The Pilling Report explores the Church’s approach to same-sex relationships, aiming to offer a balanced perspective that considers both traditional teachings and the evolving understanding of human sexuality. The report calls for “pastoral accommodation” and encourages a spirit of mutual respect and listening within the Church, acknowledging the diversity of views among Anglicans.

Since its publication, the Pilling Report has prompted various responses from different parts of the Anglican Communion. Some view the report as a progressive step forward, advocating for greater inclusivity and acceptance within the Church. Others, however, express concerns that it could undermine traditional doctrines and the unity of the Church.

As new commentaries and analyses continue to emerge, it is clear that the Pilling Report will remain a focal point for ongoing discussions. Updates and reactions from church leaders, theologians, and congregations are being closely monitored, with the understanding that this debate will shape the future direction of the Anglican Communion.

The Church is now faced with the challenge of navigating these complex issues while striving to maintain unity and uphold its core beliefs. The Pilling Report, while not offering definitive answers, provides a framework for ongoing dialogue, encouraging the Church to engage with these difficult questions in a spirit of love and humility.

As more perspectives are shared and new developments arise, this roundup will continue to be updated to reflect the evolving conversation within the Anglican Church regarding human sexuality and the implications of the Pilling Report.

The post Pilling Roundup: Updated as New Items Appear appeared first on Anglican-Mainstream.

Diminished Role of Lambeth

Historically, Lambeth was envisioned as the heart of the Anglican Communion, serving as the central authority in defining and maintaining unity. However, its influence has significantly diminished. Archbishop Welby, despite his efforts, faces an uphill battle in trying to heal divisions that have become deeply entrenched. The structures and instruments of communion that once served as the governing center are now viewed as largely irrelevant in addressing the pressing issues facing the Communion.

From Communion to Coalitions

The crumbling of a common faith within the Anglican Communion has led to the formation of various coalitions rather than a cohesive body. The traditional Anglican understanding of a communion of autonomous churches united by a shared faith has been replaced by a more fragmented reality. This shift reflects broader theological disagreements and the inability to maintain a unified doctrine.

Key coalitions include:

• GAFCON: A prominent theological coalition primarily led by African churches but also supported by Western allies. GAFCON has emerged as a significant force advocating for orthodox Anglican beliefs in the face of perceived liberal drift in other parts of the Communion.
• The Global South: This network represents a geographical coalition rather than a strictly theological one. While it remains influential, its activity on the global stage is less pronounced compared to GAFCON. The Global South includes regions such as the Middle East and Southeast Asia, where local challenges shape their approach to Anglicanism.
• TEC and its Allies: The Episcopal Church (TEC) is attempting to develop its own coalition, though it remains cautious about its direction due to concerns over northern dominance. The Anglican Church of Southern Africa (ACSA) is a key member within this coalition, which is heavily influenced by TEC’s funding and support.
• Latin America: In this region, the Southern Cone and Recife are aligned with GAFCON, while other parts of Latin America are more connected with the TEC coalition, reflecting the influence of TEC in the area.
• North America: In the United States, the official Anglican body is TEC, which is experiencing a decline in numbers and legal setbacks. Conversely, the Anglican Church in North America (ACNA) continues to grow and fight for its position, with potential for increased alignment with global orthodox coalitions.

Challenges and Future Prospects

The Anglican Communion’s current state is marked by significant theological diversity and fragmentation. The lack of a common theological framework has led to a situation where one group may not recognize the other as genuinely Christian. This fragmentation underscores the need for a renewed focus on theological unity and the formation of coalitions based on shared beliefs rather than mere organizational structures.

Hope for the Future

Despite the challenges, there are signs of hope:

1. Orthodox Witness in the TEC Fold: Greg Brewer of Central Florida, maintaining orthodox beliefs within TEC, represents a beacon of hope for those seeking to uphold traditional Anglican values within a more liberal context.
2. ACNA’s Progress: Recent court rulings have been favorable to ACNA, providing encouragement and strengthening its position as a significant player in the global Anglican landscape.
3. Southeast Asia and South Asia: While Southeast Asia remains marginal in the global Communion, regions like Singapore are advancing their missions. South Asia, with its large Anglican populations in India, Sri Lanka, and Pakistan, faces the challenge of forming coalitions that can bridge orthodoxy and mutual benefit.

The Role of the Church of England

The Church of England occupies a unique position within the Anglican Communion. Its historical and cultural links to the global Communion offer a platform for fostering relationships and supporting coalitions. England’s approach, characterized by skepticism, creativity, and loyalty, plays a crucial role in maintaining perspective and balance within the Communion.

Moving Forward

To navigate the current fragmentation, there is a need for missionary entrepreneurs who can mobilize resources and support for the church’s mission. These leaders must be recognized and encouraged within a framework that supports their efforts while maintaining diverse ministries. Although the Communion may not achieve full orthodoxy, a network of orthodox coalitions can provide a functional and effective alternative, preserving essential aspects of Anglican identity and mission.

In summary, the Anglican Communion today is characterized by its transition from a unified body to a network of coalitions. While challenges persist, there are opportunities for renewal and growth through a focus on shared theological commitments and effective coalition-building.

The post An Overview of the Anglican Communion Today: From Communion to Coalition appeared first on Anglican-Mainstream.

Background of the Incident

The violence began after the attack on Church, a place of worship located in City, which was set ablaze under circumstances that remain under investigation. The attack has not only resulted in significant property damage but has also stirred intense emotions within the local community and beyond. The church, known for its longstanding service and outreach in the area, has become a focal point for protests and public demonstrations.

Bishop’s Urgent Appeal

Bishop has expressed deep concern over the escalating situation and the potential for further violence. In his urgent appeal, he has asked Christians worldwide to join in fervent prayer for peace and reconciliation. The bishop’s message highlights the gravity of the situation, emphasizing that the demonstrations are driven by anger and frustration, which could further fuel conflict if not addressed with wisdom and prayer.

“We are in desperate need of prayers,” Bishop stated. “The burning of our church is a devastating blow to our community, and the resulting demonstrations are creating a tense atmosphere. We pray for calm and for the wisdom to navigate this crisis in a way that promotes healing rather than division.”

The Impact on the Community

The destruction of the church has had a profound impact on the local Christian community. Beyond the physical damage, the emotional and spiritual toll has been significant. The church has been a pillar of support and faith for many, and its loss has left a void that extends beyond the material.

Local authorities and community leaders are working to manage the protests and prevent further violence. However, the situation remains volatile, with heightened tensions between different groups. The bishop’s call for prayer is not only for the immediate safety of those affected but also for long-term peace and understanding within the community.

Call to Action

In light of the bishop’s request, churches and Christian groups around the world are encouraged to set aside time for prayer and reflection on behalf of those affected by the tragedy. The bishop has specifically asked for prayers for:

1. Peace and Stability: That the demonstrations may be resolved peacefully and without further violence.
2. Wisdom for Leaders: That both religious and secular leaders may have the wisdom and courage to address the situation constructively.
3. Healing for the Community: That those affected by the loss may find comfort and strength in their faith.
4. Restoration of the Church: For the physical and spiritual restoration of the church and its mission in the community.

Conclusion

The burning of of Church and the subsequent demonstrations have brought to light deep-seated issues that need urgent attention and resolution. As Bishop calls for global support through prayer, it is a reminder of the power of faith and unity in times of crisis. The collective prayers and actions of the global Christian community can play a vital role in fostering peace and healing in the midst of turmoil.

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Q: Bishop Minns, what do GAFCON leaders view as the critical issue with the Anglican Covenant?

Minns: The core issue is a lack of trust. Previous decisions and documents have not been honored, leading to significant mistrust in the process. Additionally, the role of the Standing Committee in implementing the covenant has caused concern. One Primate even questioned the point of continuing, given that prior agreements and documents have not been respected.

Q: Do you think the covenant is insufficiently punitive?

Minns: It’s not a matter of being punitive. Rather, the covenant has been diluted. The process and content have shifted from the Primates to the Standing Committee, which remains unclear. The problem lies in a breakdown of trust from previous discussions, not in any punitive measures.

Q: Why did GAFCON release its statement rejecting the covenant just as the General Synod was debating it?

Minns: The timing was purely coincidental. Our goal was to ensure that all involved had ample time to review and agree on the document. The release happened to coincide with the Synod, but there was no deliberate attempt to time it that way.

Q: Some critics suggest that GAFCON’s approach was tactical or manipulative. How do you respond to that?

Minns: That claim is not accurate. Coordinating such a statement at a precise moment is impractical. After careful review and consideration, we were ready to release it. Most involved had no knowledge of the Synod’s timing.

Q: Archbishop Rowan Williams has worked hard to advance this covenant. Does this rejection undermine his efforts?

Minns: There’s no personal animosity towards Archbishop Rowan. The process has been lengthy, and the real issue is a lack of trust and engagement with the Global South, not a slight against him personally.

Q: What would encourage you to further engage with this process?

Minns: Rebuilding trust by honoring past decisions and documents would be key. The foundation of trust needs to be re-established.

Q: Do you think the Anglican Communion is moving towards a two-tiered structure?

Minns: I wouldn’t describe it as two-tiered. Rather, the structure is evolving from a colonial model to a more global network. It will become less hierarchical and more interconnected.

Q: With liberals and conservatives both struggling with the covenant, does this signal the end for the Anglican Communion?

Minns: Not at all. The Anglican Communion has a significant global impact and is thriving in many areas. The issue is not the Communion’s health but its outdated institutional structure. Change is challenging, but it is necessary for the Communion’s continued effectiveness.

Q: Was rejecting the covenant GAFCON’s intention from the start?

Minns: No, initially, GAFCON members were involved in drafting the covenant. It was not our original intention to reject it.

Q: When did GAFCON leaders and Primates realize the covenant was unacceptable?

Minns: It was not a single moment but an ongoing realization over time.

Q: Will GAFCON Primates refuse to attend the next Primates Meeting of the Anglican Communion?

Minns: Yes, as stated in the recent communiqué, many GAFCON Primates, along with others from the Global South, have indicated they will not attend the next meeting.

This interview sheds light on the nuanced views of GAFCON leaders and their evolving stance on the Anglican Covenant.

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Recent media coverage has inaccurately suggested that I compared supporters of women bishops to Nazis during Reform’s national conference. I want to address this misrepresentation, as such distortions are both hurtful and potentially damaging if accepted as true.

To set the record straight:

At no point in my 45-minute interview with Paul Perkin during the conference did I mention Hitler or the Nazis. I clarified this to Ruth Gledhill, the reporter who covered the story, on the day before The Times article was published on November 3. My comments were misinterpreted.

What I conveyed was that the current situation within the Church feels reminiscent of the anticipation and concern that people might have experienced in January 1939, with storm clouds on the horizon and potential conflicts ahead. This analogy was intended to reflect a sense of impending challenge rather than to liken any individuals or groups to historical adversaries.

In my interview, I expressed my concern about the ongoing division within the Church regarding the consecration of women bishops. I stated that while this issue presents significant challenges, it should not, and need not, become a point of division if appropriate legislative measures are taken to accommodate those who hold traditional views. As acknowledged in this year’s Synod, for some of us, adherence to a traditional position on this matter is a matter of conscience and fidelity to Scriptural principles.

I regret any confusion caused by the misrepresentation and hope this clarification helps to restore the accurate context of my remarks.

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Archbishop Okoh, who was installed as Archbishop and Primate of the Anglican Communion’s largest province earlier this year, is currently on a national tour, engaging with diocesan leaders and local officials. During a recent meeting in Port Harcourt, a representative of Governor Rotimi Amaechi criticized the Glasspool consecration as a symbol of Western moral decline.

The governor advised Archbishop Okoh, “Primate, you have a lot on your plate; the times are challenging and the issues are complex.” He warned that by adopting what he described as worldly standards and ignoring “moral laxity,” the Church risked losing its prophetic voice.

Since taking office, Archbishop Okoh has been outspoken on several issues. At a recent diocesan synod, he condemned the pervasive corruption in Nigeria, likening the situation to “suicide by instalment.”

Following his meeting with the governor, Archbishop Okoh urged President Goodluck Jonathan to continue with his predecessor’s efforts to address the insurgency in the Niger Delta. He recommended that President Jonathan, a native of the region, advance the amnesty program initiated by the late President Umaru Yar’Adua to bring about a resolution to the conflict.

“A Niger Delta son is now in charge, and it is fitting that he carries through the amnesty program to its full conclusion,” Archbishop Okoh stated on May 31.

The Archbishop also called on Anglicans to actively participate in the 2011 General Elections, emphasizing the need for “free and fair” elections to avoid international ridicule. He highlighted the importance of establishing a credible government at all levels of Nigerian society.

Last week in Lagos, Archbishop Okoh urged Nigerian church leaders to defend the nation’s emerging democracy against both internal and external threats. He criticized the push by some United Nations agencies to normalize homosexuality, describing it as an affront to Nigerian democracy. Speaking at Christ Church Cathedral on Lagos Island, he suggested that if the UN were to promote homosexuality globally, Nigeria should consider withdrawing from the organization.

“The UN has no right to impose moral standards on us,” he asserted. “We must stand firm and not be swayed by Western influences.”

Archbishop Okoh labeled the promotion of homosexuality in Africa as both un-Biblical and un-African, viewing it as part of a broader rebellion against divine principles in a fallen world.

The post Nigerian Church Faces Criticism Over Consecration of Mary Glasspool appeared first on Anglican-Mainstream.

According to the Anglican Communion Office, the total membership is listed as 80 million. This figure, however, is questionable when considering the specific statistics for the Church of England. Official data from the Church of England reports a total attendance of 2.6 million for Christmas Eve and Christmas Day in 2008. Given that the Church of England accounts for approximately 26 million members of the Anglican Communion, this suggests that the total figure for the Communion might need to be revised downward by at least 20 million to reflect a more accurate membership count.

To provide a clearer picture, here are the estimated membership figures for major provinces in the Global South:

• Nigeria: 20 million
• Uganda: 8,782,821 (2002 Census)
• Kenya: 5,000,000 (ACK website)
• Southern Africa: 3.5 million (ACSA website)
• Church of South India: 3.8 million (Wikipedia)
• Church of North India: 1,250,000 (Wikipedia)
• Tanzania: 2.5 million (Wikipedia)
• Rwanda: 1 million
• West Africa: 1 million
• West Indies: 770,000 (Lambeth Directory 1998)
• Pakistan: 800,000 (Wikipedia and Lambeth Directory 1998)
• Indian Ocean: 120,000 (Anglican Communion website)
• Burundi: 425,000 (Lambeth Directory)
• Central Africa: 600,000 (Lambeth Directory)
• Congo: 300,000 (Lambeth Directory)
• Myanmar: 49,000 (Lambeth Directory)
• South East Asia: 98,000 (Wikipedia)
• Jerusalem and Middle East: 10,000

Summing these figures, the total membership for these provinces is approximately 50,004,821.

For other provinces, the membership numbers are:

• Australia: 3,903,324 (Anglican Communion Website)
• New Zealand: 584,793 (Anglican Communion website)
• Church of England: 2.6 million (Church of England statistics)
• USA: 2,285,000 (Wikipedia)
• Canada: 2,035,500 (Wikipedia)
• Ireland: 410,000 (Lambeth Directory)
• Scotland: 53,000 (Lambeth Directory)

This results in a combined total of 11,871,617 for these provinces.

When we aggregate both the Global South and other provinces, the overall membership comes to approximately 61,876,438. This breakdown supports the Global South’s claim of representing about 80% of the active membership within the Anglican Communion.

These numbers underline the significant presence and influence of the Global South in the Anglican Communion, while also highlighting the importance of accurate data reporting and interpretation for understanding the global landscape of the Church.

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Bishop Jones, known for his evangelical credentials and former leadership roles with Wycliffe Hall and the Church Pastoral Aid Society, previously opposed the appointment of Canon Jeffrey John—a known proponent of LGBT rights within the Church—as Bishop of Reading in 2003. However, since then, Bishop Jones has notably shifted his position. In February 2008, he expressed regret for his previous actions and apologized for the distress caused to Dr. John and his partner. His recent address further underscores this shift, revealing a change not just in personal belief but in his approach to diocesan and Anglican Communion-wide issues.

This evolution in Bishop Jones’ perspective has raised significant concerns among orthodox Anglicans across the Communion. His recent address suggests that the Church of England and the Anglican Communion should embrace a spectrum of ethical views on homosexuality. He posits that this approach is already being practiced in his diocese and in international partnerships, such as with the Diocese of Virginia and the Diocese of Akure in Nigeria. This stance could challenge traditional views and provoke reactions from regions of the Communion that remain steadfast in their opposition to the acceptance of same-sex relationships.

Anglican Mainstream critiques Bishop Jones’ position as flawed both in its teaching and practical implications. The organization argues that this approach does not address the deeper issues at stake, namely, the movement towards dismantling the Judeo-Christian understanding of human identity—a shift that acceptance of gay marriage represents. They contend that framing the issue as merely a pastoral challenge—‘going along to get along’—is a fundamental error. Instead, they believe the Church should confront false teachings directly and uphold biblical truth as revealed in Scripture.

Anglican Mainstream emphasizes that true unity within the Church is grounded in faithfulness to the Scriptures and the teachings of Christ. They argue that this unity must be the foundation for sharing the Gospel with the world, rather than accommodating divergent views that could undermine core doctrinal positions.

As the Anglican Communion grapples with these complex issues, Bishop Jones’ address has undoubtedly set the stage for further debate and reflection on the future direction of the Church’s approach to ethical and doctrinal diversity.

The post From Anglican Mainstream: Bishop James Jones muddies the waters again appeared first on Anglican-Mainstream.

In his urgent appeal, Archbishop Kwashi implores for divine intervention to halt the bloodshed and restore peace. “Please pray for us in Jos,” he urges. “We are under attack, with churches being set on fire and casualties mounting, though exact numbers are not yet known. We need your prayers to stop the violence and bring an immediate return to peace and order. This crisis started around 2 am on Friday, and it is incomprehensible why Christians must suffer in this way.”

Update from Saturday Morning

On Saturday morning, Archbishop Kwashi provided a sobering update on the situation. Reports from the field indicate that the attacks are highly organized, with militants armed with AK-47s and machine guns. The violence has spread to areas like Dogonduste, resulting in the burning of numerous Christian homes. The exact number of casualties remains uncertain, but the severity of the situation is clear.

The local government has been criticized for underestimating the intensity of the militant threat. Currently, the violence is contained within Jos City, but the situation remains fluid and dangerous.

Archbishop Kwashi has taken immediate steps to protect his community, relocating one of his archdeacons and their family to his own residence for safety. With St. Luke’s Cathedral situated in the heart of the violence, there is hope to continue with regular church services despite the turmoil.

A Call for Unified Prayer and Support

As Jos endures this harrowing crisis, Archbishop Kwashi’s plea highlights the urgent need for global solidarity and prayer. The people of Jos face unprecedented challenges, and their resilience is bolstered by the support and prayers of the wider Christian community.

In these critical times, Archbishop Kwashi calls on believers worldwide to join in prayer for peace, protection, and guidance. As the situation develops, continued prayers and support are vital for navigating this turbulent period and seeking divine intervention to restore stability to Jos.

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Statement of Identity and Commitment

The Diocese of Recife, with a history spanning 32 years, has remained steadfast in its adherence to the Word of God and its teachings. Despite facing numerous challenges, the diocese has upheld the vision of the early Anglican missionaries in Brazil. It is a legally recognized entity under Brazilian law, governed by its Social Statutes and Diocesan Canons, and engages in a participatory process that includes its parishes, church plants, social projects, clergy, and approximately 5,000 members.

The diocese enjoys respect and recognition from the State, civil society, and other Christian churches due to its commitment to doctrine, ethics, and the integrity of its members. The diocese is characterized by transparency and honesty, rejecting any notion of a “hidden agenda.”

Historical Context and Recent Developments

Three years ago, the Diocese of Recife came under the authority of the Anglican Church of the Southern Cone of America, led by the Most Reverend Gregory J. Venables, following illegal acts and persecution from the Brazilian Province. This period of conflict included the wrongful deposition of the diocesan bishop, the excommunication of 32 clergy without due process, and the exclusion of 95% of the diocese’s members from a synod convened irregularly by the Brazilian Province. The disputes between the Diocese of Recife and the Episcopal Anglican Church of Brazil are deeply rooted in doctrinal and ethical differences, not merely personal disagreements.

Previously, the diocese had enacted a ban on the ordination of practicing homosexuals and those endorsing homosexual practices, while simultaneously condemning homophobia. The diocese also aligned itself with other Anglican provinces, dioceses, and institutions that adhere to biblical teaching, the apostolic tradition, and the resolutions of the Lambeth Conferences. Notably, at the Lambeth Conference of 1998, Bishop Cavalcanti was the sole Brazilian delegate to support Resolution 1.10 on Human Sexuality, and in 2004, participated in a confirmation rite in Akron, Ohio, with broad support from diocesan leadership.

Response to Attacks and Legal Challenges

Throughout the ongoing conflict, the Diocese of Recife has maintained a focus on principled debate rather than personal attacks. However, the Brazilian Province, allied with The Episcopal Church (TEC) in the USA, has engaged in personal attacks intended to distract from the substantive issues and undermine international support for the diocese’s cause. In response, the diocese has had to enlist legal representation in both Brazil and the UK to counter defamatory actions.

Bishop Robinson Cavalcanti, who has been a prominent figure for over three decades as a professor, author, and participant in various theological and evangelical movements, faces unjust attacks. His extensive background includes leadership roles in the ABU (Brazilian equivalent of IFES), the Latin American Theological Fraternity (FTL), the Lausanne Movement, the World Evangelical Alliance (WEA), and EFAC. After 11 years as bishop, he has the right to request the appointment of Suffragan bishops to support the diocese’s missionary efforts.

Appeal for Support

The Diocese of Recife has resisted the pressures of liberal revisionism and has firmly rejected the notion of becoming a “continuing church.” It remains committed to the global Anglican Communion and its orthodox expressions, including GAFCON and the Jerusalem Declaration.

Currently, the diocese faces severe challenges as the Brazilian Province, following precedents set by allies in the USA and Canada, has initiated legal action seeking to annul the diocese’s legal identity and seize key properties, including the Cathedral and Diocesan Central Office. This legal battle threatens the diocese’s mission and social outreach, imposing significant financial and emotional strain.

The Diocese of Recife calls upon global Anglican leaders, GAFCON’s Primate’s Council, and orthodox supporters to offer spiritual, moral, and financial support. This appeal is crucial to help the diocese navigate this new chapter of its ongoing struggle and fulfill its responsibilities entrusted by the Lord of the Church.

For further information and updates, please visit the Diocese of Recife’s official channels and support their efforts as they continue to defend their mission and uphold their commitments.

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