According to Archbishop [Peter] Akinola, the last major meeting that considered the gay issue was the Primates’ Meeting in Tanzania in February 2007. During the meeting, the Episcopal Church was given “a last chance to clarify unequivocally and adequately their stand by 30th September, 2007”.

“Strangely, before the deadline, and before the primates could get the opportunity of meeting to assess the adequacy of the response of TEC and in a clear demonstration of unwillingness to follow through our collective decisions, which for many of us was an apparent lack of regard for the Primates, Lambeth Palace in July 2007 issued invitations to TEC bishops, including those who consecrated Gene Robinson, to attend the Lambeth 2008 conference.

“At this point, it dawned upon us, regrettably, that the Archbishop of Canterbury was not interested in what matters to us, in what we think or in what we say,” the Gafcon gathering heard.

The upshot is that if African bishops are angry, it is because of Canterbury’s and the West’s insensitivity and apparent contempt of their collective decisions.

Received from Gafcon via email:

Opening Address by Archbishop Peter Akinola
Sunday 22nd June, 2008

People of the living God, welcome to Jerusalem. Welcome to GAFCON. One of the marks of apostolic ministry is signs, wonders and miracle[1]. There are many in today’s Church, who would lay claim to apostolic authority without holding on to apostolic faith nor do they manifest any of the marks of the apostles. In GAFCON, I have seen signs and wonders. That we are able to gather here this week is a miracle for which we must give thanks to God.

There have been many seemingly insurmountable obstacles, but as a testimony that the Lord our God is firmly in control of GAFCON, he has graciously removed them. A conference of this magnitude would normally require several years of extensive planning, consultations and fund raising. We had barely five months to put this conference together. The Lord raised men and women who gladly and willingly offered their time, skill and money to make it happen.

I am very grateful to the members of the leadership team for their selfless and sacrificial roles in helping to deliver this conference, [please stand for recognition] We are deeply grateful to all provincial, diocesan and parish local committees, the donors, the tour agents, the travel agents, the Jordanian and Israeli governments for allowing us to meet here and in Jordan. Brethren, we appreciate the labours of love of the theological resource group. I must also thank in advance all those who will provide leadership in worship, workshops and plenary. We are heavily indebted to the various sub-committees and their leaders. God bless you all.

Why are we here? What have we come to do?

The Global Anglican Future Conference (GAFCON) holding here in the holy land this week has understandably elicited both commendation and contempt in varying measures from all who claim a stake in shaping the future identity or in destroying the traditional identity of the global Anglican Communion.

Those who failed to admit that by the unilateral actions they took in defiance of the Communion have literally torn the very fabric of our common life at it deepest level since 2003, are grumbling that we are here to break the Communion.
Similarly, those who fail, for whatever reason to come to terms with the painful reality that the Communion is in a state of brokenness and lacked the ability to secure a genuine reconciliation, but simply carried on the work of the Communion in a manner that is business as usual are not happy with us.
And of course there are those who argue that while there may be some justification for GAFCON; why not call it after Lambeth 2008.

But thanks be to God that there are millions of people around the world including members of other denominations and those of other faiths who not only share our concerns but have chosen to partner with us and are praying for us.
For those of us gathered here in the Name of the Lord, and on behalf of the over 35 million faithful Anglicans we represent[2] GAFCON is a continuation of that quiet but consistent initiative, a godly instrument appointed to reshape, reform, renew and reclaim a true Anglican Biblical orthodox Christianity that is firmly anchored in historic faith and ancient formularies.

Be that as it may, we must note that we cannot understand our present circumstance without locating it within the context of the controversies of the past decade. Every responsible historian knows that his task is predicated on the treasury of past events ”“ rightly interpreted, as the compass for the present and guide for the future. For this reason, GAFCON takes its bearings from the tides of varied opinions and equivocations that have characterised our Communion in the last few years and exposed our once robust reputation as children of the Reformation to scorn. We were well-known for our stand on Scripture as the foundation stone of our tradition and reason.

The underlying objective of GAFCON necessarily compels a deep and honest reflection on the theological and ecclesiological inconsistencies of the past decade at the highest and most sacred levels of our Communion[3]. While not contesting the right to personal opinions and attitudes to this new situation, we must disabuse our minds of the unworthy views about GAFCON being a monster on the horizon, or even a strange breed of Anglicanism devoid of antecedent factors.

Whichever way you look at it, the Communion is deeply in trouble. This is not only because of the actions of TEC and the Anglican Church of Canada but also because the hitherto honoured Instruments of Communion, in recent years have, by design become instruments of disunity, putting the Communion in an unprecedented brokenness and turmoil.

Brethren, we spent much of our God-given precious time travelling long distances and at huge costs, meditating and praying earnestly about what we thought were common concerns, urging for a listening process while assuring people with different sexual orientation of God’s love and our pastoral commitment to them, putting out carefully-worded communiqués and urging for restraint with regards to any attempt at defying time-tested limits.

PRE- LAMBETH 98
Human memory is very short. Therefore, permit me to suggest that we need to retrace our steps to some of the events that preceded Lambeth ’98 when some, particularly the Global South of the Communion sensed the crisis ahead. It was the Second Anglican Encounter in the South, which was held in Kuala Lumpur from 10th -15th February 1997 with the theme, ‘The Place of Scripture in the life and Mission of the Church in the 21st Century’. The theme was in the context of a premonition that the Communion was ‘at a time of difficulty and confusion in some provinces and of growth, martyrdom, dynamic missionary encouragement and quiet but powerful witness in others’.

Looking back, one must confess that some of the resolutions couldn’t have been more prophetic. Take for instance the Encounter’s resolution about ‘Scripture, the Family and Human Sexuality’:
Reflection on our Encounter theme has helped further to deepen our resolve to uphold the authority of Scripture in every aspect of life, including the family and human sexuality.
Therefore:
6.1 We call on the Anglican Communion as a Church claiming to be rooted in the Apostolic and Reformed Tradition to remain true to Scripture as the final authority in all matters of faith and conduct;
6.2 We affirm that Scripture upholds marriage as a sacred relationship between a man and a woman, instituted in the creation ordinance;
6.3 We reaffirm that the only sexual expression, as taught by Scripture, which honours God and upholds human dignity is that between a man and a woman within the sacred ordinance of marriage;
6.4 We further believe that Scripture maintains that any other form of sexual expression is at once sinful, selfish, dishonouring to God and an abuse of human dignity;

6.5 We are aware of the scourge of sexual promiscuity, including homosexuality, rape and child abuse in our time. These are pastoral problems, and we call on the Churches to seek to find a pastoral and scriptural way to bring healing and restoration to those who are affected by any of these harrowing tragedies.

This Second Trumpet was used by God to make the majority of the Bishops who participated in the Lambeth Conference 1998 stand together to assert the authority of the Bible against the revisionist agenda that was being peddled then.

Post-Lambeth Reactions
Paradoxically, that which was universally hailed as the triumph of biblical truth was, soon after the Lambeth Conference, lamented by a self-conceited typical American bishop, Jack Spong of Newark (now retired) as a disastrous condescension to stone-age logic. He actually said that the Africans were theologically “animistic and superstitious” and ignorant of scientific advancement. Lest some interpret this as a racial rather than a doctrinal issue, Barbara Harris (a black), Suffragan Bishop of Massachusetts, even said the African Bishops’ loyalty had been “bought with chicken dinners” by the conservative American Anglican Council. Of course, these slanders were calmly repudiated by noted African voices such as my most worthy predecessor- The Most Rev. Joseph Adetiloye, who said: “We in Africa hold the Bible as our authority for the Christian life. Therefore we will stand by the Word of God. To do otherwise, I’m afraid, would be impossible”¦”

Many American revisionist dioceses and congregations withdrew their financial assistance to needy African dioceses. Responding to this development, Bishop John Rucyahana of Rwanda who had been affected by that action said, “This has happened to many other African countries and African churches. Our opinion and independence of mind is being choked by [patronising generosity] via the gifts of money. That is manipulation and dehumanizing to think we will do what people want because they have money.”

Clearly the bedrock of the revisionist perspective is the humanist, rather than theological approach. This is the crux of the problem: they are going in the opposite direction from what Biblical orthodoxy demands, and with such a mindset, a meeting-point with those who are labelled conservatives ”“ who have chosen to stand where the Bible stands, becomes a very remote possibility.
Crossing the ‘Rubicon’
Between the Lambeth Conference in 1998 and 2003, several dioceses in the Episcopal Church (ECUSA) continued with impunity to legitimise open same-sex unions. The election and proposed consecration, in 2003, of a man in an active homosexual relationship, Gene Robinson as Bishop of New Hampshire in defiance of Resolution 1:10 of Lambeth 98, inflicted the most devastating wound on the pastorally responsible listening process recommended by that conference. Throughout the Communion, there was widespread outcry against that proposal. For ease of reference the text of Lambeth Resolution 1.10 is appended to this address.
The Primates’ meeting in October 2003 at Lambeth Palace discussed this development with deep concern and came up with this statement:
“We ”¦ re-affirm the resolutions made by the bishops of the Anglican Communion gathered at the Lambeth Conference in 1998 on issues of human sexuality as having moral force and commanding the respect of the Communion as its present position on these issues. We commend the report of that Conference in its entirety to all members of the Anglican Communion valuing especially its emphasis on the need “to listen to the experience of homosexual persons,…”
“Therefore, as a body we deeply regret the actions of the Diocese of New Westminster and the Episcopal Church (USA) which appear to a number of provinces to have short-circuited that process, and could be perceived to alter unilaterally the teaching of the Anglican Communion on this issue. They do not. Whilst we recognise the juridical autonomy of each province in our Communion, the mutual interdependence of the provinces means that none has authority unilaterally to substitute an alternative teaching as if it were the teaching of the entire Anglican Communion.
“To this extent, therefore, we must make clear that recent actions in New Westminster and in the Episcopal Church (USA) do not express the mind of our Communion as a whole, and these decisions jeopardise our sacramental fellowship with each other”¦
At that point, the red lights were unmistakable and the appropriate note of caution was sounded by the Primates:
“If his consecration proceeds, we recognise that we have reached a crucial and critical point in the life of the Anglican Communion and we have had to conclude that the future of the Communion itself will be put in jeopardy. In this case, the ministry of this one bishop will not be recognised by most of the Anglican world, and many provinces are likely to consider themselves to be out of Communion with the Episcopal Church (USA). This will tear the fabric of our Communion at its deepest level, and may lead to further division on this and further issues as provinces have to decide in consequence whether they can remain in Communion with provinces that choose not to break Communion with the Episcopal Church (USA).
Sadly, in spite of the Primates’ godly admonition, prophetic and timely warning the consecration went ahead. This singular defiant action put our Communion in total disarray as some provinces like West Indies and Southern Cone declared a state of impaired Communion with ECUSA and others like Uganda, South East Asia, Kenya, Rwanda and Nigeria broke off sacramental communion with it.
It was now clear that ECUSA by its own deliberate action had made its choice to walk apart from the rest of the Communion.
For most of us, this was the point when the truth of the African proverb that “a dog that is heading for self-destruction stops heeding the hunter’s whistle” became clear. We also recalled the question posed by Prophet Amos, “Do two walk together except they have agreed to do so?”[4]
Some people interpreted our response as a judgmental attitude, but we knew we had come to that point when we had to stand up for our convictions based on the word of God and the faithful witness of a long succession of Anglicans, rather than fall for anything in the name of enlightened logic and dictates of modern cultural trappings.
Meetings and More Meetings
More efforts were still made in an attempt to manage the crisis, and we remember in particular the Dromantine meeting of the Primates in 2005 where ECUSA and Canada were given time to respond to the questions put to them by the Windsor report and also to consider their place within the Anglican Communion[5].

To our utter dismay, it became apparent that our sober resolutions were, in the aftermath, trivialized by some of our most respected leaders. As if that was not bad enough, our corporate integrity was abused and the pains and concerns shared so open-mindedly ridiculed and betrayed by the flagrant compromises of those entrusted with the responsibility of guarding divine and eternal truths. These rather reckless departures from our painstaking resolutions turned delicate matters into what became more of a pastime for merely pious rhetoric at the expense of the spiritual welfare of our Communion which was evidently in jeopardy.

In the light of this, the Conference of Anglican Provinces of Africa (CAPA) commissioned a group that came up with The Road to Lambeth which was endorsed by several Provinces[6] including Nigeria.

The last major meeting that considered this issue was the Primates’ Meeting in Tanzania in February 2007. After long and painful hours of deliberations the primates gave TEC a last chance to clarify unequivocally and adequately their stand by 30th September, 2007.

Strangely, before the deadline, and before the Primates could get the opportunity of meeting to assess the adequacy of the response of TEC and in a clear demonstration of unwillingness to follow through our collective decisions which for many of us was an apparent lack of regard for the Primates, Lambeth Palace in July 2007 issued invitations to TEC bishops including those who consecrated Gene Robinson to attend the Lambeth 2008 conference.

At this point, it dawned upon us, regrettably, that the Archbishop of Canterbury was not interested in what matters to us, in what we think or in what we say.

For the avoidance of doubt, I need to reiterate the most agonizing part of it all which is the fact that thrice, in the course of these crises, we have met as Primates of the Communion and have been unable in good conscience on each occasion to share in the Lord’s Supper with leaders of TEC and the Anglican Church of Canada. What else can more powerfully and most vividly demonstrate our brokenness? No solution has been found to this fundament issue. Until sacramental communion is restored, we remain sadly, broken. This is the stark reality our leaders continue to ignore and of course to the peril of the Communion.

As the Lambeth Conference 2008 approached and invitations were being sent out as though it was business as usual, some of our Provinces counselled the Archbishop of Canterbury to consider shifting the date[7] until the time for a meaningful fellowship and healing of relationships could be discerned. In addition, it would give the provinces of the Communion space to conclude and ratify the draft Anglican Covenant. Rejecting all entreaties, Lambeth Palace chose not to be bothered about that which troubles us; decided to stick to its own plans and to erect the walls of 2008 Lambeth Conference on the shaky and unsafe foundations of our brokenness.

Why GAFCON?

We cannot succumb to this turmoil in our Communion and simply watch helplessly. We have found ourselves in a world in which Anglican leaders hold on to a form of religion but consistently deny its power. We have a situation in which some members of the Anglican family think they are so superior to all others that they are above the law, they can do whatever they please with impunity. As a Communion we have been unable to exercise discipline. In the face of global suspicion of the links of Islam with terrorism, Lambeth Palace is making misleading statements about the Islamic Law, Shari a, to the point that even secular leaders are now calling us to order! We can no longer trust where some of our Communion leaders are taking us.

Repeatedly, those of us in the leadership team of GAFCON have been advised by all levels of our ecclesial structures to avoid a vacuum. All our bishops and wives who would normally look to the Lambeth Conference for fellowship but now could not along with senior lay leaders and selected clergy to whom Lambeth authorities are not willing to listen should meet in another forum for prayerful deliberation on matters critical to our common life and mission. Thus GAFCON is a rescue mission.
Our beloved Anglican Communion must be rescued from the manipulation of those who have denied the gospel and its power to transform and to save; those who have departed from the scripture and the faith ‘once and for all delivered to the saints’ from those who are proclaiming a new gospel, which really is no gospel at all, {Gal 1.} In the wisdom and strength God supplies we must rescue what is left of the Church from error of the apostates.
Brethren, we are here
—Because we are bound together in a godly fellowship by the Gospel-the gospel that shaped the theological and ecclesiological foundations of our Church-the same gospel with its transforming power that made the difference in the lives of our heroes like Thomas Cranmer, William Wilberforce, the Clapham brothers and Ajayi Crowther.
— Because we are convinced that GAFCON is a veritable tool within the Communion which God is using to bring together all who are concerned not only about the need to preserve the faith, but also to persevere and bequeath a legacy of wholesome, undiluted faith to future generations of Anglicans. It is God’s gift to the Anglican Communion and to the world.
— To draw fresh inspiration to enable us ‘contend for the faith once and for all delivered to the saints’ both for our sake and for the sake of future generations of Anglicans.
— Because we want to renew our commitment to our sacred duty to preserve and proclaim uncompromisingly, the undistorted word of God written to a sinful and fragmented world. GAFCON is a meeting of ordained and lay leaders concerned about the mission of the Church and how best to carry it out and be poised to address the ever-present challenges of self-reliance, good governance, overcoming corruption and to prepare a strong and stable platform for upcoming generations.
–Yes, GAFCON offers fresh hope for a meaningful spiritual haven for orthodox Anglicans who can no longer hold out and be truly Anglican under revisionist leadership.
–We are here because we know that in God’s providence GAFCON will liberate and set participants [particularly Africans] free from spiritual bondage which TEC and its Allies champion. Having survived the inhuman physical slavery of the 19th century, the political slavery called colonialism of the 20th century, the developing world economic enslavement, we cannot, we dare not allow ourselves and the millions we represent be kept in religious and spiritual dungeon.
–Because we know that together as lay leaders, clergy and bishops of our Church we can banish the errors plaguing our beloved Communion-for we will not abdicate our God-given responsibility and simply acquiesce to destructive modern cultural and political dictates.
–We are here because we know that in spite of the fractures in our Communion, as orthodox Anglicans, we have a future and so we are here in the holy land to inaugurate and determine the roadmap to that future.

And from what better place in the world could we take the fullest advantage of the most powerful reminders of the life and ministry of our Lord and only Saviour Jesus the Christ than here in the holy land where he was born, grew up, served; was killed, rose again for our justification, ascended to heaven and now seated at the right hand of God the Father, interceding for us.

It was here in the holy land that our Lord Jesus the Christ of God gave the command to go and proclaim the sacred message of salvation and to disciple those who believe. From here, brethren, the recipient Church in the power of the Holy Spirit went out to the world and began the gradual process of its transformation.
So far, I have tried to address the whole question of ‘why and how’ we got to where we are in the life of our beloved Anglican Communion. The challenge we must now address is, where do we go from here and what is the roadmap for that journey? As we participate in the various workshops and plenary sessions, I ask that we give some prayerful consideration to the following questions:
1. In the light of the fact that the Communion is in a state of brokenness in fellowship and sacrament, are we reconcilable; is there anything that can be done which has not been articulated for the restoration of sacramental Communion?
2. A sizeable part of the Communion is in error and not a few are apostate; is the Communion correctable from within or must it be from without?
3. A growing number of our people are already talking about what they call ‘unavoidable realignment’ for the rescue operation within the Communion; is that the best way forward and if not, what are the alternatives?
4. To some, GAFCON is the metamorphosis of CAPA and the Global south. Is it? Put in another way, what is the place of CAPA and the Global south which historically antedate GAFCON in an all-embracing and truly global GAFCON?
5. We know that the expert ‘divide and rule’ agents of TEC and Lambeth have been at work using money and other attractions to buy ‘silence and compromise’ from some gullible African and Global South Church leaders; hence we have begun to see signs of disunity in our ranks. How do we forestall this danger in GAFCON?
6. Can we here begin to discern the content and nature of that future we long to see and work for as Anglicans?
7. What sort of recognisable structure and funding must GAFCON as a ‘movement’ in the Communion have to be able achieve the tasks set for it?
As I conclude let the world be informed that be it by birth or by conversion the men and women in GAFCON are people who have grown to be Anglican Christians by conviction, upholding the tenets of Anglican biblical orthodoxy. We have no other place to go nor is it our intention to start another church. Anglicans we are, Anglicans we’ll remain until the LORD shall return in glory to judge each one according to his deeds.
And finally fellow pilgrims it goes without saying that we have committed so much prayer and material resources to this conference and pilgrimage. We have not come here to fantasise or day dream. This is the land in which the LORD our God manifested his glory and power in concrete actions in empirical history.
The programme, painstakingly designed with you in mind, is therefore fairly elaborate with variety of activities such as pilgrimage to holy sites, liturgical worship, devotional prayer sessions, workshops, Bible study and several plenary sessions. I urge you; please make GAFCON a worthwhile event. Be involved. Be punctual in attending all sessions. Participate fully and actively. Only by so doing can we together this week here in the holy land, come up with practical, realistic and actionable decisions that will honour God and bring blessing to our Communion. Let us walk, work and pray together here in Jerusalem to inaugurate that glorious future of the Anglican Communion.

And now to the King Immortal, Invisible, the only wise God be all honour, glory, dominion and majesty, for ever and ever. Amen.

[Appendix]
Lambeth 98: Resolution I.10; Human Sexuality
This Conference:
a. in view of the teaching of Scripture, upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage;
b. recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God’s transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ;
c. while rejecting homosexual practice as incompatible with Scripture, calls on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialization of sex;
d. cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender union.;

________________________________________
[1] 11 Corinthians 12.12
[2] This is out of the estimated 55 million Anglicans who go to Church regularly.
[3] See ‘The Way, The Truth and The Life ( Theological Resources for a Pilgrimage to a Global Anglican Future)
[4] Amos 3.3
[5] See details in sections 8-14 of the Communiqué issued by the Primates, Feb 2005.
[6] See minutes of CAPA Primates Meeting , Dar es Salaam, Feb, 2007
[7] that wont be the first time in the history of Lambeth Conferences

The Synod noted the deplorable state of the power sector and urged the government to ensure steady supply of electricity to the people.

“A situation where citizens use resources meant for house upkeep to service generators and pay for high cost of diesel is unacceptable,” it said.

The diocese noted with concern, the “complex issues” involved in the Niger Delta region and called on the government to implement its master plan fully for the region’s development.

The church recalled that it had commended President Umaru Yar’Adua for striving to address the Niger Delta crisis through the convocation of a stakeholders meeting.

It appealed to Niger Delta youths to embrace peace “which will only come through dialogue, not violence or kidnap of oil company workers”.

Read it all.

Read it carefully and read it all.

A funny thing happened in Nnewi, Nigeria, last week. (Nnewi is a bustling city in southeast Nigeria.) Archbishop Peter Akinola presided over a remarkable meeting of the Standing Committee of the Church of Nigeria (Anglican Communion), but nobody from the world media noticed. It wasn’t that it was a closed or secret meeting ”“ it’s hard to keep a gathering of a thousand church leaders quiet, and preparations had been public for months. So why didn’t any of them care? For one thing, he didn’t talk about anything that would make a good headline; instead he focused on a call to personal and corporate holiness. He told all those present that they were too attached to the ways of the world and they needed to change. He reminded them that they have been called to “live in the world but not of the world.” Nobody blinked when he challenged his listeners to look inward and deal with their own sin instead of looking at everyone else. But it didn’t make news.

He talked about the Global Anglican Future Conference (affectionately known as GAFCON) that he is leading in Jerusalem later this year. He carefully explained the long history behind the decision to gather with other provinces of the Anglican Communion that refuse to spend any more time agonizing about sex but instead want to get on with the work of the Gospel and celebrate transformed lives. He announced that everyone going from Nigeria has already been paid for ”“ and here’s another funny thing ”“ paid for by generous Godly people in Nigeria! They have raised all the money from inside their own country!

During the meeting they also took time to dedicate a brand new marble-lined church that seats more than a thousand people, debt free thanks to a local benefactor who wanted to do something beautiful for God. Everyone was pleased but no one seemed surprised.

Read it all.

The Most Revd Peter J. Akinola

My Dear People of God,

Alleluia, Christ is risen. He is risen indeed! Alleluia. May the power that raised Christ from the grave continue to empower and inspire our witness for Him as we daily identify with His death and resurrection in our lives.

The Bishops and their wives, Clergy and Laity, representing all our dioceses, with the Mothers Union and Women Guild delegates came together for the Standing Committee meeting of our Church which was hosted by the Diocese of Nnewi. The Bishop, Rt. Revd Godwin Okpala and his dear wife, led the clergy and people of the diocese to give a warm welcome to us all. We are grateful for their generosity demonstrated in so many ways, and pray for God continual blessing upon the Diocese.

Our theme for the meeting was: Being in the World but not of the World, taken from our Lord high priestly prayer in John 17 (focusing on verses 14-19). The sermons and Bible Studies were drawn from the passage with penetrating insights and heart-searching applications.

We came under the conviction that our identity has been compromised in that our witness for Christ has suffered so much embarrassment and indictment from the watching world. We acknowledged that if our Lord should be physically present in the in the world to see the Church today, He would be shocked and utterly disappointed by the extent to which His Church has lost its identity. Hardly anyone in the Church is free from this serious spiritual sickness.

Leadership in the Church has often reflected the leadership style of the gentile rulers who lord it over their subjects rather than the standard of servant leadership commended and modelled by our Lord Himself. We have become so obsessed with an endless multiplicity of titles and positions without a corresponding passion for Kingdom values to advance the course of Christ. We reminded ourselves afresh that we are called to exemplify godliness in every sphere of life and teach others in society to do what is right before God. We must extol the dignity of honest work and legal enterprise as the means to acquire wealth in a way that honours God. We must beware of celebrating those who have acquired wealth through unwholesome means or those who have stolen positions through illegal processes. If we fail to condemn these serious issues we will lose credibility before those who should take our leadership seriously.

Read it all.

From here:

We met in England as the leadership team of the Global Anglican Future Conference and Jerusalem Pilgrimage from March 10-12, 2008 and were encouraged by the support and enthusiasm of bishops, clergy and lay leaders around the Anglican Communion who have welcomed GAFCON and expressed their desire to attend.

We affirmed that the goals of GAFCON are to:

1. Provide an opportunity for fellowship to continue to experience and proclaim the transforming love of Christ.
2. Develop a renewed understanding of our identity as Anglican Christians within our current context.
3. Prepare for an Anglican future in which the Gospel is uncompromised and Christ-centered mission a top priority.

We received reports from our various task forces involved in logistics support and program development and are grateful for the remarkable progress already made. We are confident that our time together in the Holy Land will be one of great blessing for the wider Christian community, a positive witness of Jesus Christ as Lord and Saviour and anticipation of our future as Anglican Christians.

Archbishop Peter J. Akinola
On behalf of the Leadership Team.
12th March, 2008

BBC: And in your situation you see the reality of what Sharia law can be.

BK: We have experienced it. We know it and in the last nine years full blown Sharia law has been introduced in at least 11 states in Northern Nigeria, and what the church are experiencing in these states is, to say the least, unbearable.

BBC: How surprised are you that a Christian Archbishop should have suggested, in some circumstances, that Sharia might be an appropriate part of the legal system in a country like Britain?

BK. I am shocked. I am disappointed. I am in total disbelief. Because my hope is that when he, Archbishop of Canterbury, comes to Nigeria for example, and he comes to visit us, we will take him to our leaders, some of whom are Muslims and some of whom are Christians, and he can then speak on our behalf where we are not having a fair share. Can we now look up to him as a man who can speak on our behalf? You all know about the cutting of hands in Zamfara State. You remember the case of the woman in Kaduna State who was going to be stoned to death. All of those kinds of things are what we now are saying that we must examine carefully the implementation of Sharia and we are putting our discussions across with our own Muslim friends around here.

Read it all.

Directions are here–we are thrilled to have him at the parish at which I serve. Sunday School at 9:30, worship at 10:30.

The Bishops came together again from 7-12 January, 2008 for our annual retreat at the Ibru Anglican Retreat Centre at Agbarha-Otor. We were particularly pleased to have our brother Bishops from our outreaches to CANA (in the USA), and the Province of Congo with us. It afforded us the opportunity for further reflection on OUR LITURGICAL HERITAGE. We had as our chief resource person Archbishop Drexel Gomez, Primate of the West Indies (Anglican Communion) and we spent quality time rediscovering the Biblical foundations of our liturgy. We came to the conclusion that we do indeed have a rich and strongly biblical heritage which must be rediscovered, cherished, and guarded by all true Anglicans. Our Liturgy is a dramatization of The Bible and should therefore be held sacred without casual departures at the discretion of individuals. Our liturgy promotes fellowship, teaching, mission, and relevant spirituality. All of us ”“ Bishops, Clergy and Laity have a great role to play in this regard. We must take time to prepare prayerfully so that the liturgy does not become a cold and lifeless aspect of our worship life, but a vibrant, inspiring and liberating encounter with our self-revealing God. Our liturgy enables us to respond to God’s self-disclosure. As Anglicans, we are encouraged to live godly lives in the Church and in society. Our members in public office should go with a sense of mission as those who have been inspired by this encounter with the living God.

Read it all.

The House of Bishops received the briefing by our Primate, The Most Revd Peter J. Akinola, CON, on the forthcoming Global Anglican Future Conference (GAFCON) in Jerusalem with great enthusiasm, commending his unrelenting efforts and tenacity of purpose in the Anglican cause. We are firmly resolved to seek inspiration from the biblical roots of our faith.

We reaffirm our endorsement of all the steps taken by our Primate to broker a peaceful resolution of the Lambeth Conference 2008 impasse which unfortunately has met with subtle inflexibility. Believing the time has come for us to explore other options, we stand with all like-minded Primates, Bishops and leaders of our communion who are organizing a Global Anglican Future Conference (GAFCON) in a pilgrimage setting in the Holy Land (Jerusalem), in June 2008 with the stated goal of informing and inspiring the invited leaders to shape this future, and to reform the church and transform persons, ommunities and societies through the gospel of our Lord Jesus Christ.

Our Anglican Liturgy is a dramatization of The Bible and should therefore be held sacred without casual departures at the discretion of individuals. Our liturgy promotes fellowship, teaching, mission, and relevant spirituality. We should therefore rediscover the treasures of our liturgical heritage and make it lively.

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Dear Graham, JPM and Malcom+
Regarding your comments above, Archbishop Peter Akinola will like you and others so inclined to know that he has not been in conversation written or otherwise with Dr Poon concerning GAFCON.
I however believe Dr. Poon knows how to reach the Archbishop if he wants to.

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Christmas is here again despite all covert and overt attempts to wish it away. The celebration in remembrance of the love of God in giving the Saviour to the world is so important, it cannot be wished away.

Though few human beings rejoiced at the birth of the baby Jesus, the Gospels tell about multitudes rejoicing in the heavens, about a bright star leading wise men to worship the new born king, and they also tell about the trouble his birth brought to those unwilling to have him as their Lord and King.

The incarnation is the divine condescension. The birth of Christ which we celebrate is the decisive divine intervention into human history. By it, history is measured and judged. Before the birth of Christ, all of history is categorized as era ”˜Before Christ’ (B.C.) and since then, we have been in the era of ”˜the year of Our Lord’ (anno domini, A.D.)

Today, multitudes of human beings join the angels to rejoice. Christians shining as light lead many to Christ and there still exists, great trouble among those who would not have Jesus. Efforts to turn Christmas into a mere holiday season continue unabated all around us. ”˜Christmas Greetings’ are replaced with ”˜Season Greetings’ as if it possible to have a Christmas without Christ. ”˜B.C.’ and ”˜A.D’ are changed to ”˜B.C.E.’ (Before Common Era), and ”˜C.E’ (Common Era) all in an attempt to conceal the fact that Jesus came to save an erring world from sin and eternal condemnation.

The cross of Christ which is the main reason we boast (Gal. 6:14) remains a stumbling block and a symbol of offense to those unwilling to receive God’s free gift of salvation. (Romans 9: 33) Under the guise of political correctness, symbols of Christianity in our daily lives and history are being challenged and subtly removed. All these subtle and calculated attempts of the non-believing world to mislead the unsuspecting believers and make them deny Christ should not deter us from celebrating for we are confident the efforts are bound to fail. As we celebrate Jesus’ birth this year, let us be mindful of the activities of the first celebrants; the joyous angels who while celebrating proclaimed the Good News to the shepherds.

We should also be bold to proclaim to an increasingly secularized world, the good news of the Saviour-born. We call on all Christians in positions of authority and indeed all ministers of the Gospel to vigorously resist attempts to remove Christ from Christmas and His centrality and importance in human history. We should be vigilant and avoid being misguided and misled by their seemingly innocent and socially acceptable philosophy. In being politically correct, we should not join in denying Christ his rightful place. Let all of us unashamedly proclaim the news of the greatest gift of all, the love behind the gift and peace the gift brings to all. Jesus the Christ is our Saviour, Lord, King and the best gift ever given by God to humanity. (John 3:16)

May God incarnate, give you true joy as you celebrate Him this Christmas and throughout the coming year.

Every Blessing,

Signed

The Most Revd. Peter J Akinola, CON,
Archbishop, Metropolitan and Primate of all Nigeria.

Read it carefully and read it all.

Now, almost one year after having left The Episcopal Church (TEC), we look back at our experience and some frequently asked questions regarding our departure.

You really need to take the time to read it all.

The world needs to understand that the situation that we now confront is not primarily about structure or conferences but about irreconcilable truth claims. It is worth remembering that in the Biblical narratives religious structures have often been the enemy of revealed truth. When these structures become obstacles, YHWH, in his own way and at a time of his own choosing removed them and brought His people back to Himself. Of course there is value to preserving Anglican structures but we must never do so at the expense of the people for whom our Lord Jesus the Christ gave his life.

Until the Communion summons the courage to tackle that issue headlong and resolve it we can do no other than provide for those who cry out to us. It is our earnest prayer that repentance and reconciliation will make this a temporary arrangement. One thing is clear we will not abandon our friends.

When we met in Dar es Salaam, after a great deal of effort, we suggested a way forward that had the support of all those present ”“ including the Presiding Bishop of TEC. The House of Bishops and Executive Committee of The Episcopal Church quickly rejected this proposal on the grounds that it apparently violated their canons. We now have a counter proposal from TEC and yet there is no indication that it will meet the needs of those for whom it is supposedly designed. This endless series of proposals and counter proposals continues with no apparent conclusion in sight. Sadly, it is becoming increasingly clear that the only acceptable end as far as TEC is concerned is the full capitulation of any who would stand in opposition to their biblically incompatible innovations- this we will never do. There is a way forward – we have written and spoken repeatedly about it ”“ the time for action is now.

Read it all.

Read it all.

According to Akinola, Nigerian bishops had not “fully decided” on whether they would attend.

“At present, the Anglican Church is so divided. There is so much distrust and disrespect. Even basic courtesies are lacking among the bishops.

“What kind of communion do you have when you have bishops from all over the world coming together and you cannot even have fellowship or share the Lord’s Supper?” he asked.

“What we are doing now is to tell the authorities in Lambeth Palace (Archbishop of Canterbury) the conditions that must be met if we are to attend.

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“Homosexuality is not our headache,” Archbishop Akinola said. “Everything that has to be said has been said. We are not going back to it.”

Affirming that unity in the communion was of course crucial, Archbishop Akinola pointed out that every organization has got its own problems.

“When we resolve our problem, we’ll let the world know through the media,” he said.

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Why does it matter so much to African Anglicans what the Episcopal Church thinks and does about homosexuality?

I think it is wrong to say it is between Americans and Africans, or the West and the Southern hemisphere. It is between two groups of people who understand the authority of Scripture differently. You see, for me as a Christian from Nigeria, my parents are Christians. My grandparents had practiced traditional religion before they became Christian. Now, in African traditional religion, if I had an attraction to a male person, that is considered as an abnormal thing, a spiritual problem. …

Now, when my grandparents met the English, who introduced us to the Christian faith, they read the Bible to my grandparents, and said, look, this thing you’re talking about, the Bible agrees that it’s sinful. So for us, the Bible supports our pre-Christian theology. We accepted it. We became Christian. And that is why in Africa, generally, if you have an abnormal sexual orientation, you don’t brag about it. …

That’s why we feel we are deceived, we have been cheated by the people the Lord Jesus Christ used to introduce us to the Scriptures, to bring us to a new faith in the Lord Jesus. They are telling us that it’s not wrong after all, that it’s a natural way. But we say: You are wrong; the Bible is right. So it’s not just a question of human sexuality. It’s about the authority of Scripture. For us, Scripture judges every culture. What I hear in the Western world is that culture judges Scripture. That’s the basic difference. It’s not a question of sex or no sex.

It’s the same thing with the unique nature of Jesus Christ and the finality of his sacrifice. …Today you will hear leaders of the Episcopal Church say that Jesus Christ is not the only way, and I say: “So why are you even in the church? You should resign.”

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An influential African archbishop said Thursday that the Anglican church was still in crisis despite the US Episcopal Church agreeing to halt the ordination of gay bishops and blessing same-sex unions.

Benjamin Kwashi, archbishop-elect of Jos province in Nigeria, insisted that the gay crisis was “not resolved” by the statement by US church leaders.

“The statement by the U.S. Episcopal bishops should be taken with extreme caution,” Kwashi told Nigerian media.

“The US bishops have not said anything different from their earlier liberal stance, which supports same-sex unions.”

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September 26th, 2007

A STATEMENT ON THE RESPONSE OF THE EPISCOPAL CHURCH TO THE DAR ES SALAAM COMMUNIQUÉ

In accordance with our desire to walk “in a manner worthy of the calling to which we have been called, ”¦ eager to maintain the unity of the Spirit in the bond of peace.” Ephesians (4:1,2) we have looked forward with hope to the response of The Episcopal Church as requested by the Primates when we met earlier in the year in Dar es Salaam. That request was the culmination of many conversations and years of painful negotiations. It was our expressed desire to provide one final opportunity for an unequivocal assurance from The Episcopal Church of their commitment to the mind and teaching of the Communion. We also made clear that it is a time for clarity and a rejection of what hitherto has been endless series of ambiguous and misleading statements. Sadly it seems that our hopes were not well founded and our pleas have once again been ignored.

While we await a meeting of all the Primates to receive and determine the adequacy of The Episcopal Church’s response it seems clear from first reading that what is offered is not a whole hearted embrace of traditional Christian teaching and in particular the teaching that is expressed in Lambeth Resolution 1.10. The unequivocal assurances that we sought have not been given; what we have is a carefully calculated attempt to win support to ensure attendance at the Lambeth Conference and continued involvement in the life of the Communion.

Instead of the change of heart (repentance) that we sought what we have been offered is merely a temporary adjustment in an unrelenting determination to “bring the rest of the Communion along” as stated by a bishop at one of the press conferences. We also note that while we have repeatedly asked for a moratorium on same-sex blessings ”“across the Episcopal Church the clergy have continued with these blessings with the full knowledge and support of the Diocesan bishops even if not technically authorized.

This attitude towards the Word of God and the requests of the Communion is at odds with the Spirit of the One we serve. The Unity that Christ commands can only be found in obedience to the Truth revealed in the Holy Scriptures and mutual submission to one another. The Gospel message of freedom, justice and dignity for all persons can only be found in heartfelt repentance and joyful obedience to the Truth.

Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him.” John 14:21

THE CHURCH OF NIGERIA (Anglican Communion)

THE MOST REV. PETER J. AKINOLA, D.D, CON
Archbishop, Metropolitan and Primate of All Nigeria.

Sincerely,

The Most Revd. Peter J Akinola, CON, DD

In an impassioned sermon at Edman Memorial Chapel in Wheaton today, Anglican Archbishop Peter Akinola of Nigeria spoke against sexual sin, saying unity must come from obedience to God.

“Those who are working for the unity of God’s people lack one thing: the word of God,” Akinola said. “Whoever loves God will obey God.” “Fornication is fornication. Adultery is adultery. … These are the areas of primary evangelism.”

Akinola, who leads the largest church in the worldwide Anglican community, is the fiercest critic of the Episcopal church’s liberal stance on homosexuality. His controversial visit comes at a time when Episcopal bishops are meeting in New Orleans to respond to a demand they stop consecrating gay bishops.

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His thoughts for the future? He recited a Nigerian proverb: ‘What the night portends, the moon will indicate it.’ He said: ‘For the past 10 years, the communion has been speaking loud and clear that what Ecusa is doing is not right. Ecusa has sadly never listened to anyone. If they now choose to listen to Rowan Williams, Allelujah! We will celebrate! But they have never listened to anyone. Even the communique we issued in Dar es Salaam, after much pain, after much labour, they refused to honour. We will see if they will give up their agenda, the new religion they are creating. They can say one thing, but then in the churches they keep on doing the same thing.’

He said he had received an unofficial response to his and his bishops’ request that the Archbishop of Canterbury postpone the Lambeth Conference. ‘He has not written officially. But all the indications are that Rowan Williams has firmly anchored his hope in the Lambeth Conference. He seems to believe firmly that the Lambeth Conference is the solution.

‘We believe very differently. We have told him quite clearly that there is no point in coming together in a climate of fear and distrust when bishops cannot be in communion with each other. We felt we should first have healing and then rejoice together at Lambeth. Apparently, he thinks differently. We have done quite a lot to save the communion. But if it does not want us, we will stay away. We do not believe it is appropriate for us to come together with other bishops when we are in broken communion.’

So will there be a separate church? ‘I do not want to sound prophetic here or paint a gloomy picture. I do not think it will break up at this point since we are still walking and talking and praying. It is still hoped that somehow some day the good Lord will save his church from further fragmentation.’

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On her blog, Ruth Gledhill says that Archbishop of Nigeria Peter Akinola spoke with the London Times today (presumably Ruth herself?)

You can read her report here. There’s nothing particularly new, but I appreciated ++Akinola’s closing reminder about hope.

Dr Akinolasaid: “It is still hoped that somehow the good Lord will save His Church from further fragmentation. We are praying for Dr Williams. We are still full of hope. Remember that we are Christians. If we lose hope, then everything is gone.”

Listen to it all (last about 15 minutes).

Bishop Orama maintained that the skill acquisition and the Small & Medium Scale Enterprises programmes of the federal government can be properly executed if the government partners with the Church.

On the political situation in the country, the Anglican bishop commended the present democratic dispensation for constituting the Electoral Reform Panel which he hopes, will help to guarantee credible elections in the future.

Also, speaking on the recent publication on the internet about an homophobic statement attributed to him in his recent synod address, Rt. Revd. Isaac Orama lamented over what he called a false statement published on the internet and called on the media to desist from publishing wrong statements for public consumption.

Read it all. Bishop Orama has been accused, tried and found guilty in many Anglican quarters of saying something he did not say . We have his text and what was purported to have been said was not in the text. So far as I am aware, there has been no audio or transcript of the bishop’s interview with reporters but both the bishop and the reporter said it was an incorrect quotation. UPI pulled the story. The reporter has made a statement which in part reads as follows:

The Bishop was wrongly misrepresented and misquoted and I hereby render my apologies to him, the Anglican Diocese of Uyo and the Church of Nigeria (Anglican Communion) for embarrassment caused them by the report.

Look, I will continue to try to denounce language which is disrepectful of human dignity when I read of it or hear it. But where is the sense of justice from those who claim the mantle of justice for finding someone guilty of something he clearly did not say? Greg Griffith and I were both careful to couch our intial statements with the caveat that we were going by the report but that the report may not be correct. Many reappraisers did not. So where are the statements from them about this injustice now that it is very clear it was a false report? KSH.

The proposed Anglican Communion Covenant is the one way for us to uphold our common heritage of faith while at the same time holding each other accountable to those teachings that have defined our life together and also guide us into the future. It has already received enthusiastic support from the majority of the Communion. Therefore we propose the following action plan:

As a matter of utmost urgency, call a special session of the Primates Meeting to:

a) Receive the responses made by The Episcopal Church to the Dromantine and Dar es Salaam Communiqués and determine their adequacy.

b) Arrive at a consensus for the application of the Windsor Process especially in Provinces whose self-understanding is at odds with the predominant mind of the Communion.

c) Set in motion an agreed process to finalize the Anglican Covenant Proposal and set a timetable for its ratification by individual provinces. This cannot be done at the Lambeth Conference because it is simply too large and, we all know, the Anglican Covenant requires individual provincial endorsement and signature.

Postpone current plans for the Lambeth Conference (as has been done before). This will:

a) Allow the current tensions to subside and leave room for the hard work of reconciliation that is a prerequisite for the fellowship we all desire.

b) Confirm that those invited to the Lambeth Conference have already endorsed the Anglican Covenant and so are able to come together as witnesses to our common faith.

Read it carefully and read it all.

This is important. How many times have we said be Bereans and research yourself and do not trust something just because you read it on the Internet?

Read the Bishop’s whole address as well.

The Anglican Archbishop however challenged the 121 dioceses in the Church of Nigeria to intensify efforts on winning souls, embark on projects that will have direct bearing for the increase of the present members of the Anglican church in Nigeria from the present 20 million to 50 million out of the present 150 million of the Nigeria Population.

He also appealed to the mother dioceses of the newly created missionary dioceses not to abandon their spiritual babies but to lend helping hands in nursing them to maturity.

On the Convocation of Anglicans in the North America (CANA), Archbishop Akinola commended Bishop Martyn Minns for his doggedness in seeing that CANA continues to grow despite the enormous resources being committed by the America’s Episcopal Church (TEC) to crush CANA. He stressed that Church of Nigeria will gladly turn CANA over to the Communion once the condition that led to its creation have been reversed by TEC.

On Lambeth Conference, Akinola said Nigeria is not a problem of the Communion rather those who breaks the rules and the bonds of affection with impunity must repent and ensure that the broken communion be restored for the Church of Nigeria to be in the next Lambeth Conference.

Read it all and read this also.