On Monday, December 12, Egypt’s President Abdel Fattah el-Sisi walked alongside the Coptic Pope Tawadros (Theodore) II at the funeral procession for victims of the bombing that had killed at least twenty-five people at the chapel of St. Mark’s Coptic Orthodox Cathedral in Cairo the day before. At the funeral, Sisi announced that the government had identified the suicide bomber, a twenty-two-year-old named Mahmoud Shafik Mostafa, and arrested four other people””three men and one woman””in connection with the attack. He also had strong words of condemnation: “Those who commit acts such as this do not belong to Egypt at all, even if they are on its land.”

This series of events was strangely similar to what had taken place almost six years ago in another Egyptian city. In the early morning of January 1, 2011, a suicide bomber blew himself up in the midst of a large crowd of worshippers who were leaving al-Qiddissin Church in Alexandria. Twenty-three people died. Soon thereafter, President Hosni Mubarak appeared on state television to condemn the attack: “The blood of their martyrs in Alexandria mixed to tell us all that all Egypt is the target and that blind terrorism does not differentiate between a Copt and a Muslim.”

Much has changed in Egypt since 2011. Mubarak is no longer in office. He was ousted by a peaceful popular uprising a little over a month after the Alexandria attack. Mohamed Morsi””the Muslim Brotherhood”“backed candidate who became the first democratically elected president of Egypt in 2012””has come and gone. He was ousted by a coup d’état led by Sisi in 2013. Sisi is still in power, having won an “election” (with 97 percent of the vote), and he has aggressively opposed his rivals, notably the Muslim Brotherhood. Yet with all of these developments, one thing has not changed: Attacks against Christians have continued.

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Little could dampen the enthusiasm of 13-year-old Tony Atef as he wore his soccer outfit and headed to Egypt’s most successful club, Al Ahly, to partake in the team’s junior soccer tryouts. After Tony scored two goals, a coach approached him, asking for his name to record among those accepted. But his dream of making the team died quickly, when the coach noticed the small tattoo of a cross on his wrist. Tony was quickly sent home. There would be no place for a Coptic Christian on an Egyptian soccer team.

Tony’s case soon went viral, after his brother took to social media to decry bigotry and discrimination. Embarrassed, the club invited Tony for another tryout, but it was too late. Similar stories soon emerged of other Coptic kids being rejected by other soccer teams. A newspaper pointed out that there wasn’t a single Copt among the league’s top 540 players. In fact, there had been only five Copts among the league’s players in the last few decades, and some of them spoke out about the discrimination they faced.

During Mass this past Sunday, an Islamic State suicide bomber made his way inside St. Peter and St. Paul’s Coptic Church in Cairo and detonated his bomb, leaving 25 people, mostly women, dead. The bombing, the deadliest since the 2010 New Year’s Eve bombing of the Two Saints Church in Alexandria, drew swift condemnations from governments around the world. But as much as such attacks remind the world of the plight of Copts, it is their daily encounter with discrimination and persecution that poses the greatest threat to their future.

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Another bombing in a Coptic Orthodox sanctuary in Egypt, with at least 25 dead and that stunning number is expected to rise.

People, please allow me to speak as an Orthodox Christian for a moment. During recent years, it has been hard not to dwell on the hellish stories coming out of Iraq and Syria, with the Islamic State crushing Christians, Yazidis, traditional Muslims and members of other religious minorities. Ancient monasteries and churches, with irreplaceable libraries and works of sacred art, have vanished from the face of the earth.

It has been easy to overlook the horrors that have continued to unfold in Nigeria, Pakistan, Egypt and elsewhere. In my own daily prayers, I have continued to pray for those dying in these lands, as well as in the ISIS zone. Quite frankly, it is easy to slide into despair about all of this.

The mainstream press coverage of this attack has been very straightforward and has ”“ appropriately so ”“ shown that Coptic believers, once again, are caught in a clash between two Islamic factions inside the tense religious and political culture of Egypt. The only confusion in the coverage concerns some basic and crucial facts, as in the specific location of the attack and why the vast majority of the dead were women and children.

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Egyptian President declares 3 days of mourning after Coptic Christians' #cathedral attack left 25 dead & 49 injured https://t.co/IA0xulyug8 pic.twitter.com/PeQfF5NQtQ

— CCTV Africa (@cctvnewsafrica) December 12, 2016

Egyptian President has declared three days of mourning starting yesterday after an Coptic cathedral was attacked in Cairo leaving 25 people dead and 49 others injured.

President Abdel Fattah Al-Sisi called Pope Tawadros II, the Pope of the Coptic Orthodox Church of Alexandria to express his condolences and declared a three-day national mourning period. The president also pledged to find the perpetrators and to arrest them.

Read it all and make sure to see the pictures from CCTV Africa.

Twenty two people have been killed in a bombing at Egypt’s main Coptic Christian cathedral.

Another 35 people were wounded in the second deadly attack to hit Cairo in two days, according to Egyptian state television.

Egypt’s official Mena news agency said an assailant lobbed a bomb into a chapel close to the outer wall of St Mark’s Cathedral, seat of Egypt’s Orthodox Christian church and home to the office of its spiritual leader, Pope Tawadros II.

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he governments of Egypt, Saudi Arabia and the UAE have all outlawed the Muslim Brotherhood as a terror organization and want Whitehall to ban the Muslim Brotherhood’s ability to operate in Britain. These Arab countries insist that Muslim Brotherhood activists are taking advantage of Britain’s tolerant attitude toward Islamist groups to plot terror attacks in the Arab world, allegations that the Muslim Brotherhood denies, claiming that it is opposed to terrorism and violence. Pro-Western Arab states also still resent Britain and America’s involvement in supporting the removal of Mr. Mubarak, who had been a loyal ally of Western policy in the region, dating back at least to the First Gulf War.

The review’s failure to come out strongly against the Muslim Brotherhood is now causing the British government some major headaches. Saudi Arabia and the UAE have reportedly threatened to cancel lucrative trade deals with Britain in retaliation for the inquiry. Meanwhile, the British government has been heavily criticized by the Select Committee on Foreign Affairs as well as highly vocal pro-Muslim Brotherhood supporters in Britain, who claim the review failed to take into account the brutal repression Muslim Brotherhood supporters suffered at the hands of the Egyptian security authorities after President Sisi came to power.

The continuing controversy certainly serves as an indictment of Mr. Cameron’s ill-advised meddling in Egyptian politics. Like many supporters of the Arab Spring, he took at face value the Muslim Brotherhood’s claim to be a reforming and democratic party that would transform Egypt’s political landscape following the endemic corruption of the Mubarak regime.

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This year’s presidential election may well be the most divisive in U.S. history, pitting liberals and conservatives against one another perhaps more bitterly than ever before, and the two major-party candidates seem in many ways to reflect cultural ills and political corruption that have been brewing for decades. On both the right and the left, countless citizens appear to believe that one candidate or the other will bring about the “end of America.” Conservatives argue that Democratic candidate Hillary Clinton will, among other things, transform the Supreme Court into a progressive super-legislature to impose its anti-democratic will for a generation. Meanwhile, liberals maintain that Republican nominee Donald Trump will deport millions of minorities and exacerbate existing racial tension to the detriment of less-privileged Americans.

It is easy to allow the evident failures of our political system ”” culminating in the simultaneous nomination of perhaps the two most dishonest, corrupt presidential nominees in U.S. history ”” to consume our focus and destroy our confidence in the future of our country. But as these seemingly endless debates absorb our attention and ongoing rancor pollutes our national dialogue, millions of people around the world face genocide, and they fear for their lives and those of their children.

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(Diocesan photo from diocese of Egypt with North Africa and the Horn of Africa)

The Bishop of Egypt, Dr Mouneer Anis, has called on Anglicans to pray and advocate with their local Egyptian consulates and embassies after a court ruling effectively subsumed the diocese into a separate denominational body. Dr Anis, who is also the Archbishop of the Province of Jerusalem and the Middle East, told ACNS that the Evangelical Church Association (ECA) has been laying claim to the Anglican Episcopal Diocese of Egypt for several years. Now, after a 14-year legal battle, a court has ruled that the Anglican Church in Egypt belongs to the ECA and can only be represented by the ECA President.

“This preposterous claim did not just stop there,” Dr Anis said. “They further claimed that they can take possession of all of the Episcopal/Anglican Church properties as their own. They are now forcing us to take their approval before we notarise any document in the government. Moreover, we need to receive the approval of the ECA before we ask immigration to grant or renew visas to our workers. This is causing us a great deal of trouble.”

The diocese is appealing against the court’s decision and a new hearing will be held on Tuesday (1 November).

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A former bishop of North Africa, Bill Musk, noted that North African Christians were persecuted in the early centuries of Christianity as they are now, and said unity was vital to withstand such challenges. A communiqué from the talks reported: “The Arab invasions eventually overwhelmed the church [in North Africa], but the seeds of its demise were sown long before.”

Bishop Emeritus Musk also praised the fifth-century Council of Carthage, which took place in what is now Tunisia, at which it was decided that no diocese had the right to discipline leaders in another, despite a deep cultural divide within the church. Bishop Musk described the church at that time as being riven between a Latin elite that advocated a compassionate response to Christians who denied their faith under persecution, and local Berbers, who insisted upon faithfulness to Christianity until death.

Speakers at the conference emphasised the church’s North African heritage, challenging the view of the church as a foreign imposition foisted on Europe’s former colonies. American Canon Dr. Ashley Null, highlighted the “deep dependence” of Archbishop Thomas Cranmer, one of the architects of Anglicanism, on St. Augustine, whose bishopric of Hippo lies in modern-day Algeria.

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In the Shubra al-Kheima neighborhood of Cairo, Sharouk, 20, has had two engagements broken off by her prospective grooms’ families. The reason: She couldn’t afford to buy kitchen appliances.

In Sharouk’s working-class community, the groom is responsible for the apartment and furniture, while the bride provides a refrigerator, stove and washing machine. The engagement is sealed with a gift of gold jewelry from the groom to the bride.

The soft-spoken young woman has worked in a nearby factory since she was 12. But Sharouk’s earnings of about $50 a month are buying less and less. And she is still helping her widowed mother, Samiha, pay off debts from money they borrowed for the marriages of her sister and brother.

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Leaders of the Global South have attacked “the inability of existing Communion instruments to discern truth and error and take binding ecclesiastical action”.

In a closing communiqué following the meeting in Egypt, they lamented the failure “to discipline those leaders who have abandoned the biblical and historic faith, to check the marginalisation of Anglicans in heterodox Provinces who are faithful, and in some cases have even sanctioned or deposed them.”

The statement also expressed their grief that some Churches had given “authorisation of liturgies and making pastoral provisions for blessing of civil unions of same-sex couples and blessing or solemnising of same-sex marriage”¦ and ordination those who live in same-sex union”¦

“Churches that condone these practices are severing themselves from their own spiritual roots”¦ they also undermine their moral witness to their own societies, and cause huge confusion among the Anglican faithful in our Churches in this globalising world.”

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Several months ago we were praying that the Lord would guide us during the conference, specifically that it would not be political, but spiritual, seeking the guidance of the Holy Spirit. We did experience his movement among us, and the communique reflects the love of God, the grace of our Lord Jesus Christ, and the fellowship of the Holy Spirit. It expressed very clearly where we stand, in a non-aggressive and non-divisive way. On the contrary, it shows how unity among the people of God brings blessing. (Psalm 133)
– Archbishop Mouneer Hanna Anis, Province of Jerusalem and the Middle East

It expresses our collective frustration, hope, and counsel to the Anglican Communion leadership on the state of our communion. It shows our faith, determination, and effort to restore this communion to wholeness. And it shows we are getting ready for the possibility of further deterioration, that we should be able to speak and act decisively.
– Archbishop Nicholas Okoh, Province of Nigeria

With the confusing messages from the centers of Anglicanism regarding Biblical morality, it clearly communicates our message, allowing us to focus on our mission to lead people to Jesus Christ.
– Archbishop Foley Beach, Anglican Church in North America

When we see conflicts and suffering in the world, this communique tells us we have to work faster and more corporately to help. But it also expresses our dissatisfaction and disappointment over the inability of the communion to address fundamental issues which are distracting us from the mission of the church. The truth of the gospel will only have power if it is not compromised.
– Archbishop Ng Moon Hing, Province of Southeast Asia

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6. We affirm that the clear teaching of Jesus, and the Bible as a whole, is that marriage is an estate for all people, not just for believers. It is a holy institution, created by God for a man and a woman to live in a covenantal relationship of exclusive and mutual love for each other until they are parted by death. God designed marriage for the well-being of society, for sexual intimacy between a husband and a wife, and for procreation and the nurturing of children (Genesis 2:18-25).
7. We contend that sexual intercourse between two persons of the same sex is contrary to God’s design, is offensive to him and reflects a disordering of God’s purposes for complementarity in sexual relations. Like all other morally wrong behaviour, same-sex unions alienate us from God and are liable to incur God’s judgment. We hold these convictions based on the clear teaching of Scripture. We hold them not in order to demean or victimise those who experience same-sex attractions, but in order to guard the sound doctrine of our faith, which also informs our pastoral approach for helping those who struggle with same-sex impulses, attractions and temptations.
8. In this respect, the Church cannot condone same-sex unions as a form of behaviour acceptable to God. To do so would be tampering with the foundation of our faith once for all laid down by the apostles and the prophets, with Christ Jesus himself as the chief cornerstone (Ephesians 2: 20-22; 1 Corinthians 3:10-11; Jude 3).
9. Any pastoral provision by a church for a same-sex couple (such as a liturgy or a service to bless their sexual union) that obviates the need for repentance and a commitment to pursue a change of conduct enabled by the power of the Holy Spirit, would contravene the orthodox and historic teaching of the Anglican Communion on marriage and sexuality.

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We affirm the biblical and historic faith that our Anglican forebears have faithfully handed down to us at great cost and which continues to shape our discipleship and mission:

a. We are part of the one, holy, catholic and apostolic Church worshipping the one true God, Father, Son and Holy Spirit. We profess the faith uniquely revealed in the Holy Scriptures ”“ the canonical books of the Old and New Testament that contain all things necessary for salvation, and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation.

b. The doctrine in our churches, as our Anglican forebears bequeathed to us, is grounded in the Holy Scriptures and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer 1662 and the Ordinal.

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[Michael] Glerup’s lectures were sandwiched between two Bible studies led by senior leaders in the Global South. Archbishop Ng Moon Hing of Southeast Asia spoke on the church and the challenge of unity, while Archbishop Stanley Ntagali of Uganda spoke on the church and the challenge of false teaching.

Disunity has been a hallmark of both human and church history, Hing said, and neither theocracy nor democracy has a good track record in overcoming it. Paul’s ethic in Ephesians 2, however, establishes a new pattern in which a Christian is to be simultaneously a responsible citizen of God’s kingdom, and a faithful member of God’s household.
The disease is connected to false teaching, said Ntagali, but like the corruption rampant in many parts of the Global South, this is a symptom rather than the disease itself.

It is secularism that has become the dominant philosophy of the world, he said, with God no longer at the center. This allows some to claim the Christian name while not following Christ, while others claim the grace of God as a license to do what they want.

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Archbishop Chew began by emotionally recalling his participation in the initial Global South gathering in Nigeria in 1994, then called the South-South Encounter. It helped us get to know each other, he said, and whether the way we did it was right or wrong, it clearly led to what followed.

That meeting was followed up by the 1997 conference in Malaysia, which galvanized the conservative primates of the Global South to achieve Resolution 110 of the 1998 Lambeth Conference, rejecting homosexual practice as incompatible with scripture.

Building on this history, he asked the delegates to reflect with him on Ezekiel 37’s valley of dry bones. “Can these bones live?” asked God to the prophet, to which Ezekiel wisely responded, “Lord, you know.”

Archbishop Chew suggested that similarly, in light of the crises in the Anglican Communion, a proper response is to be silent and wait on God. When division is deep-seated, action cannot overcome action, but only God’s transformation of hearts.

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The archbishop encouraged delegates to take two lessons from this history. First, drawing on the conference theme from I Corinthians 4:2, the church must be “found faithful” to the gospel received from the apostles. Second, the truth will prevail in the end.

He decried an “ideological slavery” in which some in the Western church use their money and influence to push their agenda on the Global South. They undermine the scripture and the traditions of the church in redefining the definition of marriage, he said, and their unilateral choices to ordain homosexual bishops is fraying the fabric of the worldwide Anglican Communion.

“I want to weep,” Archbishop Anis said, “as Jesus did over Jerusalem.”

He also challenged delegates over the weaknesses of churches in the Global South. Corruption, tribalism, polygamy, poor treatment of women, and the prosperity gospel all show the need for greater theological education.

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It will take place at All Saints Cathedral in Cairo, Egypt, this week from October 3-8, under the leadership of Archbishop Mouneer Anis. Bishop Mark Lawrence was invited and is attending. You can read more about the conference there.

(The Diocese of Egypt with North Africa and the Horn of Africa photo)

But the law left critics, including some Christian lawmakers, embittered, warning that it will maintain Christian’s second-class status. The Coptic Orthodox Church, to which most Egyptian Christians belong, had at first opposed the bill but later backed it””and critics say it bent to heavy government pressure.

Under the law passed Tuesday, Christians must apply to the local provincial governor when they want to build a church.

The law stipulates that the size of the church must be “appropriate” to the number of Christians in the area. According to an official supplement to the law, the governor should also take into account “the preservation of security and public order” when considering the application.

The law “empowers the majority to decide whether the minority has the right to hold their religious practices,” said Ishaq Ibrahim, a top researcher in the Egyptian Initiative for Personal Rights.

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Days after having been stripped and dragged through the streets of her village in the most undignified and inhumane of ways, the gracious and forgiving response of Soad Thabet, an elderly mother and grandmother, is both courageous and inspiring.

The ethos of the Coptic Christian community in Egypt has always been one of forgiveness, as was particularly evident in its peaceful and reconciliatory response to the burning of over one hundred churches and places of ministry in August 2013, and following the brutal execution of 21 Coptic Christians in Libya last year. Having said that, there is currently a rejection of conventional ”˜reconciliation meetings’ based on the fact that they have historically been used as a cosmetic short-term solution, without addressing root causes or preventing the recurrence of similar incidents. Despite an ongoing commitment to genuine reconciliation efforts, there is an immediate and pressing need for tangible solutions, as superficial measures that aim to pacify will by no means have a lasting effect, and can never lead to true reconciliation and social cohesion.

It is indeed shameful that such mob crimes can be perpetrated against innocent communities or individuals, of whatever faith or ethnicity, and especially as a result of slanderous and unsubstantiated allegations; and that an elderly woman could be so publicly and indecently humiliated. What is also unacceptable is the utter disinterest (at best) and/or complicit and criminal negligence (at worst) with which the local security services conducted themselves, and the Menia Governor’s initial denial that these crimes actually occurred.

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Bishop Angaelos, a U.K.-based leader of the Coptic Orthodox Church, stood before the media holding up a thick report on “genocide” in the Middle East that featured a 2015 photo of Islamic state extremists preparing to behead 21 members of his faith in Libya.

“They were not killed for any other reason but they were Christians,” he said Thursday (March 10), joining with others calling attention to religious persecution.

Hours later, he addressed board members of the National Association of Evangelicals, explaining the basics of his 15 million-member faith ”” “Coptic Orthodox just means Egyptian Orthodox” ”” and telling them that what they have in common “far, far exceeds” their differences.

A year after losing 21 fellow Copts, Angaelos continues his bridge-building work, seeking support for persecuted people of many faiths, visiting Muslim refugees and helping evangelicals realize that the Orthodox are part of the Christian flock.

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The resolution on genocide, introduced by Rep. Jeff Fortenberry, R-Nebraska, “expresses the sense of Congress that the atrocities committed by ISIS against Christians, Yezidis, and other ethnic and religious minorities constitute war crimes, crimes against humanity and genocide.”

“ISIS commits mass murder, beheadings, crucifixions, rape, torture, enslavement and the kidnapping of children, among other atrocities,” said the committee’s chairman, Rep. Ed Royce, R-California. “ISIS has said it will not allow the continued existence of the Yezidi. And zero indigenous Christian communities remain in areas under ISIS control.”

The Islamic State “is guilty of genocide and it is time we speak the truth about their atrocities. I hope the administration and the world will do the same, before it’s too late,” Royce added.

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The 21 [Coptic] men executed that day [in Libya] were itinerant tradesman working on a construction job. All were native Egyptians but one, a young African man whose identity is uncertain””reports of his name vary, and he was described as coming from Chad or Ghana. But the power of his example is unshakable. The executioners demanded that each hostage identify his religious allegiance. Given the opportunity to deny their faith, under threat of death, the Egyptians declared their faith in Jesus. Steadfast in their belief even in the face of evil, each was beheaded.

Their compatriot was not a Christian when captured, apparently, but when challenged by the terrorists to declare his faith, he reportedly replied: “Their God is my God.” In that moment, before his death, he became a Christian. The ISIS murderers seek to demoralize Christians with acts like the slaughter on a Libyan beach. Instead they stir our wonder at the courage and devotion inspired by God’s love.

While we remember these men’s extraordinary sacrifice, is there not more that we can do to stop this genocide against Christians in the Middle East?

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Humble St George’s Church in Belhasa south of Cairo became a home for dogs and goats after its destruction by pro-Morsi supporters during Egypt’s 2011 revolution.

Now it’s been reopened better than ever ”“ thanks to a surprise announcement by Egypt’s President.

”˜This is a beautiful gesture for a new age’, said Bishop Biemen, Head of Crisis Management for the Coptic Orthodox Church. ”˜We have been pampered’.

President Abdel Fattah al-Sisi visited the Coptic Cathedral in Cairo on 6 January – Coptic Christmas Eve – for the second year running. Amid raucous applause he did the most un-presidential thing: he apologized…

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When the revolution first erupted, I argued that a political revolution would fail without an accompanying social (r)evolution, to dethrone the million “mini-Mubaraks,” weed out endemic corruption, promote equality and egalitarianism, create a meritocracy and more. While the political revolution has stalled, the social and cultural one is in full swing. It has been spearheaded by workers demanding their rights, women struggling for equality, and the growing assertiveness of previously discreet minorities, such as atheists.

Young people have perhaps been the greatest agitators for change and have given their elders lessons in courage, determination and grit – schools have become breeding grounds for rebels.

Whether or not Egyptians heed the call of the shrunken ranks of activist to take to the streets once again, it does not mean they never will again. Egyptians have discovered their latent ability to move immobile mountains and have broken the fear barrier. When they do eventually rise again, a deep social revolution may enable them to unleash their creativity – perhaps even reinventing democracy to suit their needs.

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Al-Monitor: From your perspective as the first Coptic woman to win an individual seat, what do Copts want from the parliament?

Gaballah: The attainment of parliamentary seats by 36 Copts in total, and my success as the first Coptic woman to win an individual seat since 1923, is proof that Egypt has overcome extremism. Therefore, I must now speak in my capacity as a deputy representing the nation and not just Copts. Laws must be enacted to do away with discrimination, and an anti-discrimination office should be established, as stipulated by the current constitution, to criminalize any activity deemed to discriminate between citizens.

There are other laws that must be drafted to achieve social integration, among them a unified law for the construction of places of worship to establish clear nondiscriminatory regulations relating to the building of mosques and churches.

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In many Catholic and Orthodox countries, the most visible face of faith is commonly the Virgin Mary (think of Mexico’s ubiquitous Virgin of Guadalupe). Sur­prisingly””and counterintuitively””Mary is scarcely less venerated in Egypt, an overwhelmingly Muslim country. Unless we pay attention to Mary, we miss large portions of the religious faith and practice of the most populous Arab nation. That fact complicates many assumptions about the inevitable hostility between Christianity and Islam.

Egypt’s Christian population is variously estimated at between 5 and 10 percent, anywhere from 5 to 9 million individuals, and most are members of the ancient Cop­tic Church. These believers have often suffered from violence and persecution, most notoriously during the up­surge of violence that followed the military overthrow of the Muslim Brotherhood regime in 2013. Many churches were attacked, and the continuing insurgency in the country raises grave fears about future pogroms.

Despite that uncertainty, Egypt’s Christians still thrive and maintain their ancient churches and shrines. Almost certainly, historic Christian devotion to the Virgin Mary began in Egypt, which is home to countless churches dedicated to her and icons celebrating her. Egyptians point proudly to many sites that the Holy Family reputedly visited during Jesus’ childhood, some of which are major centers for pilgrimage and religious tourism. The Orthodox Christmas Day (January 7) is a national public holiday, on a par with the familiar roster of Islamic celebrations.

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The Archbishop of Canterbury, the Most Rev. Justin Welby, is travelling to Cairo to meet with the primates of the Global South and GAFCON movements. In a roundtable discussion organized by the Council on Foreign Relations held in Washington on 13 Oct 2015, Archbishop Welby stated he would be flying Cairo to join a meeting of the conservative and center-right primates of the Anglican Communion.

Archbishops from Asia, Africa, North and South America are meeting this week at All Saints Cathedral, Cairo, to discuss a common response to Archbishop Welby’s invitation to attend a primates’ gathering in January in Canterbury. Sources tell Anglican Ink that no decision has yet been reached, but the working understanding among the group is that they will act as a bloc.

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The Global South and Gafcon primates are scheduled to meet in Cairo on 13 Oct 2015 in Cairo, the Archbishop of the Episcopal Church in Jerusalem and the Middle East tells Anglican Ink. Writing in response to a story released on 12 Oct 2015 that stated the primates had begun their meeting at All Saints Cathedral on 11 Oct 2015, Archbishop Mouneer Anis stated this was not the case, as not all of the invited leaders of the conservative and center-right coalitions were present and they had not yet begun their formal deliberations. The gathering of primates is expected to discuss the invitation extended by Archbishop Justin Welby for a primates gathering in January in Canterbury. Dr. Annis stated he had written to some of those scheduled to attend warning of the pressures they would face from partisans representing the various factions within the Communion.

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