Blogroll: Anglican Ink
I read blogs, as well as write one. The 'blogroll' on this site reproduces some posts from some of the people I enjoy reading. There are currently 63 posts from the blog 'Anglican Ink.'
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The Queensland parliament enacted the Child Sexual Offences Reform Bill this week, which compels clergy to break the seal of confession in cases of child sexual abuse.
The legislation enacted on 8 Sept 2020 means requires clergy to abide by current laws that mandate reporting of child sex crimes. A priest who hears a confession of a penitent now has an affirmative duty to report the contents of the confession if it touches upon child sex abuse, and may not decline to answer questions citing priest/penitent privilege.
The legislation enacts recommendations put forth last year by the Royal Commission into Institutional Responses to Child Sexual and received cross-party support in the state parliament.
In a formal submission to the parliamentary committee that drafted the bill the head of the Roman Catholic Church in Queensland, Archbishop Mark Coleridge of Brisbane said the church was “unequivocally committed to the protection of children.”
However, breaking the seal of confession would not achieve this end, he argued. It “would not make a difference to the safety of young people. The proposed legislation would make the priest at this vital point less a servant of God than an agent of the state.”
The seal of confession was a non-negotiable item for Catholic clergy, he said. “Clergy have died because they have refused to submit to the claims of the state and preferred to defend the rights of the penitent before God and the rights of God before the penitent.”
The January submission from the Catholic Church further stated: “It is claimed at times that the seal must be abolished in law because it is the linchpin of a culture of secrecy and cover-up. The Church rejects such a claim, insisting that the seal is the guarantee of a culture of true disclosure which is the opposite of cover-up.”
In its submission to Parliament, the Anglican Church said it had no objections to that portion of the bill, noting the General Synod of the Anglican Church of Australia has given permission to clergy to comply with mandatory reporting laws.
The Anglican Church Southern Queensland (ACSQ) General Manager Tim Reid, told Parliament: “There is no impediment in Anglican Church law in force in this diocese to any licensed member of the clergy in ACSQ being able to report information about a child sex offence gained during a confession.”
If convicted of violating the law, a priest could be sentenced to imprisonment for up to three years.
The post Queensland removes priest/penitent privilege in child sex abuse cases appeared first on Anglican Ink © 2020.
President Donald Trump asked the President of Nigeria to explain his nation’s indifference to the plight of persecuted Christians, Nigerian leader Muhammadu Buhari told reporters this week.
Speaking in Abuja on 8 September 2020 at the First Year Ministerial Performance Review Retreat of his second term, President Buhari said that during his visit to the White House in April 2018 President Trump privately asked why he was killing Christians.
“When I was in his office, only myself and himself, only God is my witness, he looked at me in the face, he asked, ‘why are you killing Christians?’”
President Buhari said he was nonplussed by the question, the punch newspaper reported. “I wonder, if you were the person, how you will react? I hope what I was feeling inside did not betray my emotion, so I told him that the problem between the cattle rearers and stagnant farmers …”.
At a June press call sponsored by the Washington-based NGO In Defense of Christians former US Congressman Frank Wolf called the campaign against Christians in Nigeria’s Middle Belt a deliberate “genocide”. Nigeria was becoming the “biggest killing ground of Christians in the world.”
A report issued last month by the International Organization for Peace Building and Social Justice, the International Committee on Nigeria and the All-Party Parliamentary Group for International Freedom of Religion or Belief stated Boko Haram, Al Qaeda, Fulani herdsmen and other Islamist groups are responsible for the deaths of more than 96,000 Christians in 21,000 separate attacks.
They found that 43,242 Christians were killed by Boko Haram, Islamic State and Al Qaeda; 18,834 died in Fulani attacks and 34,233 from other armed groups.
Archbishop Benjamin Kwashi of Jos, the general-secretary of GAFCON said in the June press call the killings were “systematic; it is planned; it is calculated.”
The archbishop said Boko Haram’s aim was to drive Christians out of the North and the Middle Belt and to “Islamize Nigeria.”
However, the government of President Buhari was ignoring the problem, Archbishop Kwashi said.
“Every time we have raised our voices to say to the governments that this is going on, they always produced a political narrative to say that it is farmers’ and herders’ clashes. That narrative is an evil narrative of cover up because honest people will be sleeping in their homes at night that will be massacred, but it will be said to be a clash. That is far from the truth,” the archbishopi said. “These killings are specifically in Christian villages.”
President Buhari on Tuesday denied there was any deliberate campaign of murder or religious cleansing of the the North. The problem was climate change.
“With climate change and population growth and the culture of the cattle rearers, if you have 50 cows and they eat grass, any root, to your water point, then they will follow it. It doesn’t matter whose farm it is.”
“The First Republic set of leadership was the most responsible leadership we ever had. I asked the Minister of Agriculture to get a gazette of the early 60s which delineated the cattle route where they used meagre resources then to put earth dams, windmills and even sanitary departments.”
“So, any cattle rearer that allowed his cattle to go to somebody’s farm would be arrested, taken before the court. The farmer would be called to submit his bill and if he couldn’t pay, the cattle would be sold, but subsequent leaders, the (very very important persons) encroached on the cattle routes. They took over the cattle rearing areas.”
“So, I tried and explained to (President Trump) that this has got nothing to do with ethnicity or religion. It is a cultural thing.”
The new national security law in Hong Kong and its potential impact on freedom of religion or belief
On 30 June 2020, a new national security law came into effect in Hong Kong, shortly after being passed by the National People’s Congress Standing Committee, China’s highest legislative body. The law prohibits secession, subversion, terrorism and ‘collusion with a foreign country or with external elements to endanger national security’, and was met with fierce opposition from activists, residents, legal experts and democratic governments around the world, who believe the law is a serious threat to human rights and fundamental freedoms.
Concerns stem not only from these broad prohibitions but also articles which state that the new security law overrides local Hong Kong laws if there are inconsistencies (Article 62). Significantly, Article 65 states that power to interpret the law lies with the National People’s Congress Standing Committee, not local Hong Kong courts. Additionally, Article 48 provides for the establishment of a national security office by the central government to assist with processing national security cases. The law gives the central Chinese government new levels of power over Hong Kong in the area of ‘national security’.
UK Prime Minister Boris Johnson has denounced the imposition of the security law as a ‘clear and serious’ violation of the 1984 Sino-British Joint Declaration. In addition, the UK was among 27 countries which supported a joint statement stating that: ‘Making such a law without the direct participation of Hong Kong’s people, legislature or judiciary of Hong Kong undermines “One Country, Two Systems”.’
A statement signed by 50 United Nations (UN) Independent Experts, issued on 26 June, stated that the law, which at that point had not been passed, would ‘violate China’s international legal obligations and impose severe restrictions on civil and political rights in the autonomous region…undermine the right to a fair trial and presage a sharp rise in arbitrary detention and prosecution of peaceful human rights defenders at the behest of Chinese authorities.’1 The experts urged the government to withdraw the draft national security law for Hong Kong.
The United States Commission on International Religious Freedom (USCIRF) has also expressed concern about the effect that the law will have on freedom of religion or belief (FoRB) in Hong Kong. In a statement USCIRF Commissioner Gary Bauer said: ‘This new national security legislation would potentially expand the Chinese Communist Party’s war on faith in the mainland to hundreds of thousands of believers in Hong Kong.’2 The statement also cites fears from religious leaders in the city, and notes that the head of China’s Hong Kong office, Xia Baolong, previously oversaw a crackdown against churches in Zhejiang Province.
Archbishop Thabo Makgoba called Archbishop Emeritus Desmond and Mrs Leah Tutu to pray with them today after an early-morning fire destroyed part of their retirement cottage in Hermanus.
The couple are both safe and recovering under the supervision of the staff of the retirement village in which they live.
Dear Holy and Triune God,
May you please look after Mama Leah and Tata. They need you more than ever before during this most vulnerable time of lockdown and COVID-19. We are very grateful that they were not injured in the fire. May you heal them so they overcome the shock and trauma they are facing. We love them and we pray that you will continue to keep them safe at all times. Please give them and the family all the strength that they need at this time, Amen.
9 September 2020
Statement from the Desmond & Leah Tutu Legacy Foundation
ARCHBISHOP AND MRS TUTU EXTEND LOVE AND GRATITUDE TO VILLAGE STAFF AND FIRE DEPARTMENT AFTER FIRE DAMAGES THEIR RETIREMENT HOME
Archbishop Emeritus Desmond Tutu and Mrs Leah Tutu have extended their love and gratitude to staff at their retirement village and members of the local fire department after a fire damaged the living area of their cottage in Hermanus, in the Southern Cape.
The couple did not sustain any injuries and were in good spirits considering events that unfolded around daybreak today.
“We cannot thank the staff at the village enough for their kindness and quick action; or members of the fire department, unsung heroes, on whose courage one leans in the most difficult circumstances. God bless them all,” the Tutus said.
The cause of the fire is unknown. It is believed to have been triggered by a faulty gas heater.
The post Cape Town archbishop’s statement following fire at the home of Desmond Tutu appeared first on Anglican Ink © 2020.
The Inquiry will publish its overarching Anglican Church investigation report at midday on Tuesday 6 October.
This report is based on public hearings held during July 2019, which examined the response of the Church of England and Church in Wales to allegations of child sexual abuse, as well as the adequacy of current safeguarding policies and practices.
The Inquiry heard evidence from senior Church leaders, safeguarding experts and victims and survivors on their views of the Church’s failings and the reparations offered to them.
As well as evidence heard during that hearing, this report will consider common themes and issues identified by the Inquiry in relation to the Anglican Church as a whole.
The Inquiry previously held public hearings into the Diocese of Chichester and the response to allegations against Bishop Peter Ball. A report into those case studies published in May 2019 concluded that the Church’s response to claims of child sexual abuse was marked by secrecy, prevarication and avoidance of reporting alleged crimes.
The full report and executive summary will be published on the Inquiry’s website.
The post Independent Inquiry into Child Sexual Abuse to publish its findings next month appeared first on Anglican Ink © 2020.
Steven Peay, a worthy servant of the Lord, left this earthly life on August 31, 2020. He is preceded in death by his parents Willard and Doris (Nee Furnish) Peay. He is survived by his wife Julie (nee Frankwick), Stepsons Jeremy Strandt and Matthew Strandt, family, friends, and colleagues.
Steve was a native of Indianapolis, Indiana, and did his undergraduate work in Church History at Greenville College (now University), Illinois, and his studies in philosophy at St. Meinrad Seminary College, Indiana. He entered the novitiate of St. Vincent Archabbey, Latrobe, Pennsylvania, and after professing vows as a Benedictine monk did his studies for the priesthood there earning the MA in Systematic Theology and MDiv from Saint Vincent Seminary. Steve was ordained to the priesthood in 1982. He did additional studies in Classical Rhetoric/Communication at the University of Pittsburgh (MA) and earned his PhD at Saint Louis University in Historical Theology. He returned to the monastery where he served as Assistant and then Master of Ceremonies for seven years. He joined the faculty of Saint Vincent Seminary as assistant professor of Homiletics and Historical Theology; serving as the school’s Academic Dean for five years. He eventually left monastic life, and the Roman Church, serving Congregational Churches in Wisconsin from 1995 until 2010. He continued to do scholarly work, and eventually began as an adjunct professor of Church History at Nashotah House Theological Seminary, Wisconsin in 2008. He joined the regular faculty in 2010. His orders were received by the Episcopal Diocese of Albany. He served as Director of Field Education in 2011, became the Academic Dean in 2012, and was elected Dean-President in 2014, taking office in February 2015. He stepped down, for reasons of health, in August 2017, taking appointment as Research Professor of Homiletics and Church History. He was named Dean-President Emeritus by the Board that same year.
Steve has had a long-standing interest in the study of academic dress, which led him to join the Burgon Society. He was elected a fellow of the society in 2018 for his work on the development of academic dress at Nashotah House Theological Seminary. It was published as “Appropriate Hoods: The Development of Academic Dress at Nashotah House Theological Seminary” in TRANSACTIONS OF THE BURGON SOCIETY (2018).
Steve joined the staff of the Cathedral Church of All Saints in Milwaukee as Associate Dean on September 1, 2018. He directed the Cathedral Institute and developed programming in spiritual formation. He was elected and installed as Canon Residentiary in October 2018. He was appointed Canon to the Ordinary for the Diocese of Milwaukee in December 2019.
Among his work he has edited four books and published articles and book chapters on the history and practice of preaching, Congregationalism, Nashotah House and its relationship with the Oneida Indians (published in THE WISCONSIN ONEIDAS and the EPISCOPAL CHURCH: A Chain Linking Two Traditions Indiana University Press, 2019), and Benedictine spirituality. He has done spiritual direction for many years and has also facilitated retreats and workshops for clergy and religious of various denominations. Some of the lectures and retreats have taken him to Great Britain, Ireland, South Africa and Canada.
A Visitation will be held on Saturday September 5, 2020 at the All Saints Cathedral, 818 E Juneau Ave, Milwaukee, WI 53202, from 10 AM until 11:45 AM. Due to the Covid-19 pandemic a PRIVATE Funeral Service will be held at 1 PM. Father Steven Peay’s Funeral Service can be live streamed on Saturday September 5th at 1 PM, please see the Becker Ritter website for further details. In lieu of flowers, donations to the Episcopal Diocese of Milwaukee, the Dekoven Center, or a charity of your choice is appreciated.
The family expresses gratitude for the care and treatment by the physicians and staff at Froedtert Hospital and the Medical College of Wisconsin.
Greetings to you in the Name of God our Father and the Lord Jesus Christ.
“I thank my God every time I remember you. In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” (Phil 1:3-6)
The Lord is faithful to keep His promises to us, and we constantly need to remind ourselves of His promises. A central one to the Bible’s message is this:
“Behold, the tabernacle of God is among the people, and He will dwell among them, and they shall be His people, and God Himself will be among them” (Rev 21:3).
No matter what may come our way, our Lord is faithful and is with us. I write to remind you of this great promise today. As Jesus said in Matthew 28:19, He is with his followers until the end of the age, and as Hebrews 13:5 says:
“I will never leave you nor forsake you.”
It seems trite and overused to say we are living in ‘unprecedented times.’ But the reality is that we are. These times are still ‘unprecedented.’ But they are not unique. The history of the Church is full of the changes and chances of life and the followers of Jesus continued on with His ministry and His message. So, in the midst of these times, we press on towards Christ and His purposes for us. We go forward. Always Forward. Everywhere Forward!
In 2008, as I sat in the midst of clergy, laity, bishops, and leaders, I couldn’t help but get caught up in the GAFCON moment and the Gafcon movement. The GAFCON moment for me happened so fast. And it was so spectacular. Followers of Jesus from every tribe, tongue, people, and nation praising God and crying out for mercy, for repentance, for clarity. At the time I was a priest leading a church plant near Atlanta, Georgia. I had come to know and experience firsthand the crisis of leadership and faith in the Anglican Communion. This crisis is well documented and has been well discussed. But in just a brief moment that GAFCON experience launched me to a greater trajectory: the Gafcon Movement – a call to repentance, to renewal, and to the reformation in the Anglican Communion while taking the saving message of Jesus to the ends of the earth.
We are a movement of faithful Anglican followers of Jesus who not only see the ecclesiastical deficit in the Anglican Communion, but who also see a tremendous Gospel deficit. The Gafcon movement is restoring biblical integrity to the Anglican Communion and giving its time and energy to that Gospel deficit in the world. We are seeking to proclaim Christ faithfully to the nations. There are billions of people in this world who have not heard the good news of the Gospel. There are billions of people who have not even met another “living and breathing” Christian friend or acquaintance. I am passionately excited about Gafcon’s efforts to share the Gospel of Jesus, not only in our own provinces, but to the unreached peoples all around the world. Jesus Christ is the way, the truth, and the life, and no one comes to the Father except through him (John 14:6).
This month let us give thanks to God for the service of Canon Charles Raven, Gafcon’s Membership Development Secretary, who has worked so diligently to see the formation of the nine networks equipping our movement to become reality to the ends of the earth. These networks are assisting with equipping the saints to do the work of Gospel ministry in the power of the Holy Spirit in and through our provinces.
Recently, I was on a call with leaders of Christian mission agencies committed to assisting our Anglican leaders around the world with good deeds and good news, so that we may be equipped to see more people come to know Christ. What an interesting, chaotic, and exciting time we are living in due to the COVID-19 pandemic. When the world went on lockdown, the Gospel did not. It still goes forward. It is as Jesus said when the Pharisees asked him to rebuke his disciples, “I tell you,” he said, “if they keep quiet, the stones will cry out” (Luke 19:39-40). The Gospel is unstoppable. Those who have believed it can’t help but share it – to faithfully proclaim Christ to the Nations.
I ask you to continue to pray for the Gafcon archbishops and bishops. In the midst of the COVID-19 pandemic, under the leadership of Archbishop Ben Kwashi, our General Secretary, these archbishops and bishops are committed to the Gafcon movement seeking to make decisions and planning based upon the Bible and not the latest cultural fads. And all this, whilst serving God’s people and their own nations, in the midst of the COVID-19 pandemic and the economic challenges we face as a result.
God has not given us the New Testament to keep on our shelves as a history book, but to apply its teachings in His mission to the world. While many Anglican leaders seek to discard the plain teaching of the Bible, we seek to apply it under and in the power of the Holy Spirit.
The Lord bless and keep you and make his face shine upon you and grant you His peace!
In Christ Jesus,
The Most Rev. Dr. Foley Beach
So many places of worship are starting to shutter their doors permanently due to the Covid Pandemic. How this affects you and your church (and much more) are discussed in today’s Anglican Unscripted with Kevin Kallsen and George Conger. https://www.facebook.com/kkallsen https://www.facebook.com/geoconger
Some of us reflected together last week that the speech given at the Synod Fringe meeting in 2018 (published in Letters to a Broken Church) presented the Archbishop of Canterbury a critical opportunity to examine the relationship between senior figures and what I called the ‘strategariat’ – their comms, advisers and reputation managers. And to consider whether these agents were theologically equipped to deal with the crisis unfolding in the Church. That maybe something far deeper and very different from reputation management was needed to rescue the situation. The speech was prepared with the help of several others, including one Iwerne survivor. It was somewhat ironic to later hear the one thing the Archbishop was being urged *not* to do – rely on his strategists rather than his own pastoral wisdom – was the thing he immediately rushed off to do following that speech.
And now two years later, the media statement put out by the Church following the Channel 4 news story about the complaint to the National Safeguarding Team against Justin Welby was further evidence of a lack of vision. That was a very simple story. Survivor comes forward with complaint about Welby’s lack of action in 2013 over his former friend John Smyth. NST investigates. In terms of a news story, it couldn’t have been simpler. The legitimacy and newsworthiness of the complaint were considered valid enough by Channel 4 to cover in a short item. But what did Comms do? They rendered Welby invisible, citing ‘Lambeth’ instead, and reduced ‘investigation’ into the much less critical ‘review of information’. We now learn from Private Eye that there may have been an investigation in 2017 but that it was kept quiet. This laundering of reality in order to mask any possible failure stands in marked contrast to the surreal and corrupted treatment meted out to the Dean of Christ Church. In the latter case, no survivor or victim has come forward. The complainants are a group of dons who, with the help of their lawyer, have misappropriated the NST for their own ends. Given the suboptimal level that the game has been played out – it would not be surprising if there was an attempt to throw in a random complaint for good measure for failure to know about the hidden crimes of Jan Joosten (Regius Professor of Hebrew tried and convicted in France). Given the tortuous disciplinary system of the CofE, one wonders whether such a complaint would be taken up by an NST without question.
Two things have become increasingly apparent. Firstly, fear of reputational damage is causing reputational damage. And secondly, this equation is further heightened by the wild disparity of responses from the NST, which suggest that their processes are effectively run by the comms for the benefit of PR. I want to look further at the questions that the Channel 4 news story raise. And look behind the parachute that Church comms provided the Archbishop. It’s conceivable that he stepped back from any involvement in the Smyth case in 2013 because of his past connection, in which case one would expect in formally recusing himself he would at the same have placed Archbishop Sentamu or another senior bishop in the role of independent senior responder? We do not know whether Sentamu was told anything. We do know that there was communication between the Archbishop and the Bishop of Ely. Archbishop Welby in the 2017 LBC interview with Nick Ferrari said that his understanding was that it was being “rigorously handled by the Bishop of Ely” and that they had kept regularly in touch and met often. If the Archbishop did effectively step back surely that released him from official involvement in the quasi judicial role and freed him to be more pro-active in helping the victims… but he didn’t. Justin Welby the pastor was missing in action when old friends were known to be in turmoil arising from their past experience. Why has he never asked to meet, and from what I gather, has always refused to meet with those who actively sought a meeting? The Iwerne survivors whom he knew, could have helped to put him fully in the picture. He would have been ideally placed to ensure justice and proper CofE response. Did he put his mind to the issue of potential conflict of interest? Did he see himself as a potentially important witness of background information? Did it bother him that there were those who did know and did nothing or indeed actively assisted the cover up? How different would it have been if Welby had used his knowledge of the Iwerne setup and culture, and the soft power of his office to bear, upon discovering the truth and extent of Smyth’s activities from 2013? Given what “Graham” and others have managed to achieve with no help from that quarter, it is surely the case that much would have been done better and quicker. Inaction obstructed justice, transparency and accountability. We keep coming back to this tangle of conflicts of interests. The more one analyses the situation, the more compromised the Archbishop becomes.
Archbishop Welby has had opportunity to do what his counterpoint in York had recently done – be a beacon of greater transparency. Although there is disparity too there in the way that Stephen Cottrell has been treated by the NST when contrasted with other bishops and senior figures. The bigger the mitre the larger the parachute. But Justin Welby has allowed his advisers to effectively wall him up inside his own crisis. It’s not difficult to see other bishops following similar patterns. Perhaps they look to ‘Lambeth’ for a lead. And it’s perhaps not surprising when the Archbishop’s choice of principal advisor is a bishop in disclosure denial himself. The Bishop at Lambeth has recently been the subject of a letter from seven survivors calling for him to stand down from two safeguarding panels (NSSG and NSP) pending retraining.
The cul-de-sac of denial which has been widespread across the senior layer has been entirely unnecessary. I’m not a driver but I imagine the deeper one drives up a cul-de-sac, the harder it becomes to reverse. That is the situation his team have created for the 105th Archbishop of Canterbury. The more one surveys the gathering storm of fresh disclosures and reviews, particularly around Fletcher and Smyth, and the more one looks at the procedural and ethical shambles which have occurred on his watch, the more the observer is bound to ask “Is this survivable for Justin Welby?” Will he become a casualty of the culture of his advisers?
Where does the leadership come from to rescue the Church from all this mess? It’s unlikely to come from William Nye, Secretary General of Synod and of Archbishops Council. Melissa Caslake, the Director of Safeguarding, isn’t able to provide it – her ‘independence’ is too heavily fenestrated by Archbishops’ Council and their comms. And the NST has inherited too much unethical process from its previous regime, particularly around the notorious core groups, that it has yet to address. Bishop Jonathan Gibbs, although clearly wanting to see major change, lacks the power to tackle the culture resident above his head. Leadership will not come from the NSSG (National Safeguarding Steering Group) which is replete with senior bishops protecting their own and each others’ denial behaviour. So where will leadership come from? Perhaps Stephen Cottrell will be the bright angel of change. Or perhaps a prophet will arise from out of the wreckage, someone that nobody has foreseen, who will call out a startled structure towards necessary reform. If so, she or he will require the tenacity and grit to match that of survivors, and will need to resist any pretence that things are vaguely working – when clearly they are in a collapsed state. Only deep structural reform will rescue the Church from its confused moral mess.
It may not be possible for any Archbishop to provide the impetus for that reform. Perhaps at that height in the hierarchy, the person of an Archbishop becomes too swallowed up inside an imprisoning structure which removes from them the prophetic freedom they might have found. But nothing less than prophetic wisdom is called for to steer the vessel of the Church into clearer waters. At what point will someone cry out on the floor of the House of Bishops: Enough of all our broken pretence. We must apologise collectively, publicly and authentically for our failure to treat so many survivors honestly; for our insistence on distancing from their stories, our disclosure denials and “no recollections”, our reliance on dysfunctional processes; and in too many instances for our behaviour worse than denial – gaslighting and really cowardly and mean behaviour. Enough. We must do real penance, seek truth and reconciliation, and must reform our episcopal culture and reform our structures right to their bones.
September 2020 heralds the launch of The Global Anglican, an Anglican theological journal committed to publishing international scholarship that speaks to the pastoral needs of the contemporary church. Established in 1879 as The Churchman, this move happens at an exciting and challenging time for Anglicanism worldwide.
The launch issue of The Global Anglican—now available freely online—demonstrates the journal’s commitment to increasing the range of global voices and global themes within its pages:
Foreman Nedison, Bishop of Jalingo (Nigeria), describes the role of missionary bishops in growing the church in Nigeria
Samson M. Mwaluda, former Bishop of Taita Taveta (Kenya, 1993–2016), writes about equipping bishops for ministry around the world.
Mark D. Thompson, Principal of Moore Theological College in Sydney, offers a plea for principled theological education.
Other contributors include bishops from Uganda and Chile, as well as scholars, ministers, students and others from the UK and elsewhere.
This global vision reflects the reality of worldwide Anglicanism in 2020: “Today there are 41 provinces in the Anglican Communion, with the recent inaugurations of the Episcopal Church of Sudan in 2017, Iglesia Anglicana de Chile in 2018, and Alexandria in 2020. This global trend continues to gather pace. Meanwhile, many vibrant new expressions of Anglicanism have begun to flourish outside the structures of the old Communion. It is no longer sufficient to be a merely parochial, or even provincial, Anglican. Anglicanism is a truly global movement. In keeping with these new realities, our new name is not just The Anglican, but The Global Anglican.” Andrew Atherstone, on behalf of The Global Anglican Editorial Board
INTERNATIONAL LAUNCH EVENT
The renamed journal was launched at an international online event on September 1st, featuring some of the journal’s growing team of global consultants as well as the editor, Peter Jensen, former Archbishop of Sydney, who commented: ‘Some things in this world should be much better known, and this journal, freshly named The Global Anglican, is one of them. It will continue the tradition of supporting gospel ministry by providing serious articles on academic and pastoral matters, as well as introductions and critical reviews of important books. But now, as the new name tells us, it will be far more deliberate in serving the global fellowship. It will be a bridge between seminary and preacher, refreshing the mind and heart of those who teach and those who learn the word of God. May the Lord bless this enterprise!’
THE GLOBAL ANGLICAN ESSAY PRIZE
To celebrate the global vision for the journal and to encourage upcoming writers, The Global Anglican Essay
Prize has been announced. This competition is open to authors from anywhere in the world, who are invited to
submit articles from any theological discipline and on any subject, in accordance with the aims of the journal. The
winning entry will be published in The Global Anglican, and the winner will also receive £250, a year’s subscription to
the journal, and a selection of books from Church Society. Full details of the essay prize competition are on the
FULL TEXT NOW AVAILABLE ON ATLA’S DATABASES
The Churchman archive is now available digitally through the premier AtlasSerials® database, with discounted rates available for Majority World subscribers. The Global Anglican will continue to be catalogued by Atla (formerly the American Theological Libraries Association, atla.com), and full-text articles will be available there two years after print publication.
ABOUT THE GLOBAL ANGLICAN
Editor: Peter Jensen Chair of the Editorial Board: Andrew Atherstone
Twitter: @global_anglican Facebook: /globalanglicanjournal
The Global Anglican is published quarterly by Church Society and is available internationally by subscription from the Church Society website: https://churchsociety.org/globalanglican. Further information, archives and submission guidelines can be found there.
Church Society exists to strengthen local churches in biblical faith and to help shape the Church of England now and for the future. We are an evangelical Anglican charity established to promote and uphold the biblical foundations of the Church of England. Media enquiries and journal correspondence should be sent to: firstname.lastname@example.orgDuring a live event, Peter Jensen, Alfred Olwa and Sammy Morrison joined Lee Gatiss and Ros Clarke for the re-launch of Church Society’s theological journal.
The Archbishop of Alexandria has released a statement on 30 Aug 2020 mourning the death of Egyptian soldiers in battles with Jihadists in Northern Sinai. Archbishop Mouneer Anis said on Facebook, “The martyrs [soldiers] gave their good blood as a price for the security and stability of Egyptians.” He prayed the Lord would bless them and grant their families patience and peace.
On Sunday the Egyptian army reported it had killed 73 jihadists in military operations in North Sinai. A statement by the Egyptian army quoted by AFP said that the operations had targeted “homes of terrorists” and “takfiri elements” leading to “the deaths of 73 takfiris in northern Sinai” between 22 July and 30 August 2020. The statement noted “three officers and four soldiers were killed or wounded ” in the clashes with the Sinai Province, the ISIS affiliate in Egypt.
Approximately 930 jihadists have been killed in battles with the army in the Sinai since a state of emergency was declared in April 2018 after two ISIS suicide bombings of Coptic churches in Alexandria and Tanta killed 45 people.
The Archbishop said jihadist terrorism will not halt Egypt’s drive towards modernity. He praised the army and police for their courage in the battle against terrorism and the “evil forces” at work that sought to destroy Egypt.
The post Archbishop Anis offers prayers for soldiers killed in anti-terror operations in Sinai appeared first on Anglican Ink © 2020.
The Diocese of Egypt reports it has reopened its doors to public worship following a four and a half lockdown due to the Coronavirus. The Most Rev Mouneer Anis, Archbishop of Alexandria and Bishop of Egypt led the English-language worship service on 23 Aug 2020 at All Saints Cathedral in Cairo. Members of the congregation were asked to wear masks and to observe social distancing rules when seated in the church. As worshippers entered the building their temperature was taken and the new social distancing rules for public worship were explained.
Pope Tawadros II of Alexandria reopened Egypt’s Coptic Orthodox Churches to public worship on 3 Aug 2020, and required worshippers to wear masks and follow social distancing rules, with no more than one person to be seated in each pew.
Anglican applause for Nigerian Supreme Court ruling granting women equal inheritance rights with men
The Church of Nigeria has applauded last week’s Supreme Court ruling affirming the right of a female child to inherit property from her father’s estate.
The Rt. Rev. Owen Nwokolo, Bishop of the Diocese on the Niger, told the Vanguard Newspaper: ““Female children have and should be accorded the same rights given to their male counterparts and therefore should not be discriminated against.”
Under Nigerian law, if a man dies without having made a will, his estate is apportioned among his heirs by customary law, which differs by tribe and region. In Northern Nigeria Sharia law governs property distribution, while in Yoruba regions an estate is divided differently between polygamous families and monogamous families. In polygamous families the estate is divided equally between the deceased’s wives, with the children of each wife receiving an equal share. In monogamous families the estate is subject to the OriOjori method where each child of the deceased, male and female, receives an equal share.
In Igbo culture, in the absence of a will, the oldest son of a deceased has exclusive rights to the entire estate, which he is to manage and administer on behalf of the whole family. When a woman dies, property acquired before her marriage is returned to her father’s family. Under Igbo Customary Law, a female child is excluded from inheriting the property of their father or their husbands.
In 2014 the Nigerian Supreme Court ruled Igbo inheritance customs discriminated against women and violated the equal protection clause of the 1999 constitution. Last week’s ruling turned back a challenge to the priority of civil law over customary law, holding the Federal government’s constitution takes precedence over the customary law of Nigeria’s 250 tribal groups.
In 2004 Gladys Ada Ukeje filed suit challenging her family’s decision to disinherit her from her father’s estate based on the Igbo customary law. The trial court had ruled in her favor prompting an appeal by her brother and stepmother to the Court of Appeals. When the appeals court upheld the trial court, the matter was appealed to the Federal Supreme Court, which released its ruling last week.
In Ukeje v Ukeje, SC 224/2004, the Supreme Court held the Appellate Court had been correct in nullifying Igbo customs which prohibited women from receiving an inheritance. “No matter the circumstances of the birth of a female child, such a child is entitled to an inheritance from her late father’s estate,” the court ruled.
“Consequently, the Igbo customary law, which disentitles a female child from partaking in the sharing of her deceased father’s estate is breach of Section 42(1) and (2) of the Constitution, a fundamental rights provision guaranteed to every Nigerian.”
“The said discriminatory customary law is void as it conflicts with Section 42(1) and (2 of the Constitution. In the light of all that I have been saying, the appeal is dismissed.”
Bishop Nwokolo said: “we are happy and we thank the Supreme Court for upholding the same judgment and there is no going back in females inheriting their fathers’ property.”
He noted the equality of women was not only a civil right affirmed by the Supreme Court, but was a “God-given right.”
Some traditional rules have voiced displeasure with the decision, saying that court imposed rules on the family served only to destabilize society.
Zimbabwe Anglican bishops release pastoral letter backing Catholic criticisms of the ZANU-PF government
The Anglican bishops of Zimbabwe have released a pastoral letter supporting the Zimbabwe Catholic Bishops Conference critique of the regime of President Emmerson Mnangagwa and his ZANU-PF government.
Zimbabwe is in the midst of an economic collapse, with inflation running at 847 percent as of mid-August. Critiques of the Mnangagwa regime is as brutal as that of former strongman Robert Mugbabe in its persecution of political opponents and independent journalists.
In a pastoral letter read out at all Roman Catholic churches on 9 Aug 2020, the catholic bishops said Zimbabwe faced “a multi-layered crisis of the convergence of economic collapse, deepening poverty, food insecurity, corruption and human rights abuses.”
The letter criticizing the government of President Emmerson Mnangagwa followed a police crackdown on anti-government protests last month. Democracy activists report some protesters were abducted and tortured by the security services, while others remained in hiding.
“Fear runs down the spines of many of our people today,” the pastoral letter said. “The crackdown on dissent is unprecedented … Our government automatically labels anyone thinking differently as an enemy of the country: that is an abuse.”
Information minister Monica Mutsvangwa denounced the bishops’ letter as “evil”. In a statement printed in the government-backed Sunday Mail, she wrote the Catholic bishops were seeking to promote “regime change” and civil war. “With nefarious cynicism to history, Archbishop Robert Christopher Ndlovu is inching to lead the Zimbabwe Catholic congregation into the darkest dungeons of Rwanda-type genocide.”
On 18 August 2020, the Anglican bishops released a statement supporting their Catholic brethren, saying it was the duty of the church to challenge injustice.
The Anglican Church in Zimbabwe [ACZ] “notes with concern the several responses by the Government of Zimbabwe to the Zimbabwe Catholic Bishops Conference which seem to discuss the fact that the Church is called to exercise its prophetic role, which can mean challenging our political leaders on their conduct of affairs, particularly if this affects the people of God,”
“We write this message to highlight our concerns and emphasise that; ‘Indeed The March is Not Ended’ unless and until the issues raised by the people of Zimbabwe and also echoed by the Bishops are attended to and resolved holistically.
“We make it abundantly clear that since time immemorial, the Church in Zimbabwe has spoken against injustices and has been consistent in that regard.
“Any view or postulation to the contrary would be an attempt to re-write that narrative in order to promote a negative picture of what the Church stands for.”
The bishops said the church has a “Biblical mandate to speak without fear or favour, particularly to a government which believes that the ‘voice of the people is the voice of God’.”
The bishops’ letter is posted below:
“Son of man, I have made you watchman to the house of Israel; therefore, hear the word at my mouth and give them warning from Me”. (Ezekiel 3:17) The Anglican Council of Zimbabwe (ACZ) writes in solidarity to the pastoral letter issued on 14 August 2020 by the Zimbabwe Catholic Bishops Conference entitled “The March is Not Ended”. ACZ notes with concern the several responses by the Government of Zimbabwe to the Zimbabwe Catholic Bishops Conference which seem to dismiss the fact that the Church is called to exercise its prophetic role, which can mean challenging our political leaders on their conduct of affairs, particularly if this affects the people of God.
We write this message to highlight our concerns and emphasize that “Indeed the “March is Not Ended” unless and until the issues raised by the people of Zimbabwe and also echoed by the bishops are attended to and resolved holistically.
We wish to register our concerns to the several responses of the government which we feel were counterproductive to the efforts being made by many stakeholders including the Church to unite the nation.
We make it abundantly clear that since time immemorial, the Church in Zimbabwe has spoken against injustice and has been consistent in that regard. Any view or postulation to the contrary would be an attempt to re-write that narrative in order to promote a negative picture of what the Church stands for. The Church has the Biblical mandate to speak without fear or favour, particularly to a government which
believes that “The voice of the people is the voice of God.” The prophetic ministry of the Church mandates it to speak for God and for His people as it is the ambassador of Christ and God is appealing through it. (2 Cor. 5:20).
As Anglican Bishops, we desire to see an engagement of all stakeholders (as requested by Zimbabwe Heads Of Christian Denominations (ZHOCD) and respect of the Constitution of the land and institutions thereof for the good of our nation and (Proverbs 11:14); victory for the nation as we, together, overcome all our challenges.
We also call upon the citizens of this our beautiful nation to remain calm, pray for peace and to work towards all that promotes peace and the common good. We also call upon all Christians and other religions to pray for our leaders and the nation at large for peace, stability and prosperity. To our brothers and Roman Catholic Church in particular, we say we are holding you in our prayers and
May the Blessing of the Almighty God strengthen you and be with you now and forever.
+Ignatios Makumbe ACZ Chairman (Diocese of Central Zimbabwe)
+Godfrey Tawonezvi (Diocese of Masvingo)
+ Cleophas Lunga ( Diocese of Matabeleland)
+ Erick Ruwona (Diocese of Manicaland)
+ Farai Mutamiri (Diocese of Harare)
An electoral synod for the Church of Ceylon’s Diocese of Colombo has failed to elect a bishop to succeed the Rt. Rev. Dhiloraj Canagasabey, who earlier this year reached retirement age of 65.
Meeting at the Cathedral of Christ the Living Savior in Colombo on 15 August 2020, the electoral synod was presented with three candidates: the Rev. Dushyantha Rodrigo, Headmaster of St. Thomas’ Prep; the Very Rev. Perry Brohier, Archdeacon of Colombo; and the Rev. Marc Billimoria, warden of St. Thomas’ Mount.
Under the church’s constitution candidates must win a two-thirds majority in both the House of Clergy and House of Laity. If a candidate does not poll above 20% in the first round, he is eliminated from contention in the second round. When there are two candidates left in contention, the two thirds threshold falls to 60 percent.
After the first round of voting on 14 Aug 2020, Billimoria fell short of the twenty percent threshold and was removed from the ballot. In the second round the next morning, Rodrigo reached the two thirds threshold amongst the laity, winning 67 per cent of the votes cast, but fell short amongst the clergy winning only 54 percent.
The Archdeacon of Jaffna, the Ven. Sam Ponniah, who presided over the election, declared a failed election. Under the church’s constitution the choice of a new bishop falls to the metropolitan of the Church of Ceylon, the Archbishop of Canterbury.
In the Book of Kings in the Old Testament, God tells Elijah to leave the cave to which he has retreated, and to engage with the world. Similarly today, God compels us as the Church to come out of our sanctuaries and to speak out about the conditions that afflict our people. If we don’t, then as Jesus says in Luke’s Gospel, the very stones will cry out.
Today, Mr President, our hearts, our souls, our bodies and our minds are consumed with the national crisis that faces South Africa. The public’s money, life-saving money that is meant to provide oxygen to the breathless poor in the midst of a pandemic, has been misappropriated, stolen in brazen defiance of the commandment in the Book of Exodus which enjoins each of us: Thou shalt not steal.
Mr President, this is not only stealing. It is annihilating the very lives of the poorest, it is almost genocidal in effect. Corrupt big-wigs who have joined your party, not to serve the common good but to enrich themselves, act with impunity – their attitudes are debilitating, life-drenching. “Ha bana letswalo, Mr President, ba feteletse.” They are, like the scribes and Pharisees Jesus called out in Matthew’s Gospel, hypocrites.
At this time in the history of our country, we must draw a line in the sand and say anew: Thus says the Lord, on whom our hope is founded, the hypocrites and the thieves must return the stolen treasures of the poor, and they must be dispatched to jail, where they must wear orange jumpsuits.
Archbishop Thabo Makgoba 27 Aug 2020
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When there is no news Kevin Kallsen and George Conger can still find something very exciting to talk about. This and much more in this week’s Anglican Unscripted.
The post Statement from the Church of Nigeria on the arraignment of the Bishop of Zaria appeared first on Anglican Ink © 2020.
Archbishop Glenn Davies has released the text of a letter, signed by the Archbishops of the Anglican, Roman Catholic and Greek Orthodox Churches, calling for ethical research on COVID-19 vaccines.
“Along with many Australians, we are praying that a vaccine might be developed that will help bring an end to the pandemic. We were therefore disappointed to learn that of the 167 candidate vaccines for COVID-19 identified by the World Health Organisation, 29 of which are already in clinical evaluation, the Commonwealth has chosen to throw its lot in with one that makes use of a cell‐line (HEK293) cultured from an electively aborted human foetus.” the joint letter said.
This is not an anti-vaccination stance, it is a positive call for ethical research. Vaccines are a good thing yet consistent with our view of the protection of human life in the womb, it is vital that they be produced within an ethically scientific framework.
“Some will have no ethical problem with using tissue from electively aborted foetuses for medical purposes. Others may regard the use of a cell-line derived from an abortion performed back in the 1970s as now sufficiently removed from the abortion itself to be excusable. But others again will draw a straight line from the ending of a human life in abortion through the cultivation of the cell-line to the use for manufacturing this vaccine; even if the cells have been propagated for years in a laboratory far removed from the abortion, that line of connection remains. They will be concerned not to benefit in any way from the death of the little girl whose cells were taken and cultivated, nor to be trivialising that death, and not to be encouraging the foetal tissue industry.” said the letter signed by Catholic Archbishop Anthony Fisher, Archbishop Makarios the Greek Orthodox Primate, and Archbishop Davies.
Vaccine should ‘pose no moral dilemma’
“This is not an anti-vaccination stance, it is a positive call for ethical research,” Dr Davies commented after the release of the letter. “We do not yet know which vaccine might prove effective against this insidious disease but we must not allow people to be placed in a moral bind on such an important issue.”
“Vaccines are a good thing yet consistent with our view of the protection of human life in the womb, it is vital that they be produced within an ethically scientific framework. For this reason, I call on the government to not be restrictive and to explore the several alternative lines of research which do not depend upon the use of foetal tissue. When they get access to a vaccine, Australians should have every confidence that the one being offered is ethically uncontroversial and poses no moral dilemma.”
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