[Tom] Woodward has found constructive ways in his diocese to deal with conflicts, and will offer insight to members of the Wichita Falls congregations during the event, said Owanah Anderson. Anderson is part of the Remain Episcopal group and a longtime member of All Saints Episcopal Church.

“I’m a Remain Episcopalian,” said Anderson, who worked for the Episcopal Church’s national office in New York before coming back to Wichita Falls to retire. “I intend to remain an Episcopalian. I’m not going to transfer my allegiance to anything outside the Episcopal Church.”

The Episcopal Diocese of Fort Worth, however, has moved ahead under the direction of Bishop Jack Iker with plans to end its associations with TEC in the United States and to align instead with a more conservative part of the Anglican Church in South America. The Province of the Southern Cone extended an invitation in 2007 to Episcopal churches until TEC changed direction or North America became home to a new structure of the Anglican Communion, the Fort Worth diocese’s Web site detailed.

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Eyebrows were raised in the House of Commons on Thursday when a motion calling for the Church of England to be disestablished was listed with the number 666, symbol of the AntiChrist.

“This number is supposed to be the mark of the Devil. It looks as though God or the Devil have been moving in mysterious ways,” said Bob Russell, a Liberal Democrat MP among those proposing the motion for debate.

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Notwithstanding the fact that the 2007 General Synod defeated a resolution, “affirming the authority and jurisdiction of a diocesan synod with the concurrence of its bishop and in a manner respecting the conscience of the incumbent and the will of the parish to authorize the blessing of same sex unions,” three dioceses — Ottawa, Montreal and Niagara — have since voted by strong majorities to request their bishop to consider authorizing public rites for the blessing of same-sex couples who are civilly married.

I believe these resolutions present an opportunity to test the mind of the local church and the results speak of a pastoral need that cannot be ignored. In each case the bishop has indicated that he will consult widely before making a decision.

General Synod 2007 also concurred by resolution with the opinion of the St. Michael Report that the blessing of same-sex unions should not be a communion-breaking issue. Nonetheless some people feel compelled to leave our church over this issue. Their decision is regrettable given the fact that the bishops have made adequate and appropriate provision for the pastoral care and episcopal support of all members of our church including those who find themselves in conscientious disagreement with the view of their bishop and synod. These provisions are contained in a document known as Shared Episcopal Ministry approved by the House of Bishops in November 2004 and commended in September 2006 by an international Panel of Reference appointed by the Archbishop of Canterbury.

In light of these provisions, as well as of ancient canons of the church, statements of successive Lambeth Conferences, the Lambeth Commission on Communion (the Windsor Report), and the 2005 and 2007 communiqués from the Primates, we believe that recent interventions by another province in the internal life of our church are unnecessary and inappropriate.

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Gwen, starting with you, do you have a “wrong” theory to share with us?

GWEN IFILL: I have a “reported wrong” theory.

JIM LEHRER: OK, all right.

GWEN IFILL: There’s five pieces to the wrong theory, OK?

There’s one, and it’s from the Obama point of view, I’ll tell you, because that’s — I was told this by an adviser to that campaign today. One is they think that there was an Edwards drain, that is that people went and voted for John Edwards.

Now, the polls show that actually — that the polls were correct when it said how many voters that he would get, Obama would get with the increased turnout, but, you know, they still say other people went away.

McCain drain. A lot of independents who they would have expected to vote for Barack Obama, who did in Iowa, instead voted — inexplicably, as Stuart was pointing is out — even though they may not agree with a lot of the same things that John McCain stands for, they went to vote for him because he seemed independent.

The women drain. There was a lot of discussion — and this was an Edwards factor, too — that in Edwards siding with Barack Obama at that debate and taking a little shot at Senator Clinton, that women said, “Hey, don’t pile up.”

And then, of course, there was — as I keep calling it — the weepy moment, so that there was women sympathy drain.

Then, campaign advisers really believe that their lead was depressed because of all these polling numbers showing that there were double-digit leads and that a lot of people who would have otherwise supported Obama said, “Oh, he doesn’t really need me. He’s fine. Let me look at somebody else.” Because basically most Democrats like all the candidates.

And the fifth is that college students in Durham, the University of New Hampshire, and in Hanover and Dartmouth College didn’t turn out in the numbers they had hoped for. And they had come to depend very heavily on college students in that youth vote.

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The latest Rasmussen Reports telephone survey in South Carolina shows Barack Obama continuing to hold a double digit-lead over Hillary Clinton in the January 26th Primary Election. The survey, conducted the night after Clinton’s stunning victory in New Hampshire, shows no bounce for the victor. In fact, there is virtually no change in the numbers at all. It’s Obama 42% Clinton 30%. John Edwards attracts 15% of the vote, Bill Richardson picked up 2% and 10% were not sure. Richardson has since dropped out of the race for the White House.

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What we have here is an attempt to pull British bishops out and into open combat with conservatives in Africa, South America, Asia and other parts of the 70-million-member Anglican Communion. The presiding bishop has played the England card in a high-stakes game of ecclesiastical poker inside the Church of England.

The tensions were already rising, as Canterbury prepares for its once-a-decade global Lambeth Conference of bishops, this coming July 20-Aug. 3. Conservatives are planning their own Global Anglican Future Conference, June 15-22 in Jerusalem.

Thus, it was symbolic that Archbishop of Canterbury Rowan Williams recently presided at a closed-door Eucharist in London for the Clergy Consultation, a support network for gay Anglican clergy, seminarians, monks and nuns. The Times of London offered this detail: “Secrecy was so tight that a list of names attending was sent to Lambeth Palace with orders that it be shredded as soon as Dr. Williams had read it.”

Meanwhile, a few liberal activists have focused on the leader of the one U.S. diocese that has — so far — voted to cut its ties to the national church.

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Rt. Rev. Percy Coffin says there are churches in his region that are in financial hardship, but none are in danger of closing.

The bishop of the Anglican diocese of western Newfoundland said he’s not blind to the monetary suffering of parishes in the diocese, but there aren’t any churches that are in the last-resort area of closure.

“Closing a church is an extreme measure,” Bishop Coffin said. “There are a few parishes that are financially stressed.

“That concern would be addressed in a context other than closure because there are various ways of resolving financial difficulties.”

He said the primary task of the diocese is to provide ministry and threatening to close a church if they don’t pay up is not the way the business of the diocese is done. He said there are a number of solutions for financial stress and closing a church is the last resort.

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The beatification of the Church of England’s most significant convert to Roman Catholicism is ‘imminent’, according to reports in Rome today.

The move would pave the way for Cardinal John Henry Newman to be made a saint. He would then become the first non-martyr saint in England since the Reformation.

Cardinal Newman, the 19th century Anglican churchman who founded the high church Oxford Movement before his reception into the Catholic Church, was Britain’s most high-profile convert until the reception of former prime minister Tony Blair shortly before Christmas.

In an interview with L’Osservatore Romano, Cardinal José Saraiva Martins, Prefect of the Congregation for the Causes of Saints, said Cardinal Newman was among several important personalities to be beatified soon.

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In what could be the start of real schism in the Anglican Church, a Newfoundland bishop is demanding clergy come to the provincial capital to declare whether their loyalties lie with him or his predecessor, the leader of a breakaway conservative movement.

“Attendance at these gatherings is mandatory,” Cyrus Pitman, bishop of Eastern Newfoundland and Labrador warns in a Dec. 18 letter to clergy obtained by the Star.

Clergy from Eastern Newfoundland’s 33 parishes are to be in St. John’s on Jan. 21 to restate their ordination vows and to get new licences, with a date for those from the six Labrador parishes yet to be set.

Clergy need a licence from the church to minister to a parish or perform marriages.

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Under Bishop Jefferts Schori, who served as Bishop of Nevada from 2000 until her installation as primate in November 2006, parishes were free to conduct same-sex blessings if the rector and vestry consented. Bishop Edwards said he believes the Anglican Communion has not come to consensus on the theological permissibility of invoking a blessing in the name of the church on a same-sex union. He said his policy will be similar to one commended by House of Bishops of the Anglican Church of Canada, which said that anything short of a liturgical blessing is appropriate at this time.

“It is not appropriate for us to proclaim that blessing without consensus,” Bishop Edwards said. “We are free to pray for each other and to invite God’s grace on their behalf, anything that does not constitute a blessing in the name of the church.”

Bishop Edwards said he was comfortable identifying himself as a “Windsor Bishop” as described in Archbishop of Canterbury Rowan Williams’ Advent letter to the primates. He is adamantly opposed to the first draft of the proposed Anglican Covenant.

“I would not want to nail myself to the Windsor Report as an infallible document, but I do see it as the best vehicle for holding the Communion together,” he said. “Line me up with what Bishop Katharine and the House of Bishops did in New Orleans.”

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We have now had opportunity to review the Constitution and Canons of the Province of the Southern Cone; an English-language edition of those documents is being edited and will be released shortly. Based on our review, we have concluded that the structure and polity of the Province of the Southern Cone would afford our diocese greater self-determination than we currently have under the General Convention of The Episcopal Church. This autonomy would be evident most specifically in the areas of property ownership, liturgy, holy orders, and missionary focus.

While nothing will change in the day-to-day operations of the churches in the Diocese of Fort Worth, we expect a significant change in attitude and focus of the clergy and people of the diocese. Becoming a member Diocese of the Province of the Southern Cone would allow the Diocese of Fort Worth the opportunity and freedom to continue to practice the “Faith once delivered to all the saints” without being constantly distracted by the controversies and divisions caused by innovations hostile to traditional Christian norms. Instead, it would allow the Diocese to concentrate on the call of Jesus Christ to preach the Gospel and make new disciples, while at the same time assuring our continued place in the mainstream of Anglicanism, an assurance The Episcopal Church is unable to give.

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It’s been almost a year since the Diocese of Tennessee gathered to celebrate the consecration of its eleventh bishop, an event very much on my mind as I prepare for this first Convention in my new role. It may not be legitimate, after a year, to claim to be the “new bishop,” but that’s still how it feels to me.

Something within me remains fresh from the experience of prayer and the laying-on-ofhands that are at the heart of ordination, and I have to think that this is part of the gift imparted in holy orders.

Let me recall to you the text of the wonderful anthem commissioned by Murray and Hazel Somerville of St. George’s Church and composed by Michael Velting of Christ Church Cathedral, sung a year ago at the service of consecration: “I remind you to rekindle the gift of God that is within you through the laying on of my hands. For God did not give us a spirit of cowardice but rather a spirit of power and of love and of self discipline”¦ Guard the good treasure entrusted to you with the help of the Holy Spirit living in us” (2 Tim. 1:6-7, 14).

So let’s claim the territory that comes with being new and celebrate it. “New” may reflect a lack of experience, but there are some positive aspects. “New life” is a good thing, perhaps the crucial thing for Christians, as we reflect on the death and resurrection of our Lord Jesus Christ. A “new start” is positive, especially as we think about moving out of our timeworn patterns of sin and setting off in a new direction under grace. A “new world” brings challenges and excitement, as we contemplate the unknown quantities that are set before us. A “new perspective” holds out to us the promise of escape from the spiritual myopia that besets us, and
of seeing things from a fresh angle.

“New” has limits, of course. Poet and priest George Herbert once wrote that “The Country Parson is a lover of old customs, if they be good”, and those who know me will know that the ancient and well-worn truths of Christian faith are decisive for my life. But is there not a connection between the antique truth and the springing forth of new life? I think so.

Another priest and poet, Gerard Manley Hopkins, suggests exactly this when he wrote, “And for all this, nature is never spent; There lives the dearest freshness deep
down things.” From the Source, sometimes concealed and perhaps even buried deeply over time, comes the eternal freshness which is always new. So we return to our sources, in reading and in prayer, in preaching and in sacrament, to discover once again the new start, the new world, the new perspective, that comes with new life.

Both Frs Richardson and Midgett have announced their affiliation with (different) foreign Anglican jurisdictions. The Archbishop of Canterbury, in his Advent Letter to the Primates of the Anglican Communion, has recently reminded us that the intervention of foreign jurisdictions in dioceses of the Episcopal Church has not been sanctioned by the Communion as a whole; in fact, making provision for this interference has been strongly discouraged. “It creates a seriously anomalous position. It does not appeal to a clear or universal principle by which it may be decided that a local church’s ministry is completely defective. On the ground, it creates rivalry and confusion.” (Rowan Williams, “Advent Letter, 2007”). The Anglican Communion expresses a common mind through the Instruments of Unity, among them the Archbishop of Canterbury and the Meeting of the Primates, and none of these Instruments have called upon members of the Diocese of Tennessee to disaffiliate from it and to transfer their allegiance. The Archbishop reminds us that the bishops ordained as affiliates with these different foreign jurisdictions have not been legitimized by the Communion as a whole.

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New Anglican Church Forms in Winchester
Trinity Members Leave Historical Downtown Property and Episcopal Church Affiliation Behind

WINCHESTER, Tenn. Following the annual congregational meeting on January 6, the rector, staff, lay leadership, and most of the members of Trinity Episcopal Church in Winchester, TN walked away from the historical building on First Avenue, N.W. in order to form Christ the King Anglican Church, a new Anglican congregation in Winchester.

At Sunday’s meeting, the Rev. William Midgett, Trinity’s rector since 2001, submitted his resignation and announced his disaffiliation from the Episcopal Church. Trinity’s other paid staff and the eight-member vestry followed suit.

“The present conflict in the Episcopal Church boils down to choosing between two gospels. These two gospels, one true and one false, are not allowed to co-exist within the body of Christ,” said the Rev. Midgett. Such is the conviction of the former rector and members that they will walk away from the property and financial assets of Trinity Church and begin anew.

Trinity’s congregation was founded in 1859. Several generations of Franklin County Christians have worshiped at the present location since 1876. “The decision to leave the Episcopal Church and the property has been extremely difficult, said the Rev. Midgett. “Many members of our congregation have been Episcopalians all of their lives. Some of our parishioners have worshiped at Trinity for over 50 years. Yet they have chosen to follow the traditional teachings of Christ. It has become impossible to remain true to both the gospel and to the Episcopal Church as it is presently constituted.”

Trinity Episcopal Church is located in the Diocese of Tennessee approximately 90 miles from Nashville. Trinity had an ASA of 118 in 2006. 90 former members of Trinity attended a worship service and light supper at the new home of Christ the King Anglican Church on Sunday evening. While the parish did not take a formal vote, it is expected that about 100 individuals will join the new Anglican congregation.

Christ the King Anglican Church will affiliate with the Convocation of Anglicans in North America (CANA). CANA is a new, rapidly growing Anglican missionary effort in the U.S. sponsored by the Church of Nigeria (Anglican Communion). CANA is based in Fairfax, VA and is led by Bishop Martyn Minns, a former Episcopal priest. CANA numbers about 60 congregations and over 100 clergy in twenty states, with a total average Sunday attendance of approximately 8,600.

“We are grateful that the Anglican Church of Nigeria has reached out to traditional Anglican Christians in the U.S.”, said the Rev. Midgett. “Our association with the worldwide Anglican Communion is an integral part of our identity.”

Christ the King Anglican Church will worship and have offices at the former V.R. Williams Insurance office building in Winchester.

There are two previously existing CANA congregations in middle Tennessee: St. Patrick’s in Smyrna and the Anglican Fellowship of Middle Tennessee in Tullahoma.

Another Episcopal congregation in the Diocese of Tennessee also departed TEC on January 6. The Vicar and most of the members of Holy Cross, Murfreesboro, TN have formed Faith Anglican Fellowship, affiliated with the Anglican Church of Uganda.

A nasty property dispute between the Virginia Episcopal Diocese and 11 breakaway congregations is likely to stretch into 2009 as a result of a judge’s decision, and the two sides say they have spent more than $1 million apiece on legal fees and expect to spend at least that much again before the case ends.

The Virginia dispute is one part of a global Anglican battle over how to interpret Scripture and Jesus’s view of homosexuality.

It is being closely watched, because one of the main breakaway organizations– the Convocation of Anglicans in North America — is based in Fairfax City, and because it could set a precedent for conservatives across the country who want to leave the Episcopal Church and hold on to church buildings and land.

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Adding to the most wide open presidential campaign in a half-century, associates of New York Mayor Michael Bloomberg disclosed he had authorized polling and voter analysis in all 50 states in a possible precursor to an independent candidacy.

—From an AP story this morning

A new survey of U.S. adults who don’t go to church, even on holidays, finds 72% say “God, a higher or supreme being, actually exists.” But just as many (72%) also say the church is “full of hypocrites.”

Indeed, 44% agree with the statement “Christians get on my nerves.”

LifeWay Research, the research arm of the Southern Baptist Convention, based in Nashville, conducted the survey of 1,402 “unchurched” adults last spring and summer. The margin of error is plus or minus 2.5 percentage points.

The survey defines “unchurched” as people who had not attended a religious service in a church, synagogue or mosque at any time in the past six months.

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So I think that part of the anxiety striking people like Rod and Andrew who are uplifted and inspired by Obama and Huckabee is the result of our cultural inability to decisively defeat our fear that if we don’t remain bound in commitment to reality then we risk not just anxiety but great agony. On the one hand, we want real change, and people who promise, or evoke the promise, of real change therefore generate much genuine enthusiasm. On the other hand, we also long for the simple enjoyment of a sense of change. We’ve revised our expectations about politics downward, as a therapeutic prophylactic and analgesic, against the agony of realizing that the major structural change necessary to truly solve the huge problems that we can only cope with from year to year is actually impossible. With the feverish dislocation and trivial pursuit of the market, the dissolution of authority in our personal relationships, and the ominous contingency of terrorism and ecological change, we want to ‘live in the moment’, to be ‘heroes for just one day’, we want the freedom to be carried away without guilt or nervousness into the swell and flush of true fellow-feeling, following the proud yet inclusive call of politicians that seem to redeem politics by transcending it.

Yet we struggle to repress the knowledge that transcending politics from within politics can’t really redeem it. It’s a stage trick. Any appeal that transcends politics must actually transcend the political. We criticize politicians for playing politics, but what else can they play? What we really mean is that they are good politicians but defective people, and we wish that we could have good politicians who are good people, too. But a good person isn’t necessarily a good politician, and the structure of American politics today makes us want to rebel against the standards of effective politics.

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Stephen Dear has spent the past 10 years waging an uphill battle to abolish the death penalty in the American South. He’s had virtually no help from the region’s powerful evangelical clergy.

But unlike in years past, Dear has new confidence that within six months, he can round up 100 conservative clergy in North Carolina alone to sign an open letter denouncing the current system of capital punishment.

“Even five years ago, I wouldn’t have thought of doing this,” said Dear, executive director of People of Faith Against the Death Penalty, based in Carrboro, N.C. “It’s easier now to be an abolitionist church leader who opposes the death penalty on biblical grounds and to be accepted for that.”

These are hopeful times for death penalty opponents. On Monday (Jan. 7), the U.S. Supreme Court heard arguments on whether death by lethal injection violates the constitutional ban on cruel and unusual punishment. New Jersey recently became the 14th state to ban executions.

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Pupils are flocking to study religious education, a subject which until now has been seen as irredeemably unfashionable and the preserve of the sandal-wearing brigade. Last year an extra 1,000 students took religious studies GCSE, and 800 more opted for the A-level course than the year before.

This often-neglected corner of the curriculum is also enjoying new prominence thanks to Gordon Brown’s recruitment of religious education teachers to the fight against terrorism. He believes that their ability to teach diversity and faith is essential to developing a tolerant society that can resist extremism.

The Prime Minister’s new-found faith in RE comes hot on the heels of another big coup for the subject. Ian Jamison, the flamboyantly-dressed head of RE from Kingsbridge Community College, in Devon, won this year’s secondary school teacher of the year award at the National Teaching Awards.

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A thoughtful piece.

For several months during my time as a seminary student I worked the night shift at a local mirror factory. My title was prism inspector, and for every hour of work I was expected to check about a hundred car rearview mirrors for possible defects. But I was also required to take a ten-minute break each hour, to rest my eyes from intently staring at mirrors for the previous 50 minutes.

During these brief rest periods I would study for my seminary courses. Alongside the stacks of mirrors on my work bench was a small pile of books””Hebrew grammar, church history, systematic theology.

My attempts to cram some studying into my scheduled breaks were often frustrated, however, by the appearance of Jed, the night watchman. Jed always seemed to pass my way just as I was in the middle of some important reading. And he liked to talk….

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Tom Cruise has become the Church Of Scientology’s second-in-command, according to a new biography.

British writer Andrew Morton, best known for his books about the late Diana, Princess of Wales and David and Victoria Beckham, claims the 45-year-old Hollywood superstar’s life has been taken over by the controversial religion.

In “Tom Cruise: An Unauthorized Biography,” Morton alleges the “church,” founded by science-fiction writer L. Ron Hubbard, relies so heavily on Cruise’s celebrity to recruit followers, the actor is now considered second only to leader David Miscavige.

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The victories by Barack Obama and Mike Huckabee in the Iowa caucuses last week make one thing clear: In America’s heartland, the God strategy works. Recent history suggests it won’t stop there.

In this approach presidential candidates make their religious faith demonstrably public and wield it as a campaign centerpiece. Out is a traditional wall of separation; in is a “bridge between church and state” that George W. Bush — who used the God strategy to perfection in 2000 and 2004 — offered early in his presidency.

This is not how it’s always been.

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Both Barack Obama and John McCain attract independents. Both have a candor that appeals to voters and media-types alike. Both ask their audiences to serve a cause greater than self-interest. Both offer a politics that is grand and inspiring.

But they are very different men. Their policies obviously conflict, but their skills, world views and moral philosophies set them apart, too. One man celebrates communitarian virtues like unity, the other classical virtues like honor.

Obama’s great skill is his ability to perceive and forge bonds with other people. Everybody who’s dealt with him has a story about a time when they felt Obama profoundly listened to them and understood them. One of mine came a few years ago.

I was writing columns criticizing the Republican Congress, but each time I’d throw in a few sentences slamming the Democrats, subconsciously trying to make myself feel good. One morning I got an e-mail message from Obama that roughly said: David, if you want to critique us, fine. But you’re just throwing in those stray sentences to make yourself feel good.

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Father is counting on you.

You’re part of an ancient and holy rite.

Now, try and relax.

Phew, that’s a lot to ask of a fourth- or fifth-grader. But if you go to a service at a Roman Catholic church, you’ll see young altar servers filling their roles with competence.

Local young people said the experience of serving has helped deepen their faith and provided them with a tangible way to serve their parishes.

Hailey White, 10, put it best.

“It’s something I can do for my parish because my parish does so much for my school,” said White, a fifth-grade student at St. Mary’s School in Janesville. “It does help my faith because I have to pay attention so much more.”

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The leadership of the Anglican Church of Botswana will spend the first months of the New Year at the High Court in Lobatse following the withdrawal of licenses for seven pastors late last year whom the church accused of misconduct.

The pastors are from the congregations of Lobatse, Molepolole, Mahalapye, Broadhurst, Mogoditshane, Selebi-Phikwe and Tonota. They are Father Patrick Ncaagae, Father Essau Mosima, Father Paul Beleme, Father Botshabelo Beleme, Father Mooketsi Mokgatle, Father Aubrey Molatlhwe, and Father Moreri Leteemane.

The pastors dragged the Church and Bishop Trevor Mwamba of the Diocese of Botswana to the High Court in Lobatse on December 21 last year challenging their suspension.

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Thirdly, The Attenders. There will not be a common mind amongst those bishops who do attend Lambeth 08. At one end will be the group of Americans, who took part in or attended the consecration of Gene Robinson, and at the other will be those of The Global South, who believe that The Episcopal Church has failed to meet the requirements of “The Windsor Report” and ought to be disciplined in some way or another. In between them will be a wide spectrum of opinion reflecting the generally confused state of the Anglican Family in 2008.

Fourthly, Reflections. If the bishops of such large and important Provinces as Nigeria, Kenya, Tanzania, and Uganda do not attend””and right now it seems as if they will not do so”” and go to Israel instead, then there is no hope at all that the Lambeth Conference will take strong, traditional, orthodox positions on anything of substance. Further, if they do not attend, and put all their energy into making the Israel Conference into a success, then one may draw the conclusion that the Global Anglican Communion does not exist any longer in its 2007 form, for it has lost a third or so of its membership. Also, if they do not attend, then one may draw the conclusion that the See of Canterbury is no longer the symbolic center for them, and that, henceforth, they will create their own form of a worldwide Communion and Fellowship, into which only “the orthodox” will be admitted.

In fact, if they do not attend, it would seem that the Global Anglican Communion as we have known it is finished and its resulting parts will form alliances over the next few years.

For devoted Anglicans in the West these are difficult times to live through.

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As people of faith we are called to care for God’s sacred creation and everything therein, which the Lord has described as “good.” We are charged with caring for the poor and vulnerable around the world through alleviation of global poverty. We are faced with a formidable challenge on both fronts – the effects of global warming.

As the Archbishop of Canterbury, Dr. Rowan Williams, noted in a recent statement, “The biggest challenge that faces us in terms of global policy at the moment is how we are to find ways of reducing and controlling climate change without eating into the economic aspirations, the proper aspirations of our poorest societies towards prosperity, respect and dignity.”

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