At the end of all this, it is American Ecclesia Anglicana that has asked the rest of the Anglican Communion to pay the steep price of breaking down Anglican Order worldwide just to save Anglican Faith in America. Yet it is American Ecclesia Anglicana that needs Anglican Order the least, and may not be able to appreciate the true cost many a province will pay for this great loss. Cognitively, I blame it all on a generational gap — that we have a generation for whom the values of laying down one’s “rights” for the other are fully beyond the cognitive horizon. This generation just cannot see it, no matter how much information is presented.

There is hope (there is always hope), that it will take the next decade for all the various pieces of Anglican Order to settle so that a new structure can be reconstituted in some form. It will also take that time period for many of the players that have been at the forefront of this fragmentation to retire from active ministry and thereby effect some change in the high levels of cathetic investment in the current state of intransigency. But a decade in a time of economic globalization is equivalent to a century during colonialism, and the impact of Anglican Order to mediate alternative terms and conditions of the rapacious ethics of globalization will be lost for millions. And that is the cost the rest of the Anglican Communion will have to pay for trying, and failing, to save Anglican Faith in America at the end of the day. Cognitively speaking, if colonialism was like a lion, a predator that devoured the globe economically but left in place global Anglican Faith and Order that delivered the gospel for millions, globalization is like an African Hyena. It is a different predator animal altogether- more rapacious. Let me explain. A lion usually kills its prey before it starts to feed on it. A hyena has no compunction about such niceties. Hyenas just start feeding while the prey is still alive. And economic globalization is one huge, hairy starving hungry hyena for those of us in Global South Anglicana.

An African proverb from my tribe says Empisi y’owanyu ekurya nekurundarunda -loosely translated to mean, “the hyena from your home village will eat you without scattering your bones too far, perchance your family might have a piece of you left to bury.” What we have lost is the unique infrastructure of global Anglican Order that would have effectively carried the new bold initiatives enshrined in the idea of the Global South Economic Empowerment Fund, which in turn would have rightly mediated those awesome Millennium Development Goals in our contexts, in a process that promised to us a new history of negotiating different (better) terms of engagement for us in the globalization dynamic. Our great Anglican Faith notwithstanding, globalization for us in the Global South, without Anglican Order to deliver the prophetic ethics of Anglican Faith, will be that other strange hyena from another village that will scatter our bones to the four winds. Sadly, this reality it also beyond the cognitive horizon of many in American Anglicanism who will continue to safely live off the benefits of their legal base, oblivious to the actual price paid by the rest of us for the breakdown of Anglican Order. As Winston Churchill put it, “Never was jeopardized so much for so many by so few for so little.”

And as the MasterCard commercial put it, “some things may cost so much by price, but some other things are priceless”. And as Anglicans facing Christian witness in the 21st Century, we have missed this point. The words of St. Paul to the Romans provide a fitting end to this essay:

Personally, I’ve been completely satisfied with who you are and what you are doing. You seem to me to be well-motivated and well-instructed, quite capable of guiding and advising one another. So, my dear friends, don’t take my rather bold and blunt language as criticism. It’s not criticism. I’m simply underlining how very much I need your help in carrying out this highly focused assignment God gave me, this priestly and gospel work of serving the spiritual needs of the non-Jewish outsiders so they can be presented as an acceptable offering to God, made whole and holy by God’s Holy Spirit. Looking back over what has been accomplished and what I have observed, I must say I am most pleased-in the context of Jesus, I’d even say proud, but only in that context. I have no interest in giving you a chatty account of my adventures, only the wondrously powerful and transformingly present words and deeds of Christ in me that triggered a believing response among the outsiders. In such ways I have trailblazed a preaching of the Message of Jesus all the way from Jerusalem far into northwestern Greece. This has all been pioneer work, bringing the Message only into those places where Jesus was not yet known and worshiped. My text has been,
Those who were never told of him-
they’ll see him!
Those who’ve never heard of him-
they’ll get the message!
Romans 15: 14-21 The Message

Read it all.

After centuries of rather tense coexistence, serious trouble developed in the last half-century. North American liberal Anglicans proved to be adept at church politics, gained control of the church hierarchy, and promoted a steady stream of theological innovations that assaulted the core beliefs of the conservatives.

Bishop Ingham, for example, has suggested that we should “stop thinking of ourselves as created beings” and stop thinking of Easter as “something understandable.” Perhaps not coincidentally, Anglican membership has declined steadily in North America.

In contrast, the dominantly conservative “Global South” Anglican churches have been growing explosively. More than two-thirds of all Anglicans now come from Africa, Asia or South America. And they are now tasked with mediating the divorce of the North American church.

Can we assign blame in this ecclesiastical divorce? Was one of the parties “unfaithful” (pun unavoidable)? Liberal Anglican spokesman Neale Adams summarizes the liberal vision as: “a big-tent church . . . open to a wide variety of theologies, and we think that’s good.” To my ear, this is a bit like the cheating husband saying, “Ours is an open relationship, embracing a wide variety of extra-marital affairs.”

The liberals seem to be genuinely astonished that anyone would have a problem with this — saying, in effect, “You can teach that Jesus rose from the dead, if you like, but don’t hassle us if we teach that he didn’t.”

Read it all.

3. Regarding the contravening of agreements by interventions:

“In the Dar es Salaam communiqué we said, “Furthermore, those Primates who have undertaken interventions do not feel that it is right to end those interventions until it becomes clear that sufficient provision has been made for the life of those persons.”

On the other hand the bishop of New Westminster within the ACOC a few hours after the appearance of the Primates’ letter from Brazil in 2003 went ahead with the very action the letter had pleaded should not be taken. It also went against the Bible and the consensus of 2000 years of Christianity.

The implication of this violation and the resulting crisis was ignored.

Since then there have been egregious examples in clear rejection of Lambeth 1 10, Windsor and the requests of the Communion leadership. Once again nothing has been said even though this has meant the tearing apart of the Anglican Communion and an exodus from the church.

Now suddenly those who seek to take care of those who side with historic, biblical Christianity and the Anglican Communion are accused of the very lapse that has produced the crisis.

Is it possible in the real world to use the very agreements that one is contravening to protect oneself”.

Read it all (note it is apended at the bottom of the first letter).

To our Dear Canadian Brothers and Sisters in Christ.

We have heard of the recent decision and willingness of Archbishop Gregory Venables and the Province of the Southern Cone to provide a safe haven and Communion connection for those biblically faithful Canadian Anglicans who wish to be recognized as “in full Communion with the Church of England throughout the world”.

We heartily endorse the actions of the Province of the Southern Cone and wish to send our greetings and support for those members of the Anglican Network in Canada who wish to avail themselves of that Communion Connection. We assure you that we will recognize those members as in full communion with us and our Provinces.

It is clear that the Anglican Church of Canada’s actions have contributed to the “tear in the fabric of the Communion at its deepest level”. Many of our Provinces have declared broken or impaired communion with the Province of Canada.

Read it all.

One of the largest provinces in the Anglican Church has voted to “extend its jurisdiction” to cover the whole of the US.

The decision marks the formal start of a “realignment” of the Anglican Communion in the row over gays and could help stave off actual schism.

The province of the Southern Cone, which includes Argentina, Peru and Chile and is headed by expatriate British Bishop Greg Venables, is offering itself as a “safe haven” for traditionalist US dioceses that wish to secede over gays.

The plan will allow disaffected US dioceses to leave the oversight of The Episcopal Church Primat Bishop Katharine Jefferts Schori but to remain within the body of the Anglican Communion and in communion with the Archbishop of Canterbury.

According to well-informed insiders, Dr Rowan Williams, while opposed to separatist solutions to the Anglican crisis, has described the plan of Bishop Venables as a “sensible way forward.”

Read it all and also see the entry on her blog here which includes this:

The Archbishop of Canterbury’s recent letter to John Howe was apparently one of the documents which encouraged Southern Cone bishops to take this path of extending provincial jurisdiction to the US.

In keeping with laudable and true Catholic tradition, Rowan made it clear in the letter that diocesan autonomy is paramount. The Southern Cone solution also offers a means of maintaining unity while allowing a degree of separation within that unity. But it does demand a new frame of mind from archbishops and bishops, one that permits a new form of structure, with extra-geographical boundaries. This will be resisted, for reasons of ecclesiological tradition. But I do have to ask, if doctrine can be changed unilaterally, why not structure? It seems to me the latter is and should be the lesser ‘sin’, as sin it will certainly be deemed by some to be.

I have it on impeccable authority that Rowan’s response to Bishop Greg, while not exactly falling over himself with joy, was that this was a ‘sensible way forward’. Bishop Greg discussed it briefly with the Archbishop in London in September, I understand, but Greg himself declined to tell me what the Archbishop said.

Bishop Venables told The Living Church the offer of a provincial home for traditionalist American dioceses merely recognized the existing splits within the church. He said the Southern Cone was not precipitating a crisis or invading The Episcopal Church, but was offering a safe haven within the Anglican Communion for those wishing to flee.

By a supermajority, delegates to the Valparaíso synod voted to permit traditionalist North American dioceses to affiliate with the province. The vote goes a step beyond Bishop Venables’ intervention in Brazil, and marks a major shift in the ecclesial structures of the Anglican Communion.

In 2005, Bishop Venables extended his personal primatial oversight to Bishop Robinson Cavalcanti and 40 priests of the Diocese of Recife after they had been deposed by the Brazilian church for contumacy.

Read it all.

Take a look.

The worldwide Anglican Church suffered a dramatic new split last night when a leading conservative archbishop approved plans to adopt breakaway American dioceses, the Daily Telegraph has learned.

Archbishop Gregory Venables is to allow conservative dioceses that are defecting from the pro-gay American branch of Anglicanism to affiliate with his South American province thousands of miles away.

The unprecedented realignment will rock the 70 million-strong worldwide Church and escalate the bitter civil war over gay clergy that is tearing it apart.

Read it all.

6. It is clear to us that the House of Bishops of The Episcopal Church (TEC) has not given an unequivocal response to the requests of the Primates at Dar es Salaam. Therefore we affirm the conclusion that the Council of Anglican Provinces in Africa (CAPA) has reached in the communiqué of their meeting in Mauritius in October 2007 that “a change in direction from our current trajectory is urgently needed” because “we want unity but not unity at any expense”.

7. In view of our desire to move forward:

7.1 We call for an urgent meeting of the Primates to receive and conclude the draft Anglican Covenant and to determine how the Communion should move forward;

7.2 We urge that the proposed Lambeth Conference 2008 be postponed to a later date when bishops of all the provinces in the Communion can participate in a spirit of true collegiality and unity in the faith;

7.3 We request the Steering Committee to start preparations for the 4th Encounter of the Global South in 2008;

7.4 We receive with thanks the report of the Economic Empowerment Consultation in Accra, Ghana, in September 2007, and encourage the Task Force to continue to develop programmes to help our churches to be increasingly self-supporting;

7.5 We commend the work of the Theological Education and Formation Task Force, especially the drafting of the Anglican Catechism in Outline (ACIO), and urge our dioceses to make it available to all strata of leadership in preparation for its formal adoption in the first quarter of 2008;

7.6 We call upon bishops of the Global South and the Anglican Communion to write to their churches to explain the current situation and ask them to pray for the Communion at this crucial time which would lead to reformation and transformation.

Read it all.

8. We are greatly encouraged by the way the Church in China has established itself as a national institution based on the Three Self Principle as the touchstone of emancipation from the sociopolitical constraints of the past. We appreciate the expressed intent of the church leadership in China to take responsibility for the theological, missional, structural and economic development of the Church. This is also what we seek to accomplish through the work of our Theological Education and Formation and Economic Empowerment tracks.
9. In particular, we commend the work of Theological Education and Formation Taskforce for the draft catechism that they have produced. Not only do we believe the Anglican Catechism in Outline (ACIO) will be a blessing to churches in the Anglican Communion, we also hope it will become an area of on-going theological collaboration with the Church in China.
10. In the same way, we are inspired by the way the nation and people of China have been transformed in the past thirty years through shared hard work and determined commitment to social and economic development. We in the Global South can learn from that and work towards economic self-empowerment, as we seek the welfare of our respective societies.
11. We share the same commitment with the Chinese Church to biblical ethics and morality as well as the call to live out the Gospel in serving the needy while faithfully proclaiming the Word of God. This is truly an authentic expression of the one, holy, catholic and apostolic church of Jesus Christ living out its prophetic and priestly role in secular society.

Read it all.

Until recently, fragmentation seemed to be the strategy du jour of traditionalists in the current Anglican crisis. This crisis was precipitated by the decision of the Episcopal Church to consecrate a divorced non-celibate gay man as the Episcopal bishop of New Hampshire and to allow the blessing of same-sex unions. A minority of Episcopalians in the U.S. and a majority of Anglicans worldwide disagreed strongly with this decision and set about to scupper it.

Offshore Anglican archbishops, mainly in Africa, came to the rescue of American traditionalists by offering membership in their own traditionalist provinces. It seemed like an almost perfect solution for American conservatives. Africans provided them with new missionary bishops to oversee their congregations in the United States, while providing a way for former Episcopalians to remain (more or less) in unbroken communion with the archbishop of Canterbury.

But therein lies the rub. The problem was not that American traditionalists lacked friends overseas but rather that they seemed to have far too many of them, including sympathetic archbishops from Bolivia and Singapore. By August, conservatives could choose between missionary bishops from Nigeria, Rwanda, Uganda and Kenya — and many of them did. Once again an Anglican dissenting group seemed headed toward fragmentation and diminished influence.

That is, until Sept. 27-28, when Anglican conservatives made a move toward greater unity among themselves. Bishops and bishops-elect from the Episcopal Church, the Reformed Episcopal Church, the Anglican Mission in America, the Anglican Province of America, the Convocation of Anglicans in North America, the Anglican Network in Canada, as well as missionary bishops from Uganda and Kenya met in Pittsburgh as a Common Cause College of Bishops.

According to a joint statement, the bishops “repented” of the divisions that had existed among them and vowed to meet every six months as a continuing College of Bishops. Their primary agenda was to unite as soon as possible the divided Anglican groups of which they were representatives into one undivided church. Toward that end the participating bishops agreed to share clergy across the lines that still separated them.

Among the supporters in principle of this agreement were several dissenting bishops of the Episcopal Church, who proposed to bring their dioceses with them, including (one assumes) titles to church property. The dioceses present were Pittsburgh, Fort Worth, Quincy, Western Kansas, Springfield and Albany.

Read it all.

The U.S. Episcopal Church has been estranged from parts of the global Anglican church since a church in New Hampshire consecrated a gay bishop. The controversy has abated somewhat, but many in the church now worry about another potential divide. Depending on your point of view, African bishops are either stealing American worshippers ”” or rescuing them.

Just as Western missionaries spread the Christian message to Africa, African and other Anglican leaders are staking claims in the United States.

In the past two years, there’s been a flurry of reverse colonization as archbishops from Nigeria, Uganda, Kenya, Rwanda, Bolivia and Singapore have taken conservative Episcopal churches under their wings.

Listen to it all. Two factual goofs to note. Jim Naughton works for the (Episcopal) Diocese of Washington, not the archdiocese. And, the second largest denomination in the world is the Orthodox Church; Anglicanism is often ranked third–KSH.

COUNCIL OF ANGLICAN PROVINCES IN AFRICA ”“ CAPA
COUNSEIL DES PROVINCES ANGLICANES D’AFRIQUE

A Statement from the Most Rev’d Ian Ernest,
Bishop of Mauritius, Archbishop of the Indian Ocean,
Chairman of CAPA
5th October 2007

Dear Brothers and Sisters in Christ:

I write to you as the newly elected Chairman of CAPA with profound gratitude for the trust shown in me by my brother and sister delegates and also with the sure conviction that I can only serve in this role with the grace of our Lord Jesus Christ, the mercy of God our Heavenly Father and the power of the Holy Spirit.

We have just completed the CAPA Council Meeting for 2007 with the theme “CALLED TO A LIFE OF FAITHFULNESS” and this, I believe, will be an appropriate theme for my service among you. I do not bring long years of experience nor the resources of a large Province but what I do bring is a confidence in Jesus Christ who has been my Lord, Savior and Friend since childhood. My family members have all been faithful Anglicans for generations and we know what it is to live by His grace and have seen His hand at work in our lives.

I also bring the experience of living in Mauritius, a multi-cultural and multi-religious society that is an example to the world as we live together with a sense of mutual respect and acceptance. I have also seen God’s hand at work in the Province of the Indian Ocean as we have confronted enormous challenges both environmental and cultural and yet continue to grow in numbers and faithfulness. My hope is that I will be able to bring this experience to the challenges that confront the various provinces of beloved Communion at this time.

I take the work of reconciliation very seriously and believe that reconciling people to God and to one another is our apostolic call; but the unity that we seek must never be at the expense of the truth of the Holy Scriptures that is the bedrock of our faith. I also know that nothing can be accomplished that is not rooted in prayer and so I call on all believers to pray for the people, clergy and bishops of the Provinces of CAPA, the work to which we have all been called and the leadership of the Anglican Communion.

Be assured of my prayers and commitment, by the grace of God, to live a life of faithfulness among you.

With every blessing,

+Ian Mauritius

To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy ”” to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (Jude 1:24,25)

The Communiqué
CAPA Primates’ Meeting in Mauritius
5th October 2007

We, the Primates of the Council of Anglican Provinces of Africa (CAPA) meeting 3rd to 5th October in Mauritius, Province of the Indian Ocean, issue this Communiqué from our meeting:

Grace and peace to you from God our Father and the Lord Jesus Christ our one and only Saviour.

1. We have been greatly encouraged by our time together with the CAPA Council that has just completed its General Meeting. A separate Communiqué has been issued from these proceedings and we give thanks to God for the dedication of each of the delegates and the many signs of God’s blessing throughout our various provinces.

2. At the conclusion of that meeting we conducted elections for the CAPA leadership team and are pleased to announce that the Most Rev’d Ian Ernest, Bishop of Mauritius and Archbishop of the Province of the Indian Ocean was elected to serve as Chairman with the Most Rev’d Emmanuel Kolini, Bishop of the Diocese of Kigali and Archbishop of the Episcopal Church of Rwanda, elected to serve as Vice-Chairman. We are grateful for their courageous leadership and look forward to the work of CAPA going from strength to strength.

3. We are, however, aware that we live and serve within the context of the wider Anglican Communion and acknowledge that we are profoundly concerned by the current impasse that confronts us. We have spent the last ten years in a series of meetings, issuing numerous communiqués, setting deadlines and yet we have made little progress. As was clearly articulated by our brother bishop, the Most Rev’d Mouneer Anis, Presiding Bishop of the Episcopal/Anglican Province of Jerusalem and the Middle East when he addressed the House of Bishops of The Episcopal Church (TEC), “we want unity but not unity at any expense.” We have observed that his call for clarity in response to the Dar es Salaam recommendations and his appeal to them to turn back from their current path or acknowledge that TEC has chosen to walk a different way from the rest of the Anglican Communion was ignored. We believe, therefore, that a change of direction from our current trajectory is urgently needed.

4. While meeting in Mauritius we received a copy of the report of the Joint Standing Committee (JSC) of the Primates and the Anglican Consultative Council. On first reading we find it to be unsatisfactory. The assurances made are without credibility and its preparation is severely compromised by numerous conflicts of interest. The report itself appears to be a determined effort to find a way for the full inclusion of The Episcopal Church with no attempt at discipline or change from their prior position.

5. We are convinced that what is at stake in this crisis is the very nature of Anglicanism ”“ to understand it simply in terms of the need for greater inclusivity in the face of changing sexual ethics is a grave mistake. It is not just about sexuality but also about the nature of Christ, the truth of the Gospel and the authority of the Bible. We see a trend that seems to ignore the careful balance of reformed catholicity and missionary endeavor that is our true heritage and replace it with a religion of cultural conformity that offers no transforming power and no eternal hope.

6. In our considered opinion, however, there is a possible way forward. The Anglican Communion Covenant is the one way for us to uphold our common heritage of faith while at the same time holding each one of us accountable to those teachings that have defined our life together and also guide us into the future. We therefore propose the following actions:

a. Call a special session of the Primates Meeting. We believe that meeting together is essential if we are prayerfully to allow the Holy Spirit to work through our interactions and bring us to a common mind. We would need to:
i. Review the actual response made by The Episcopal Church ”“ both their words and their actions.
ii. Finalize the Covenant proposal and set a timetable for ratification by individual provinces.

b. Postpone current plans for the Lambeth Conference. We recognize that such an action will be costly, however, we believe that the alternative ”“ a divided conference with several provinces unable to participate and hundreds of bishops absent would be much more costly to our life and witness. It would bring an end to the Communion, as we know it. Postponement will accomplish the following:
i. Allow the current tensions to subside and leave room for the hard work of reconciliation that must be done.
ii. Ensure that those invited to the Lambeth Conference have already endorsed the Covenant and so can come together as witness to our common faith.

7. We make these proposals in good faith believing that they provide an opportunity for us to reunite the Communion consistent with our common heritage and give us a way forward. We also stand ready to work with the various instruments of the Communion to ensure their success.

8. We are very much aware of the plight of faithful Anglicans in North America during these difficult times. We assure them of our prayers, support and full recognition until the underlying concerns are fully resolved.

9. While these current difficulties are challenging for all concerned we do not lose heart because we know that the One we serve is faithful. During our time together we have heard numerous testimonies of God’s faithfulness in the face of enormous difficulties and we are confident that we will find a way forward that will bring honour to His Name.

10. We recognize the fellowship and participation of the following Archbishops who have announced their retirement: the Most Rev’d Bernard Malango, The Church of the Province of Central Africa, the Most Rev’d Most Rev’d Njongonkulu Ndungane, Anglican Church of Southern Africa, the Most Rev’d Donald Mtetemela, Anglican Church of Tanzania. We also give thanks to God for the dedicated leadership of our outgoing chairman, the Most Rev’d Peter J. Akinola, Church of Nigeria (Anglican Communion).

11. Finally, we acknowledge with grateful thanksgiving the hospitality of the Most Rev’d Ian Ernest and the opportunity to pay courtesy calls on the President of the Republic of Mauritius, Sir Aneerood Jugnauth, and the Prime Minister, the Honourable Dr Navinchandra Ramgoolam.

To Him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy ”” to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen

Council of Anglican Provinces in Africa
Tenth CAPA Council Meeting
Mauritius, Indian Ocean, October 2007
Communiqué

1. We, delegates of the Council of Anglican Provinces in Africa, gathered at Hotel El Monaco, Quatre Bornes, Mauritius between the 2nd and 5th October 2007 for the tenth meeting of the Council under the chairmanship of the Most Rev’d Peter J. Akinola. We represent eleven of the twelve Provinces of CAPA* as laity, clergy, bishops and archbishops and we issue this Communiqué from our meeting.

2. We have gathered in Mauritius, a delightful republic that is a bright light of hope for all developing nations after its years as a colonial territory of Great Britain. Mauritius is a diverse multi-ethnic society, with a stable democracy, regular free elections, a positive human rights record and a growing economy that has won world-wide recognition. We have come here to join with our sisters and brothers of the Province of the Indian Ocean to give thanks for their faithfulness as we all bear witness to the Gospel of Jesus Christ that is the only hope for eternal transformation.

3. We are extremely grateful for the warm welcome shown to us by the Primate of the Indian Ocean and Bishop of Mauritius, the Most Reverend Ian Ernest, the Acting General Secretary, the Most Rev’d Benjamin Nzimbi, the Provincial Secretary, the Rev’d Samatiana Johnson, and the local support team. We are thankful for the gracious hospitality shown to us by the Prime Minister of Mauritius, the Honourable Dr Navinchandra Ramgoolam, the Acting Prime Minister, the Honourable Dr. Rashid Beebeejaun, and the Mayor of Quatre Bornes, Her Worship Regina Maudar. We were also pleased to be able to welcome the Archbishop of York, the Most Rev’d John Sentamu, for part of the meeting.

4. We recognize that not every nation in Africa is blessed with such an open and stable government and a helpful economic environment, but we do rejoice in the encouraging signs that have been shared with us. For example, after years of devastating war there are glimmers of hope in Democratic Republic of the Congo and the now vibrant economies of Kenya and Ghana have recently drawn plaudits from the World Bank.

5. We have met as representatives of the fastest growing part of our beloved Communion and those of us gathered account for more than 37 million Anglicans. We believe that we have “come of age”. We, who were once regarded as disobedient to God, are now compelled by the Gospel to declare the Good News of God’s liberating love to all those who live in disobedience to God’s Word.

6. We have come together recognizing the rich history of the African Church and the gift of faith that it has long given to the world. We are reminded of the saints, fathers and martyrs of the early church such as Augustine of Hippo, Tertullian, Cyprian and Perpetua of Carthage, and Athanasius and Clement of Alexandria; and more recent young martyrs of the Continent.

7. We have been distressed by the reports of the suffering and devastation that has occurred in both East, Central and West Africa as a result of recent environmental crises including both drought and floods. We were also disturbed by accounts of the military oppression in Myanmar, political oppression in Zimbabwe and by the conflict between Muslims and Christians in Darfur, Sudan. We are, however, encouraged by the response from the local churches and wider world community. We are praying that all those affected will quickly receive the practical aid that is so sorely needed and the abiding comfort of God’s Holy Spirit.

8. The theme of our meeting was “CALLED TO A LIFE OF FAITHFULNESS” and in his Opening Address, Archbishop Akinola challenged all present to see the importance of our faithfulness to God’s call as it applies to obedience to all of God’s commands, stewardship of all of God’s gifts and mission to all of God’s people. Failure in any one of these areas leaves the church impotent to take on the enormous challenges of today.

9. We were especially reminded of the need for obedience and faithful living when we received the report on our work with the HIV/AIDS pandemic. We were encouraged by the good progress made by the CAPA office in Nairobi but the disturbing growth in the numbers and classes of new infections reminded us that the battle is far from over. This is especially true for many women in Africa who find themselves increasingly vulnerable to sexual oppression and abuse. We believe that as a faith community, in addition to our ongoing care for those living with HIV/AIDS, we must issue a renewed call to prevention through abstinence and faithfulness ”“ with particular focus on the men of our communities. We also call on the UN and the Governments of the G8 nations to fulfill their commitments so that the suffering of our most vulnerable sisters and brothers can be alleviated.

10. The acting General Secretary, Archbishop Nzimbi, challenged us to demonstrate faithfulness in all aspects of financial stewardship throughout our various provinces and especially in our financial support of CAPA. There was unanimous conviction that all provinces presently in arrears will fulfill their commitments by the end of 2007. We were also reminded that the number of people living in abject poverty within our provinces continues to grow and is a devastating indictment of poor governance in a continent that has been blessed by God with remarkable resources. We were encouraged by the report of the Global South Economic Empowerment Consultation (see end note ) recently concluded in Accra, Ghana. We support its recommendations, especially in the call for the recruitment of an Economic Empowerment officer in each of our provinces.

11. Faithfulness in mission is at the heart of our call to be disciples of Jesus Christ. We were blessed by the reports of continued growth in mission throughout many of our provinces. We are, however, very much aware of the truth of the saying that “the church is always one generation away from extinction”. We urge all churches to reach out to and disciple the youth of our Provinces so that they are empowered to stand against the false promises of materialism that bombard their minds, become mature disciples of Christ and take their full part in the future mission of our church.

12. While we have spent the majority of our time focused on the CALL TO A LIFE OF FAITHFULNESS within our own Continent we have been unable to ignore the current crisis in our Communion. The situation is summarized well in “The Road to Lambeth” the report commissioned by the CAPA Primates, and is noted below . We are united in our conviction that the Lord of the Church is calling upon Africa once again to contend for the “faith once and for all delivered to the saints.”

13. We concluded our meeting with a special service for the inauguration of the DORCAS Activity Center at St. Thomas Church, Beau Bassin ”“ an outreach ministry to the underprivileged of the surrounding community. It was a joyful celebration and a reminder that in the middle of all of our struggles God is at work renewing his Church ”“ especially at the local level.

14. We recognize that in the few days that we have shared together we have only been given a glimpse of all that God is doing but it is enough to fill us with hope in God’s love, God’s power and God’s faithfulness. We are grateful for the dedication and commitment shown by the CAPA leadership team over these past four years and look forward to God’s continued blessing in the coming years.

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen. (Eph. 3:20,21)

* Provinces Represented:

Burundi, Central Africa, Congo, Indian Ocean, Kenya, Nigeria, Rwanda, Southern Africa, Tanzania, Uganda, and West Africa.

As Bishops from the African Anglican churches meet in Mauritius over the next few days we recognise that they have serious and pressing issues to address such as evangelism, poverty, disease and injustice. We pray that God would prosper their efforts to proclaim Christ in Africa and elsewhere, and to transform society for His glory.

We know that many of them are disturbed by the apparent fixation of some in the western churches with promoting homosexual practice and changing the church’s traditional teaching based on Scripture. Yet we hope and pray that out of concern for their brother and sister Anglicans around the world they will find time to do the following:

Read it all.

Given the pain the Communion has experienced, a repeated call for active listening process, though Windsor-compliant, is foolhardy as it will tear dioceses and Provinces apart (thus Church of England Synod’s refusal to table the issue), let alone Lambeth Conference. I don’t disagree with the need. But time needs to be given for the tear to heal and it is pastoral and leadership madness to deal with this divisive issues after all the pain it has caused and will cause if it remains in the forefront of how the Communion relate together. TEC HOB’s requests for this underlines their determination to ”˜converse to convert’ and remain actively in the communion processes to convince the rest of then world that their actions are right and ”˜prophetic.’ It is a bizarre reaction to the crisis they have caused.

The fabric remain as torn as it did in 2003. Unless some HOB bishops has the leadership guts to lead TEC out of her current direction, fudging the issues will only continue the pain and division in the Communion. It is best that those who are determine to pursue the 2003 action indicate clearly their desire to ”˜walk apart’ so that the rest of the Communion can move on with her life and core business. Perhaps the Covenant can do the work to mend the net and for TEC to return via that channel. This will truly ”˜save the Communion’, a phrase that has been bandid around but it is obvious that most seem concern to ”˜save TEC’ and help her keep her status as an official member of the Communion.

Read it all.

Baby Blue has the goods. Must reading. Here’s an excerpt. Wow.

…My friends, you may believe you have discovered a very difficult truth from that of the majority in the Anglican Communion. It not just about sexuality, but about your views of Christ, the Gospel and the authority of the Bible. Please forgive me when I relay that some say you are a different church, others even think that you are a different religion.

I understand that it is difficult for you in your context to accept the standard teaching of the Anglican Communion. This is why you refused to accept Lambeth Conference Resolution 1.10. You also ignored all the warnings of the Primates in 2003, 2004, and 2005. Your response to the Windsor Report is seen by the Primates as not clear. You cannot say you value being a member of the Anglican Communion while you ignore the interdependence of the member churches. The interdependence is what differentiates us from the other congregational churches. I would like to remind you and myself with the famous resolution 49 of the Lambeth Conference of 1930 which declares “the Anglican Communion is a fellowship of churches that … are bound together not be a central legislative and executive authority, but by mutual loyalty sustained through the common counsel of the bishops in conference.” With respect, I have to say that those who would prefer to speak of laws and procedures, constitutions and canons, committees and process: you are missing the point! It is our mutual loyalty and fellowship, submitting to one another in the common cause of Jesus Christ that makes us of one Church on faith and one Lord.

It is clear that your actions have resulted in one of the most difficult disputes in the Communion in our generation. You may see them as not core doctrinal issues. Many like me see the opposite but the thing that we cannot ignore is that these issues are divisive and have created a lot of undesired consequences and reactions. For the first time in centuries, the fabric of our Communion is torn. Our energies have been drained and our resources are lost; and it is difficult for both of us to continue like this.

My friends, if you really believe that the truth revealed to you is different from that shown to the rest of the Communion, then you need to uphold that claim with boldness even at the risk of losing unity. If you think it is right and necessary to ordain and consecrate practicing homosexuals and that you should bless same sex partnerships or even marriages, you should be true to what you believe is right and accept the consequences.

However, if you appreciate being members of the global Anglican family, then you have to walk along side the members of your family. Those who say that it is important to stay together around the table, to listen to each other and to continue our dialogue over the difficult issues that are facing us are wise. We wholeheartedly agree with this, but staying around the table requires that you should not take actions that are contrary to the standard position (Lambeth 1:10) of the rest of the Communion.

Full text here.

Mary says there is “more coming” and Matt+ is also blogging this for Stand Firm. Awesome.

Here’s the link for Matt’s post at Stand Firm: http://www.standfirminfaith.com/index.php/site/article/6132/

And because of the pressure of modern communication, especially e-mail, the ancient virtues of careful discrimination and godly patience have been made nearly impossible to exercise. At the same time the internal recognition by the African Provinces that their position has been totally reversed from being the subjects of colonialism to calling the tune in the Global Anglican Family has caused a kind of irrational euphoria to arise in their midst and cause them to take actions that they may regret down the line.

Thus though Lambeth Conference 2008 (the chief Instrument of Unity of the Anglican Communion) is not far away there is not the readiness amongst the seceders in North America or by their friends abroad to restrain actions until that date””in fact there is not the readiness on the part of four African Provinces to wait even until September 30, 2007, when TEC Bishops are required by the Primates’ Meeting to come clean on where they stand and will stand.

There were all kinds of other possible ways of caring for the seceders from TEC and ACC by overseas bishops as we all waited patiently for Lambeth 2008, after which there could have been if necessary concerted action. Though TEC and ACC have behaved badly and continue to do so, the exercise of Christian virtue by the displaced and the seceders could have been increased by the abundant grace of God in this crisis. Perseverance and patience (see Romans 5:1ff) could have been in place in the relatively short wait until Lambeth 2008””and as long afterward as necessary to set in motion healing and edifying actions and institutions.

It is much easier to destroy a house than built a new one; it is much easier to consecrate bishops and send them into the vast territory of the USA and Canada than it is, in a couple of years time, to bring them all together into unity in a new province””unity together with former bishops of TEC, of REC, of APA, of the Canadian Church and of various Continuing Anglican Groups.

It is possible””in fact likely if we take the history of religion in the USA as a guide””that we are now witnessing the permanent multiplication of Anglican jurisdictions in North America, adding to those caused by the schisms of 1873 and 1977 (the REC and the variety of Continuing Anglican Churches).

This is extremely sad and brings grief and sorrow to genuine Anglican hearts. It seems as though the whole Anglican Way has been blown apart not only by the infidelity of leaders in TEC & ACC but also by the excessive zeal of African Provinces.

Read it all.

Which way will Rowan jump? With just a fortnight to go before the crucial meeting of the Episcopal House of Bishops in New Orleans, that question is becoming ever more pressing. But the answer remains frustratingly elusive. Few believe that the American bishops are willing or able to deliver the moratoriums asked for in the Dar Es Salaam communiqué.

But what will Dr Williams do about it? The tactics displayed by Lambeth Palace and the Anglican Communion Office in recent months have done little to dissipate the clouds of confusion. The messages coming out have been mixed, to say the least. On the one hand, sources close to the Archbishop are insisting that he is committed to following through the Dar Es Salaam communiqué when he flies out for talks with the American bishops during the first two days of their meeting. But how strictly will he insist on its terms?

Even if the American bishops overcome their initial huffiness at being asked to respond at all, and that is not certain, it is difficult to see how they could come up with a response that is both adequate and credible. The liberal tide seems to be running just too strongly. Too many of the American bishops have pledged their allegiance to the pro-gay camp. A lesbian is on the shortlist to be elected as the next bishop of Chicago; Gene Robinson has given the go ahead for clergy in the New Hampshire diocese to conduct same-sex blessings; at least two dioceses are developing official blessing rites. Moreover, the American bishops have already resoundingly rejected the primates’ scheme for pastoral oversight for American conservatives. The Episcopal Church’s Presiding Bishop Jefferts Schori is understood to be preparing yet another version that may well prove acceptable to her liberal colleagues, but is highly unlikely to pass muster with the conservatives.

It also appears that there is little room for manoeuvre. Dr Williams himself, in a press conference following the eleventh hour agreement of the communiqué at the primates’ meeting in Tanzania, said it would be ”˜difficult’ if the Americans failed to follow its exact wording. So, if the Americans do fail to respond adequately in New Orleans, it would seem that Rowan will have little choice but to carry out the implicit threat in the communiqué and withdraw their invitations to Lambeth. Or does it?

The conservatives remain far from confident that this will be the case. There is a growing concern among them that the Archbishop of Canterbury will yet again attempt to play for time by forging another tortuously ambiguous compromise. At last week’s consecrations in Kenya and Uganda, at which 10 provinces were represented and eight primates attended in person ”” a sign that the core group of Global South hardliners may be larger than some believe ”” all these fears were expressed.

Doubts first began emerging when Lambeth Palace unexpectedly issued invitations in June to all but a handful of bishops for next year’s Lambeth Conference. Not only had Rowan invited nearly everyone”” albeit with caveats ”” but he had done so without consultation. Liberals saw this as a sign that Dr Williams had finally jumped into their camp, and was determined to keep the Americans in the Church even if this meant losing Africans and Asians. In contrast, many conservative primates, including those regarded as relatively moderate such as the Primate of the West Indies, Archbishop Drexel Gomez, were dismayed at the lack of consultation. Some also fear that Dr Williams, having issued the invitations, will find it psychologically difficult to withdraw them from liberal American bishops even if they fail to come up to the mark in New Orleans.

There has also been confusion about the role of Canon Kenneth Kearon, the secretary general of the Anglican Communion, who appears to have been exercising a growing influence in the absence of Dr Williams on study leave. Conservatives suspect that Canon Kearon, with his experiences of the peace process in Northern Ireland, has reinforced Dr Williams’ natural tendency to believe that the crisis can be resolved peacefully if only all the parties can be kept talking long enough.

The hardcore of conservatives, however, want a resolution and they want it now. A number of them are poised to split if nothing clear happens in the wake of New Orlea ns, and the recent consecrations in Africa are a preparatory step for a fully fledged parallel Church if it proves necessary. They have not been reassured by Lambeth Palace’s seeming reluctance to call another meeting of all the primates to make a judgment about the outcome of New Orleans.

Dr Williams has said in the past that he will be guided by his fellow primates about how to proceed, but there has been little indication as yet as to how this will be done. Global South primates believe that only a full primates meeting will suffice, even though Dr Williams will be accompanied to New Orleans by members of the primates’ standing committee.

Aides to Dr Williams are, however, less convinced of the need for another costly and precipitous summit, and may try to pursue other means of taking soundings. With all these variables up in the air and anxieties swirling like smoke, Dr Williams will not find his return to work this week a comfortable experience.

–Jonathan Petre is the religious correspondent for the Daily Telegraph; this article appears in the September 7, 2007 issue of the Church of England Newspaper, page 24

THE Archbishop of Canterbury Rowan Williams will fly to the United States later this month, where the row over gay bishops is once again threatening to split the worldwide Anglican Church.

The global Anglican movement moved towards the brink of schism when the Episcopal Church ”“ its American arm ”“ consecrated its first openly gay bishop, Gene Robinson, in New Hampshire in 2003.

Most of the church’s members are based in the developing world, where homosexuality is often strongly discouraged and sometimes illegal.

And to fan the flames of the controversy, this week it emerged an openly lesbian Episcopalian priest could become the Bishop of Chicago. The Rev Tracy Lind is among the five nominees for bishop of the Chicago diocese.

Also this week, protests from Africa about gay priests reached a head when two American bishops were appointed to serve conservative US Anglicans ”“ but under the jurisdiction of Kenya.

Read it all.

Stand Firm has posted an excellent report from Hank Steenstra, packed full of details re: yesterday’s consecrations in Nairobi. Of particular interest, the transcripts of statements by bishops Atwood and Murdoch towards the conclusion of the service. Here are a few excerpts, but you really should read the whole thing, says bossy elfgirl!

The liturgy was for the most part a very traditional Anglican service with some Kenyan touches. One was that a bishop-elect is escorted in and out of the cathedral during the service by a bishop on either side who is holding his hand. This was based on the history of martyrs and the fear that prospective bishops might be inclined to run rather than be consecrated. The service included great quantities of glorious music from traditional hymns to anthems by the great cathedral choir to praise music with African melodies and harmonies led by the Praise Band. To capture an event of worship of this length and variety required one to be present to hear, absorb and join in. The Anglican TV recording may help capture the flavor.

Among the assembled throng were nine primates of the Anglican Communion or their representatives. Those personally present included Archbishops Benjamin Nzimbi (Kenya), Henry Orombi (Uganda), Emmanuel Kolini (Rwanda), Gregory Venables (Southern Cone), Drexel Gomez (West Indies), Bernard Malango (Central Africa), Justice Akrofi (West Africa) and Ian Ernest (Indian Ocean). Archbishop Peter Akinola (Nigeria) was represented by Archbishop Nicholas Okoh. Total support but regrets for being unable to attend came from Archbishop Donald Mtetemela (Tanzania), Archbishop Dirokpa Fidele (Congo) and Archbishop Joseph Marona (Sudan).

In addition to this assembly of the major players in the Global South, the following US bishops were present: Bishop Robert Duncan (Pittsburgh), Jack Iker (Fort Worth), Martyn Minns (CANA) and Chuck Murphy (AMiA), plus Bishop Robinson Cavalcanti (Recife) and Bishop Donald Harvey (Canada). There were about 20 Kenyan bishops also present. All of this episcopate presence contributed to a dramatic sense of great importance surrounding the otherwise ordinary church business of consecrating bishops. No one I spoke with knew of any occasion in the history of the Anglican Communion when so many primates were present to lay hands for the consecration of bishops. […]

Comments from Bishop Bill Murdoch included the following:

This is an urgent mission moment. So, who better to lead the way than the ones who still know that the Mission is urgent and the Message is the word of God and the gospel of Christ, and the Price to be paid is everything for the love of Christ and his Cross. Who better to remind us that it is not about us, it is about Jesus, the only Lord, the only name by which men can be saved. Who better than the Kenyans, the Africans, the churches of the Global South, whose blood, sweat and tears, whose smiling eyes shine with the light of souls overflowing with the glory of this great salvation. Who better to tell us? The Mission is urgent.

[…]
[And Bishop Atwood’s remarks included the following]

Second, I owe a great debt to the East African Revival. I bear its mark deep in my heart and spirit. It has provided a profound resonance with my spirit and encouragement for my soul. In it I found a people who have discovered the lengths to which God is willing to go to demonstrate unconditional love”“”“a love so rich and deep it demands response.

I also owe a great debt to many Archbishops who have been mentors and friends. Each has freely shared their redemptive gifts with the church and the world and, thankfully also with me over the years. It is my hope to apply some of what I have learned from them and eventually to become something like them.

I long to have something of the precise theological vision of Drexel Gomez,
the Spirit of Henry Orombi,
the courage of Emmanuel Kolini,
the Gospel passion of Greg Venables,
the clarity of Justice Akrofi,
the servant’s heart of Bernard Malango,
the strength of Peter Akinola (represented today by Archbishop Nicholas Okoh – a great leader in his own right),
the willingness of Bob Duncan,
the humility of Donald Harvey,
the conviction of Ian Ernest, and
the distilled simplicity of Joseph Marona,
and the joy of Fidele Dirokpa.

While these and other friends here have been spiritual fathers and inspirational examples for me, I owe a particular debt to Archbishop Benjamin Nzimbi…

The full text is here. Do read it all!

Revolution in common parlance is an overthrow of the existing order. But when a wheel has completed one revolution, a point on its circumference has returned to its point of origin. And a revolution is a return to the beginning, a restoration.

What we are in the middle of now in the Anglican Communion is not schism or separation, but a revolution. In the last decades, the Communion has been increasingly under the dominance of leadership which is over-influenced by the assumptions of western intellectual culture through the dominant role of the Church of England and ECUSA. People are now saying publicly that this unrepresentative dominance must end.

Archbishop Orombi of Uganda has said “However we come to understand the current crisis in Anglicanism, this much is apparent: The younger churches of Anglican Christianity will shape what it means to be Anglican. The long season of British hegemony is over.

“The reason there is a global Anglicanism today is that Anglicans were compelled by the Word of God to share the gospel throughout the expanding British Empire and beyond. In the absence today of such a convenient infrastructure, the future of the Anglican Communion is found in embracing the key Reformation and evangelical princip les that have had such an impact in Uganda. Without a commitment to the authority of the Word of God, a confidence in a God who acts in the world, and a conviction of the necessity of repentance and of a personal relationship with Jesus Christ, we will be hard-pressed as a communion to revive and advance our apostolic and missionary calling as a church.” [read here]

In other words, the future is to be found in returning to the key Reformation and evangelical principles that are the strength and core of the Anglican expression of Christian faith.

Read it all.

…for the Global South, the saying is true, “once bitten, twice shy.” It must therefore not be a surprise to see the strong reactions from Global South Christians to Western revisionism. There is no doubt the church in the Global South can benefit from Western church aid. But issuance and receipt of such aid must be preceded by lives transformed by the gospel of Jesus Christ. In the absence of this transformation, such aid amounts to the social gospel of salvation by works.

This is what most of the Global South leadership is opposed to. For them, the Bible is either the true and liberating word of God or it is not. For Christians in the Global South, it is déjà vu. It is betrayal all over again. The fact is that once the word of God has been shown, the show-er no longer has control over it. As the prophet Isaiah puts it:

“For as rain and snow come down from heaven, and return not thither, but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth, it shall not return to me empty, but it shall accomplish that which I purposed, and prosper in the thing for which I sent it” (Isaiah 55:10-11).

History informs this issue. The Jewish religious leaders tried in vain to control and contain converts to Christianity. They couldn’t do it. Neither will the Western world. The tide has changed. The Global South has become the focus of Christianity just as it found focus with the gentiles in the Pauline era. Consecrations of bishops by Global South provinces and the planting of new Anglican congregations in America is just the beginning of things to come.

Read it all.

Global South is a term frequently used these days by journalists and bloggers commenting on Anglican Communion issues. It seems at first glance to be a geographical term. But that’s not so. It is really a theological term used by conservative Anglicans, coming mainly from the developing world, to describe themselves. It is much more elegant and apt than the term ”˜Third World’ which Anglican leaders from the developing world always disavowed as demeaning.

There now exists a Global South Network which is making its presence forcefully felt, especially through its leaders’ presence in Anglican Communion primates’ meetings.

Some ”˜liberal’ commentators I have read from the US occasionally use the term ”˜Akinola-ites’ when referring to Global South leaders. It implies they are all simply doing what the Primate of Nigeria, Archbishop Akinola, tells them to do. In itself, that term is a put-down and akin to racism, for it refuses to accept the theological acuity, Christian leadership and strategic skills of these leaders. For example, call any of those primates an ”˜Akinola-ite’ and you are failing to recognise the scholarship, pastoral experience, leadership skills and biblical commitment of each one in his own right. No one, not even a brother primate, tells any of them what to do!

Read it all.

“This is a fight we are engaged in and we will see it through to the end. We are determined to see that the Anglican Communion ends up on the right side of the debate” over homosexual practice.

So West Indies Archbishop Drexel Gomez declared outside Washington, D.C. Saturday, drawing a standing ovation from a sizeable gathering of orthodox believers during a day-long Festival of Faith at St. Luke’s Church, Bladensburg, Maryland. The event also featured retired Quincy (IL) Episcopal Bishop Donald Parsons.

Gomez assailed opponents for characterizing fidelity to the consistent witness of scripture on homosexual practice as homophobia, bigotry, and fundamentalism. He said that he and co-religionist Anglican leaders would keep the Communion in line with the 2,000-year consensus of Christianity on same-sex relations, holding that the issue relates to “God’s ordering of life.” It is therefore – contrary the recent declaration by the Anglican Church of Canada – a matter of “core doctrine.”

Read it all.

With increased awareness of the scope of the strategic litigation that the Episcopal Church is sponsoring against local church congregations, vestries,and vestry members individually and personally, it raises several questions.

First, is it safe to serve on an Episcopal Church vestry, since the Episcopal Church is disregarding both federal and state legal protection granted to volunteer (unpaid) individuals who agree to serve on non-profit boards of directors? This is doubly troublesome since a few important insurance companies, who purportedly issue Directors and Officers Liability Insurance which is routinely purchased by churches, are refusing to provide legal defense or coverage for the vestries and individuals once they are sued. The second major question is, “Where is all the money coming from to wage this litigation campaign by TEC?” Various possibilities have been suggested based on remarks made by some Episcopal Church officials, and speculation about the handling of TEC finances is not healthy for TEC itself. The American Anglican Council, representing many parishes, clergy and individuals still within TEC therefore calls on the Episcopal Church to make the funding for the litigations underway and the source of the funding open and transparent for all to see. To this end the AAC applauds the request that several TEC bishops have made to the administration of TEC for financial transparency with regard to the litigation efforts.

It was a great sorrow months ago to learn that the Presiding Bishop had ruled against the Diocese of South Carolina pertaining to the form of their Bishop Election Confirmation documents. The ruling cancelled the election and has forced the diocese to rerun the process, although at an accelerated rate. Now we discover that the same Presiding Bishop has two sets of rules,one for her enemies and one for her friends. She doesn’t like South Carolina (and the Chancellor David Booth Beers certainly doesn’t either) so their election is null and void. Virginia, on the other hand, is considered a friend of the Presiding Bishop and the Chancellor, and when they use a non-canonical form to report the confirmations for their bishop-elect, no issue is made, all is wonderful, and the consecration of the new bishop is now history. It is sometimes said by those of the world that all is fair in love and war. Well, this certainly isn’t love, so orthodox dioceses should be well advised.

Read it all.

An update has been posted on the original thread below giving further details as to who was not in attendance, and how the Steering Committee normally operates in terms of getting approval for its statements.

Read it all.

Update: July 25
The Global South Anglican website has been updated to provide the details of those not in attendance at the recent London meeting.
Please see also GS Secretariat member Terry Wong’s comment below for further clarification.
Thank you Terry!

From the Telegraph:

The Archbishop of York has warned conservative Anglican leaders that they will effectively expel themselves from the worldwide Church if they boycott next year’s Lambeth Conference.

In an exclusive interview with The Daily Telegraph, Dr John Sentamu pleaded with them to attend the conference despite their war with liberals over homosexuality.

But he told them that if they “voted with their feet” they risked severing their links with the Archbishop of Canterbury and with historic Anglicanism, a breach that could take centuries to heal.

“Anglicanism has its roots through Canterbury,” he said. “If you sever that link you are severing yourself from the Communion. There is no doubt about it.”

Read it all.