From the official website of The Lambeth Conference:
29 July 2008
‘What is Lambeth ’08 going to say?’ is the question looming larger all the time as this final week unfolds. But before trying out any thoughts on that, I want to touch on the prior question, a question that could be expressed as ‘Where is Lambeth ’08 going to speak from?’. I believe if we can answer that adequately, we shall have laid some firm foundations for whatever content there will be.
And the answer, I hope, is that we speak from the centre. I don’t mean speaking from the middle point between two extremes - that just creates another sort of political alignment. I mean that we should try to speak from the heart of our identity as Anglicans; and ultimately from that deepest centre which is our awareness of living in and as the Body of Christ.
We are here at all, surely, because we believe there is an Anglican identity and that it’s worth investing our time and energy in it. I hope that some of the experience of this Conference will have reinforced that sense. And I hope too that we all acknowledge that the only responsible and Christian way of going on engaging with those who aren’t here is by speaking from that centre in Jesus Christ where we all see our lives held and focused.
And, as I suggested in my opening address, speaking from the centre requires habits and practices and disciplines that make some demands upon everyone - not because something alien is being imposed, but because we know we shall only keep ourselves focused on the centre by attention and respect for each other - checking the natural instinct on all sides to cling to one dimension of the truth revealed. I spoke about council and covenant as the shape of the way forward as I see it. And by this I meant, first, that we needed a bit more of a structure in our international affairs to be able to give clear guidance on what would and would not be a grave and lasting divisive course of action by a local church. While at the moment the focus of this sort of question is sexual ethics, it could just as well be pressure for a new baptismal formula or the abandonment of formal reference to the Nicene Creed in a local church’s formulations; it could be a degree of variance in sacramental practice - about the elements of the Eucharist or lay presidency; it could be the regular incorporation into liturgy of non-Scriptural or even non-Christian material.
Some of these questions have a pretty clear answer, but others are open for a little more discussion; and it seems obvious that a body which commands real confidence and whose authority is recognised could help us greatly. But the key points are confidence and authority. If we do develop such a capacity in our structures, we need as a Communion to agree what sort of weight its decisions will have; hence, again, the desirability of a covenantal agreement.
Some have expressed unhappiness about the ‘legalism’ implied in a covenant. But we should be clear that good law is about guaranteeing consistence and fairness in a community; and also that in a community like the Anglican family, it can only work when there is free acceptance. Properly understood, a covenant is an expression of mutual generosity - indeed, ‘generous love’, to borrow the title of the excellent document on Inter-Faith issues which was discussed yesterday. And we might recall that powerful formulation from Rabbi Jonathan Sacks - ‘Covenant is the redemption of solitude’.
Mutual generosity : part of what this means is finding out what the other person or group really means and really needs. The process of this last ten days has been designed to help us to find out something of this - so that when we do address divisive issues, we have created enough of a community for an intelligent generosity to be born. It is by no means a full agreement, but it will, I hope, have strengthened the sense that we have at least a common language, born out of the conviction that Jesus Christ remains the one unique centre.
And within that conviction, what has been heard? I want now to engage in what might be a rather presumptuous exercise - and certainly feels like a risky one. I want to imagine what people on different sides of our most painful current debate hope others have heard or are beginning to hear in our time together. I want to imagine what the main messages would be, within an atmosphere of patience and charity, from those in our Communion who hold to a clear and traditional doctrinal and moral conviction, and also from those who, starting from the same centre, find fewer problems or none with some recent innovations. Although these voices are inevitably rooted in the experience of the developing world and of North America, the division runs through many other provinces internally as well.
So first : what might the traditional believer hope others have heard? ‘What we seek to do in our context is faithfully to pass on what you passed on to us - Holy Scripture, apostolic ministry, sacramental discipline. But what are we to think when all these things seem to be questioned and even overturned? We want to be pastorally caring to all, to be “inclusive” as you like to say. We want to welcome everyone. Yet the gospel and the faith you passed on to us tell us that some kinds of behaviour and relationship are not blessed by God. Our love and our welcome are unreal if we don’t truthfully let others know what has shaped and directed our lives - so along with welcome, we must still challenge people to change their ways. We don’t see why welcoming the gay or lesbian person with love must mean blessing what they do in the Church’s name or accepting them for ordination whatever their lifestyle. We seek to love them - and, all right, we don’t always make a good job of it : but we can’t just say that there is nothing to challenge. Isn’t it like the dilemma of the early Church - welcoming soldiers, yet seeking to get them to lay down their arms?
‘But please remember also that - while you may say that what you do needn’t affect us - your decisions make a vast difference to us. In this world of instant communication, our neighbours know what you do, and they see us as sharing the responsibility. Imagine what that means where those neighbours are passionately traditional Christians - and what it means for our own members, who will be drawn to leave us for a “safer”, more orthodox church. Imagine what it means when those neighbours are non-Christians, delighted to find a stick to beat us with. Imagine what it is to be known as the ‘gay church’ in a context where that spells real contempt and danger.
‘Don’t misunderstand us. We’re not looking for safety and comfort. Some of us know quite a lot about carrying the cross. But when that cross is laid on us by fellow-Christians, it’s quite a lot harder to bear. Don’t be too surprised if some of us want to be at a distance from you - or if we want to support minorities in your midst who seem to us to be suffering.
‘But we are here. We’ve taken a risk in coming, because many who think like us feel we’ve betrayed them just by meeting you. But we value our Communion, we want to understand you and we want you to understand us. Can you find some way of being generous that helps us believe you care about us and about the common language and belief of the Church? Can you - in plain words - step back and let us think and pray about these things without giving us the impression that the debate is over and we’ve lost and that doesn’t matter to you?’
And then : what might the not so traditional believer hope has been heard?
‘What we seek to do in our context is to bring Jesus alive in the minds and hearts of the people of our culture. Trying to speak the language of the culture and relate honestly to where people really are doesn’t have to be a betrayal of Scripture and tradition. We know we’re pushing the boundaries - but don’t some Christians always have to do that? Doesn’t the Bible itself suggest that?
‘We are often hurt, angry and bewildered at the way many others in the Communion see us and treat us these days - as if we were spiritual lepers or traitors to every aspect of Christian belief. We know that no-one is the best judge in their own case, but we see in our church life at least some marks of the Spirit’s gifts. And part of that is acknowledging the gifts we’ve seen in gay and lesbian believers. They will certainly be likely to feel that the restraint you ask for is a betrayal. Please try to see why this is such a dilemma for many of us. You may not see it, but they’re still at risk in our society, still vulnerable to murderous violence. And we have to say to some of you that we long for you to speak up for your gay and lesbian neighbours in situations where they are subject to appalling discrimination. There have been Lambeth Resolutions about that too, remember.
‘A lot of the time, we feel we’re being made scapegoats. Other provinces have acute moral and disciplinary problems, or else they more or less successfully refuse to admit the realities in their midst. But those of us who have faced the complex issues around gay relationships in what we feel to be an open and prayerful way are stigmatised and demonised.
‘Not all of us, of course, supported or took part in the actions that have caused so much trouble. Some of us remain strongly opposed, many of us want to find ways of strengthening our bonds with you. But even those who don’t stand with the majority on innovations will often feel that the life of a whole church, a life that is varied and complex but often deeply and creatively faithful to Christ and the Scriptures, is being wrongly and unjustly seen by you and some of your friends.
‘We want to be generous, and we are hurt that some throw back in our faces both the experience and the resources we long to share. Can you try and see us as fellow-believers struggling to proclaim the same Christ, and to be patient with us?’
Two sets of feelings and perceptions, two appeals for generosity. For the first speaker, the cost of generosity may be accusation of compromise : you’ve been bought, you’ve been deceived by airy talk into tolerating unscriptural and unfaithful policies. For the second speaker, the cost of generosity may be accusations of sacrificing the needs of an oppressed group for the sake of a false or delusional unity, giving up a precious Anglican principle for the sake of a dangerous centralisation. But there is the challenge. If both were able to hear and to respond generously, perhaps we could have something more like a conversation of equals - even something more like a Church.
At Dar-es-Salaam, the primates tried to find a way of inviting different groups to take a step forward simultaneously towards each other. It didn’t happen, and each group was content to blame the other. But the last 18 months don’t suggest that this was a good outcome. Can this Conference now put the same kind of challenge? To the innovator, can we say, ‘Don’t isolate yourself; don’t create facts on the ground that make the invitation to debate ring a bit hollow’? Can we say to the traditionalist, ‘Don’t invest everything in a church of pure and likeminded souls; try to understand the pastoral and human and theological issues that are urgent for those you are opposing, even if you think them deeply wrong’?
I think we perhaps can, if and only if we are captured by the vision of the true Centre, the heart of God out of which flows the impulse of an eternal generosity which creates and heals and promises. It is this generosity which sustains our mission and service in Our Lord’s name. And it is this we are called to show to each other.
At the moment, we seem often to be threatening death to each other, not offering life. What some see as confused or reckless innovation in some provinces is felt as a body-blow to the integrity of mission and a matter of literal physical risk to Christians. The reaction to this is in turn felt as an annihilating judgement on a whole local church, undermining its legitimacy and pouring scorn on its witness. We need to speak life to each other; and that means change. I’ve made no secret of what I think that change should be - a Covenant that recognizes the need to grow towards each other (and also recognizes that not all may choose that way). I find it hard at present to see another way forward that would avoid further disintegration. But whatever your views on this, at least ask the question : ‘Having heard the other person, the other group, as fully and fairly as I can, what generous initiative can I take to break through into a new and transformed relation of communion in Christ?’
Posted without comment. Make of it what you will.
Tuesday, July 29, 2008
Sen. Ted Steven (R) Of Alaska Indicted
From Politico:
Sen. Ted Stevens (R-Alaska), a giant of Senate politics and a legend in Alaska, has been indicted on seven federal criminal charges accusing him of failing to disclose hundreds of thousands of dollars worth of home renovations and other gifts from VECO Corp., an Alaskan oil company that in turn asked for favors in the Senate.
These indictments have been headed down the pike for some time. The Republicans are in lockdown, and even the Democrats are shy with comments. The Senate is a clubby group, or is the word collegial? Whatever.
Sen. Stevens may be remembered for his attempt to get an earmark for millions of dollars to build a bridge to an island with 20 inhabitants. However, my fondest memory of him is his description of the "series of tubes" through which information on the internet runs, thus suggesting the neologism "intertubes".
By law, the senator is not obliged to resign because of the indictments, but according to Republican rules of the Senate, he should.
Stevens son Ben has been indicted, too. Maybe it's a genetic thing and not really their fault that they strayed off the straight and narrow. Will the Republicans break some sort of historical record for corruption by federal officials within a two-term presidential period? He was on the Senate Committee for Rules and Administration. You'd think he'd know better.
Thanks to The Wayward Episcopalian for the tip.
Sen. Ted Stevens (R-Alaska), a giant of Senate politics and a legend in Alaska, has been indicted on seven federal criminal charges accusing him of failing to disclose hundreds of thousands of dollars worth of home renovations and other gifts from VECO Corp., an Alaskan oil company that in turn asked for favors in the Senate.
These indictments have been headed down the pike for some time. The Republicans are in lockdown, and even the Democrats are shy with comments. The Senate is a clubby group, or is the word collegial? Whatever.
Sen. Stevens may be remembered for his attempt to get an earmark for millions of dollars to build a bridge to an island with 20 inhabitants. However, my fondest memory of him is his description of the "series of tubes" through which information on the internet runs, thus suggesting the neologism "intertubes".
By law, the senator is not obliged to resign because of the indictments, but according to Republican rules of the Senate, he should.
Stevens son Ben has been indicted, too. Maybe it's a genetic thing and not really their fault that they strayed off the straight and narrow. Will the Republicans break some sort of historical record for corruption by federal officials within a two-term presidential period? He was on the Senate Committee for Rules and Administration. You'd think he'd know better.
Thanks to The Wayward Episcopalian for the tip.
Thought For The Day From KJ
From KJ, in the comments to the post below, "The Man From The South":
There's a great deal more adventure and joy in diving into the depths of diversity as opposed to wading in the kiddy pool of unanimity.
There's a great deal more adventure and joy in diving into the depths of diversity as opposed to wading in the kiddy pool of unanimity.
"A Man From The South"
From the blog of Bishop Alan Wilson of Great Missenden, Buckinghamshire, United Kingdom:
Monday, 28 July 2008
Man from the South
Spent the afternoon at the Windsor Report continuation hearing — the steamiest two hours this side of the Mississippi. By sheer coincidence one statement really got me thinking, from the Bishop of Mississippi, Duncan Gray. I commend it for a bit of thoughtful attention, as a slightly different take on TEC’s ups and downs:
[Bishop Duncan Gray]:
A bit of personal history: I have been nurtured and shaped within the Evangelical tradition of my Church. Most importantly, this means that the ultimate authority of the Holy Scripture and the necessity of an intimate relationship with the Lord Jesus as the way to the Father are foundational and non-negotiable components of my faith.
Within my own province, I voted not to consent to the election of Gene Robinson, for reasons both theological and ecclesiological. I have followed to the letter and the spirit of the Windsor Report — before there was a Windsor Report.
For my faithfulness to this communion I have been rewarded by regular incursions into our diocese by primates and bishops who have no apparent regard for either my theology or ecclesiology.
I have made some peace with this reality, preferring to think of the irregularly ordained as Methodists — and some of my best friends are Methodists!
What I cannot make peace with is the portrayal of my sister and brother bishops in the Episcopal Church, who disagree with me, as bearers of a false gospel. That portrayal does violence to the imperfect, but faithful, grace-filled, and often costly way, in which they live out their love of the Lord Jesus Christ.
Yes, I am in serious disagreement with many of them on the very critical sacramental and ethical issues about which the Communion is in deep conflict. Are we sometimes, at best, insensitive to the wider context in which we do ministry, and at worst, deeply embedded in American arrogance — Absolutely! And for that insensitivity and arrogance we have begged the Communion's forgiveness on several occasions. “But do I see the Church in them?” as the most serious question at the last hearing asked. As God is my witness, I do. Despite my profound disagreements I continue to pray “One Lord, one faith, one baptism.” We continue to reaffirm our creedal faith together. We continue to gather round the Lord’s table together, bringing the brokenness and imperfectness of our lives into the healing embrace of our Lord who sends us out together to the poor, the weak and the hopeless. And, in the midst of our internal conflicts, they show me Jesus.
There are dozens of bishops like me in the Episcopal Church. We are not a one, or even two dimensional Church. We are a multitude of diverse theological, ecclesiological and sacramental perspectives — and the vast majority of us have figured out a way to stay together.
How is this possible? I think it begins with the gift from Saint Paul, who taught us the great limitations of even our most insightful thought. We do, every one of us, “see through a glass, darkly.” And none of us can say to the other, “I have no need of you.”
One day, Saint Paul says, we will see face to face, the glory that we now only glimpse. But in the meantime, as each of us struggles to be faithful, may each of us, the Episcopal Church and the wider communion, find the courage, and the humility, to say to one another, “I need you — for my salvation and for the salvation of the world.”
Bishop Gray of the Episcopal Diocese of Mississippi, my neighbor state, exemplifies unity in the Spirit in the Body of Christ, despite differing opinions. Unfortunately, the media pay little attention to Bishop Gray and his kind. Those who want to tear the church apart get the coverage. Controversy sells. Christians bearing with one another despite disagreements are not newsworthy.
Thanks to Phil for calling this to my attention.
Monday, 28 July 2008
Man from the South
Spent the afternoon at the Windsor Report continuation hearing — the steamiest two hours this side of the Mississippi. By sheer coincidence one statement really got me thinking, from the Bishop of Mississippi, Duncan Gray. I commend it for a bit of thoughtful attention, as a slightly different take on TEC’s ups and downs:
[Bishop Duncan Gray]:
A bit of personal history: I have been nurtured and shaped within the Evangelical tradition of my Church. Most importantly, this means that the ultimate authority of the Holy Scripture and the necessity of an intimate relationship with the Lord Jesus as the way to the Father are foundational and non-negotiable components of my faith.
Within my own province, I voted not to consent to the election of Gene Robinson, for reasons both theological and ecclesiological. I have followed to the letter and the spirit of the Windsor Report — before there was a Windsor Report.
For my faithfulness to this communion I have been rewarded by regular incursions into our diocese by primates and bishops who have no apparent regard for either my theology or ecclesiology.
I have made some peace with this reality, preferring to think of the irregularly ordained as Methodists — and some of my best friends are Methodists!
What I cannot make peace with is the portrayal of my sister and brother bishops in the Episcopal Church, who disagree with me, as bearers of a false gospel. That portrayal does violence to the imperfect, but faithful, grace-filled, and often costly way, in which they live out their love of the Lord Jesus Christ.
Yes, I am in serious disagreement with many of them on the very critical sacramental and ethical issues about which the Communion is in deep conflict. Are we sometimes, at best, insensitive to the wider context in which we do ministry, and at worst, deeply embedded in American arrogance — Absolutely! And for that insensitivity and arrogance we have begged the Communion's forgiveness on several occasions. “But do I see the Church in them?” as the most serious question at the last hearing asked. As God is my witness, I do. Despite my profound disagreements I continue to pray “One Lord, one faith, one baptism.” We continue to reaffirm our creedal faith together. We continue to gather round the Lord’s table together, bringing the brokenness and imperfectness of our lives into the healing embrace of our Lord who sends us out together to the poor, the weak and the hopeless. And, in the midst of our internal conflicts, they show me Jesus.
There are dozens of bishops like me in the Episcopal Church. We are not a one, or even two dimensional Church. We are a multitude of diverse theological, ecclesiological and sacramental perspectives — and the vast majority of us have figured out a way to stay together.
How is this possible? I think it begins with the gift from Saint Paul, who taught us the great limitations of even our most insightful thought. We do, every one of us, “see through a glass, darkly.” And none of us can say to the other, “I have no need of you.”
One day, Saint Paul says, we will see face to face, the glory that we now only glimpse. But in the meantime, as each of us struggles to be faithful, may each of us, the Episcopal Church and the wider communion, find the courage, and the humility, to say to one another, “I need you — for my salvation and for the salvation of the world.”
Bishop Gray of the Episcopal Diocese of Mississippi, my neighbor state, exemplifies unity in the Spirit in the Body of Christ, despite differing opinions. Unfortunately, the media pay little attention to Bishop Gray and his kind. Those who want to tear the church apart get the coverage. Controversy sells. Christians bearing with one another despite disagreements are not newsworthy.
Thanks to Phil for calling this to my attention.
Monday, July 28, 2008
I Need A Laugh - Or Two, Or Three
And, as usual Doug obliges:
Sometimes, when I look at my children, I say to myself, 'Barbara, you should have remained a virgin.'
- Barbara Bush (mother of G.W.)
I had a rose named after me and I was very flattered. But I was not pleased to read the description in the catalog: 'No good in a bed, but fine against a wall.'
- Eleanor Roosevelt
Last week, I stated this woman was the ugliest woman I had ever seen. I have since been visited by her sister, and now wish to withdraw that statement.
- Mark Twain
The secret of a good sermon is to have a good beginning and a good ending;
and to have the two as close together as possible.
- George Burns
Santa Claus has the right idea. Visit people only once a year.
- Victor Borge
Be careful about reading health books. You may die of a misprint.
- Mark Twain
By all means, marry. If you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher.
- Socrates
I was married by a judge. I should have asked for a jury.
- Groucho Marx
I don't feel old. I don't feel anything until noon. Then it's time for my nap.
- Bob Hope
I never drink water because of the disgusting things that fish do in it.
- W.C. Fields
We could certainly slow the aging process down if it had to work its way through Congress.
- Will Rogers
Don't worry about avoiding temptation as you grow older, it will avoid you.
- Winston Churchill
Maybe it's true that life begins at fifty. But everything else starts to wear out, fall out, or spread out.
- Phyllis Diller
By the time a man is wise enough to watch his step, he's too old to go anywhere.
-Billy Crystal
The cardiologist's diet: If it tastes good, spit it out.
Sometimes, when I look at my children, I say to myself, 'Barbara, you should have remained a virgin.'
- Barbara Bush (mother of G.W.)
I had a rose named after me and I was very flattered. But I was not pleased to read the description in the catalog: 'No good in a bed, but fine against a wall.'
- Eleanor Roosevelt
Last week, I stated this woman was the ugliest woman I had ever seen. I have since been visited by her sister, and now wish to withdraw that statement.
- Mark Twain
The secret of a good sermon is to have a good beginning and a good ending;
and to have the two as close together as possible.
- George Burns
Santa Claus has the right idea. Visit people only once a year.
- Victor Borge
Be careful about reading health books. You may die of a misprint.
- Mark Twain
By all means, marry. If you get a good wife, you'll become happy; if you get a bad one, you'll become a philosopher.
- Socrates
I was married by a judge. I should have asked for a jury.
- Groucho Marx
I don't feel old. I don't feel anything until noon. Then it's time for my nap.
- Bob Hope
I never drink water because of the disgusting things that fish do in it.
- W.C. Fields
We could certainly slow the aging process down if it had to work its way through Congress.
- Will Rogers
Don't worry about avoiding temptation as you grow older, it will avoid you.
- Winston Churchill
Maybe it's true that life begins at fifty. But everything else starts to wear out, fall out, or spread out.
- Phyllis Diller
By the time a man is wise enough to watch his step, he's too old to go anywhere.
-Billy Crystal
The cardiologist's diet: If it tastes good, spit it out.
Take Courage!
In the midst of the troubles of the Anglican Communion, in which the Lambeth conference seems to be turning into farce, I take heart in these words from the Sunday readings in Romans 8:
What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? Who will bring any charge against God’s elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written,
"For your sake we are being killed all day long;
we are accounted as sheep to be slaughtered."
No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
The Anglican Communion is an institution. Institutions rise and fall. Jesus Christ is the same yesterday, today, and forever. In that I place my hope.
What then are we to say about these things? If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? Who will bring any charge against God’s elect? It is God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written,
"For your sake we are being killed all day long;
we are accounted as sheep to be slaughtered."
No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
The Anglican Communion is an institution. Institutions rise and fall. Jesus Christ is the same yesterday, today, and forever. In that I place my hope.
From Susan Russell, President Of Integrity USA
LGBT ANGLICANS BACK ON CHOPPING BLOCK
CANTERBURY, UK-The Rev. Susan Russell, President of Integrity USA, issued the following statement after today's release of Part Three of the Windsor Continuation Group's Preliminary Observations:
"LGBT Anglicans are back on the chopping block based on the work of the Windsor Continuation Group. While we recognize that this is a long-term process, sadly, what was continued today was the process of institutionalizing bigotry and marginalizing the LGBT baptized. Acceptance of these recommendations would result in de facto sacramental apartheid.
"We applaud the strong testimony in today's hearings from TEC bishops who are committed to be pastoral to all the sheep in their flock, not just the straight ones. We call on them to take that witness to their Indaba groups. We ask them to remember the 1976 commitment of the Episcopal Church to 'full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church' for the LGBT baptized.
"It is a sad thing indeed that the message today's report sends out from the Anglican Communion to the world is that homosexuals getting married in California are of more concern to the church than are homosexuals being mugged in Nigeria.
"As Integrity continues to offer our witness here at Lambeth Conference, we demonstrate our deep commitment to our ongoing relationship with the rest of the global Anglican Communion. At the same time, we will witness to our conviction that the vocations and relationships of the LGBT baptized are not for sale as bargaining chips in this game of global Anglican politics. At the end of the day, too high a price to pay for institutional unity."
The Rev. Susan Russell is available for interviews and comment.
Press contact in the UK:
Louise Brooks, Senior Press Officer, +44 (0)7503 695 579,
tvprod@earthlink.net
CANTERBURY, UK-The Rev. Susan Russell, President of Integrity USA, issued the following statement after today's release of Part Three of the Windsor Continuation Group's Preliminary Observations:
"LGBT Anglicans are back on the chopping block based on the work of the Windsor Continuation Group. While we recognize that this is a long-term process, sadly, what was continued today was the process of institutionalizing bigotry and marginalizing the LGBT baptized. Acceptance of these recommendations would result in de facto sacramental apartheid.
"We applaud the strong testimony in today's hearings from TEC bishops who are committed to be pastoral to all the sheep in their flock, not just the straight ones. We call on them to take that witness to their Indaba groups. We ask them to remember the 1976 commitment of the Episcopal Church to 'full and equal claim with all other persons upon the love, acceptance, and pastoral concern and care of the Church' for the LGBT baptized.
"It is a sad thing indeed that the message today's report sends out from the Anglican Communion to the world is that homosexuals getting married in California are of more concern to the church than are homosexuals being mugged in Nigeria.
"As Integrity continues to offer our witness here at Lambeth Conference, we demonstrate our deep commitment to our ongoing relationship with the rest of the global Anglican Communion. At the same time, we will witness to our conviction that the vocations and relationships of the LGBT baptized are not for sale as bargaining chips in this game of global Anglican politics. At the end of the day, too high a price to pay for institutional unity."
The Rev. Susan Russell is available for interviews and comment.
Press contact in the UK:
Louise Brooks, Senior Press Officer, +44 (0)7503 695 579,
tvprod@earthlink.net
From Elizabeth at "Telling Secrets"
I pray that Elizabeth forgives me for stealing her entire post, but I know that everyone doesn't click the links, and I want this read as widely as possible.
I love this picture because I have come to love the women in it.
Queen is the woman sitting on the left and Rose is the woman sitting on the right. Both women are from Nigeria, here with Davis Mac-Iylla.
I'm asking for prayers, right now, for Rose Ngeri. As I write this, she is up on the Campus of the University of Kent, trying to meet as many African bishops and their wives as she possibly can.
I passed her this morning, standing in front of the wall in the Church yard, praying. There was no denying that she was in prayer. There was no ignoring the power of that moment of her prayer.
I had no idea that it would lead to her feeling called to an act that can only be described as prophetic, if not something that may place her in danger when she returns home to Nigeria.
A few hours later, I was asked to proof read a leaflet she had prepared. Her intention is to put this in the hands of every African bishop she meets today.
When I first read this, it brought me to tears. As I just typed them into my computer, I found my hands trembling. I knew I had to share them with you.
One other preface: When Michael, who acted as her scribe, asked her if she was not putting herself in no small amount of danger, she said, with no discernible alarm in her voice, that we must understand that when the sexual orientation of gay men becomes known, they are tortured and/or killed.
What becomes of lesbian women, she was asked.
Oh, she said, they just send men to rape us. But, she added, deeply distressed, gay men are tortured and killed.
Here are her own words to her bishops and their wives:
"The Lambeth Conference, to me, is a place where you meet Bishops and people from all walks of life to share different views about lots of things we see and hear.
I gather that LGBT are welcome in the House of God by some people . . yet, denied the right of place in the same house of God by others.
Please, our African spiritual fathers, let us have a place in our churches. REMEMBER, WE WERE BORN OF YOUR FATHERS, MOTHERS, SISTERS, AUNTIES, COUSINS AND NEICES.
Our mothers did not ask for this group of children. Rather it is the content of the man deposited in the woman that came out the same way it is made by God.
African leaders keep passing laws against LGBT. Please, if I may ask, what crime have we committed?
Mothers, will you fold your arms and let your children die through torture? Why can't you ask them what crime your children have committed before they kill more of your children?
How long should we keep quiet about issues like this?
Which way Africa?"
Please take a moment from whatever it is you are doing and pray, right now, for Rose Ngeri.
Thank you.
Posted by Elizabeth Kaeton at 8:45 AM
Thanks to Erika for calling this to my attention.
Press Release From Davis Mac-Iyalla
Davis Mac-Iyalla - "Thanks the UK Government and Supporters".
Sunday, 27 July 2008
Following his being granted asylum in the UK, Davis Mac-Iyalla of Anglican
pressure group Changing Attitude Nigeria wishes to express his gratitude to
a number of individuals and organisations that provided support in one form
or another over a period of time.
Davis said, "The people I wish to thank include the UK government and the
Home Office, Islington MP Jeremy Corbyn, my solicitor Abigail Evans of
Wilson and Co, The Reverend Stephen Coles, Colin Coward and the trustees of
Changing Attitude, Peter Tatchell of OutRage!, Sebastian Rocca of UK Lesbian
and Gay Immigration Group, Erika Baker, Susan Strong, Mike Hersee, Julian
Batson, the Inclusive Church and others too numerous to mention. Your
support in different ways has been absolutely invaluable, not just for me
but for our common goals."
Davis added, "I'm very grateful to the UK government for granting me asylum.
It means I will have an opportunity to continue working for the full
inclusion of LGBT people in the Anglican church in Nigeria. My heart really
goes out to my LGBT brothers and sisters still trapped in Nigeria. They are
intimated and threatened by the increasingly hostile and violent environment
against them, stoked up by Archbishop Akinola and his henchmen - or
hench-bishops - who claim that we don't really exist, and if we do then we
are the spawn of the devil."
"It is impossible to have a rational debate in such a climate of hatred
spewed out from what is supposed to be a loving church. I think Jesus would
be apalled at how low the Anglican Church of Nigeria has sunk by straying so
far from his message of love and forgiveness that it does the complete
opposite".
Davis concluded, "If the Anglican Church of Nigeria and the Nigerian
government had a more open-minded and understanding attitude, then people
like me would not need asylum in the first place".
For further information contact:
Davis Mac-Iyalla
Director of Changing Attitude Nigeria
Mobile +44 (0)7948237399
Thanks to Erika.
Sunday, 27 July 2008
Following his being granted asylum in the UK, Davis Mac-Iyalla of Anglican
pressure group Changing Attitude Nigeria wishes to express his gratitude to
a number of individuals and organisations that provided support in one form
or another over a period of time.
Davis said, "The people I wish to thank include the UK government and the
Home Office, Islington MP Jeremy Corbyn, my solicitor Abigail Evans of
Wilson and Co, The Reverend Stephen Coles, Colin Coward and the trustees of
Changing Attitude, Peter Tatchell of OutRage!, Sebastian Rocca of UK Lesbian
and Gay Immigration Group, Erika Baker, Susan Strong, Mike Hersee, Julian
Batson, the Inclusive Church and others too numerous to mention. Your
support in different ways has been absolutely invaluable, not just for me
but for our common goals."
Davis added, "I'm very grateful to the UK government for granting me asylum.
It means I will have an opportunity to continue working for the full
inclusion of LGBT people in the Anglican church in Nigeria. My heart really
goes out to my LGBT brothers and sisters still trapped in Nigeria. They are
intimated and threatened by the increasingly hostile and violent environment
against them, stoked up by Archbishop Akinola and his henchmen - or
hench-bishops - who claim that we don't really exist, and if we do then we
are the spawn of the devil."
"It is impossible to have a rational debate in such a climate of hatred
spewed out from what is supposed to be a loving church. I think Jesus would
be apalled at how low the Anglican Church of Nigeria has sunk by straying so
far from his message of love and forgiveness that it does the complete
opposite".
Davis concluded, "If the Anglican Church of Nigeria and the Nigerian
government had a more open-minded and understanding attitude, then people
like me would not need asylum in the first place".
For further information contact:
Davis Mac-Iyalla
Director of Changing Attitude Nigeria
Mobile +44 (0)7948237399
Thanks to Erika.
Sunday, July 27, 2008
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