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Caught this on TV last night.
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A bit of this and that.
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While the Episcopal Church has been internally struggling over ordination of gays, our brethren in the Church of England are still fighting the women's ordination debate. A small but significant breakthrough came about over the weekend as the Church of England synod agreed that women should be allowed to become bishops.
That this is actually subject to debate -- especially since the CoE allowed women to become priests in 1994 (the Episcopal Church has had women priests since 1976 and women bishops since 1989) -- seems unutterably silly to me, but the fact is that many of the folks in the US leading the fight against gay rights in the church have also been those most dead-set against women's ordination. Three Episcopal dioceses in the US still don't ordain women to the priesthood, and many conservatives insist on calling the Presiding Bishop in the Episcopal Church, Katharine Jefferts Schori, by the title "Mrs." instead of "Bishop" (or even "Reverend"). Some claim it's because of her politics, but I suspect that's a secondary issue.
So it's not a surprise that the issue has been beset by controversy in more staid England, and that some 1300 priests have claimed they'll quit, or hop over to the Catholics, rather than accept women bishops.
(The primary argument against it -- aside from general Biblical injunctions about women keeping in their place, dagnabbit, which even the conservatives don't choose to proclaim loudly -- is that Jesus chose only men as his twelve (closest) apostles. Of course, he also only chose Jews and speakers of Aramaic, but nobody seems to think those should be requirements for some reasons. More technical discussion here.)
Though the synod voted to accept women bishops in principle, the prediction is we won't see any for several years. There's further votes to be taken on processes and procedures surrounding the whole thing, plus coming up with ways to pastorally care for dioceses or parishes within the CoE that don't want any of those female type bishops taking care of them. That leaves plenty of time for further pontification (so to speak), defection, or attempts to change the rules back.
Regardless, bravo to the CoE's General Synod.
(via BD, along with the post title)
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Y'know, if there are folks who have theological disagreements with me, and with my church and religion and denomination, I'm okay with that. I certainly don't have the hubris to believe I have an exclusive on the Truth, and that I have all the answers to all the questions.
That said, I expect a certain amount of courtesy and respect and propriety -- and, being Anglican, such would seem to be the appropriate way to deal with each other in such disputes. Which is why the following irks me to no end:
Does Williams not understand that tens of thousands of Episcopalians and dozens of churches are fleeing The Episcopal Church because Mrs. Katharine Jefferts Schori preaches "another Gospel" (Gal. 1:8)
Whilst most of the press over the current schism within the Anglican Communion has focused on the whole nassssssty gay stuff, the fact of the matter is that a huge part of it is the refusal by many on the conservative/"orthodox" side to accept women in clerical roles -- as priests, let alone bishops. Which is demonstrated, time and again, by insistent and intentional (and insulting) references to the Presiding Bishop of the Episcopal Church as Mrs. Katharine Jefferts Schori, as opposed to Bishop Jefferts Schori, or even Reverend Jefferts Schori.
This isn't about 2003. It's about 1976.
I just wish they'd be honest about it.
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Rob O'Neill, the Episcopal Bishop of Colorado, is over in Jerusalem right now, by invitation of the bishop there, as a representative of the Episcopal Church to the GAFCON thingummie. (They've banned him from entering the conference himself, but he's there anyway.)
He has an OpEd in the Episcopal Life magazine on the question of whether we Anglicans actually need an "Anglican Communion" or not.
The answer, I believe, is a resounding and heartfelt "yes."
No one finds God alone. The intricate web of relationships that form our global Communion provide an invaluable network of mutual benefit, often bringing desperately needed resources into remote communities that others either cannot or will not reach, often making the difference quite literally between life and death. Those same relationships call us all out of our self-limited little worlds, cracking open our hearts and minds, challenging and compelling us as a kind of corrective, to see and to understand the full spectrum of Christian witness that often takes place under circumstances and with a kind of courage that many of us cannot begin to understand.
Do we have differences? Certainly. But as Archbishop Runcie observed, "it is only by being in communion together that diversity and difference have value." Do those differences challenge us? Unquestionably. But those same challenges, by the grace of God, form the very crucible of our own transformation.
Communion, in other words, is not our gift to God. It is God's gift to us.
If I still followed any of the conservative Anglican sites, I'm sure I'd see hoots of laughter, derision, and scorn at Rob over this article, but I think it's worth reading on both ideological ends of the Episcopal Church.
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"Manipulative, apostate, champion of spiritual bondage, revisionist, destructive and in error" since 1995!
If you want to make enemies, try to change something. -- Woodrow Wilson
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That seems to be the refrain of the African Anglican primates at the "GAFCON" meeting in Jerusalem this week. Billed as a big confab of "orthodox" Anglicans to chit-chat about how nassssty those Episcopalians and liberal Canadians and English types are, and clearly being set up as an alternative to the Anglican Lambeth Conference coming up in a few weeks, GAFCON is full of archibishops from African provinces where homosexuality is the subject of both clerical condemnation and civil persecution.
But confronted with that fact, the GAFCON primates hemmed, hawed, denied, and generally acted like ... well, certain clerical groups in the New Testament who were condemned for paying more attention to the Law than to God's love and compassion.
A question from Iain Baxter, a media representative from the Lesbian and Gay Christian Movement, aroused expressions of disbelief and outright denial from the primates. The name of his organisation raised a discomfiting titter. Homosexuality is illegal in Nigeria, Uganda and Kenya and is punishable by a fine, imprisonment or death.
Archbishops from these countries were on the panel. They said they could not influence government policy on lesbian, gay, bisexual and transgender (LGBT) legislation, nor could they condone homosexual behaviour because their churches would be shut down. They added one could not break the taboos of African society without suffering the consequences.
Right. Churches have to tread softly around the government. They can't do or say anything that might upset lawmakers or leaders, or that might discomfit local traditions and taboos. Certainly Jesus never did anything like that, which is why he (and Paul, and Peter) led a quiet, peaceful life, living to a ripe old age by making nice to the Romans and the local Religious Authorities. Right?
(One has to wonder why, if churches cannot "influence government policy," Abp. Akinola was so vehemently outspoken in favor of Nigerian legislation to outlaw not just homosexuality, but public support or debate over same.)
Presumably, these cultural constraints justify the punishment meted out to Prossy Kakooza, Baxter's example of someone tortured because of her sexual orientation. She was arrested, marched naked for two miles to a police station, raped and beaten.
Well, there you go -- that's what happens when you violate societal taboos. Brought it on herself, she did. Pity the poor policemen who were so incited by her behavior -- I'm sure they are receiving pastoral counseling from their local Anglican bishop.
Akinola did not condemn these acts. Neither did the other African archbishops. Orombi said he had never heard of people being tortured because of their homosexuality, that when he learned about incidents – from the western media – he was at a loss to understand why he had not heard of them. He refused to accept that persecuting and torturing gay people was done openly in Uganda.
See no evil ...
It was clear they failed to grasp how homophobic rhetoric from the pulpit led to violence and intimidation, as described by Colin Coward from Changing Attitudes. Still no condemnation was forthcoming. As a follow-up I asked whether the lack of condemnation meant they condoned torture of homosexuals. It took the Archbishop of Sydney, Peter Jensen, to articulate opposition to all acts of violence towards all people. The Africans didn't even nod in agreement.
Well, now that's settled -- on with the Schism!
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An interview with Dr Peter Jensen, Anglican Archbishop of Sydney.
Dr. Jensen was recently quoted viz the current brouhaha within the Anglican Communion (emphasis mine).
...Archbishop Jensen is one of the leaders of 1000 conservative churchmen from 17 Anglican provinces who will gather at the Jerusalem Global Anglican Futures Conference this month. Mainly from Africa, the Middle East and Asia, they are united on one principal issue: hostility to homosexuality.
But Archbishop Jensen argues: "This dispute is not really about homosexuality. It's really about authority and who runs the church. And fairly clearly, to most of the rest of us, God runs the church through the Bible"...
Except for the bits about the Sabbath and nearsightedness, apparently.
(via Fr. Jake)
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