Monthly Archives: January 2011
Please note that at the request of a member of the Anglican Communion Office this photo is being removed–KSH.
Last night there were five photographs linked here under this title:
Some Images From The 18th Primates’
Meeting Of The Anglican Communion,
Emmaus Retreat And Conference Centre,
Swords, Co Dublin.
But today they are no longer there–what happened?
Please note that what follows is a tentative attempt to identify those in the photograph:
The Most Revd Bernard Ntahoturi
Archbishop of the Province of Burundi & Bishop of Matana
The Most Revd David Robert Chillingworth
Primus of the Scottish Episcopal Church & Bishop of St Andrews, Dunkeld & Dunblane
The Rt Revd Paul Keun-Sang Kim
Presiding Bishop of the Anglican Church of Korea & Bishop of Seoul
The Most Revd Frederick J Hiltz
Primate of the Anglican Church of Canada
The Most Revd David Vunagi
Archbishop of Melanesia and bishop of Central Melanesia
6. Central America
The Most Revd Armando Roman Guerra Soria
Primate of IARCA & Bishop of Guatemala
The Rt Revd Edward Pacyaya Malecdan
Prime Bishop elect of the Episcopal Church in the Philippines
The Most Revd Nathaniel Makoto Uematsu
Primate of The Nippon Sei Ko Kai & Bishop of Hokkaido
9. Papua New Guinea
The Most Revd Joseph Kifau Kopapa
Archbishop of Papua New Guinea & Bishop of Popondota
The Most Revd Dr. Barry Cennydd Morgan
Archbishop of Wales & Bishop of Llandaff
11. South India
The Most Revd Suputhrappa Vasantha Kumar
Moderator of the Church of South India and Bishop of Karnataka Central
12. The Episcopal Church
The Most Revd Katharine Jefferts Schori
Presiding Bishop of The Episcopal Church in the USA
13. Hong Kong
The Most Revd Paul Kwong
Archbishop of Hong Kong Sheng Kung Hui & Bishop of Hong Kong Island
The Most Revd Phillip John Aspinall
Archbishop of Brisbane & Primate of Australia
15. New Zealand
The Most Revd Dr. Winston Halapua
Primate of the Anglican Church in Aotearoa, New Zealand & Polynesia & Bishop of Polynesia
16. West Indies
The Most Revd Dr John Walder Dunlop Holder
Archbishop, Church in the Province of the West Indies & Bishop of Barbados
The Rt Revd Samuel Azariah
Moderator, Church of Pakistan & Bishop of Raiwind
1. Southern Africa
The Most Revd Thabo Cecil Makgoba
Archbishop of Capetown
The Most Revd MaurÃcio JosÃ© AraÃºjo de Andrade
Primate of Brazil & Bishop of Brasilia
The Most Revd Alan Edwin Thomas Harper
Primate of All Ireland & Archbishop of Armagh
The Most Revd Rowan Douglas Williams
Archbishop of Canterbury
5. Canon Kenneth Kearon, Secretary General of the Anglican Communion
The Most Reverend John Sentamu
Archbishop of York
7. Central Africa
The Rt Rev Albert Chama
The Dean of the Province
The Rt Revd Paul Sishir Sarkar
Moderator, Church of Bangladesh & Bishop of Kushtia
We shall be grateful for any amendments and corrections–KSH.
Today’s meeting moved from the work of reflecting on the exercise of primacy and the purpose and nature of the Primates’ Meeting, to considering the role, purpose and composition of the Standing Committee of the Primates. In addition to attending the Anglican Consultative Council (ACC) and the Standing Committee, other roles suggested for the committee by Primates included “holding” the life, vision and spirit of the meeting between the Primates’ Meetings; helping to shape their future meetings; and acting as a consultative group for the Archbishop of Canterbury. Several groups also suggested that the Primates’ Standing Committee might have an ongoing bridging role between the Primate’s Meeting and the regions from where the Primates come….
Fear is the dictator’s traditional tool for keeping the people in check. But by cutting off Egypt’s Internet and wireless service late last week in the face of huge street protests, President Hosni Mubarak betrayed his own fear ”” that Facebook, Twitter, laptops and smartphones could empower his opponents, expose his weakness to the world and topple his regime.
There was reason for Mr. Mubarak to be shaken. By many accounts, the new arsenal of social networking helped accelerate Tunisia’s revolution, driving the country’s ruler of 23 years, Zine el-Abidine Ben Ali, into ignominious exile and igniting a conflagration that has spread across the Arab world at breathtaking speed. It was an apt symbol that a dissident blogger with thousands of followers on Twitter, Slim Amamou, was catapulted in a matter of days from the interrogation chambers of Mr. Ben Ali’s regime to a new government post as minister for youth and sports. It was a marker of the uncertainty in Tunis that he had stepped down from the government by Thursday.
Tunisia’s uprising offers the latest encouragement for a comforting notion: that the same Web tools that so many Americans use to keep up with college pals and post passing thoughts have a more noble role as well, as a scourge of despotism. It was just 18 months ago, after all, that the same technologies were hailed as a factor in Iran’s Green Revolution, the stirring street protests that followed the disputed presidential election.
The current national disciplinary canons were patterned on the military code of justice. And it was argued that the Church could do better than the military. Perhaps so. But it is my opinion that the new canons give far too much authority to the Bishop of a Diocese over his or her clergy, and they give unprecedented authority to the Presiding Bishop over the other Bishops of the Church ”“ and there is a tremendous loss of “due process” in their implementation.
If a Diocesan Bishop, or the Presiding Bishop, is a wise and caring person there may be no danger in these new canons. But I think there are few of us who might not be tempted to misuse the enhanced powers given to the Bishops and the Presiding Bishop to act against those with whom he or she disagrees.
I will tell you plainly: I do not want to have this enhanced authority given to me in my dealings with our clergy. Nor do I welcome this intrusion into the life of our sovereign Diocese of the unprecedented authority of the Presiding Bishop. (And I have told her so.) It is a radical revision of the polity of The Episcopal Church from its inception.
Bishop Howe called for the election of his successor, the Fourth Bishop of Central Florida, in a Special Convention to be held Nov. 19 at the Cathedral Church of St. Luke, Orlando.
“These last two-plus decades of my life have been a roller coaster of joy and sorrow ”“ but mostly joy ”“ as we have seen God work in our midst in extraordinary ways,” Bishop Howe said. “I came here after 13-and-a-half years in one of the truly great congregations in The Episcopal Church. And, as every Bishop will tell you, leaving your parish family behind is a very difficult thing to do.”
There is also a patristic root to this sacramental understanding, particularly in the theologizing of Athanasius and Irenaeus, and the doctrine of theosis or divinization to which it gave rise. Perhaps the best shorthand summary is, “God became human in order that we might become divine.”
All those various threads are significant if we’re going to look at the current state of Anglican and Roman relationships, for the patchwork that is Anglicanism takes all those various threads and at least theoretically encourages them to find life of different colors and textures in the soil of different nations and peoples. It also forms the background on which our two communions can find common cause in joining God’s mission in this day and age and all our varied contexts. It is the ground on which we can share a catholic vocation.
Once we recognize the common ground, perhaps we may be able to move behind singular answers to highly particular challenges, at least in certain spheres. We share a common belief in the reign of God, in the sacramental presence of God in the earthly realm, and in the necessity of human participation in God’s mission.
A Colorado theology school is teaching Air Force chaplains to consider the religious beliefs of servicemen and women to better help them cope with post-traumatic stress.
The goal is to build trust so a chaplain can encourage service members to draw on their individual concepts of God and spirituality, said Carrie Doehring, an associate professor of pastoral care at the Iliff School of Theology in Denver.
Doehring helped develop the one-year program for the Air Force, which wanted another way for its chaplains to respond to the stress of deployments amid two protracted wars.
The author also claims (incorrectly) that the Anglican Reformers were Zwinglian in their eucharistic theology. Once in awhile, one comes across these attempts to interpret the Anglican Reformers as Zwinglian in their eucharistic theology, whether by those of catholic leanings (who are attempting to do demolition work) or by low-church Evangelicals, hoping to score points against Rome.
It does not work. Neither Cranmer nor Jewel (and certainly not Hooker) were Zwinglians, and they repeatedly go out of their way to make this clear. What they rejected was transubstantiation, particularly the notion that the substance of bread and wine ceased to exist as bread and wine after consecration. It is not terribly clear what they meant by “spiritual presence,” whether a presence through the Holy Spirit (as in Calvin and Eastern Orthodoxy), or rather “something else.” Most commentators interpret them as “virtualists” or “receptionists,” who believed that Christ communicated himself really and truly in his full humanity and deity, in the very act of eating and drinking, when the communicant received the consecrated bread and wine, with faith.
What they clearly believed was: the risen Christ is really present, in his full humanity and deity, when the elements are received with faith, and, in participating in the Lord’s Supper, Christians genuinely participate in Christ’s risen life through the process of eating and drinking. Both Cranmer (against Gardiner) and Jewel (against Harding) were emphatic that they disagreed about the manner of Christ’s presence, not the reality of Christ’s presence.
… this is not to appeal nostalgically back to a lost past. Rather it is to suggest that our present has been constructed more by one type of faith than it has been by reason.
In short, we still live within a Franciscan Middle Ages, and this can be shown to be as true of our politics as it is of our philosophy. The question is whether an alternative, Dominican Middle Ages can yet be revived in order to shape, in the twenty-first century, an alternative modernity.
But what happened to the evolution of the post-Franciscan current after Kant? Do both analytic and continental philosophy really still stand within its slip-stream? The answer is indubitably yes. And if these two philosophies tell similar stories about the genesis of modern philosophy then it turns out that their own origins are but continuations of this story in varying ways that are not so different as is sometimes imagined.
US Treasury Secretary Timothy Geithner has told Davos delegates rapid, drastic spending cuts are “not the responsible way” to cut national budget deficits.
He also said the US was more confident now there was a sustainable expansion, but said it was not a boom.
Mr Geithner said “education, innovation, and investment” were the way forward for the US economy.
Daily briefings are being released by the Anglican Communion Office, and while these have listed a number of the issues being discussed, such as what it means to be a primate in different regions of the Communion, they have not mentioned the big questions such as what the implications of the boycott might be for the future of the Anglican Communion; or what relationship these Primates can expect with their non-attending peers.
Paul Feheley, working with the Anglican Communion Office, said that the press was not being “gagged”; but there was a desire to keep the media away “to allow the Primates the space they need” to be able to have conversations “in a way that’s free”.
Of course, the absence of most of the conservatives means that there is no occasion for the briefing and counter-briefing that has been seen at earlier encounters of the Primates.
All, then, awaits the final communiquÃ©, planned for Sunday afternoon, which is expected to deliver the conclusions of the Primates who are present. In the mean time, I count 22 Primates in a circle, deep in discussion ”” visible only from afar.
The Egyptian government’s unprecedented shutdown of Internet and mobile phone access Friday stunned the world’s technology community, which questioned whether the country can quickly recover from cutting such a vital link for commerce and communication.
The government’s surprising move came in the face of widespread civil unrest, but essentially wiped the country off the world’s online maps, said Jim Cowie, chief technology officer and co-founder of Renesys, a New Hampshire firm that monitors how the Internet is operating.
“It is astonishing because Egypt has so much potentially to lose in terms of credibility with the Internet community and the economic world,” Cowie said. “It will set Egypt back for years in terms of its hopes of becoming a regional Internet power.”
Egyptians say their growing protest against the 30-year-rule of President Hosni Mubarak was sparked by the Tunisia uprising that toppled another veteran authoritarian leader two weeks ago.
But while ordinary Egyptians have been inspired by the ouster of Zine El Abidine Ben Ali, the forceful response of Mr. Mubarak’s regime more resembles how Iran successfully ”“ if mercilessly ”“ dealt with widespread protests in 2009 after the disputed reelection of President Mahmoud Ahmadinejad.
Anyone who followed Iran’s violent crackdown then may feel a twinge of dÃ©jÃ vu as they watched rows of Egyptian riot police and plainclothes security agents battle Egyptians with batons, tear gas, and water cannons in their bid to halt five days of unprecedented protest.
The path to Rome detours by the Gold Coast for those disaffected Australian Anglicans planning to take up Pope Benedict’s offer to join the Catholic Church.
Up to 50 clergy and laity will gather for the first time nationally at St Stephen’s College at Coomera for three days from Tuesday to discuss the Australian Anglican ordinariate – the local framework which will allow them to keep their married clergy, liturgy and church structures within Catholicism.
The prominent Sydney barrister John McCarthy, QC, has been briefed to advise the main dissident group of conservatives, the breakaway Traditional Anglican Communion, on constitutional and legal issues arising from the historic move.
Give us, O Lord, a steadfast heart, which no unworthy affection may drag downwards; give us an unconquered heart, which no tribulation can wear out; give us an upright heart, which no unworthy purpose may tempt aside. Bestow upon us also, O Lord our God, understanding to know thee, diligence to seek thee, wisdom to find thee, and a faithfulness that may finally embrace thee; through Jesus Christ our Lord.
–Thomas Aquinas (1225-1274)
And he called the people to him again, and said to them, “Hear me, all of you, and understand: there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.”
President Hosni Mubarak of Egypt appeared on television late Friday night and ordered his government to resign, but backed his security forces’ attempts to contain the surging unrest around the country that has shaken his 28-year authoritarian rule.
He did not offer to step down himself and spent much of the short speech explaining the need for stability, saying that while he was “on the side of freedom,” his job was to protect the nation from chaos.
Several hours earlier, he had ordered the military into the streets to reinforce police struggling to contain riots by tens of thousands of Egyptians.
The Obama administration is ramping up pressure on President Hosni Mubarak to address the grievances of the Egyptian people and said the government’s response to protests may affect U.S. aid.
“The people of Egypt are watching the government’s actions, they have for quite some time, and their grievances have reached a boiling point and they have to be addressed,” White House press secretary Robert Gibbs told reporters in Washington. The U.S. will be looking at its “assistance posture” toward Egypt, Gibbs said.
If Egyptian unrest turns into an Egyptian revolution, the implications for the Arab world – and for Western policy in the Middle East – will be immense.
Egypt matters, in a way that tiny Tunisia – key catalyst that it has been in the current wave of protest – does not.
It matters because its destiny affects, in a range of ways, not only Arab interests but Israeli, Iranian and Western interests, too.
Whereas [Martin Luther] King’s goals were primarily about changing laws and influencing wider public opinion, these current goals are primarily about individual responsibility.
Unfortunately, that distinction seems to have been missed by the recently revived Conference of National Black Churches. Relaunched last month after a few dormant years, the CNBC comprises nine of the largest black denominations, made up of as many as 30 million individuals and more than 50,000 congregations. Led by the Rev. W. Franklyn Richardson, the conference says that it speaks with a “unified voice” on health, education, public policy, social justice and economic empowerment.
“We all argued that the crisis was multi-causal,” said Pierre-Olivier Gourinchas, an economist at the University of California, Berkeley.
“We emphasized in particular the absence of effective regulation, the increase in leverage, the emergence of shadow banking, the mismanagement of risk by many financial institutions, and the strong external demand for U.S. Treasuries and similar assets as important factors,” he said. “We also concluded that monetary policy per se ”” narrowly interpreted as the low interest rate policy of the Fed after 2001 ”” was not likely a major factor.”
He said the report “is hitting many of the right notes.”
But Anil K. Kashyap, a business school economist at the University of Chicago, said he was troubled at the failure to reach a bipartisan consensus.
After days of protests in the Arab world that have toppled one president and shaken many others, thousands of demonstrators calling for the ouster of President Hosni Mubarak poured from mosques across the Egyptian capital after noon prayers on Friday, clashing with police who fired tear gas, rubber bullets and water cannons.
Witnesses said a crowd of at least 10,000 people was moving east from Cairo’s Mohandeseen neighborhood, trying to reach the central Tahrir Square that has been an epicenter of protest. But police lobbed tear-gas to try, blocking their access to a key bridge across the River Nile from the island of Zamalek. Some demonstrators stamped on photographs of the president and others chanted “Down, down with Mubarak.”
Near Al Azhar mosque in old Cairo, thousands of people flooded onto the streets after noon prayers chanting “The people want to bring down the regime.” Police fired tear-gas and protesters hurled rocks as they sought to break though police lines. From balconies above the street, residents threw water and lemon to protesters whose eyes were streaming with tear gas.