All actions and decisions in any group or organisation should be taken at the lowest possible level, at the most local level. It sounds obvious, but everything militates against it, especially our growing capacity in information technology and in systems.

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Let’s be clear, I am all in favour of plans and outcomes and spontaneous gestures being well prepared beforehand to get the result you want. But this is different. It is a genuine spontaneous outpouring of the heart, an expression of love and pleasure in knowing Jesus. Again that speaks of what leads to human flourishing. Human beings are not entirely transactional: we are filled with passion and when we reflect Christ we overflow to common good.

So why is that all so significant today? Because what we are to become as a nation is at this time especially open to choice and decision, and thus what the church has to show in itself and point to in its advocacy and example (and the church is of course all of us, not the institution) is the extravagant, gratuitous love that is the Kingdom of God and which when even palely absorbed into human society is the root and flower of human flourishing.

The great periods of change and reform in the way we behave as a nation have come from a combination of huge events and overseas influences. We have never been just some islands off the north-west coast of mainland Europe. In the mid-19th century, the ferment following the ending of the Napoleonic wars combined with the industrial and agricultural revolutions. At the same time victory over France, especially at sea, had led to the creation of the second British Empire. As more and more of the Indian sub-continent fell under British suzerainty, the demands of Empire grew, for better and for worse. It was a very potent mix of economic change at home and overseas development. It led to the reforms which began in 1832 largely inspired by Christians such as Wilberforce, Shaftesbury and others, and which continued apace until the Education Act of 1870 and afterwards.

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Read the Archbishop of Canterbury's first #HolyWeek lecture at @No1Cathedral last night: https://t.co/WKxnEpJZ9S pic.twitter.com/kzuiIWYZvz

— Lambeth Palace ن (@lambethpalace) April 11, 2017

The Archbishops of both Canterbury and York, the Most Revds Justin Welby and Dr John Sentamu, will be joining those attending this year’s Spring Harvest.

Archbishop Justin will be at the Butlins resort in Minehead on Palm Sunday 9 April and Archbishop Sentamu will be in Skegness on Tuesday 11 April. The title of Spring Harvest this year is ‘One for All’ and the theme of the event is ‘Unity’. Both Archbishops are known for their concern on this issue, with Justin Welby in particular popularising the concept of ‘good disagreement’ – how to disagree without being disagreeable; being gracious without compromising and the Archbishop of York on ‘how to disagree Christianly’.

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Forward in Faith welcomes today’s statement from the Archbishops that they have asked the Independent Reviewer, Sir Philip Mawer, to address the concerns that have arisen in the Church following recent events relating to the See of Sheffield.

We are grateful for their formal statement that, as Archbishops, Primates and Metropolitans, they reaffirm their commitment, and that of the House of Bishops, to its Declaration and to the Five Guiding Principles.

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From here:

“The recent events surrounding the nomination of Bishop Philip North as Bishop of Sheffield, including his withdrawal from the process, have understandably raised great concern amongst many in the Church of England. The status of the House of Bishops Declaration of June 2014 has been questioned by some and its meaning has also been challenged.

“We have therefore written to Sir Philip Mawer, the Independent Reviewer under the Declaration on the Ministry of Bishops and Priests, (Resolution of Disputes Procedure Regulations) 2014, to address the concerns that have arisen in the Church following these recent events. We attach our letter to Sir Philip, in which we reaffirm clearly our commitment, and the commitment of the House of Bishops, to its Declaration, to the principles contained in it, and to the overriding principle of mutual flourishing.

“Finally, in this period of Lent, as part of our preparation for the glorious celebration of the extraordinary grace of God in the events of Holy Week and Easter, we call on all those in the Church to pray openly for the flourishing of those with whom they disagree, to demonstrate the mutual love which we are called to share and to proclaim confidently in word and deed that in Christ we find our true identities, and the overcoming of those things which in ourselves we find so divisive.”

The Archbishop of Canterbury will spend 12 days in the Holy Land in early May, Lambeth Palace has announced.

He will travel to Jordan and spend time in a camp for refugees from the Syrian civil war, before moving on to the capital, Amman, where he hopes to meet King Abdullah.

He will then travel to Israel to stay as a guest of the Anglican Bishop in Jerusalem, the Most Revd Suheil Dawani. During that time, he will preside at an ecumenical service and be installed as an episcopal canon in St George’s Cathedral.

He will be focusing on “celebrating the gift of faith in the Holy Land and affirming St George’s and Bishop Suheil as centres of reconciliation”, a senior Lambeth Palace source said.

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The referendum campaign, and its aftermath, revealed deep divisions, my Lords, in our society, as the Noble Lord, Lord Hain, has rightly commented; and like him, this feels like the most divided country that I have lived in in my lifetime.

Whatever the outcome of the next two years, our nation’s future – particularly for the most vulnerable – will be profoundly damaged if we arrive in 2019 even more divided, without a common vision to confront the opportunities and challenges before us. To meet these opportunities and challenges – in every aspect of policy and every level of society– we must find a level of national reconciliation. So how we conduct this process is as important as the outcome itself.

I believe it would be dangerous and unwise and wrong to reduce the substance of the terms on which we exit the European Union to the result of a binary yes-no choice taken last summer – and the Government should avoid any inclination to oversimplify the outcome of the most complex peacetime negotiations, probably ever.

But neither is the complexity of a further referendum a good way of dealing with the process at the end of negotiation. It will add to our divisions. It will deepen the bitterness. It is not democratic. It is unwise….

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..The way forward needs to be about love, joy and celebration of our common humanity; of our creation in the image of God, of our belonging to Christ – all of us, without exception, without exclusion.

Nevertheless while the principles are straightforward, putting them into practice, as we all know, is not, given the deep disagreements among us.

We are therefore asking first for every Diocesan Bishop to meet with their General Synod members for an extended conversation in order to establish clearly the desires of every member of Synod for the way forward.

As Archbishops we will be establishing a Pastoral Oversight group led by the Bishop of Newcastle, with the task of supporting and advising Dioceses on pastoral actions with regard to our current pastoral approach to human sexuality. The group will be inclusive, and will seek to discern the development of pastoral practices, within current arrangements.

Secondly, we, with others, will be formulating proposals for the May House of Bishops for a large scale teaching document around the subject of human sexuality. In an episcopal church a principal responsibility of Bishops is the teaching ministry of the church, and the guarding of the deposit of faith that we have all inherited. The teaching document must thus ultimately come from the Bishops. However, all episcopal ministry must be exercised with all the people of God, lay and ordained, and thus our proposals will ensure a wide ranging and fully inclusive approach, both in subject matter and in those who work on it.

We will also be suggesting to the Business Committee a debate in general terms on the issues of marriage and human sexuality. We wish to give the General Synod an opportunity to consider together those things we do affirm..

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…the Anglican Consultative Council (ACC-16) met in Zambia, April 8-19, and “received” the report of the Primates. In fact, they ignored it. The Episcopal Church participated in every vote on every resolution that came before ACC-16””including every matter relating to the doctrine and polity of the Anglican Communion. I remember writing a memo to the GAFCON Primates on April 20th documenting each and every violation. The American Anglican Council documented in detail how The Episcopal Church delegates moved resolutions, talked about them, motioned for them to be approved and seconded them. In the face of these facts, it was inconceivable that the Archbishop of Canterbury, Justin Welby, would say that somehow The Episcopal Church had fulfilled all of the consequences spelled out at the January Primates’ meeting. Even The Episcopal Church delegates to ACC-16 publically refuted the Archbishop’s claim and admitted to doing whatever they pleased during the meeting!
…..
Archbishop Justin Welby has recently invited the Communion’s leaders back to Canterbury for another meeting this fall. His public relations firm, the Anglican Communion News Service, is continuing the false narrative that The Episcopal Church has been kept from voting on matters of doctrine and polity within the Anglican Communion. Yet again, Episcopal delegates to ACC-16 are publicly and proudly refuting this false narrative.

I see no reason to change the American Anglican Council’s call to Biblically faithful Anglican leaders to avoid such Communion meetings””meaningless and costly meetings that perpetuate the deficit of authority in the Anglican Communion to discipline false teaching and restore godly order.

The system is broken. Something must change. These conflicting signals and contentions between the very instruments of Communion are unacceptable.

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Jules Gomes: The last few weeks has seen a PR disaster for the Church of England. If not a reading from the Koran that denies the divinity of Jesus at St Mary’s Cathedral in Glasgow, it is a service of Evening Prayer at Westcott House, Cambridge using gay slang and calling the Holy Spirit “Fantabulosa Fairy.” As director of Reform and committed to biblical orthodoxy, you must be hanging in by your fingernails. How long before your fingernails begin to crack and you let go?

Susie Leafe: I’m not sure we can blame the Church of England for what happens in Glasgow but I know what you mean. The great thing to know is that we are not hanging over an abyss””God has promised to build his Church””only he knows what role the Church of England will play in his future plans. As Reform, we have followed the experiences of orthodox Anglicans in North America and like them we are very grateful for the support and leadership we receive from other parts of the Anglican Communion GAFCON and the Global South. As always, we pray and work for the best whilst planning for the worst.

JG: In its recent report the House of Bishops have upheld traditional teaching that marriage can only be between a man and a woman. But in the very same breath the report says that Church law should be interpreted to provide “maximum freedom” for LGBT people. Isn’t this the C of E fudge factory working overtime?

SL: The Report will be discussed at General Synod this week. It describes itself as a compromise and I have not heard anyone endorse it without very serious reservations. Personally, I believe the most worrying element of the Report is the way the bishops have reinterpreted the law of the C of E about where our doctrine can be found. They appear to sideline Scripture and the traditional formularies of the Church, in favour of finding the boundaries of freedom in Canon Law.

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People become experts in the ways and procedures of the Synod. When looking at proposals all of us think about what the response of the General Synod will be, how to get things through, or block them. That is both normal and proper.

Yet, because we are followers of Christ, participating in this Synod in His name, we need to remember the dangers and temptations. We turn then to look at Luke 4:1-12.

In all three temptations Barth sees Satan encouraging Jesus to “take from now on a direction which will not need to have the cross as its end and goal.”

We cannot ever forget that as Christians we are a cross shaped people.

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The Archbishops of Canterbury and York have recognised the orders of the Anglican Church in North America (ACNA) under the Overseas and Other Clergy (Ministry and Ordination) Measure 1967. The Measure gives the Archbishops authority to determine whether the orders of any Church are ”˜recognised and accepted’ by the Church of England for the purposes of the Measure.

This follows work undertaken by the Church of England’s Faith and Order Commission (FAOC) in consultation with the Council for Christian Unity both (a) to clarify the general criteria by which the Church of England recognises the ministry of those whose orders are of churches within the historic episcopate and with whom the Church of England is not in communion, and (b) to consider whether the orders of ACNA meet these criteria. The work on the general criteria is presented in Recognition by the Church of England of Orders Conferred in Other Churches, available on the FAOC page of the Church of England website. The work on ACNA specifically was communicated to the Archbishops, whose responsibility it is to make the decision in such cases. The Archbishops, having carefully reflected on this advice, have decided to act on it by formally recognising ACNA’s orders.

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“I was saddened and shocked to read in the Ministerial statement released yesterday that only 350 children will be received under the regulations in the Dubs Amendment. Our country has a great history of welcoming those in need, particularly the most vulnerable, such as unaccompanied children.

Refugees, like all people, are treasured human beings made in the image of God who deserve safety, freedom and the opportunity to flourish. Jesus commands us to care for the most vulnerable among us:

“The King will reply, ”˜Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’” (Matthew 25:40).

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Just three months afterward, the Anglican Consultative Council (a deliberative body in which lay persons, clergy, bishops and Primates all take part as elected representatives of their respective denominations) held its sixteenth triennial meeting in Lusaka, Zambia. Representatives from ECUSA attended, but refused to honor the Primates’ requirement to abstain from certain deliberations of the Council having to do with “doctrine or polity.” Nor did the Council bar them from doing so.

The Episcopal delegates not only refused, but they gloated about the Council’s refusal even to consider the Primates’ requirement. In an open letter they sent to ECUSA after the meeting, which was published in the official Episcopal News Service, they reported that although Archbishop Welby had communicated the results of the January meeting to the Council, “ACC members seemed to have little energy for answering the primates’ call for consequences”.

Thus just as they flouted Resolution 1.10 from the 1998 Lambeth Conference in 2003, when they approved the consecration of Bishop V. Gene Robinson contrary to that Resolution, and just as they have repeatedly, in the years since, rejected all calls to change their course, ECUSA is determined to walk apart from the former Communion while keeping up the pretense that their actions have not turned it into a Disunion. (“How could it be a ‘Disunion’?” I hear them asking. “We still attend all its meetings!”)

Not only do they insist on exercising their full authority and rights when it comes to participation in Anglican-wide affairs, but they rub it in the GAFCON Primates’ faces every chance they get. For instance, Archbishop Welby has invited all Anglican Primates (with the exception of ACNA’s, whom he had invited the previous year) to another meeting at Canterbury next October. Just last week, the official news organ of the Anglican [Dis]union published a story about his invitation, and his expectations for the meeting. In the process, they rather loosely characterized ECUSA’s actions at ACC-16 in Lusaka (by serving up what is called “Anglican fudge” to describe what happened).

The ECUSA delegates to that meeting issued a response challenging the story’s accuracy, and ACNS had to add some further explanation by way of making the fudge thicker. (See the updated story here, and the explanation at the end. What ACNS added is the last sentence to the next-to-last paragraph.)

The upshot is that ECUSA once again saw to it that the other Primates were told in no uncertain terms that ECUSA had never yet acceded to their demands, and was not about to change its course.

Read it all (my emphasis).

From there:

“I applaud today’s moving, honest and courageous statement by Andrew Watson, the Bishop of Guildford, by making public his experience of abuse at the hands of John Smyth. The traumatic experience he and others went through is utterly appalling and punishment of this kind is wrong. In meetings with survivors of abuse, I have listened to them, prayed for them and wept with them, and am deeply conscious of their suffering. My continued prayers are with Andrew and all the victims of abuse.”

From here:

The agreement from the January Primates meeting in 2016 was broken when The Episcopal Church (TEC) took part in decision making on issues pertaining to polity and doctrine in Lusaka. Equally damaging, was an attempt by the Anglican Communion Office to deny the fact by claiming that, technically, the process included no formal votes. This is sophistry.

The Primates agreement in January was never limited to the narrow issue of the method of voting. It said that “[The Episcopal Church] will not to take part in decision making on issues pertaining to polity or doctrine.” [Primates 2016 Communique]
Whether a meeting uses a consensus model, or a voice vote, or paper ballots, or electronic ballots is of no relevance. The Episcopal Church was not to take part in decision making on issues pertaining to polity or doctrine. They did.

As the GAFCON Primates Council has said: “The future of the Anglican Communion does not lie with manipulations, compromises, legal loopholes, or the presentation of half-truths; the future of our Communion lies in humble obedience to the truth of the Word of God written.” [Gafcon Primates Communique, April 2016]

The Church of England should have done more to investigate allegations that young boys were abused by a former colleague of the archbishop of Canterbury, its top safeguarding official has said.

Read it all and there is further material there.

An evangelical Christian accused of grooming and sadistically abusing young men to make them “become holy” was a clever, charming and delightful man, the Archbishop of Canterbury said today.

John Smyth, a former leader at Iwerne holiday camp for teenage boys, where the Right Rev Justin Welby worked as a dormitory officer in the late 1970s, is accused of violently assaulting young men with a cane in his garden shed.

Last night the archbishop apologised unreservedly to survivors after Channel 4 News revealed that allegations of physical abuse had been handled badly.

It has emerged that the Iwerne Trust was made aware of the allegations in 1982 and a report was carried out. The trust did not alert the police, however. The Church of England said that it first became aware of the accusations in 2013 and the police had been notified.

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The Archbishop of Canterbury issued an “unreserved and unequivocal” apology on Wednesday on behalf of the Church of England after admitting he had worked at holiday camps at which teenage boys were groomed for abuse.

The Most Rev Justin Welby said the Church had “failed terribly” by not reporting John Smyth QC, the head of the Christian charity that ran the summer camps, to police after he was accused of carrying out a string of “horrific” sado-masochistic attacks in the late Seventies.

Read it all and there is more there.

The Church of England has tonight apologised unreservedly after a Channel 4 News investigation revealed that a prominent Anglican evangelical and former colleague of the Archbishop of Canterbury is alleged to have severely assaulted boys and young men for decades

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Read it all. The ACNS then altered their article based on this response. You can see both versions there; make sure to read them and compare the differences.

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From here:

Does the Minister agree that the Bill which will come to this House is essentially about process, not outcomes? The way we handle our processes is different from how we may argue about outcomes at the end of this whole two-year period. The use of language which may occasionally sound threatening is very unhelpful if, at the end of the two-year period we are to end up with a country which can go forward in a reconciled, prosperous and flourishing way. I hope the Minister agrees that those who, like the judges, have quite rightly come to an unbiased and impartial opinion, should be defended against criticism, as should the person who brought the case. We need to take our processes calmly and quietly, without issuing threats and with an eye to the unity of this country.

The archbishop of Canterbury has intervened in an attempt to prevent an Iraqi Christian who fled Islamic State jihadis from being returned to his home country.

Justin Welby wrote a letter in support of the man ahead of an appeal against his rejected asylum claim, saying he supported his application to remain in the UK.

Last week, a second letter was sent by the archbishop’s interfaith adviser, Mark Poulson, “unequivocally endors[ing]” an appeal for asylum by the man, who met him and the archbishop while working as a volunteer.

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In his first full-length book, Archbishop of Canterbury Justin Welby looks at the subject of money and materialism.

Designed for study in the weeks of Lent leading up to Easter, Dethroning Mammon reflects on the impact of our own attitudes, and of the pressures that surround us; on how we handle the power of money, called Mammon in this book. Who will be on the throne of our lives? Who will direct our actions and attitudes? Is it Jesus Christ, who brings truth, hope and freedom? Or is it Mammon, so attractive, so clear, but leading us into paths that tangle, trip and deceive?

Read it all and you can read an extract there.

While the Archbishops of Canterbury and York embrace the theological distinctives that arose out of the Reformation, specifically Martin Luther’s emphasis on Christian salvation being through faith and not by merit or effort, they regret the bloodshed that followed that historic rupture in 1517.
It is worth noting that both Churches always mark 4 May as a day for Reformation Martyrs, with the Church of England praying that ‘those who have been divided on earth may be reconciled in heaven’.
Today’s statement is a call to all Christians, of whatever denomination, to repent of division and to unite within the Christian Gospel.

Read it all and please note the printed correction at the bottom.

The Reformation was a process of both renewal and division amongst Christians in Europe. In this Reformation Anniversary year, many Christians will want to give thanks for the great blessings they have received to which the Reformation directly contributed. Amongst much else these would include clear proclamation of the gospel of grace, the availability of the Bible to all in their own language and the recognition of the calling of lay people to serve God in the world and in the church.

Many will also remember the lasting damage done five centuries ago to the unity of the Church, in defiance of the clear command of Jesus Christ to unity in love. Those turbulent years saw Christian people pitted against each other, such that many suffered persecution and even death at the hands of others claiming to know the same Lord. A legacy of mistrust and competition would then accompany the astonishing global spread of Christianity in the centuries that followed. All this leaves us much to ponder.

Remembering the Reformation should bring us back to what the Reformers wanted to put at the centre of every person’s life, which is a simple trust in Jesus Christ. This year is a time to renew our faith in Christ and in Him alone. With this confidence we shall then be ready to ask hard questions about those things in our lives and the life of our churches that get in the way of sharing and celebrating faith in Him.

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Isabelle was licensed during the daily Eucharist service at Lambeth Palace, attended by staff as well as her family and friends. She was previously Tutor in Biblical Studies at St John’s College, Nottingham and Associate Priest in the parish of Edwalton.

Speaking at the time of her appointment in November last year, the Archbishop said: “I am delighted to welcome Isabelle to the team at Lambeth. The Chaplain is a central part of life here, supporting the Archbishop and the family, maintaining the rhythms of worship and prayer and providing pastoral support for the community who live and work here.”

“Isabelle comes to us highly commended by her diocese where she has served in several ministry roles, lay and ordained, in university, college and parish. She brings a pastoral heart, a spiritual richness and a rigorous theological understanding to what is a demanding role. We look forward to welcoming her, husband Paul and daughter Aelwen to London and life at Lambeth.”

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Here are three things that will stay with me:

First is the way that the perpetrators at Auschwitz tried to dehumanise their victims ”“ in a way that actually cost the humanity of both. It worked to some extent. Prisoners killed others in order to live ”“ and were then killed themselves. Others gave their lives, like St Maximilian Kolbe and St Edith Stein.

Second, these atrocities were committed by ordinary people. When one of the priests leading our retreat was asked who was to blame, he said: “People did it to people.”

Third, it was idolatrous and demonic.

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