Lambeth Diary: Some Reflections

The fourth draft of the  Lambeth reflections document has now been published. You can read it all here and I've posted some of extracts below. Susan Russell of Integrity has commented on it. In this video, made for Times Online by Joanna Clegg, some leading conservatives comment on polygamy and other matters that have come up at Lambeth.

Section H: Human Sexuality
90. This section should have been titled “The Bishop and Homosexuality” because it was quickly apparent the whole spectrum of human sexuality, including issues of marriage and family, was not going to be discussed. The self select sessions identified with human sexuality included sessions on Human Sexuality and the Witness of Scripture, Listening and Mission, The Anglican Communion and Homosexuality, Listening in Practice, Sexuality and Spirituality, Questions of Science, Culture and

21 1 Timothy 3.1 Page 26
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Christ, Culture and Homosexualities, Listening to the Experience of Homosexual People.
91. The third meeting of the Anglican Consultative Council in 1976 spoke about the Communion in this way: “As in the first century, we can expect the Holy Spirit to press us to listen to each other, to state new insights frankly, and to accept implications of the Gospel new to us, whether painful or exhilarating. (ACC-3 p.55)” Lambeth 1998 Resolution 1.10, while reiterating clearly the traditional stance of the Church, also called for sensitive listening. The Bible study and indaba groups gave us the opportunity to meet in a spirit of generosity and prayerful humility which helped us to listen patiently to each other and to speak honestly.

92. Christians are called to exercise judgement and discernment in their vocation and discipleship, but to embrace that discipleship with humility and with generosity. The Lord himself warned us to avoid judgementalism22. It is important therefore to be careful not to make dismissive judgements, because people have come to their decision after prayer and careful study of the Bible. Nor is there a monopoly on Christian charity: those who take different positions regarding this issue have often been the bearers of compassionate pastoral care to homosexual persons, though we must confess some failure in this regard. We come from different backgrounds, contexts and experiences. As Bishops we need to repent of the ways in which our hardness of heart toward each other may have contributed to the brokenness of our Communion at this present time. We need to repent of statements and actions that have further damaged the dignity of homosexual persons. People who have held traditional views on this matter have sometimes felt that they have been dismissed with ridicule or contempt.

93. There were repeated statements of the desire to remain in communion while attempting to maintain a generous space for ongoing discussions. Although there has been a great appreciation of one to one conversations, there is the need to develop further trust in the relationships that have started here. In this regard, in some groups, in addition to previous expressions of regret by both the House of Bishops and the General Convention of The Episcopal Church23, some individual bishops of The Episcopal Church have expressed apologies in their groups, noting that they had not previously grasped the depth of the negative impact that their action in the consecration of the present Bishop of New Hampshire had caused in many parts of the Communion.

94. There were several references to the Lambeth 1998 Resolution 1.10, although it was clear that only one section was being referenced and not the whole report on Human Sexuality from the 1998 Lambeth Conference or the whole resolution.

95. There is confusion about what “the issue” really means. There are three aspects that would help to clarify discussions:

?? How the church evangelizes, disciples and provides pastoral care for homosexual people;
?? How and on what basis the church admits people to Sacred Orders;
22 citations: judge not, that ye be not judged; and if you say so much as “you fool” etc.
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?? How the church deals with the first two locally and globally.
96. The whole issue of homosexual relations is highly sensitive because there are very strong affirmations and denials in different cultures across the world which are reflected in contrasting civil provisions, ranging from legal provision for same-sex marriage to criminal action against homosexuals. In some parts of the Communion, homosexual relations are a taboo while in others they have become a human rights issue.

97. Some people said that their understanding of the long tradition of Christian moral teaching is now being questioned and this creates confusion when a clear presentation of how people have come to their new understanding of scripture and theology is not available to them. For some, such new teaching cannot be acceptable as they consider all homosexual activity as irredeemably sinful.

98. In the framework of The Bishop in Mission, it is agreed that the ordination of a partnered homosexual Bishop has compromised mission in many parts of the Communion and has had a profoundly disruptive effect on the Communion by detracting from other aspects of mission. There is anxiety that this will not turn out to be a single act but something that is likely to happen again and further compromise mission.

99. For some, the way the Communion has been perceived to handle polygamy has complicated the issue. Polygamy has been part of the history and of the present of some provinces of the Communion. It is unacceptable in other parts of the Communion. The perception has been that the Communion did not tell those Provinces that they must withdraw from the Communion. The Communion made a space for them to deal with this issue at their local level. This they are doing, setting clear standards while providing pastoral attention. The question from some is, why can we not make the same space in regard to homosexuality? In the case of polygamy, there is a universal standard – it is understood to be a sin, but local pastoral provision is made: polygamists are not admitted to positions of leadership, nor after acceptance of the Gospel can a convert take another wife, nor, in some areas, are they admitted to Holy Communion.

100. There have been many aspects of the history of this current situation that has brought us to this point in time. To some, the possible acceptance of homosexual people as good Christian people is new, and their acceptance as possible leaders in the church is unacceptable. To others, thirty years of Scripture study, of theological discussion, of listening and discussion to come to the present understanding, seems a long time. In the time frame of Christianity, or even of the Anglican tradition, it has not been enough time to allow for the Bishops of the Communion to come to a new consensus within Provinces or worldwide – either to agree, or to live together in disagreement.

101. The issue of homosexuality has challenged us and our Churches on what it might mean to be a Communion. We are still learning how to be the Communion that God has called and gifted us to be.

102. For many Anglicans, the ordination of an openly homosexual bishop, is seen as
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questioning the authority of Scripture and the church’s traditional reading on these matters. It calls into question traditional moral teaching concerning the nature of marriage. The question for many is "Whether the Bible transforms the culture or the culture is allowed to transform the Bible".

103. The ordination of an openly partnered homosexual bishop and the open blessing of same sex relationships has had many negative results including:

?? Partnership in mission is lost and damaged.
?? In some provinces, there is an experience of betrayal of the teaching of the missionaries who brought the faith, and it is experienced as a new form of colonisation

?? Confidence in the validity of the Anglican Communion, the bonds of affection and our mutual interdependence is severely damaged

?? It is dishonouring to former Lambeth Conference decisions.
?? It diverts us from our primary focus
?? It is seen as leading to “sexual license”
?? It damages ecumenical and interfaith relationships.
?? Bishops cannot be a symbol of unity when their consecration itself divides the church. The unique focus for catholicity in the Communion is lost.

?? In some regions the issue has become a test of orthodoxy and a basis for hostile actions
?? In some places the church is ridiculed as the "gay church", so membership is lost.
104. There have also been positive effects in parts of Canada, the US and England when homosexual people are accepted as God’s children, are treated with dignity and choose to give their lives to Christ and to live in the community of faith as disciples of Jesus Christ with fidelity and commitment.

The Way Ahead
105. There are competing visions of how the Communion should responsibly handle our current situation:
?? Decisive action (If your eye cause offence, pluck it out24).
?? Some people are looking for a clear direction from the Communion, and from this conference in the form of a Pastoral letter or direction.

?? Let God be God and allow God to transform our attitudes and behaviour while we look for further insights.
?? Gamaliel's advice can be followed here, "If it is from God it will last"25, so wait.
?? More "listening” is needed where the purpose is not "I win, you lose", but "Nobody wins, nobody loses" and we grow together in Christ.

?? Ongoing dialogue itself is a "Christian witness". The Communion needs a 'catholic patience'.
?? Further careful study of the Scriptures, theology, doctrine and other disciplines must be pursued together through a formal Commission at Communion-wide

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Legal action in the courts should be avoided if at all possible.
?? Reaffirm the moral authority of the whole of the Lambeth 1998 Resolution 1:10, and the Report commended in it, and continue its implementation, but not the style of debate that led to it. Acknowledge that some good work has been done on the resolution such as the development of listening processes, and the intentional development of closer relations among bishops and dioceses.

?? Declare a “Decade of Sharing and Generosity” and keep walking, keep talking, keep listening together.

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Section I: The Scriptures
106.The dispute concerning sexuality has reflected among some a deeper unease about the acceptance of the authority of scripture. It behoves us therefore to explore the nature of our understanding of scripture in the life of the Church.

107. Jesus Christ is the Word of God, the true light that enlightens all, incarnate in human form, full of grace and truth, from before time and forever (John 1: 1-18).

108. God’s first and eternal Word to us is Jesus. Because of this our reading and interpretation of the Scriptures of the Old and New Testaments possess a clear Christ-centred quality rooted in the Incarnation. St. John the Evangelist announces that “these things are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (John 20:31). We proclaim Jesus as Saviour of the world and Lord of the Church. Jesus Christ, crucified, risen, ascended, and coming again, is the holy one of God through whom the meaning of the Scriptures is revealed to us.

109. In the Anglican tradition, the Holy Scriptures are central to our life together as servants of God’s mission. In like manner, the canonical Scriptures of the Old and New Testaments are the primary sources for equipping our apostolic ministry as bishops. Indeed, the bishops of our Communion, at the time of their ordination and consecration to the episcopate, claim for their ministries and in their own lives that they believe the Holy Scriptures of the Old and New Testaments to be the Word of God and to contain all things necessary to salvation. This affirmation of the authority Page 30

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of the Holy Scriptures in our common life is shared across the Communion, enshrined in the various prayer books, canons, and official documents of our tradition, and found deep in the heart of our vocation as bishops of the Church. It is clear to us that the Holy Scriptures do not belong to us alone and that the fullness of the revealed truth of God in Jesus Christ is a treasured gift from God that belongs to the whole church catholic. Together with the church universal, we are humbled by the custodianship of the sacred texts given into our care and we seek to honour that responsibility by living under God’s Word in obedience, humility and joy.

110. For Anglicans, the Apostles’ and Nicene Creeds are understood to be faithful and sufficient statements of the essentials of the biblical witness as revealed by the power of the Holy Spirit to us and to the whole church in every generation. We acknowledge the full reliability of the texts of the canonical Scriptures given to us by God, and seek to proclaim afresh with clarity and power the full revelation of God in Jesus Christ. From this strong sense of biblical reliability the Church derives norms of moral and ethical life that are to be honoured by the whole of the Body of Christ; at the same time we discover biblically faithful means to respond pastorally to those who are unable to observe such norms. When serious disagreements arise among us about moral and ethical norms we are called to intensify our efforts to discover God’s Word through continuing scriptural discernment. We rejoice in the Holy Scriptures as God’s gift to the whole church for teaching and guidance, admonition, and pastoral care.

111. In the Anglican prayer book tradition, the following collect, composed by Archbishop Cranmer, sets a proper framework for our understanding of the Holy Scriptures in our lives as bishops and, indeed, in the lives of all God’s faithful people.

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the Word of God does not change from place to place and its light and truth applies throughout the whole of God’s world. At the same time we acknowledge that our ability to hear God’s Word is profoundly affected by the context in which we listen for it.

119. God’s Living Word, incarnate in Jesus of Nazareth and revealed in Holy Scripture, challenges and transforms us in ways that can be full of joy and at other times quite unsettling. Even as our contexts influence our interpretation of Holy Scripture, we affirm that the Scripture also addresses our contexts with both judgment and consolation, with conviction and with grace. The Word of God has always held a primary and cherished place in the Churches of the Anglican Communion. So shall it always be.

120. As we face the challenges of our time, the Holy Scriptures will continue to be for us a springboard into mission – that the world may have life in all its fullness (John 10:10).

Section J: The Anglican Covenant
121. There were many positive responses to the idea of a Covenant. We recognise that any possible Covenant would be grounded in God’s covenant with us. It would carry horizontal and vertical realities, reflecting the sign of the cross.

It is the image of Christ’s deep and faithful covenant made in Baptism and revealed in the Eucharist and is thereby Christ-centred.

122. The covenant could provide historical continuity with the past, creativity in the present and lead us into the future. It could provide a structure within which we can explore relationship, delighting in unity and diversity, rather than imposing uniformity and conformity. It should help affirm our common life and care, rather than restrict life in the churches. A covenant may help heal present wounds and prevent new ones.

123. Relationship must be pre-eminent within the covenant, creating mutuality, care and responsibility, thereby offering a binding voluntary agreement. We recognise that a covenant would be costly and self-limiting, yet would strengthen the bonds of love among us. As such, it would give us a sacrificial way to move forward, for the sake of the other, which would be life-giving.

124. A Covenant could draw more Dioceses back into the conversation of the Communion. Any possible Covenant could help small communities demonstrate the power of a world wide body, which could help in dealing with government. A Covenant could be a structure to make incursions unnecessary, but without a Covenant, those who have not been at this conference may not return.

.
125. There was an overall willingness to enter a Covenant, particularly to help us in the present crisis, conscious that it is critical for some to have something positive to report on their return home. There was a general satisfaction with the first half of the main text, but there were real concerns with section 3 and even greater concern about the appendix. In particular:

• The biblical and theological basis of Covenant need to be clarified and developed in a more profound way.
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• The proposed Covenant is formulaic rather than relational, and could thereby prove punitive, restrictive and limiting rather than facilitating unity.

• The Instruments of Communion could become micro-managers.
• There is a fear that this Covenant process could prove expensive to implement and concern around as to who would pay for it.

• There is a fear that the Province rather than the Diocese might become the local Church.
• Our modality is historically the “bishop-in-synod” rather than “episcopally led and synodically governed”.
• The broad sweep of the text reads as a very western document.
• The position of the United Churches are not addressed.
• What happens if the Church of England is the offending Church?
• The appendix is particularly seen as over-detailed and an instrument of punitive measures.
• There is a danger that we are simply papering-over the problems, whereas healing needs to take place first.
• The Instruments of Communion need time to evolve before we can be sure what form a Covenant should take.
126. The Covenant could be a more generous document, couched as invitation. It should be an instrument of listening before anything else. We need to steward ourselves to give attention to the “bonds” as well as the “affection.” We need to ask what we can do for the Communion; not vice versa.

127. Better than a covenant would be a theology of abiding, where we can affirm one another in Christ.
128. There is a tension between wanting to take time over the process and the need for urgency, in repairing the tears in the Communion’s fabric. “Are we being a little quick in trying to heal ourselves?” However, some bishops have stated the need to return home with an agreement of some kind.

129. Practical suggestions:
• A Province might be asked to withdraw after a breach of the Covenant to repair trust.
• As an immediate response, we should establish a Pastoral Forum, which could be in operation much quicker than a Covenant and could operate instead of revisions in the appendix.

• The document needs to have a less Church of England basis, particularly in regard to the formularies.
• Can we learn about handling conflict from around the world, eg. South Africa’s Truth and Reconciliation Commission, the culture of responsibility and restraint in South East Asia, unity and diversity in the “Three Tikanga” way of working in Aoteroa, New Zealand and Polynesia and Japanese preference for a less statemented way to resolve conflicts.

• Should we explore a missional Covenant?
• Rather than a Covenant, should we explore an Anglican Rule of Life?”
• Do we need a shorter Lambeth every five years? Page 34
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• Would the Covenant be better called a.) “entente”, b.) “memorandum of understanding”, or c.) “communion agreement”?
• There is a need for a better French version of the St. Andrew’s draft.
130. There is a welcome from many to the idea of a Covenant. We recognise the urgent need to find a workable way forward, particularly for those of us who live and minister in minority or hostile situations. However there is a strong sense that the appendix could be too legalistic and too difficult to implement. Overall, there was a concern that what is proposed might prove too punitive. From the experience of this Lambeth Conference and the building and deepening of relationship there is a willingness to continue exploring a Covenant together.

Section K: The Windsor Process
The moratoria
131. The moratoria cover three separate but related issues: Episcopal ordinations of partnered homosexual people, the blessing of same-sex unions; cross-border incursions by bishops. There is widespread support for the moratoria. This could be the “generous act of love” the communion is looking for. The moratoria could be taken as part of a sign of the bishops’ affection, trust and goodwill towards the Archbishop of Canterbury and one another. The moratoria will be difficult to enforce, so there are some fears as to whether it will hold. But there is a desire to make it do so. There are questions to be explored in relation to how long the moratoria are intended to serve. Perhaps the moratoria could be seen as a “season of gracious restraint”. In relation to moratorium 2 there is a desire to clarify precisely what is proscribed. Most believe it relates to public authorised rites, rather than pastoral support. It is critical that all three moratoria are seen as inseparable and must be applied equally.

The pastoral forum
132. There is a strong support for a pastoral forum and a desire to see it in place speedily. There is an agreement that it should be pastoral and not legal and should be able to respond quickly. It was also clearly stated that this process should always be moving towards reconciliation with the parent Province. Some wondered whether it should have members from outside the Communion. It would need to be clear that the forum could operate in a Province only with its consent and in particular with the consent of the Primate of the Province. There was some support for an alternative suggestion to appoint in any dispute a Pastoral Visitor, working with a professional arbitrator and to create in the Communion a “pool” of such visitors.

Instruments of Communion
133. Archbishop of Canterbury.There was great affection and love expressed for the present Archbishop of Canterbury and a recognition of the importance of the office. There was a desire not to burden the office further, with unbearable expectations.

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134. Primates’ meeting. There is some uncertainty about the appropriate role for the Primates’ meeting and some fear that it is trying to exercise too much authority. Some believe that only the Primates are the only ones who can bear with weight of our current challenges. Perhaps their key role is in supporting the Archbishop of Canterbury.

135. Anglican Consultative Council. There is a lack of knowledge in the Communion about the Council and its members and therefore an uncertainty about its role. Some believe it exercises too much authority; others would like to see it reconstituted and given more. One suggestion was of a two-tier Council with a tier of Primates and another of clergy and laity with the inclusion of younger representation. There was a desire to enhance the presence of clergy and laity in decision making.

136. The Lambeth Conference There was a desire that the Lambeth Conference should meet more frequently, for a shorter period of time and a particular suggestion of a ten-day meeting every five years. There was a suggestion that only Diocesan bishops should attend. The reason for this sense of wanting to be together again so soon was the continuation of the Indaba process. The Lambeth Conference needs to consider the appointment of a fundraiser to facilitate its future well-being.

137. There was support for the idea of an Anglican Aid Agency, for the furtherance of Diocesan links and for an enhanced teaching rople for the college of Bishops

Section L: Statements of Solidarity
“When the Lord restored the fortunes of Zion, then were we like those who dream.” (Psalm 126) Lambeth Conference joins its prayers with those whose fortunes are lost and whose dreams have yet to be realized. We stand in solidarity to support God’s people throughout the world who have commended themselves and their concerns to the wider Anglican family, especially:

We decry the persecution, torture, imprisonment and killing of people on account of their faith whatever their faith may be. We are particularly distressed when some acts are carried out by or with the convenience of the police, the military or the agents of state;

We affirm and commend the peacemaking efforts of the Anglican Church of Korea and its inspiring witness for reconciliation and reunification of the Korean Peninsula. As in 1998, the Lambeth Conference supports these peacemaking efforts and urges the Anglican Communion to use all resources and networking opportunities to join in this vital work of reunification, especially through the Anglican Communion Office, Lambeth Palace, the Anglican Peace and Justice Network, the provinces in Japan, Hong Kong, Australia and the United States, and the Anglican Observer’s office at the United Nations;

We stand in solidarity with Australia’s indigenous peoples, both Aboriginal and Torres Strait Islanders. We applaud the apology made by Prime Minister Kerin Redd (?) to the stolen generations and acknowledge that the journey towards reconciliation has only just begun, particularly in relation to remote Aboriginal communities in Australia;

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We are in solidarity with the six million people currently hungry in Ethiopia;
with Christians in Somalia who live daily with fear for their lives.
We have heard disturbing stories from around Africa; political conflict in Zimbabwe; de-humanizing conditions in Sudan; xenophobic violence in South Africa, and we strongly register our support for the bishops who are working under extreme and trying conditions. We call on President Mugabe to stop harassing the bishops and the faithful of our church. In solidarity with the continent of Africa we call for a speedy, peaceful settlement involving all political parties that would lead to democratic government.

We stand with all who suffer from the consequences of natural disaster. We support the peoples of Myanmar suffering from the effects of cyclone Nargis. We are in solidarity with the victims of Hurricane Katrina, in New Orleans, especially the poor, children and youth, and with the Church in Louisiana as she attempts to promote a Truth and Reconciliation Commission despite widespread opposition.

We decry the situation in India and stand in solidarity with the dalits who continue to suffer injustices. We call on the government to exercise restraint and to broaden their practice of democracy.

Comments

[andrew holden]

"You know Andrew if there were 1000 references regarding the Sin of Homosexuality you would still disagree with God's Holy Writ so why try to Fool everybody with your statement?"

Well first of all I don't believe thare are ANY verses in the Bible which even remotely come close to defining homosexuality as sin. Like our Archbishop I believe that the relevant verses have been misunderstood and misapplied and have no relevance whatsoever to those who are 'by nature' homosexual.

Second, I think you have me wrong. Of those issues which do have 1000 references defining sin I can't think of a single issue where I am against the Biblical view. Nor can I think of an instance where I disagree with the clear teaching of any single verse - even if the issue has only one relevant verse. Like ++Rowan I value scripture far too much to simply discount its teaching - just so long as it has been properly understood and interpreted. That's the real issue here.

One of the biggest sins in the Bible is injustice - condemned far more often and extensively than any sexual sin. My own belief is that Christians should be much louder in their condemnation of injustice rather than getting sidetracked so completely onto personal sexual sin.

[andrew holden]

"I don't know where Andrew Holden lives, but divorced and remarried clergy are not eligible to become bishops in the Church of England"

Perhaps not - but there is no clamour for clergy or bishops who get divorced and remarried to give up office. There are many divorced and remarried clergy, even bishops, in the Anglican Church and it certainly hasn't provoked the response that the gay clergy/bishops issue has.

Divorce is only considered a disciplinary matter for serving clerics if there is evidence of inappropriate behaviour.

Furthermore, if a divorced cleric wants to remarry, it is up to the Bishop of the diocese, or the Archbishop in the case of a Bishop, to give permission to continue in ministry. Again, it is only if there is evidence of scandal or inappropriate conduct that permission is refused.

As to the point of all this, well it is not that the Lord's teaching is ignored, rather that his teachiing is not as black and white as some suggest. That Matthew and Paul apparently added exceptions to the clear teaching of Jesus shows that the church has long recognised that the Mosaic compassionate allowance of divorce (and by implication of remarriage) to deal with the hardness of human hearts, was not rescinded by Jesus even though he underlined God's fullest intention for lifelong marriage.

Like our Archbishop I firmly believe that the apparent scriptural references to homosexuality have been misunderstood and have limited relevance to our modern understanding.

[Rick Beekman]

Andrew Holden;

"Anything else given the dodgy and UNCERTAIN nature of the few Biblical verses thrown into the debate is unloving and unjust".
You know Andrew if there were 1000 references regarding the Sin of Homosexuality you would still disagree with God's Holy Writ so why try to Fool everybody with your statement?

Apostle Paul Asks this Question to those like you and your Un-Biblical beleifs; (Galatians 4 v 16) "Am I therefore become your enemy because I tell you the truth"?

You can "Sugarcoat" sinful behavior all you want..But when all is said and done your still wrong in your analogy and it will still be a Sin. Amen

[David Cohen]

I don't know where Andrew Holden lives, but divorced and remarried clergy are not eligible to become bishops in the Church of England; nor in 1 Timothy.

In most of the churches which maintain the threefold order, married bishops are not permitted at all.

And if he is suggesting that there is some moral basis bizarrely to be contructed out of defying the Lord's own teaching on divorce and remarriage, so as to justify homosexual practice, then it rather demonstrates the dishonesty at the heart of the whole gay campaign within Anglicanism.

[andrew holden]

"...let's simply apply those same standards to homosexuality. Seems like a good compromise!"

I still think that the better analogy is with divorce and remarriage rather than ploygamy - and if there is to be a compromise it should be one that applies equally regardless of sexuality.

Divorce and remarriage is condemned by Jesus but allowed by the church for laity, clergy AND bishops. It is recognised as a compassionate derogation from the norm of lifelong marriage between one man and one woman. It tries to help divorced people live the best lives they can within the human reality of their circumstances - a similar compromise is appropriate for gays.

Anything else, given the dodgy and uncertain nature of the few Biblical verses often thrown into the debate, is both unloving and unjust.

[Robert Ian Williams]

But at the end of the day, the Episcopal church remains a full member of the Anglican Communion, as does the Anglican Church of Canada, and the Archbishop of Canterbury only recognises Gene Robinson as bishop of New Hampshire.

[Andrew, Venezuela]

A previous mention of mine on this same site re the "Catholic Apostolic Church"(or the "Irvingites" as they are sometimes, incorrectly, known) was intended to be somewhat "tongue in cheek". However that suggestion could be a fountain of hope and joy to some of the "liberal modernists", and should be seriously considered as a viable alternative.

The official title of the chief pastor, or administrator, of a local "CAC" church is that of "Angel", which term would correspond to "Bishop" in normal parlance. Although the gender of the angels has been mooted in several Councils (an acrid debate was raging on that topic in Constantinople when the "Second Rome" fell during May of 1453), there is biblical evidence to suggest that angels might be: (a) young males; (b) females of indeterminate age; or (c) "neuter" (= asexual). In the "CAC", each "Angel" is/was responsible for the priests and deacons in the corresponding congregation.

Emigration by the more extreme "liberal dissidents" from the churches of the Anglican Communion to a newly revamped (? remodernised) "CAC" might be a Salomonic solution for all concerned. In such an event, the emigrants could go about appointing their own "Angels", and keep their minds fully occupied by discussing the gender of these per omnia saecula saeculorum without causing further worries to others.

Elizabeth I made it quite clear that she had no wish "to make windows into peoples' souls" in the matter of the religious conscience in her subjects, and it was only when "inopportune ultramontane pronouncements" of a strictly geopolitical nature caused that open-minded policy to be temporarily abandoned in practice.

Those who may be tempted to "swim the Tiber" should endeavour not so to do anywhere in the near vicinity of the still extant "Cloaca Massima", an outstanding example of how the ancient Romans organised the removal of their liquid and solid organic domestic wastes. Recent advances in the "cleansing process" of the River Thames could now make it more "safe" (in theory) to swim across to Lambeth, in the event that Lambeth itself were to be declared free from possible foci of contamination.

On the basis of the BCP, all Anglicans can worship in a "High Church" or in a "Low Church", as they may prefer. With respect to the two Major Sacraments of Baptism and the Eucharist: (a) the former can be be administered by all (using the precribed formula), male and female, believers or unbelievers, in cases of emergency or necessity; (b) "The unworthiness of the Ministers hinders not the effect of the Sacrament" (Article XXVI of the 29 Articles) so that, in theory at least, the Sacrament of the Eucharist would still be valid even though it were administered by an "unworthy Minister". The obvious question must be - to what extent might an "UNWORTHILY APPOINTED MINISTER" be capable of consecrating the Elements during the Eucharist and offer them as a valid Sacrament to the recipients ?. The latter is a question to which the leaders of the Anglican Church must be urged to give a clear and unequivocal response: it is not just the ordained clergy who are anxiously awaiting a reply, but also the many faithful laity who are feeling let down by too much spineless "flip-flapping" and circumvention of the issues, and are becoming either "dispondent within" or "potential migrants from" the Anglican Church which so many of us sincerely love and respect.

The Lord's Prayer teaches us to say "Thy will be done; In earth as it is in heaven", and we must have every confidence that this confession of faith will be heeded from above. May I conclude by recommending that we all read the Prayer of St. Chrysotom, as given in the BCP, and sincerely hope for guidance ?.

My respectful greetings to all readers.

[robroy]

Re: polygamy. The liberals bring this up quite often (usually slanderously stating there are polygamist bishops). Provisions have indeed been made for polygamists to be part of the church, but they are not allowed leadership positions (lay or clergy) and their unions are not blessed. Note that polygamy is not condemned in Scripture but homosexuality certainly is.

OK, let's simply apply those same standards to homosexuality. Seems like a good compromise!

[Fr. Van Windsor]

Dear David: your note to Ruth saddens me greatly. Years ago I left TEC over the issues of women's ordination and changes in the BCP, as well as the secularism that had stopped creeping and had begun galloping. I realized my mistake after several years as a "Continuing" Church Priest. I helped to found three Churches (one which is very active to this day, and one returned back with me into TEC. One disbanded to merge with another). Fighting for the faith outside TEC weakens it, yes, but it weakens the voice of the whole church as well by splintering traditionalists and conservatives (even factionalizing them).I returned back to TEC over twelve years ago, and have been affirmed daily. The fight is difficult, but, oh, so, to the Glory of God. After all we are "cogs," little pieces that catch onto the wheel to help it turn, we are not the wheel, nor even the "squeak." What glory to be a cog in the Kingdom of God! Please reconsider TEC needs you and people like you more than ever. If Ruth will allow, I would ask that you go to www.trinitychurchpb.org where I've written on this very subject under " The Rector Page." It is not well written, but I hope it speaks to your heart.Please forgive me if I have offended you. My prayers are with you, and all our brothers and sisters in Christ.

[Fr. Van Windsor]

I hope you will ask TEC Bishops for their input, and what their relationship to the Communion will be as relates to the establishment of the "Covenant." I'd be interested in their answers there in England vs their spin when they return to USA.

[Jamie MacNab]

Good morning, Ruth. Some fine words being reported here ; the ones that the CofE might meditate longest on are here:-

"134. Primates’ meeting. There is some uncertainty about the appropriate role for the Primates’ meeting and some fear that it is trying to exercise too much authority. Some believe that only the Primates are the only ones who can bear with weight of our current challenges. Perhaps their key role is in supporting the Archbishop of Canterbury."

Masterly use of perhapses and maybes and ifs - just what the faithful ordered!

[Robert Ian Williams]

In the draft...does this mean celibate or practisng homosexuals...it could be read either way..may be that is deliberate....?

104. There have also been positive effects in parts of Canada, the US and England when homosexual people are accepted as God’s children, are treated with dignity and choose to give their lives to Christ and to live in the community of faith as disciples of Jesus Christ with fidelity and commitment.

[David]

This will be my last comment and the last Sunday I spend in a TEC church. It is all over. Let us all face the facts. Rowan can pretend all he wants he has avoided a split, but it was never his to hold together. Gafcon is the new Anglican communion. They don't have to do a thing since they already command a majority of the membership. They can be like TEC. What is Rowan going to do ? Not invite them to the next Lambeth. Is he going to tell the larger group they can't be on any council's ? Who cares? Rowan can talk and talk and talk but in the end nobody is listening.Rowan had a chance five years ago and several times since but he blew every one of them. He will be remembered as the little engine who could not. Good luck to you Ruth and thanks for the coverage.

[Andrew, Venezuela]

Some sadly needed Christian charity is finally starting to show through in the "Reflections" of the present Lambeth Conference. Unity in diversity is right and proper among Anglicans, even as they seek to defend their rightful historical yet independent full membership of the One Holy Catholic and Apostolic Church. Excessive pampering to certain "liberal trends" in matters of discipline and doctrine, however, is lunacy, since entertaining and adopting such practices would not benefit the Anglican Church in its relationships with other credible historical Churches of the Catholic (including the Eastern Orthodox) and post-Reformation Protestant traditions. The Honorary Primacy of the See of St. Augustine of Canterbury could still be saved, by wise words and even wiser actions, as a "focus" or compass point" for the various sister churches of the worldwide Anglican Communion. Those who might still prefer to be "dissidents" could be courteously invited to abandon ship and go and try to revive the ephimeral "Catholic Apostolic Church" invented by Irving and Drummond etc. in the 1830's, or something non-injurious of that nature. One of the best things to have come out of the present Lambeth Conference is the active participation by clerical and lay members of the Anglican Church, in addition to comments made by those who profess other religious beliefs and/or have other ecclesial affiliations (or none of these). Many nominal Anglicans will now have to sit down and digest the future of these "Reflections", and pray that they don't suffer from indigestion as a result. Lambeth dixit, but how are we all going to react ?.

[andrew holden]

What hypocrisy! Not a single mention of divorce and remarriage - almost universally accepted within the Anglican Communion despite its clear rejection by Jesus in Mark's gospel. If divorce and remarriage can be accommodated by the church, as a measure to respond compasssionately to the reality of failed marriages then gays living together in committed, loving relationships should also be accomodated as a compassionate measure to respond to the reality of people attracted to the opposite sex!

[boularderie]

I deeply appreciate every one of your postings and pieces on Lambeth-- I am looking forward to your telling me what all of this draft means.