Those of you who are shortly going to be commissioned as Church Credit Champions have heard God’s call, as the whole church has in recent years, to be a church of the poor for the poor; to seek justice and the common good for all in our society.

You have set up credit union access points in your churches, brought new people onto the boards of local credit unions, supported people struggling with debt through signposting them to debt advice resources.

You have seen the need, and you have met it with love, grace and hope.

We all know that the Christian relationship with money is, at best, slightly ambivalent. We recognise when it’s got the wrong place, but we find it quite hard to find the right place.

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The church has heard a fresh call to be “a church of the poor for the poor” in recent years, the Archbishop of Canterbury said last night as he commissioned volunteers to help churches engage with issues of credit and debt in their communities.

Speaking during a special service at St George-in-the-East in Shadwell, London, the Archbishop told more than 50 volunteers ”“ who have taken part in a pilot scheme in London, Southwark and Liverpool dioceses ”“ that they had “seen the need, and met it with love, grace and hope.”

The first phase of the Archbishop of Canterbury’s Church Credit Champions Network is on course to secure benefits worth over £2million for local communities.

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Watch and listen to it all.

The gulf is widening among the world’s 80 million Anglicans and now the Archbishop of Canterbury has called a summit of church leaders to work out a new way of running the divided church.

Archbishop Justin Welby has asked Anglican primates from each major region to meet in London in January 2016.

He will discuss religiously motivated violence and the protection of children. But it’s the issue of sexuality and same-sex relationships that’s most divisive.

Is Archbishop Welby trying to achieve the impossible””satisfying the demands of liberal and conservative Anglicans for a church that’s totally inclusive or Biblically conservative? The Rev Dr Stephen Burns, associate dean of Trinity College Theological School in Melbourne and an expert in the worldwide Anglican communion, discusses the dilemma.

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There was a report that the Secretary General of the Anglican Communion office was offering “facilitators” for the January gathering of Primates. He may be planning that, but I would suggest that the facilitators get refundable tickets. There is absolutely no chance that the GAFCON and Global South Primates will stand for another meeting where they are “handled” and manipulated by “facilitators” who have a pre-cooked agenda. This upcoming meeting will either be utterly genuine in all the gritty reality that brings, or it will not happen at all. I think it is truly an important gathering and I pray that it will be effective.

When innovations are introduced, it is done with the expectation that there will be unicorns and skittle rainbows. When they are done thoughtlessly, the result can be catastrophic, as it has been with some Provinces who have discarded the historic Biblical teaching on sexuality. I’m sure that they think all will be well because they want it to be; that there will be rain showers of gumdrops and the pot at the end of the skittle rainbow will be found, but in truth, consequences that they did not anticipate or intend are actually driving the train. Superficial solutions never work more than superficially. This is a time in which we need to actually deal with the departures from Biblical faith, with issues of Christology that are being erroneously embraced, and a disastrous sexual ethic that is not bearing godly fruit.

Here is the bottom line. If the January gathering of Primates does not fully address the real issues, the Communion will not survive””nor should it.

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Sir Hector Sants is calling upon the wealthy to lend to credit unions and help run co-operatives in an attempt to raise their profile and fill the vast gap left by the shrinking payday lending sector.

The former chief executive of the City watchdog was appointed by the Archbishop of Canterbury last year to lead the Church of England’s task force on credit unions, but said they need greater support to help borrowers seeking short-term loans.

In an interview with FT Money, Sir Hector said: “Join a credit union ”” it doesn’t have to be your sole bank ”” and deposit money, which can then be lent out. There are often good terms if you need a loan.”

Read it all from the FT.

The Archbishop of Canterbury invites the 37 heads of Anglican churches to a meeting….this features Chris Sugden and Colin Coward as the guests.

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They’ll be discussing what unites them and what divides them; whether the Communion ought to continue as it is presently modelled, and whether the role of the Archbishop of Canterbury needs to change. There will be no ”˜Continuing Indaba”˜ for the pursuit of “cultural models of consensus”, and no meditation on the mission of “mutual creative action”. The days of fudge, patch and hedge are over ”“ unless, of course, all the gathered Archbishops, Presiding Bishops and Chief Pastors determine to ignore the pleas and prayers of the Primus inter Pares.

But (and it’s a very, very interesting ”˜but’), Justin Welby has not only invited the 37 recognised primates of the Wordwide Anglican Communion: according to Lambeth Palace (..and here’s the Guardian headline..) he has also written a letter to Foley Beach. That isn’t a cruise-ship resort in sunny Florida: The Most Rev’d Dr Foley Beach is Archbishop of the Anglican Church in North America (ACNA), which split from The Episcopal Church (TEC) when The Most Rev’d Dr. Katharine Jefferts Schori set her face against social conservatism and theological orthodoxy on matters relating to gender and sexuality. The letter of invitation to Archbishop Foley is significant because ACNA is not a recognised member of the Worldwide Anglican Communion (according to the traditional instruments of communion and the Archbishop of Canterbury).

Yet what credible discussions may take place if he is snubbed, since ACNA is affirmed and recognised by other Anglican provinces, in particular those belonging to GAFCON?

There are clearly provincial fractures and parallel churches already operating throughout the Communion.

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Any global timeline would have to include 1998, when the worldwide Lambeth Conference passed a resolution affirming scripture and traditional teachings on marriage and human sexuality. Then 65 Episcopal bishops sign another statement of dissent. That was also the year when [Bishop John] Spong released his famous 12 theses, beginning with “Theism, as a way of defining God, is dead.” In his 10th thesis, he added: “Prayer cannot be a request made to a theistic deity to act in human history in a particular way.”

Looking for issues other than sex? Spong was raising some big ones, rejecting most of the basic elements of creedal Christianity.

On a related issue, I have always thought it was crucial that, in 1992, Bishop C. FitzSimons Allison of South Carolina stopped receiving Holy Communion in meetings of the U.S. House of Bishops after several of his colleagues refused to condemn a liberal theologian’s statement that she served a god that is “older and greater” than the deity revealed in the Bible.

How much of that needs to be mentioned in a news story? That is a matter for editors and reporters to determine. But the simple fact is that the actual battles over homosexuality began in the late 1970s and efforts to build alternative conservative structures in the United States began in the 1990s. To say that Robinson’s election “precipitated” this division is inaccurate. Why settle for flawed or, at best, simplistic language? Why pretend that the battle is about homosexuality, alone?

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A new message is being hinted at to orthodox Christians by the secular state: get with the programme, or we will treat you as extremists.

Thirdly, the episode is an example of revisionist episcopal hypocrisy. David Walker (whose views are well known) claimed on one hand that the “gay” issue was not going to split the church, and that unity in the Anglican Communion was his priority. But then he joined in an attack on the Church of Uganda using false information. If his aim is unity, this will surely have the opposite effect ”“ unless of course he thinks he can bully African churches into following his revisionist views, and creating ”˜unity’ that way? Rather than discuss the theological issues behind the fracture in the Communion, the Bishop of Manchester chose to use the radio interview to solicit support from the secular liberal audience for his own brand of Christianity, by demonizing African Anglicans and so further hardening the divisions in the Communion. To what extent does this reflect his own view, or part of a more organized policy?

We are seeing a combination of spin, intimidation and hypocrisy as revisionist church leaders join with the secular media in creating distance between (in their narrative) ”˜good religion’ of liberal Western Anglicanism, and the ”˜bad religion’ of the orthodox version in the developing world. In North America the faithful confessing Anglicans have faced this, taking a public, costly stand, articulating the Bible’s clear teaching about sex, marriage and what it means to be human as part of a fully-orbed presentation of the counter cultural Gospel of Jesus Christ. They have not been ashamed of association with African Christian leaders, warmly welcoming close fellowship and even oversight from them. The Archbishop of Canterbury needs to show at the January meeting that he rejects the revisionist tactics of the BBC/Guardian/Bishop of Manchester (that is, if the GAFCON Primates accept the invitation). Otherwise English evangelical Anglicans and orthodox anglo-Catholics will need to be moving ahead organizationally along the same lines as ACNA.

Read it all and followi the links, especially noting the one to the detailed background to the situation in Uganda.

Is the Anglican Communion about to split over different views of sexual ethics?

You might think so after reading headlines about the archbishop of Canterbury’s proposal to “loosen” the structures of the Communion ”” a way of retaining his relationship to the liberal wing of the Western churches as well as the traditional Anglicans of the Global South.

But to interpret the archbishop’s recent announcement as a split over sexuality is to miss the bigger picture. First, the impending dissolution of Anglicanism as it currently exists institutionally is over much more than sex. Second, the divorce has already taken place, just not formally.

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In the end, it was probably Tim Berners-Lee that did for the Anglican communion. And yet he may also be exactly the right person to show the church how to put itself back together again. But more of that in a moment. The archbishop of Canterbury has just announced a final throw of the dice to keep the family together. He plans a looser structure ”“ not quite a divorce, but “sleeping in separate bedrooms”. It’s the right way forward. But it doesn’t go far enough.

Read it all from the Guardian.

It is also far from clear that such a shift would either get much support (outside some of the liberal Northern primates) or offer a practical solution. Not just GAFCON but many primates from the wider Global South remain of the view that the solution to the continuing crisis (based around a Primates’ Council and Pastoral Scheme for traditionalists in North America) was put forward at the Dar Primates Meeting in 2007 but never implemented, in large part leading to GAFCON forming. The Archbishop has refused to accept their view that this must be the starting point of any new gathering ”“ that meeting will be nearly a decade old once the Primates meet, much has happened, and very few current Primates attended that meeting despite it being one which had a very high number of newly installed Primates. Justin Welby has rightly insisted, following extensive visits and conversations, that the meeting must find its own way forward face-to-face. But in talking of respecting the decisions of previous Primates’ meetings he has shown he is aware how many Primates still think that the proposal put forward there continues to provide a model for how best to proceed.

The sad reality is that support for something like the Dar approach has increased following the decisions earlier this year by General Convention (and to a lesser degree the Scottish Episcopal Church). These demonstrated that some provinces are now seeking to repeat the pattern of taking provincial action which disregards the mind of the Communion but in relation to the even more important question of Christian teaching on marriage. Some Global South provinces who were becoming more amenable to moving on from the painful history since 2003 and starting afresh (particularly with a new Presiding Bishop) are now clear that the fundamental problem of TEC unilateralism remains a serious one. That is one reason they have sought and secured a place for Archbishop Foley of ACNA during the meeting.

The way forward after January is unlikely to be simply a reversion to an earlier attempted solution, whether the Dar Primates’ model or the Anglican Communion Covenant in its present form. It is, however, even less likely to be an agreement from the Primates that they need to embrace a “federation” model of global Anglicanism.

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Including Welby, there are 38 primates. With Foley Beach, that makes 39. Foley’s inclusion among the world’s primates, which is something conservatives have been wanting for years, is an admission by Lambeth Palace that the Episcopal Church cannot claim to represent all Anglicans within U.S. borders.

Also, the archbishop’s press release adds that Beach will be invited for “part of the time.”

What does that mean? The Atlantic could have inquired about that and about the obvious point that Welby had to have conferred in private with some of the conservative primates before issuing this call and that Foley’s inclusion in this gathering was the non-negotiable they insisted upon if they were going to show up. The Episcopal sites were commenting on this as were the Anglican ones, so The Atlantic should have picked up on these points, which were easy to find with a few mouse clicks.

The Atlantic did note that the only female primate, Episcopal Presiding Bishop Katharine Jefferts Schori, will not be at this January meeting because her successor, Bishop Michael Curry, will have been installed. What should have been added is how her absence clears the way for those of the primates who still oppose the ordination of female bishops to attend. Now they will not have to abstain from Communion with someone they regard as having singlehandedly created a scorched-earth policy toward departing conservatives plus contributed to a 12 percent drop in church membership during her tenure. One wonders if Welby timed his gathering with that in mind.

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The reality is a little different, but ”“ I believe ”“ even more exciting. The Community is open to young Christians from around the world, from every part of the church, and with every kind of professional background or ambition. Whether they are already, or plan to be, working in banking, education, politics or the media, or they sense a call to serve the church, the programme offers the same opportunity: to experience a monastic lifestyle focused on Jesus Christ, and to do that while actively serving in the world.

Today in a special service at Lambeth Palace, the first members of the Community of St Anselm will promise to spend the next year living by a Rule of Life that the ancient monastics would have recognised.

They will be committing to a year of prayer, study, rigorous self-examination and committed fellowship with one another. But they will also be committing to live out this loving life of Christ in local communities, serving those on the margins and in most need.

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Young people and their families gathered in the Archbishop’s Chapel at Lambeth Palace today to celebrate the launch of the community of St Anselm; a monastic-style year-long programme focused on prayer and service to the poor.

It was a relaxed affair; though featuring a number of sombre prayers of commitment and traditional hymns, the service was undoubtedly a celebration – punctuated with worship songs from countries around the world, choral arrangements by the St Martin’s Voices were met with bongo drums. The 36 new community members – all aged between 20 and 35 – come from five continents and countries as far flung as Kenya and Australia, and parts of the service were conducted in French, Spanish and Swedish. As Archbishop Justin Welby called each member by name, they stood to acknowledge their new role, declaring “I am here” in their native language; echoing the words of Moses in Exodus 3 which was read at the beginning of the service.

Welby began his sermon with his trademark jovial style. Noting that many bishops have been consecrated in the chapel, he said to appreciative laughter, “this is a place where people have gone from here to suffering, to martyrdom, and here we are today…I’m sorry, that’s probably a bad illustration.”

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Archbishop Eliud Wabukala told the Sunday Nation yesterday that any impending split is not a Kenyan affair as those were internal conflicts among the churches in North America.

“Those are internal affairs in the North American churches. I wish you could get in touch with the Archbishop of Canterbury as we are not involved in any way,” said Rev Wabukala.

He said that despite having an Anglican communion, every province — or country — is guided by its own constitution in terms of discipline and laws.

On the issue of…[homosexual practice] among priests that has hit the local church in recent weeks, he said the discipline of the clergy should be based on morals and teachings of the church.

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Dated September 13th 2015
At the invitation of All Souls church in London, Archbishop Mouneer Anis is visiting England this Sunday and he spoke about the problem of refugee and how the church deals with it. It worth mentioning that Dr. John Stott was the pastor of this church for many years.

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..in the “let go and let God” communion the Archbishop of Canterbury proposes, there is no sin to confess. Or perhaps it might be accurate to say that there is no Biblical plumb line to define what sin is. You see, those Anglican churches that have legitimized same sex behavior and marriage have done so over and against the plain meaning of Holy Scripture. That’s why the Archbishop of Canterbury is reduced to speaking about the importance of “culture and context.” Sin, if it can be said to exist at all, is simply a moving target. It is not the heart, soul and conscience-ruining wreck that stems from our fundamental rebellion against God and his high hopes for us. It is simply what we define, shaped by our culture, our desires, what is politically correct and in every case apart from God and His word. We don’t need to “come home”””we are already at home with who we are, and quite content to remain that way.

“So what,” you may say. “Why does it matter, as long as you get on helping the poor, feeding the hungry, serving widows and orphans and others? If you can keep your theology to yourself and get on with ”˜mission’ together, isn’t that the most important thing?” No. A church that serves the poor but fails to faithfully preach the Gospel and disciple believers is missing the mark. Jesus said it all in the Great Commandment: “You shall the love the LORD your God with all your heart”¦and love your neighbor as yourself.” (Matthew 22:36-40) Jesus challenged his people, his Church, to have both the vertical and the horizontal dimension of love””love for God (vertical) and love for neighbor (horizontal). Jesus said “If you love me, obey my commands.” (John 14:15, 23) We find those commands in the Bible. We also find love of neighbor defined by God’s word (see the parable of the Good Samaritan in Luke 10). In fact, we find immutable principles of justice throughout the Bible, Old and New Testaments. What a terrible bargain this new Communion vision asks us to enter””to exchange immutable truths and standards of right and wrong for what is “culturally and contextually” correct. How many secular relief organizations and NGO’s have made that same bargain? It does not make us a family, much less a church, and even less a Communion of churches.

What brings us together as Anglicans isn’t shared mission or endless indaba. What brings us together as Anglicans is a common confession of Jesus Christ as Lord as revealed in the Scriptures. Out of that flows the greatest missionary imperative of all””Christ’s Great Commission to make disciples of all nations (Matthew 28:16-20), teaching them to obey all that Christ has commanded””including food for the hungry, and justice for the oppressed.

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You can find the original post there and the AI post here.

The current Archbishop seems to have decided that a new approach is called for. There is a mood of crisis. He has postponed indefinitely the Lambeth Conference due to be held in 2018, and last December stated that the worldwide Anglican Communion possibly “will not hold together”.

But we should beware seeing him as wringing his hands in desperation; he is far from saying that it is all up for Anglicanism. Archbishop Welby’s experience in conflict resolution calls for a more hands-on approach: speaking directly to disaffected parties rather than proposing abstract solutions. He has set himself the task of meeting every Anglican Primate personally, and his call to the Anglican Primates to meet in Lambeth next year should be seen in this context.
It is indeed difficult to imagine a solution to the present crisis, when, for example, Nigerian bishops declare themselves to be out of communion with their American brethren. To our Catholic ears, the language used by the Archbishop’s staff of “moving into separate bedrooms” sounds an effective end of communion, a formalising of a rift ”“ and for Roman Catholics, such an arrangement would indeed signal a serious breach of communion.

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There is no doubt that the Church of England is in crisis. Its worshipping life and influence are shrinking, and if it continues in its present trajectory within a generation it will be too small credibly to maintain its position as the National Church.

Indeed William Fittall, the Secretary General of the General Synod has written: “Recognition that the Church of England’s capacity to proclaim the faith afresh in each generation will be decisively eroded unless the trend towards older and smaller worshipping communities is reversed.”

It would be very interesting to know how many members of General Synod come from those older and smaller worshipping communities and how many come from growing churches. One suspects more come from the former than the latter, which begs the question if the Synod in a position to give a lead.

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The Archbishop of Canterbury is proposing to restructure the Anglican Communion, turning the third largest global family of churches into a much looser federation or grouping. The Archbishop of Armagh, Dr Richard Clarke, and 37 other Anglican primates from around the world have been invited to Canterbury next January to discuss Archbishop Justin Welby’s proposals. In the new scheme of things, Anglican churches, including the Church of Ireland and the Church of England, could be linked to Canterbury without necessarily being linked to each other.

With 80 million members, Anglicans form the third largest Christian body, after the Roman Catholic and Orthodox churches. Archbishop Welby’s predecessor, Rowan Williams, became disheartened in his fraught efforts to hold Anglicans together, and they collapsed when they were rejected by the dioceses in his own Church of England. Over the past two decades, it has become more and more difficult to hold Anglicanism together. The main dividing issues are sexuality and the authority of bishops and the Bible, and, to a lesser extent, the ordination of women.

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The Archbishop of Canterbury has called a special conference for January for all 38 of the Anglican Communion’s Primates to talk about some of the key issues dividing the Anglican world. Bishop of Manchester, David Walker and Andrew Symes, executive secretary of Anglican Mainstream in the UK, talk to us about the key issues in dispute.

Listen to it all (starts 02:37 in).

The presiding bishop of the Episcopal Church, Katharine Jefferts Schori, will soon be replaced by Bishop Michael B. Curry, who was elected this summer and will be installed in the next few months. A spokeswoman for the church, which has 2.1 million members, said Bishop Curry planned to attend the meeting.

Archbishop Foley Beach, the leader of the Anglican Church in North America, which counts 112,000 members in Canada, the United States and Mexico, said Wednesday that he had received a call from Archbishop Welby inviting him to the meeting, and that he planned to go if conservative primates in other countries also attended.

“The challenges facing the Anglican Communion over the last couple of decades are no secret,” the Rev. Dr. Beach said, “and it is time to face them.”

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The statement talks about “space”: “The difference between our societies and cultures, as well as the speed of cultural change in much of the global north, tempts us to divide as Christians. . . A 21st-century Anglican family must have space for deep disagreement, and even mutual criticism, so long as we are faithful to the revelation of Jesus Christ, together.”

The invitation represents a desire by the Archbishop to take a tougher line on division and “start treating people like adults” and “stop messing around with internal rows”, a source said. It is understood that Archbishop Welby spoke to all of the Primates by phone during the summer, and that only three expressed doubts about attending.

One item on the agenda will be the next Lambeth Conference. It is thought to be too late to arrange something in 2018, but the Archbishop is said by a source to be determined that another will take place, perhaps in 2020 ”” even if those attending could only fill a telephone box.

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It is on this basis that the GAFCON Primates will prayerfully consider their response to the Archbishop of Canterbury’s letter. They recognize that the crisis in the Communion is not primarily a problem of relationships and cultural context, but of false teaching which continues without repentance or discipline.

Consistent with this position, they have previously advised the Archbishop of Canterbury that they would not attend any meeting at which The Episcopal Church of the United States or the Anglican Church of Canada were represented, nor would they attend any meeting from which the Anglican Church in North America was excluded.

It is therefore of some encouragement that the Archbishop of Canterbury has opened the door of this meeting to the Primate of the Anglican Church in North America, Archbishop Foley Beach. He has already been recognized as a fellow primate of the Anglican Communion by Primates representing GAFCON and the Anglican Global South at his installation in Atlanta last October and he is a full member of the GAFCON Primates Council.

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“This is a most welcome development. The Anglican Communion must now allow the Holy Spirit to intervene in the differences that divide us. We at the Anglican Communion Office are positioned to assist in fostering a desirable outcome,” Archbishop Josiah said.

The Secretary General also affirmed Archbishop Justin’s intention to extend an invitation to Archbishop Foley Beach of the Anglican Church in North America to be present for part of the Primates’ meeting. “This is an opportunity to listen to useful ideas from this group on how we continue as a Communion in light of the search and openness to the leading of the Holy Spirit,” he said.

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I did indeed receive a personal call from Archbishop Justin Welby inviting me to attend and participate.

If my fellow GAFCON Primates accept the invitation, and I am expecting that they will, then I have also pledged to attend. The challenges facing the Anglican Communion over the last couple of decades are no secret, and it is time to face them.

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