If you have found information sources for Lambeth 2008, please let us know. Do not assume that since you have heard about it or read it, we have. We never mind hearing about something twice, but dislike not hearing about it at all. Please contact me at KSHarmon[at]mindspring[dot]com with your good ideas on this front–KSH.

Some bishops attending the Lambeth conference on July 23 reacted to a statement made the previous day by Archbishop Daniel Deng Bul of Sudan that the Episcopal Church had lost its way and asked Gene Robinson, the bishop of New Hampshire who is in a same-gender partnership, to step down.

“We have had some harsh words from our good friend Daniel Deng Bul,” said Bishop Jeffrey Lee of Chicago in a video statement also available on youtube aimed at the diocese and released July 22.

He confirmed that the longstanding companion relationship between his diocese and the Diocese of Renk, where Deng served as bishop until his election this year as primate of Sudan, would continue. “He had harsh things to say about the Episcopal Church and some of the actions we have taken. I had a chance to talk to Daniel, and what I can say to you, bottom line, is that our affection for each other continues. His affection for the Diocese of Chicago and gratitude for many gifts we have given and brought to the Sudan continues.

“My commitment is that our relationship will continue, that it’s bigger and deeper than differences over discipline matters and the things that divide us. My commitment remains to the Episcopal Church and the processes we have taken to the full inclusion of all God’s people and we were able to share about that.”

Archbishop Mauricio de Andrade, primate of Brazil, said he thought the Sudanese archbishop’s statement was “very sad,” adding that “now is the moment for listening and conversation, not the moment for ‘agree with me or I won’t talk with you.’ It is the moment for being open, sharing and especially listening.”

Read it all.

Here is part of one entry from Bishop Hilary Garang of the Diocese of Malakal, the Upper Nile, Sudan:

“To be honest, we are in a bad stage. We are sharing a deep concern about the faith of our communion which is taking our human energy, and time. There is a politically motivated agenda: it is as if the Church is not owned by all of us. It is a tragedy to see this before our eyes. We, as a generation, have an opportunity to witness for Christ, and it is hampered by this. We live in a multifaith society. The Anglican Church has had a big role in our country and has united the smaller churches for protection.For the last decade, we have looked towards the EU and the US as a source of light for the Gospel. Now they are telling us something which we do not understand. The Jerusalem Declaration made by Anglicans who attended GAFCON has wakened the concern of every region. It seems in deliberating we are doing something others have evaluated that it is not going to work

.

Read them all.

Members of the House of Bishops of The Church of the Sudan knew that The Episcopal Church would attempt to make the exclusion of Bishop V. Gene Robinson of New Hampshire an issue at the Lambeth Conference, and so they prepared the two letters released yesterday before they departed for the England.

“This was our unanimous position that we agreed to,” said the Rt. Rev. Benjamin Mangar Mamur, Bishop of Yirol. As to the timing of their release, he said the Sudanese bishops left that decision to their primate, Archbishop Daniel Deng Bul.

Read it all.

THE UNFLINCHING pleasantness of everyone is as exhausting as these hot, humid July days in Canterbury. Because, even if the world’s Anglicans are perceived by some to be at war with one another, it is such a lovely war.

After all, who can sustain murderous thoughts for long when confronted continuously with nothing more sinister than a seemingly endless parade of whitest teeth bared only in cheery greeting. The exhausting part is that this is expected to be reciprocated in kind, however agitated one’s inner, slavering demons.

It is the Anglican way, this wearing down of rigid position through the application of the relentlessly pleasant until an acceptable level of fudge has been arrived at. And it is what is happening once again at this Lambeth Conference. That is how this most disparate worldwide Communion has survived so much. Not least women.

Read it all.

At daily news conferences mild-mannered archbishops have encountered hostility from correspondents irritated at being banned even from the early morning service of Holy Communion. They have scarcely been mollified by the explanation that the exclusion is for “security reasons”.

However, the media have been welcomed to the blue, twin-peaked, big top – visible on the hilltop University of Kent campus from miles around – for a number of evening seminars.

Perhaps, given the lack of access to debates about evangelism and “Anglican identity” taking place in the groups of 40 to which discussions are limited, it’s not surprising that the most recent seminar was carefully scrutinised for all-too-elusive signs of “news”.

Read it all.

Kendall has been doing an incredible job at posting excerpts from the blogs of dozens of US and British bishops, as well as posting gazillion articles from the US and UK press. But like the Lambeth conference itself, (where US bishops make up over 20% of the participants), the voices from the US, UK and Canada threaten to overwhelm all the other voices.

We’d love to start featuring reports and blog entries from Anglican Provinces around the World. If you know of reports from bishops or news articles being published in other Provinces, please post the links in the comments or e-mail us!

I’ve just come across two websites that have reports from Brazilian and Cuban bishops.

I’ve just discovered a blog that has entries by Bp. Miguel Tamayo of Uruguay and Cuba

http://desdelambeth.blogspot.com/

The blog entries by +Tamayo are here:
http://desdelambeth.blogspot.com/2008/07/mensajes-del-obispo-miguel-tamayo-4.html
http://desdelambeth.blogspot.com/2008/07/mensajes-del-obispo-miguel-tamayo-3.html
http://desdelambeth.blogspot.com/2008/07/mensajes-del-obispo-miguel-tamayo-2.html
http://desdelambeth.blogspot.com/2008/07/mensajes-del-obispo-miguel-tamayo-1.html

These can be translated using Google’s Language Tools
http://www.google.com/language_tools?hl=en

====

Also, the website of the Anglican diocese of Brasilia has Lambeth reports posted:
http://dab.ieab.org.br/

Again, you can use Google language tools to get a rough translation from the Portuguese.

One of the key elements of this year’s Lambeth Conference is, of course the Indaba groups. The way it works is this: We all meet in small Bible Study groups of around eight people after Breakfast each morning, to study the ”˜I ams’ of St John’s Gospel. This is proving a most productive experience. Perhaps bishops do not get the opportunity often enough to have fellowship in Bible Study groups!

Then, after coffee, five of the Bible Study groups come together to make up one Indaba group. Indaba is, we are told, a Zulu word for a gathering for purposeful discussion, used often when there is a difficult issue to be faced. ”˜It is’ says the opening section introducing the concept, ”˜both a process and method of engagement as we listen to one another concerning challenges that face our community and by extension the Anglican Communion’. It appears that part of the genius of Indaba is being aware of the issues without trying to resolve them immediately: certainly a very Anglican way! There are to be no hidden agendas, we are to think in terms of ”˜both-and’, rather than ”˜either-or’, and to trust our leadership. So far, so good, and the little tasks we have been asked to do on ”˜The Bishop and Anglican Identity’ and ”˜The Bishop and Evangelism’ have been relatively enjoyable – the kind of things you would do at a Youth Fellowship Weekend – but I share a growing uncertainty about where the process is going. The next stage, apparently, is to elect a ”˜listener’ to gather the ideas and take them to the next level, and then there will be various ‘hearings’, but no resolutions.

Read it all.

Greetings, again, in the name of our Lord. Allison and I miss all of you in South Carolina, pray for you, and carry you in our hearts while we’re here!

It is already past midnight, but I want to give you some highlights from these last couple of days. We finished today’s sessions (Tuesday) by hearing Cardinal Ivan Dias, Prefect of the Congregation for the Evangelization of Peoples at the Vatican, at the Plenary Session. Frankly, both Allison and I thought it was the clearest and boldest proclamation of the Gospel we have heard thus far at the Conference. Dr. Brian McLaren’s presentation last evening was perhaps more engaging, but it was more of an analysis of the changing contexts of the modern, post-modern, and post-colonial world in which we find ourselves doing mission in these first years of the 21st Century. This context is challenging for all Anglicans in our global family, but particularly for Episcopalians.

For now I’ll leave it to others to talk about the Indaba process that we are experiencing here at Lambeth. I’m trying to be patient with it, as it unfolds, but to say there is more than a little unrest from all corners would hardly be an overstatement.

There was a gathering of over a hundred bishops this afternoon from diverse provinces””TEC, U.K., New Zealand, Australia, Sudan, to name a few who gathered with some of the Primates of the Global South. Bishops from Common Cause and Communion Partners were present. I found it quite encouraging. Most of you know that I have strong convictions regarding the need for a Covenant to guide our common life as Anglicans and many of us are here not least because the Archbishop has said that Lambeth is about the Windsor Process and the Covenant. I have not, in the least, weakened in my resolve or commitments to that””or to helping shape an Anglicanism sufficient for the Twenty-first Century. But I need to tell you there is far more to this conference than what we might call the North American problem, (which, you may remember, I believe has revealed the Achilles heel of the Communion). Nevertheless, I cannot possibly convey to you in this short report the incredible witness to Jesus Christ and the gospel that is made on a daily basis in our small group Bible studies and the Indaba sessions by bishops from various parts of Africa, North and South India, South America and elsewhere. The need to partner with these people for the spreading of Christ’s Kingdom, the alleviation of suffering and deprivation, and for mutual prayer and support grows in me on a daily basis.

Read it all.

Bloggers and reporters innumerable are churning out reports and commentary on the ongoing Lambeth Conference, and I’ve been dutifully reading as much of it as I can stand. My job, you see, is to spend too much time on the Internet, so that you don’t have to. (At least, that’s how I justify it to myself.)

Reading it all is a bit like wading through a marsh, or picking one’s way through a thicket, except with more pointy bishop’s hats and English accents. Much of what’s out there is either of little use, strongly biased, or hopelessly misleading (especially in the British press), but every now and again one runs into something truly worthwhile. Herewith my guide to must-read Lambeth news and comment….

Read it all.

Check them out.

It’s not often that one can claim to be a keener Anglican than one’s local bishop, but I am attending the Lambeth Conference, and Pete Broadbent, the Bishop of Willesden, is not. He is an evangelical, who sympathises with the Gafcon movement. I ask a couple of local vicars what they think of his boycott: they are not impressed. “By staying away from the conference I think the bishop undermines his own authority,” says one. So in my neck of the woods this conference is hardly conducive to episcopal authority and church unity.

The main point about this conference is that it is determined not to make rules, or “resolutions”. It’s just a massive talking-shop. The idea is that bishops get to hear other points of view in small discussion groups modelled on the Zulu council meeting, the “indaba”. The experience is meant to make the bishops glad to belong to a common body, full of cultural diversity.

I arrived in Canterbury on Sunday, as the bishops’ retreat ended, and the conference proper began. There was a lot of episcopal idealism in the air, a lot of bullish upbeat rhetoric. A South African bishop told a press conference about the indabas of his native village. There was also an Australian bishop there: he didn’t tell us whether indabas resembled his native tradition of drinking tinnies round the barbie. At the risk of sounding un-PC, there is a serious point here: the Anglican communion does play the exotic-primitivist card quite strongly.

Read it all.

I heard several different people report from the American provincial meeting held on Monday afternoon, that our bishops are finding it difficult to encounter so many disagreeable attitudes towards them. In short, they are wondering why they are disliked (some said ”˜hated’) so strongly by so many bishops from other provinces.

And folks, they “don’t get it.” They see their actions as fully in line with the Gospel of Jesus Christ. Bp. John Chane, who is getting a great deal of face time here, was in the today’s Lambeth Daily video report as a featured bishop on The Bishop and Social Justice, which is today’s theme. He said into the camera that he and all of the other bishops of the United States believe in Jesus. I have never heard him make any kind of statement of that nature before. I acknowledge that he didn’t say what they believe Jesus to be: Incarnate Son of the Living God, or just one of multiple ways? He followed that with Jesus is the American’s model for social justice, which is not a new statement for this group.

Their efforts to tell the others that there is nothing wrong with the American church and that we are not in turmoil and/or crisis is falling on deaf ears. So far, three bishops have approached me, asked if I was an American and asked me about what is really going on in our church. Several reporters from other countries have done the same.

Yesterday at the ad hoc press conference with Archbishop Deng Bul of the Sudan, the Episcopal News Service correspondent here asked if he had spoken with Gene Robinson. When he replied “No”, she asked if he would like to.

That’s when the archbishop replied, “We will not talk to Gene Robinson or listen to him or his testimony. He has to confess, receive forgiveness and leave. Then we will talk. You cannot bring the listening to gay people to our Communion. People who do not believe in the Bible are left out of our churches, not invited in to tell us why they don’t believe.”

Read it all.

“We have a major crisis. A family that doesn’t face into the crisis it has is a family that is going to fall apart.”

–The Rt. Rev. Robert Duncan, Bishop of Pittsburgh from an interview which can be seen on video via this page

I think that what is very moving is the commitment of all the bishops, but especially those from Africa. The bishops of Sudan, especially, give a tremendous witness for our faith. Although they have been persecuted by the Muslim central government, they have resisted forced conversions. I met one of their bishops who is now living with his people in Northern Kenya, where they had to find refuge in order to avoid extermination. Please keep them in your prayers.

This afternoon we had our Provincial meetings, so we headed to the Big Top, which is the only place that could accommodate our numbers. Among the exciting things that we saw was a video from the Episcopal Youth Event meeting in San Antonio. The EYE is a one of the most joyful events of the Church, and it definitely would have been my preference to be with our young people in warm San Antonio rather than in this cold “summer?” weather.

One of the topics of the meeting was the absence of the bishop of New Hampshire from our gathering. I must say that we were very upset because due to security, Gene Robinson could not even meet with the rest of the bishops. Regardless of what position you may hold on this issue, as Americans we are used to more equality, and to have one of our duly elected bishops forbidden to meet with us is a travesty. This was a meeting of the bishops of The Episcopal Church, and it is sad that in the 21 Century we are still acting as if we were in the Middle Ages.

Later on we went back to the Indaba group and then to a reception sponsored by the Episcopal Church Foundation. It was good to eat non-cafeteria food, although it was only finger food from a hotel. Some of the bishops are staying in the hotels of Canterbury, as they were not very happy with sleeping in our small cells, separated from our spouses.

Read it all

This presentation would be incomplete if we did not touch on the ecumenical dimension in the thrust for evangelisation which animates both the Anglican Communion and the Roman Catholic Church. Someone has rightly said in a humorous vein: “If Christians do not hang together, they will hang separately”. It is obvious that a united effort would certainly strengthen the implementation of Christ’s mandate to preach the Gospel to every creature. We must gladly recall here the Agreed Statement on Growing Together in Unity and Mission published in 2007 by the International Anglican-Roman Catholic Commission for Unity and Mission (IARCCUM). The document thoroughly examines various aspects and prospects (worship, study, ministry and witness) for a common mission thrust. The more Anglicans and Catholics are able to study issues together and to discern an appropriate Gospel response, the stronger will be the impact of their mission endeavours. They could start with the points which unite the two Churches, and slowly strive to clarify their approaches and to perfect their attempts to harmonise their mission efforts.

Evangelisation is the unique prerogative of the Holy Spirit, who needs channels through which He may flow unhampered. This will be possible in the measure in which there is unity and cohesion between the members of the Church, between them and their shepherds, and, above all, between the shepherds themselves, both within the community as well as with the other Christian confessions. For, in the present ecumenical framework in which Providence has willed to engage the Churches, a unity which binds them together in the apostolic faith is intrinsic to the Church’s mission of speaking and spreading the Gospel. Hence, when they are of one mind and heart notwithstanding their diversity, their missionary thrust is indeed enhanced and strengthened. But, when the diversity degenerates into division, it becomes a counter-witness which seriously compromises their image and endeavours to spread the Good News of Jesus Christ.

Much is spoken today of diseases like Alzheimer’s and Parkinson’s. By analogy, their symptoms can, at times, be found even in our own Christian communities. For example, when we live myopically in the fleeting present, oblivious of our past heritage and apostolic traditions, we could well be suffering from spiritual Alzheimer’s. And when we behave in a disorderly manner, going whimsically our own way without any co-ordination with the head or the other members of our community, it could be ecclesial Parkinson’s.

Read it carefully and read it all.

The Archbishop of Canterbury has continued his quest for Anglican unity with a strong statement against living in sin and gay sex.

Dr Williams said: “I do not believe that sex outside marriage is as God purposes it.”

And he said he remained “committed” to the Church’s official stance against gay sex, which aims to preserve Biblical norms.

Dr Williams denied that the Anglican Communion was at an end and said he did not believe the Church of England had entered the Lambeth conference as “a bleeding, hunted animal with arrows in its side” as a result of the vote on women bishops which took place at the General Synod last month.

Read it all.

A postcolonial conversation, a critique of colonialism involving patient listening and that includes everyone equally, is long overdue, yet most Anglicans tend to avoid the discussion, said the Rev. Joe Duggan, an Episcopal priest from the Diocese of Los Angeles and a doctoral researcher at the University of Manchester’s Lincoln Theological Institute (LTI).

LTI, along with the Journal of Anglican Studies, co-sponsored the panel discussion, “Anglican Identities and the Postcolonial,” a Lambeth Conference “fringe event” held at the University of Kent’s Darwin Hall. Featured speakers included: Robert Young, author and a professor of English and Comparative Literature at New York University; Bishop James Tengatenga of Southern Malawi; Bishop Mano Rumalshah of Pakistan; and Bishop Assistant Stephen Pickard of Adelaide in the Anglican Province of Australia.

Duggan said the panel discussion was planned for Monday, the day bishops would be addressing Anglican identity and mission. “We wanted to initiate a global conversation about what is the postcolonial in a way”¦not caught up in polarization with controversy in the debate, but a patient listening. Our hope is that you’ll take these questions back to your dioceses.

“There’s never been a Lambeth Conference that’s looked at what is the theology and ecclesiology after the colonial period,” Duggan told the gathering of about 75. “If you look at Anglican theologians around the world, the space given to colonialism is very brief and very short. So it’s not surprising we’re in the situation we are. We are trying to step back and provide resources”¦to begin asking the questions.”

Read it all.

Bishop Tilewa Johnson, from Gambia, said that his own villages used indaba, but called it bantaba, which means “under the big tree”.

“The fact that an attempt has been made to use the process is a good one. But of course it clashes with the culture here of everybody keeping an eye on the clock,” he said. “Indaba has no time limit. We keep going until a solution is found. Indaba takes place under a huge, shady tree where villagers assemble to talk about things. The aggrieved and the perpetrators must both be there to respond.”

Allison Lawrence, wife of the Bishop of South Carolina, Mark Lawrence, said: “They have taken a Zulu word and used it for an American concept. The African concept when you do an indaba is you talk, talk, talk until you agree. In these indaba groups, they talk a little and then someone changes the subject if they don’t like it. The Americans are feeling railroaded and manipulated. Even the Africans are saying, ”˜This is not indaba’.”

Bishops emerging from yesterday’s sessions described being divided into groups of about 40. As if there were not already enough divisions among Anglicans, they were divided up further into groups of four or five and given papers on subjects that the conference is addressing: mission, millennium goals, poverty ”“ the list is long. They talked and a rapporteur took notes, to be passed up to the next level. No one quite knew who or where that was.

Moreover, none of the bishops asked by The Times had yet been given a chance to discuss the one thing that they are all desperate to address: how can the Anglican Communion survive the consecration of Gene Robinson, the openly gay Bishop of New Hampshire.

Read it all.

THERE IS “a palpable sense of uncertainty about where it is all going” and “a lack of trust under the surface”, the Church of Ireland Bishop of Down and Dromore Right Rev Harold Miller said about the Lambeth Conference yesterday. He also warned that “if there is not a proper place for debate, then that will be exceptionally dangerous for the Anglican Communion”.

Acknowledging there had been just two days of the indaba discussions format, whereby the 670 bishops attending have been meeting in groups of 40, he said he felt one-line summations at the end of the discussions tended towards the bland. There was also uncertainty about being involved in something that would not involve the passing of a resolution, he said.

He welcomed as “brave” and “courageous” a statement from the Sudanese bishops yesterday that rejected homosexual practice as “contrary to biblical teaching and can accept no place for it within ECS (the Episcopal Church of Sudan)”.

They also called on the Anglican Church in the US and Canada to refrain from ordaining practising homosexuals as priests or bishops, from approving rites of blessing for same-sex relationships, to cease court actions with immediate effect, to comply with past Lambeth Conference resolutions, and “to respect the authority of the Bible”.

Read it all.

Canada’s leading female Anglican cleric has courted controversy at a major church conference in Britain by predicting the eventual rise of a woman as Archbishop of Canterbury.

“The signposts are pointing in one direction,” former Edmonton bishop Victoria Matthews told Reuters on Tuesday during a global gathering of Anglican bishops at the once-a-decade Lambeth Conference. “I would be very surprised if it wasn’t accepted worldwide.”

Matthews, whose recent selection as the Bishop of Christchurch, New Zealand, sparked an uproar among conservative Anglicans in that country, also shot back at Vatican officials who have complained the Church of England’s July 8 decision to begin appointing female bishops poses “a further obstacle for reconciliation” between Catholics and Anglicans.

Read it all.

Read it all.

Read it all.

I commend these two to you as a genuinely useful resource.

Of particular interest is the entry about Sunday past from Bishop Nick Baines:

Archbishop Drexel Gomez (Chair of the Covenant Design Group) then addressed the history, process and current status of the proposed Anglican Covenant. The conference makes specific space for every voice to be heard and every contribution to count in taking the process forward (if at all). We will engage with principle as well as with detail of the latest draft. The process following Lambeth was also outlined.

Note that this is taking the serious questions seriously and tackling them head on, but in a structured way what gives all bishops a voice and not just the usual suspects who know how to manipulate the system to their own advantage.

Clive Hanford then brought matters to a very clear head when he described the Windsor Continuation Process in detail and tried out the Group’s initial analysis of the ‘crisis’ in the Communion. This was hard-hitting, unambiguously clear and must have made all ‘parties’ uncomfortable. The demands of the Gospel were spelled out. He observed that although we had sung ‘All are welcome’ in the Cathedral, this did not mean ‘anything goes’. The limits of diversity in unity need to be examined and defined. [Note:some material from this presentation was posted on the blog earlier today –KSH].

This was clear and powerful and left nobody in any doubt about the issues we face. So the conference has been designed to avoid conflict, has it? We are going to avoid the hard issues, are we? Er… I don’t think so. Ignore the journalists and punters who have already made up their minds what the outcome will be and listen to those who are engaging with the process with integrity.

The way Fulcrum has it set up alas, I am unable to link to individual blog entries–KSH

As I read this news and think about the stand taken by the Sudanese bishops, I’m reflecting on the crisis in Sudan. I have close personal friends who have worked in Darfur. I know quite a bit about the suffering and need in Sudan. How much easier it would have been for the Sudanese bishops to ignore the problems in the Episcopal Church and the wider Anglican Communion and be consumed by their own needs. How easy it would have been for them to close their eyes to the actions of TEC and NOT make waves, so as to continue receiving much needed gifts from wealthy Episcopalians. And yet, that is not what they’ve done. They have done the opposite.

Read it all.

Organisers are facing a budget shortfall of up to £2 million. The funding crisis is so severe that even in sky-high temperatures organisers have been unable to pay for air conditioning inside the sweltering conditions of the large blue circus-style tent in which plenary sessions are being held.

An emergency meeting of the Archbishops’ Council and the Church Commissioners has been called as soon as the conference ends next month. The Commissioners who have the funds to bail out the conference are not allowed by their charitable trust deeds to fund any except Church of England bishops.

Ironically, the one church that has the funds to bail out the conference is The Episcopal Church of the US. One senior source told The Times: “At the moment we just cannot pay for it.”

Read it all.

From the Archbishop of the Sudan:

“My people have been suffering for 21 years of war. Their only hope is in the Church. It is the center of life of my people. No matter what problem we have, no material goods, no health supplies or medicine; no jobs or income; no availability of food. The inflation rate makes our money almost worthless and we have done this for 21 years. The Church is the center of our life together.

“The culture does not change the Bible; the Bible changes the culture. Cultures that do not approve of the Bible are left out of the Church’s life; people who do not believe in the Bible are left out of our churches. The American church is saying that God made a mistake. He made Adam and Eve, not Adam and Adam.

“We will not talk to Gene Robinson or listen to him or his testimony. He has to confess, receive forgiveness and leave. Then we will talk. You cannot bring the listening to gay people to our Communion. People who do not believe in the Bible are left out of our churches, not invited in to tell us why they don’t believe.

“I have just come from a meeting of the African and Global South bishops who are here. There were almost 200 bishops there. They support the statement my Church made yesterday. That’s 17 provinces.

“The Authority of the Bible is always the same. You cannot pull a line out or add a line to it. That brings you a curse. We are saying no. You are wrong.

Read it all.

(c) Breakdown of Trust

* There are real fears of wider agenda ”“ over creedal issues ( the authority of scripture, the application of doctrine in life and ethics and even Christology and soteriology); other issues, such as lay presidency and theological statements that go far beyond the doctrinal definitions of the historic creeds, lie just over the horizon. Positions and arguments are becoming more extreme: not moving towards one another, relationships in the Communion continue to deteriorate; there is little sense of mutual accountability and a fear that vital issues are not being addressed in the most timely and effective manner.
* Through modern technology, there has been active fear-mongering, deliberate distortion and demonising. Politicisation has overtaken Christian discernment.
*Suspicions have been raised about the purpose, timing and outcomes of the Global Anglican Future Conference; there is some perplexity about the establishment of the Gafcon Primates’ Council and of FOCA which, with withdrawal from participation at the Lambeth Conference, has further damaged trust.
* There are growing patterns of Episcopal congregationalism throughout the communion at parochial, diocesan and provincial level. Parishes feel free to choose from whom they will accept Episcopal ministry; bishops feel free to make decisions of great controversy without reference to existing collegial structures. Primates make provision for Episcopal leadership in territories outside their own Province.
* There is distrust of the Instruments of Communion and uncertainty about their capacity to respond to the situation.
*Polarisation of attitudes in the Churches of the Communion, not just n the current situation ”“ felt and expressed by conservative and liberal alike.

Read it all and please note the caution toward the top.

Dear Brothers and Sisters,

After the second day of “Indaba” groups, there seems to be an incipient revolt stirring among us. Many of the Africans are saying, “This isn’t ‘Indaba’ at all! First of all, we are not a village, and we don’t know each other. And secondly, we are not attempting to solve a problem; we are talking in small groups about minor issues of little consequence.”

The Archbishop of York, John Sentamu (himself an African, I believe from Uganda) is reported to have said, “If Indaba is such a great idea, why is Africa in such a mess?” There seems to be the beginning of some rumbling that we need to get to a decision-making moment in the life of the Conference.

Nevertheless, I found my two “Indaba” conversations today somewhat more interesting than yesterday’s. The first one discussed the Church’s (the Bishop’s) ministry to young people. And, from across extremely different social and cultural contexts, in many different parts of the world, there were a few key points held in common. First, the Bishop’s personal involvement in meeting with young people can be enormously significant. Secondly, the high priority of training youth leaders, and providing opportunities for young people to meet together beyond their local congregations. And thirdly, the need to provide numerous opportunities for young people to hear and encounter the Gospel, and be given opportunities and encouragement to respond with personal commitment to Christ.

I thought this was a pretty resounding confirmation of what we are attempting to do in Central Florida.

In the second conversation, once again, across extremely different local contexts, there was remarkably deep agreement that most of the implementation of the Church’s mission is at the congregational and diocesan levels, and that there is very little significant support – of any kind – that comes from the Provincial (national) or international levels of the Communion.

There was a general acknowledgement that one of the best things in the Communion is the encouragement of companion relationships between far-flung dioceses, and the proliferation of new forms of companionship at many different levels. It seemed to be agreed among the Americans that we do a few things very well at the national level: specifically, military and prison chaplancies were mentioned, along with the work of Episcopal Relief and Development. Apart from that there was not much enthusiasm for the mission efforts beyond the diocesan level.

This afternoon there was a meeting sponsored by the “Global South” (even though three of its most prominent Provinces are absent). Approximately 150 bishops attended. The history of how the Global South has come to have a life of its own within the larger Communion was recounted, and a brief update on the Anglican Covenant was presented (much more on this to come), and then Bruce MacPherson and Bob Duncan were each invited to speak, Bruce about the work of the Communion Partners, and Bob about the Network, and its evolution into Common Cause.

It was very clearly recognized that these two approaches are complimentary, CP is an “inside” strategy, and CC an “outside” strategy to attempt to maintain and further an orthodox witness and ministry in North America.

It was also clear that the phrase “Global South” no longer accurately names the configuration of Bishops represented, as all parts of the Communion were strongly in evidence. I found this a very encouraging session.

I also had a brief conversation with the Russian Orthodox Bishop who is in my Bible Study (and Indaba Group). I asked him two questions. First, how have things changed for the Church, and for you, since the dismantling of the Soviet Union? “Drastically! Before there were 6,000 parishes in my area, today over 30,000. Before there were 18 monasteries, today over 750. Today I am free to teach religion in the public schools.” Secondly, we in the West were often told that the Soviet government used to place its own people in positions of authority in the Orthodox Church. Was that true? “Yes, but we always knew who those persons were. Usually they were placed there so that, after a time, they could publicly renounce the Faith and embrace atheism.”

I think that if God isn’t finished with the Russian Orthodox, he may not be finished with the Anglican Communion, either!

Warmest regards in our Lord,

–(The Right Rev.) John W. Howe is Bishop of Central Florida

Fr. Eric L. Bergman, chaplain of the Thomas Moore Society in Scranton and chaplain of the Anglican Use Society, explained some of the changes that have been made in the Anglican Use.
“The Anglican Use and the Pastoral Provision are now open to Continuing Church Anglicans as well as members of the Episcopal Church,” he said. “The [Congregation for the Doctrine of the Faith] said the Pastoral Provision can apply to men in Continuing Churches and their communities.”

Fr. Bergman also said a community in Kansas City is forming because of the new opportunities, but the Anglican Use remains in the United States only, for now.
“Whether it will be expanded to other countries is anybody’s guess,” he said.

Archbishop Myers suggested those who have benefited from the Pastoral Provision over its 28 years of existence should remember that it was granted “for an indefinite period of time.”
“Catholic faithful who worship according to the Anglican Use must never see themselves as different from other Catholics or somehow privileged among other Christian communions,” he said. “We are Catholics together, obedient to the Holy Father, to those bishops in communion with him and ever faithful to magisterial teaching.”

“We long for an expansion of the Anglican Use that would welcome a body into communion,” said Bishop David Moyer, a bishop of the Traditional Anglican Communion and rector of The Church of the Good Shepherd in Rosemont. “The Traditional Anglican Communion petitioned for that in October. Any move toward expansion of the Anglican Use by the Vatican is very welcomed.”

Read it all.