Statements and

Documents

A compilation to be used for reference at the Fourth Anglican to South Encounter 19th - 23rd April 2010 Singapore

Table of Contents: Statements & Documents Page 2

TABLE OF CONTENTS: STATEMENTS & DOCUMENTS

Chronology ...... 3

Global South

1. Partners’ Statement at the Mission Agencies’ Conference: Brisbane, , 8th – 13th December 1986 ...... 5 2. TRUMPET 1 from the First Anglican Encounter in the South: Limuru, , 5th February 1994 ...... 7 3. Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 ...... 13 4. A Report to the Eleventh Meeting of the Anglican Consultative Council on South to South Encounters, Edinburgh, 1999...... 18 5. Statement of the Primates of the Global South in the , 2th November 2003 .... 19 6. The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 ...... 21 7. Global South Primates’ Meeting Communiqué, Kigali, Rwanda, 19th – 22nd September 2006 ...... 29 8. Global South Primates Steering Committee Communiqué, London, 16th – 18th July 2007 ...... 33 9. Global South Primates Steering Committee Communiqué, London, 13th – 15th March, 2008 ...... 35 10. Preface to Anglican Catechism in Outline, 2008 ...... 38 11. Global South Primates Steering Committee: A Pastoral Exhortation to the Faithful in the Anglican Communion, 25th October 2009 ...... 45 12. Global South Primates Steering Committee Meeting’s Statement , Singapore, 10th December 2009 ...... 47

Communion 13. Lambeth 1998 Resolution I.10 on Human Sexuality ...... 48 14. Primates Meeting Communiqué, Lambeth Palace, 16th October 2003 ...... 51 15. The 2004: An extract on the issue of the need for a Covenant ...... 54 16. Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 ...... 56 17. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 ...... 61 18. The Windsor Continuation Group Report 2008 (An extract on the “ecclesial deficit”) ...... 73 19. Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 ...... 75 20. The Anglican Communion Covenant, 15th December 2009 ...... 81

Associated

21. GAFCON Statement on the Global Anglican Future and the Declaration, 29th June 2008 ...... 92 22. Statement at the 2008: by some Primates from Global South Provinces ...... 97 Chronology Page 3

CHRONOLOGY

Date Event 1948 The Eighth Lambeth Conference 1951 Foundation of the Province of West Africa 1955 Foundation of the Province of Central Africa 1958 The Ninth Lambeth Conference 1960 Foundation of the Province of East Africa 1961 Inauguration of the Province of Uganda, Rwanda, and Boga-Zaire 1963 Anglican Congress, Toronto 1965 Episcopal Church of Brazil constituted as an autonomous Province 1968 The Tenth Lambeth Conference 1970 Inauguration of the Church of the Province of Burma The Province of East Africa divided into the Province of Kenya and the Province of Tanzania 1971 First Meeting of Anglican Consultative Council, Limuru 1973 Second Meeting of ACC, Dublin Inauguration of the Church of the Province of Indian Ocean 1974 Inauguration of the Province of Consejo Anglicano Sud Americano (later re-founded as Iglesia Anglicano del Cono Sur) 1975 Foundation of the autonomous Province of Melanesia

1976 Third Meeting of ACC, Trinidad Inauguration of the Province of Jerusalem and the Middle East Inauguration of the Episcopal Church of the Sudan 1977 Inauguration of the Province of Papau New Guinea 1978 The Eleventh Lambeth Conference 1979 Primates' Meeting, Ely Fourth Meeting of ACC, London, Ontario The Church of the Province of West Africa divided to form the Church of the Province of Nigeria and the Church of the Province of West Africa 1980 Separation of the Province of Burundi, Rwanda and Zaire from the Province of Uganda 1981 Fifth Meeting of ACC, Newcastle, England Primates' Meeting, Washington 1983 Primates' Meeting, Re-founding of the Iglesia Anglicano del Cono Sur de America 1984 Sixth Meeting of ACC, Badagry, Nigeria 1986 Primates' Meeting, Toronto Mission Agencies' Conference, Brisbane 1987 Seventh Meeting of ACC, Singapore 1988 The Twelve Lambeth Conference Chronology Page 4

1989 Primates' Meeting, Cyprus 1990 Eighth Meeting of ACC, Wales Constitution of Philippine Episcopal Church as an autonomous Province 1991 Primates' Meeting in Ireland Inauguration of the Decade of Evangelism 1992 Inauguration of the Province of the Episcopal Church of Rwanda Inauguration of the Province de L'Eglise Anglicane Du Congo Inauguration of the Anglican Province of Burundi 1993 Inauguration of the Province of the Ninth Meeting of ACC, Cape Town 1994 First Anglican Encounter in the South, Limuru, Kenya 1995 Inauguration of La Iglesia Anglicana de Mexico 1996 Inauguration of the Province of the Anglican Church in South East Asia Tenth Meeting of ACC, Panama 1997 Second Anglican Encunter in the South, Kuala Lumpur, West Malaysia 1998 The Thirteenth Lambeth Conference Inauguration of the Province of 1999 Inauguration of the Iglesia Anglicana de la Region Central de America Eleventh Meeting of ACC, Dundee, Scotland 2002 Twelve Meeting of ACC, Hong Kong The Diocese of New Westminster authorised public rites for the blessing of same-sex unions 2003 Primates' Extraordinary Meeting, Lambeth Palace Consecration of as 2004 The Windsor Report released 2005 Thirteenth Meeting of ACC, Nottingham, UK. 2005 Primates' Meeting, Dromantine The Third Anglican Global South to South Encounter, Red Sea, Egypt 2006 Global South Primates’ Meeting, Kigali, Rwanda Launch of the Global South Theological Formation and Education, and Economic Empowerment tracks Anglican Covenant Design Group appointed 2007 Primates' Meeting, Dar es Salaam, Tanzania 2008 Windsor Continuation Group appointed Anglican Catechism in Outline released GAFCON The Fourteenth Lambeth Conference 2009 Primates' Meeting, Alexandria, Egypt Fourteenth Meeting of ACC, Kingston, Jamaica Final Text of the Anglican Covenant of the Anglican Communion released 2010 The Fourth Anglican Global South to South Encounter, Singapore Partners’ Statement at the Mission Agencies’ Conference: Brisbane, Australia, 8th – 13th December 1986 Page 5

1. PARTNERS’ STATEMENT AT THE MISSION AGENCIES’ CONFERENCE: BRISBANE, AUSTRALIA, 8TH – 13TH DECEMBER 1986

The Conference could be regarded in some ways as the Mission Agencies’ PIM Consultation, and therefore the representatives of the Partner Churches decided to make their own Statement to the Conference:

(a) We believe this first Mission Agencies’ Conference has been a rich experience for all of us. We have grown in mutual knowledge and sharing. We appreciate the invitation to participate. We wish to express our thanks to the Chairman of the Conference for his sensitivity to us all, and to the of Australia and the Australian Church for their warm welcome and hospitality.

(b) We have tried our best to participate by speaking and listening; but English is not our first language and our participation was at times limited by this fact. There is need for our partners to bear this in mind and avoid using unnecessary colloquial language.

(c) We were greatly encouraged by the spirit of understanding, the willingness of the Mission Agencies to listen to us and to one another, and their readiness to respond to the changing demands of the mission of the Church.

(d) We have always been unhappy with the unconscious ‘first world’ tendency to tell us what is the best for us without ‘taking us seriously. In the language of Dermot Dorgan’s paper we also are ‘donors We are willing to accept invitations to offer what we can. II Corinthians 8:4-15 is the church model for our Communion. In this model all we have is to be shared; everyone gives, and everybody receives, because we are one!

(e) We commend the views expressed in the papers presented on the PIM process, which very much reflected the concerns of all of us.

(f) As representatives of “third world” Provinces we realise that we do not know each other sufficiently. We need channels to enable us to build up mutual understanding and knowledge. We need to share experiences in order to get to know each other and to grow together. We have therefore urged each other to take the following suggestions seriously: i. Inter-Provincial communication and exchange of information. ii. The organisation of conferences in each region following the example of the first Latin American Congress to .be held in Panama in November 1987. iii. A ‘third world’ Anglican Provinces PIM consultation so that we may share what we are. iv. The establishment of a ‘companion diocese programme’ among the ‘third world’ Provinces.

Partners’ Statement at the Mission Agencies’ Conference: Brisbane, Australia, 8th – 13th December 1986 Page 6

(g) As for the Mission Agencies, while we recognise the need to work through them in mission, they need to improve their relationships with their Churches.

(h) We wish this Conference and any follow-up machinery every success and God’s blessing.

Partner Churches Representatives:

The Revd Canon Jubal Pereira Neves, Episcopal Church of Brazil The Most Revd Justin Ndandali, Church of Burundi, Rwanda and Zaire The Very Revd Robin Ewbank, Church of the Province of Central Africa

The Rt Revd Datuk Luke Chhoa, Council of the Church in East Asia The Revd Pritam Santram, The Rt Revd Victor Premasagar, The Rt Revd Alexander Kipsang’Muge, Church of the Province of Kenya The Rt Revd Willie Pwaisiho, Church of the Province of Melanesia The Rt Revd Zahir-ud-din Mirza, Church of The Rt Revd Isaac Gadebo, South Pacific Anglican Council The Revd Oscar Jacquier, The Anglican Church of the Southern The Revd Canon Simon Chiwanga, Church of the Province of Tanzania

TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 7

2. TRUMPET 1 FROM THE FIRST ANGLICAN ENCOUNTER IN THE SOUTH: LIMURU, KENYA, 5TH FEBRUARY 1994

1. Introduction “We who are many are one body…” (Rom.12:5)

By the grace of God, seventy-two of us gathered from 22 countries and 23 Provinces of the Anglican Communion in the South, have met at Limuru, Kenya. The first meeting of the Anglican Consultative Council took place here in 1971; and here, twenty-three years later, we have shared in another important step in the pilgrimage of Anglicans worldwide along the road of faithfulness to our Lord.

This Encounter was conceived at the 1986 Brisbane meeting of mission agencies, to give Anglican Provinces in the South the opportunity to listen to God and one another, to share their joys and pains, and to express their hopes and aspirations.

It has been an enriching time for us, and we acknowledge with deep gratitude the generosity of our partners in the North, whose support has made this Encounter possible. We have been graciously welcomed by Manasses Kuria and the Church of the Province of Kenya. We express our thanks to them for welcoming us into their midst at the time that they happened to be celebrating the 150th anniversary of the coming of Anglican to their country. This statement, and the insights and commitments it contains, are part of our thank-offering to God and the wider Communion.

2. Concerns We have experienced both the joys and the tensions of coming from widely different cultures, socio-political contexts, and theological perspectives. It has truly been an encounter! It has been a time to pause on the road and to listen to one another as fellow pilgrims. That listening has not always been easy. Some have spoken with enthusiasm of what God is doing in their regions, of signs and wonders, of new Christians made and new churches planted. Others have spoken with deep pain of the brutal realities of the world in which they live, and of the scandal of the institutional Church collaborating with systems of bondage; they wonder how genuine mission can be done in such situation.

Such differences have tested our fellowship, communion, solidarity (koinonia) in Christ, and invited each of us to broaden our vision of what the Spirit is doing among us, through us, and sometimes in spite of us, in God’s world.

Among the questions we brought from our various contexts, two were prominent:

i. How can we be Anglican while also true to our cultural contexts?

ii. How can we be more effectively used for God’s mission in the world in the power of the Holy Spirit?

TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 8

At the end of our time together, we are able to identify core convictions which unite us, some questions which need further reflection and prayer, and a number of practical steps – we see them as aspirations – which we hope will flow from this Encounter.

3. Convictions 3.1 God’s call to mission. The Church exists for the sake of God’s mission. God invites us to be his Church – people who experience God’s salvation and bear witness to God’s love, mercy, compassion, justice, peace and forgiveness for all people, revealed finally and fully in Jesus Christ. We anticipate the consummation of God’s kingdom. We share in God’s mission by proclaiming the Gospel of Christ to the whole person, and seeking the enabling power of the Holy Spirit. While our different contexts lead us to adopt a variety of mission emphases, we are one in believing that God’s mission is one whole and must not be fragmented.

3.2 The local church in mission. Each church in its local context is the primary agent of mission, and has the responsibility to discern God’s call to mission and to respond in faith, hope and love. But we also recognize that some ecclesial attitudes and structures hinder God’s mission. We are discovering new ways of being the church-in-mission; and in particular we affirm smaller structures (such as base ecclesial communities, house fellowships and cell groups) within the parish context as one of the most effective ways of being a missionary church in our various contexts. We want to encourage our Provinces to give urgent attention to the creation of a ‘grassroots’ church, made up of vibrant communities which are deeply involved in their neighbourhoods.

3.3 The whole people of God. Our conviction and experience is that the whole people of God are called because of our to share in worship, ministry, mission and stewardship. All gifts need to be released for the extension of God’s kingdom. However, authoritarian models of ministry are a major hindrance to setting God’s people free for ministry and mission. We feel that recognition of the particular needs and gifts of women, young people and children is both vital and urgent.

Ordained leaders, however, need to be encouraged and helped to be what they are called to be: enablers and equippers of the people of God, and leaders in mission. Deeper commitment on the part of the laity, and multiple models of theological education for all have, in our experience, been important.

3.4 The witness of churches of the South. We in the South believe that God has given us distinctive gifts to offer the Communion. Prime among them is our commitment to God’s mission, a dynamic commitment forged in our experience of suffering, poverty, pluralism, violence, marginalisation, opposition and oppression – but also in our rich cultural diversity. Just as we were once the objects of mission, so now we wish to offer ourselves to the Communion. We urge a return to the message of repentance, forgiveness and reconciliation and to apostolic patterns of ministry. In view of the fact that many of our people live in the North as students, migrant workers, etc, we urge the churches of the South to engage in mission and ministry to these people.

TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 9

3.5 Commitment to seeking justice. The whole Church, not just the Church leadership, is God’s voice to society, for conversion, conviction, correction and guidance; and God’s instrument for effecting kingdom values. We acknowledge the prophetic ministry of various churches in their own contexts, seeking political and ecclesiastical justice. We urge the Communion to stand in solidarity with those churches which face particular pressure of any kind.

We have noted the continuing effects of colonialist exploitation on some economies, and believe that the economies of the North – and the churches which are part of them – have a responsibility to make some restitution. We recognize that many of our partners in the North have accepted their responsibility. Some of our churches express their anguish over the foreign debt which is crippling their nations’ economies; and we appeal to the churches in the North to sensitise their respective governments to the plight of the South.

3.6 Self-reliance and interdependence

3.6.1 Self-reliance. Recognising that some churches in the South still need help to begin achieving self-reliance, the Encounter has brought home to us our need for it without negating the biblical notion of koinonia. For too long we have been too dependent on funds and other resources from the North to keep our churches going. We confess that we have often preferred partners from the North over those from the South at our PIM consultations, primarily for the money we hope they can offer. We wish to commit ourselves to simpler ways of being the Church, to learning to live within our means, and to transparency and accountability to our own members and our partners. We have noted the need to identify and properly use idle assets and resources. Some of us tell vivid stories of how tithing has transformed our local churches, and urge that it be taught as a minimum requirement for Christian giving.

3.6.2 Sharing of resources. We in the South have as great a wealth of resources in our people, and in the materials, strategies and processes we have developed as does the North. One joy of the Encounter has been the discovery of each other’s gifts, and the recognition that we have so much to offer one another. We need to find ways of sharing these resources with one another and with the churches of the North.

3.6.3 Anglican identity in the South. How can we be Anglicans in our various contexts without imitating Anglo-Saxon ways? In the South we express our Anglican identity in a great variety of ways, with varying degrees of attachment to ‘traditional ’. While we value our traditions, we have often allowed them to harden into inflexible and unchangeable ideologies. The result has usually been the development of clericalism and a maintenance mentality. We seek to change those structures and processes which hinder God’s mission. But we also recognize that ‘being Anglican’ is not our final goal; rather it is to work towards greater unity with other Christians for the sake of the kingdom of God.

4. Other concerns The Encounter has not adequately dealt with a number of issues, while others have emerged as needing further reflection and prayer. They include the following: TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 10

4.1 Different experiences of mission and colonial powers. The histories of peoples in the South have some similarities, but also reflect marked differences. Some suffered grievously in the process of imperialist invasion and domination – a process which coincided with the arrival of Western missionaries. Others are deeply thankful to the first bearers of the gospel to their people because, in their view, the missionaries brought great benefits. Between those two experiences lie the rest, for whom the results of Christian mission during that period were more ambiguous. We recognize that such diverse historical experiences lead to a variety of attitudes towards the churches of the North, which inevitably colour our relationships with them and one another. We have begun to understand this during the Encounter.

4.2 Understandings of mission. Our different histories and theological traditions, and our varied contexts, have an effect on our understanding of how we share in God’s mission. We have recognized that among us we emphasise different dimensions of and strategies for mission. While we are committed to the whole mission of God (3.1 above), we see the need for further dialogue among ourselves about our understandings of mission. In the meantime we affirm the integrity of our respective emphases, which have been forged in our particular contexts and experiences.

4.3 Living and witnessing to the uniqueness of Christ in pluralistic contexts. One vital dimension of mission which has emerged during this Encounter has been the reality of living and witnessing among people of other faiths. We have not been able to give it the attention it deserves. This is one of those issues that calls for further study and listening to God in prayer on how to witness to the uniqueness of Christ in our contexts.

4.4 The ministry of women. While we dissociate ourselves from divisive sexism and feminism, we affirm the integrity of each person as made by God and the equal importance of their unique roles in the Church.

4.5 Young people – today’s Church. Youth representatives at the Encounter were concerned about the effect of the mass media – especially television – on the lives of young people. They called for people with vision and foresight to provide Christian alternatives. In addition the young people brought the following recommendations to our attention:

. Provincial youth policies should be developed and recognized by all dioceses and parishes, so that youth can freely serve in the Church.

. Each diocese should have a fulltime youth worker.

. Church leaders should be trained to be able to work with youth.

. Youth leadership training courses should be made available.

. A youth communication network is needed.

. Youth ministry should emphasize Christian commitment before it emphasizes denominational identity.

. There is a need to develop inter-generational programmes, especially in this international Year of the Family. TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 11

. We need to encourage youth in their ministries in the social and economic spheres.

. We need to encourage youth participation in worship.

. We need to include youth in the planning committee for the next South-South conference. 4.6 Use of technology. We have noted some concern about technologies such as computer networks, with questions raised about their control, appropriateness and cost. We encourage regions to explore computer applications for administration, communications, etc., and to see QUEST in particular as a tool for enhancing the ministry of the Church in the South. We urge that more awareness-raising and training in cost-effective computer applications be offered to churches in the South.

5. The way forward The Church is ‘a community of anticipation.’ This Encounter is just the beginning of a process; and we recognize, with anticipation, that much remains to be done. To ensure the continuation of the South-to-South Encounter process, we commit ourselves to the following steps with a view to taking the Encounter further:

5.1 We appoint the following persons as unpaid secretaries to co-ordinate the follow-up of South-to-South relations:

• The Ven James Wong (Asia) – Follow-up and Programmes Secretary • Mr Sergio Laurenti (Latin America) – Communications Secretary (Occasional Prayer/News Letter Editor) • The Revd Mike McCoy (Africa) – Theological and Mission Secretary 5.2 We urge each Province to appoint an existing staff person as South-to-South link person.

5.3 We call for the holding of regional Encounters which are to be self-financed.

5.4 We encourage the South-to-South linking of companion dioceses.

5.5. We encourage exchange visits between South dioceses involving lay and ordained people, and an emphasis on South-South Partners-in-Mission relationships.

5.6 We encourage the planning of a further ‘Encounter in the South’ before Lambeth 1998, which should include some North and ecumenical participants, and send a specific message to Lambeth.

5.7 We welcome the creation of a commission (known as ‘Missio’) to help the churches of the Communion ‘to move more rapidly from maintenance to mission.’ We anticipate that the South’s participation will bring valuable input to Anglican mission-in-unity.

5.8 We support the formation of a South-to-South women’s prayer network with a contact person in each Province, to encourage women’s ministry, bearing in mind their calling and gifts, with particular emphasis on prayer, evangelism and holiness. TRUMPET 1 from the First Anglican Encounter in the South: Limuru, Kenya, 5th February 1994 Page 12

5.9 We support the proposal of young people at this Encounter to hold an Anglican Encounter in the South for young people in SE Asia in mid-1995.

5.10 We commit ourselves to having women and young people involved in the planning and implementation of any future Encounter.

5.11 We encourage the enculturation of our worship and liturgy in the South, and commend the findings of the 1993 consultation on liturgy in the African context, held in Kenya, for further study.

5.12 We wish to give urgent attention to including young people and children in worship, ministry and mission.

5.13 We encourage churches to use Whitsunday (or other locally suitable times) as Anglican Communion Day, with an emphasis on mission in the South and the strengthening of ties. (In the South collections, love offerings, diocesan tithes, etc., could go to our ACC account for the support of further work for South-to-South Encounter).

5.14 We call for a biblical and theological re-examination of the issue of economic justice.

5.15 We urge the inclusion of South input in the planning of Lambeth and other Communion- wide meetings or events.

5.16 We encourage a thorough re-examination of ministerial formation in the South with special reference to the following:

. contextual theology . educational methods . the exchange of theological students and staff . writing ad publishing our own texts . encouraging publishers in the North to establish publishing arms for writers from the South . founding a South-to-South journal to encourage theological reflection . multi-media libraries and resource centers . education of ministers’ spouses

6. Conclusion We commend the pastoral letter to the Anglican Communion, signed on our behalf by the Encounter chairperson, and we ask the prayers of all who read this as we continue the process of the South-to-South Encounter. Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 Page 13

3. SECOND TRUMPET FROM SECOND ANGLICAN ENCOUNTER IN THE SOUTH, KUALA LUMPUR, 10TH – 15TH FEBRUARY 1997

From 10-15 February 1997, 80 delegates, representing the Anglican Churches of the South, gathered in the beautiful city of Kuala Lumpur, to meet, know and encourage one another, in their Christian life and mission; to follow-up on the first Encounter in the South and specifically to seek God’s light and wisdom as we reflect on the place of Scripture in the life and mission of the Church in the 21st century. Because the Lambeth 1998 Conference was in view, many of the delegates were or .

We listened to a major address from the Encounter Chairman, the Most Revd Joseph A. Adetiloye, Archbishop of Nigeria, on the Encounter theme, ‘The Place of Scripture in the life and Mission of the Church in the 21st Century’, and to one another’s ‘witnesses’, as to how Scripture impinges on the life and mission of the Church in our different cultures and contexts. Several common issues emerged and a number of resolutions were reached as we prayed together, studied the together, talked together and listened to God and one another. There was the consciousness of the presence of the Spirit of God and an awareness that people around the world were praying for us.

In every way, we sensed a spirit of commitment as we set ourselves to the task before us with a due sense of seriousness. We recognized the importance of our chosen theme for the Church at a time of difficulty and confusion in some provinces and of growth, martyrdom, dynamic missionary encouragement and quiet but powerful witness in others.

There was a significant move towards self-reliance and missionary vision as most of the delegates sponsored themselves to this Encounter. This suggests that the Churches of the South are beginning to take seriously the challenges that came to them during their fist Encounter that, as a result of the current demographic shift in the world Church, the future of Christianity and the hope for the fulfillment of the Great Commission now lies with them.

The following concerns were highlighted from the keynote address, regional ‘witnesses and stories, Bible studies and discussions’, as we listened to God to ascertain what place Scripture should have in the life and mission of the Church as we move into the third millennium.

1. Scripture and Our Common Experience and Concerns in Society: A call to prophetic and redemptive witness We are learning again at this Encounter, that we share in a common experience of life overshadowed by ethnic hatred, political instability and neo-colonialism, social injustice and marginalisation, crippling international debt and spiraling inflation, environmental damage and pollution, religious strife and intolerance, unbridled materialism and pervasive corruption. Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 Page 14

We find ourselves in situation overflowing with refugees as a result of war and sometimes natural disaster; where hunger, poverty and recurrent debt combine with dehumanize our people.

In view of all this, especially the crippling effect of international debt, we call on the churches of the West to put pressure on their governments and on the World Bank and the IMF to respond to the many appeals coming from various quarters worldwide, to make the year 2000, a year of Jubilee, to remit the Two Thirds World debt.

2. Scripture and Mission We believe that Scripture teaches that the Church exists for mission and that any Church which fails to engage in mission is a disobedient Church.

Therefore:

2.1 We call on our Communion to return to mission as the pivot of our life and ministry in the world.

2.2 We re-affirm that our understanding and practice of mission as taught by Scripture is holistic and includes an intention to make new Christians.

2.3 We reassert that mission includes engaging in dialogue with secular authorities, where possible, on the one hand, and commitment to prophetic witness as the conscience of society and the voice of God in the world, on the other, no matter what this may cost.

2.4 We further believe that our baptismal call to Christian life is a call to discipleship and mission. We therefore call for the empowerment of all the people of God for mission and for the prioritization of mission in our budgets.

2.5 We call the Church to return to faithfulness and to reliance on the Holy Spirit in the interpretation and application of Scripture.

3. Scripture and Other Faiths 3.1 We have learned in the course of this Encounter that many of us are called to live and witness to the love of God in Christ in contexts of religious pluralism. In some of these contexts, the local church is an insignificant minority. We affirm our solidarity with and prayers for those who suffer or pay the ultimate price for their faith in those situations. We thank God for those nations and governments where, because of wise leadership, people of different religions co-exist peacefully, practice and propagate their faiths without being inhibited. We praise the courage of those Christians, whose constancy in faith and witness, in some cases involving martyrdom, have resulted in exciting growth of the church in their context. This confirms to us that ‘the blood of the martyrs is the seed….’

3.2 We praise the wisdom and courage of those who work to preserve the faith and maintain a faithful witness in situations where the Christian presence is threatened with extinction. We commend and encourage the witness of those who, through service of love, human compassion and other aspects of social care and advocacy, seek to draw others to experience the love of the Saviour of the world. Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 Page 15

3.3 We have been learning in this Encounter that mission not only includes proclaiming the Gospel and converting men and women to faith in Christ, but also learning to live at peace with all persons, and being faithful to the Saviour. We encourage all Christians therefore wherever they are, to remember the words of our Lord Jesus, ‘blessed are the peacemakers for they shall be called the children of God.’

4. Scripture and the Youth 4.1 We have learnt again that the youth are the Church of the present and the future, and observed that in many provinces of the South, youth form an overwhelming majority of Church membership as well as of society. We therefore, call for empowerment of the youth through training and involvement, and by trusting them with responsibility.

4.2 We encourage Anglican youth to be in fellowship with one another across the Communion for mutual encouragement and envisioning. We urge the youth of the South at this Encounter to link up with those who organized the 1995 Anglican Youth Encounter as well as with the Inter-Anglican Youth Network, with a view o exploring the possibility of another Anglican Youth Encounter in the South and participation in the Inter-Anglican Youth Network events.

4.3 We urge the South-to-South Coordinating Group to ensure that the next Encounter in the South includes a significant input from the youth. In an age when many young people live in search of models and direction, we challenge the leadership of the Church to exemplify the ideals they proclaim. We equally challenge the youth to take their cue from the theme of this Encounter to make Scripture their rule of faith and conduct and to submit themselves to God for missionary service through the Church at home and abroad.

5. Scripture and the Church in Context We have learned from experience in rich diversity of situations and cultures that:

5.1 The life and witness of the Church can be enriched through the unique contribution of each member.

5.2 In order to be fully and effectively ‘Church’ in any given context our local congregations need to be freed from the trappings of the colonial past.

5.3 While theology, worship and liturgy need to be rooted in Scripture, the Churches of the South are challenged to contextualize and make them relevant.

5.4 The life of the Communion is impoverished by the lack of direct input from the South. We therefore urge the Communion to explore ways of intentionally encouraging direct South input for the enrichment of the life and mission of the whole Church.

6. Scripture, the Family and Human Sexuality Reflection on our Encounter theme has helped further deepen our resolve to uphold the authority of Scripture in every aspect life, including the family and human sexuality. Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 Page 16

Therefore:

6.1 We call on the Anglican Communion as a Church claiming to be rooted in the Apostolic and Reformed Tradition to remain true to Scripture as the final authority in all matters of faith and conduct;

6.2 We affirm that Scripture upholds marriage as a sacred relationship between a man and a woman, instituted in the creation ordinance;

6.3 We reaffirm that the only sexual expression, as taught by Scripture, which honours God and upholds human dignity is that between a man and a woman within the sacred ordinance of marriage;

6.4 We further believe that Scripture maintains that any other form of sexual expression is at once sinful, selfish, dishonouring to God and an abuse of human dignity;

6.5 We are aware of the scourge of sexual promiscuity, including homosexuality, rape and child abuse in our time. These are pastoral problems, and we call on the Churches to seek to find a pastoral and scriptural way to bring healing and restoration to those who are affected by any of these harrowing tragedies.

7. Scripture and Church Unity 7.1 Aware of the scriptural teaching on the significance of unity among Christians, we challenge our churches to examine their relationship with Christians of other denominations in their contexts.

7.2 We further challenge our Anglican Churches to recognize the missionary and pastoral implications for as well as guard the internal unity of, our Communion. Even though some of us may feel marginalized, pushed out and not recognized, yet we must also recognize our integral inter-relatedness and that we need each other. Among other things this calls for greater sensitivity to the effects of our local policies and pronouncements on those of our members who are called to witness in situations of martyrdom and religious pluralism.

7.3 We therefore call on the Primates, the Anglican Consultative Council and the Lambeth Conference to take the necessary steps to establish such new structures (or reinforce old ones) that will strengthen the bonds of affection between our provinces, and especially, make for effective mutual accountability in all matters of doctrine and polity throughout the Communion.

8. Practical Decisions These include, among other things:

8.1 Unanimous commendation of the work of the South-to-South Co-ordinating Committee and their re-election as follows:

. The Most Revd Joseph A Adetiloye; Chairman . The Most Revd Ghais Abdel Malik, Treasurer . The Revd Canon Dr James Wong, Co-ordinating Secretary Second Trumpet from Second Anglican Encounter in the South, Kuala Lumpur, 10th – 15th February 1997 Page 17

. The Revd Canon Dr Sebastian Bakare, Newsletter/Theo Editor . Mr Rolando Dalmas, Communications Secretary . The Revd Canon Dr Cyril Okorocha, Director for Mission ACC

8.2 Future of South-to-South and the next Encounter

There was a strong consensus to continue and to further strengthen the South-to-South Movement and to hold the next Encounter in the Year 2000, possibly in Jerusalem. Meanwhile the South Bishops were encouraged to meet at Lambeth and to hold regional Encounters to take the Encounter vision and message of return to Scripture to the grass roots level. The Coordinating Committee was charged with planning and executing the next Encounter. At that Encounter a new Coordinating Committee will elected.

8.3 Encounter Report

This Encounter agreed to retain the title ‘Trumpets from the South’ for the publication of the papers emerging from the two Encounters. The Second Trumpet from the South (or Trumpet II) is the title of the major release and resolutions from the Second Encounter only.

Dr Cyril Okorocha, Director for Mission and Evangelism for the Anglican Communion, is charged with the responsibility of editing and presenting the ‘Second Trumpet from the South’ with the Chairman’s Opening Address, to the ACC and Primates’ Joint Standing Committees and to the Primates’ Meeting, and to St. Augustine’s Seminar in preparation for Lambeth 98.

Dr Okorocha will also edit a fuller Report of this Encounter together with extracts from the papers of the first Encounter (Trumpets from the South) to be published in due course and circulated throughout the Communion.

Anglican Encounter in the South Kuala Lumpur 10-15 February 1997

A Report to the Eleventh Meeting of the Anglican Consultative Council on South to South Encounters, Edinburgh, 1999 Page 18

4. A REPORT TO THE ELEVENTH MEETING OF THE ANGLICAN CONSULTATIVE COUNCIL ON SOUTH TO SOUTH ENCOUNTERS, EDINBURGH, 1999

From Anglicans in Mission: A Transforming Journey, Report of MISSIO, the Mission Commission of the Anglican Communion, of the Anglican Consultative Council, meeting in Edinburgh, Scotland, September 1999, eds. Eleanor Johnson and John Clark (London: SPCK, 2000), 73-74.

In 1994 in Nairobi and again in 1997 in Kuala Lumpur, representatives of Anglican churches in the South met to look at their mission. The conference aims are an important statement of their concerns:

1. To meet, to know and to encourage one another in our faith and mission as Christians of the ‘South’ 2. To listen to God and to listen to one another. 3. To share our stories, our needs, our resources, our vision. 4. To explore and encourage ways of offering ourselves and our unique gifts and insights as Christians of the South for the enrichment of the life of the whole Church and for world mission. 5. To discover our unique identity as Anglican Christians of the non- western world. 6. To encourage qualitative and relevant leadership development for our rapidly growing churches so as to secure the future of the Church in the South and worldwide; to enable partnership, both South to South and South to North, on the basis of equality and mutual respect. 7. To explore ways of being authentically Christian in our cultural milieu while remaining universally connected to the global Anglican Communion.

The South-to-South movement has named a steering Committee and shows every sign of Continuing with future gatherings.

One of the issues emerging from these conferences is the importance of capacity-building, by which is meant developing the skills and resources of churches and communities for greater self- reliance, self-confidence and self-direction. Statement of the Primates of the Global South in the Anglican Communion, 2th November 2003 Page 19

5. STATEMENT OF THE PRIMATES OF THE GLOBAL SOUTH IN THE ANGLICAN COMMUNION, 2TH NOVEMBER 2003

It is with profound sadness and pain that we have arrived at this moment in the history of the Anglican Communion.

We are appalled that the authorities within the Episcopal Church USA (ECUSA) have ignored the heartfelt plea of the Communion not to proceed with the scheduled consecration of Canon Gene Robinson. They have ignored the clear and strong warning of its detrimental consequences for the unity of the Communion which was contained in the Statement from the Primates’ Meeting of October 15th and 16th which was unanimously assented to by the thirty-seven Primates present including the presiding bishop of ECUSA.

The consecration of a bishop, who divorced his wife and separated from his children now living as a non-celibate homosexual, clearly demonstrates that authorities within ECUSA consider that their cultural-based agenda is of far greater importance than obedience to the Word of God, the integrity of the one mission of God in which we all share, the spiritual welfare and unity of the worldwide Anglican Communion, our ecumenical fellowship and inter-faith relationships. The overwhelming majority of the Primates of the Global South cannot and will not recognize the office or ministry of Canon Gene Robinson as a bishop.

We deplore the act of those bishops who have taken part in the consecration which has now divided the Church in violation of their obligation to guard the faith and unity of the church. A state of impaired communion now exists both within a significant part of ECUSA and between ECUSA and most of the provinces within the Communion. By its actions, ECUSA is held solely responsible for this division. In addition to violating the clear and consistent teaching of the Bible, the consecration directly challenges the common teaching, common practice and common witness within the one Anglican Communion.

As ECUSA has willfully disregarded the strong warnings given at Lambeth that such an action would “tear the fabric of the communion at its deepest level”, we can now have no basis whatsoever for any further confidence that ECUSA will pay any regard to the findings of the recently announced Commission set up by the .

We urge the Archbishop of Canterbury to bring forward urgently a mechanism to guarantee “adequate provision of episcopal oversight “[1] for parishes and clergy within ECUSA dioceses and the Diocese of New Westminster with whom we remain in fellowship. We also call on those persons who have already placed lawsuits that further tear the fabric of our common life to withdraw their destructive worldly actions

As Primates who represent over fifty million Anglicans, we have a solemn stewardship to steadfastly uphold and promote the historic and universal Apostolic Faith and Order of the Church throughout the ages as well as to protect those who are one with us in this same. We therefore affirm the ministry of the bishops, clergy and laity in ECUSA who have, as a matter of principle, and in fidelity to the historic teaching of the Church, opposed the actions taken at General Convention and objected to the consecration. We will continue to recognize and support their membership within the worldwide Communion fellowship and promise them Statement of the Primates of the Global South in the Anglican Communion, 2th November 2003 Page 20 our solidarity and episcopal support. We will now do everything that is necessary to uphold historic Anglicanism and advance our common faith, life, mission and ministry.

We cannot now uniformly define the further implications of this impairment created by ECUSA. As each province lives into the “emerging” character of this impairment of communion according to the theological and legal demands of their respective churches [2], we pledge support of each other in our common response to the willful decision of ECUSA authorities to oppose the Communion’s teaching.

We are challenged and hopeful about the future while we grieve for those who have defiantly chosen to walk another way. We call on faithful Anglicans to a season of prayer for repentance, renewal and reconciliation in Christ and for the unity of our Anglican Communion rooted in truth and love.

To God alone be glory in the Church and in Christ Jesus throughout all generations for ever and ever! Amen.

Most Revd Peter J. Akinola DD. '

For and behalf of the working committee for the Primates of the Global South.

______

[1] Primates’ Statement October 16 2003

[2] Commission’s Mandate October 29 2003 Paragraph 2. The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 21

6. THE THIRD ANGLICAN GLOBAL SOUTH TO SOUTH ENCOUNTER, RED SEA (EGYPT), 25TH – 30TH OCTOBER 2005

The Third Anglican South-to-South Encounter has graphically demonstrated the coming of age of the Church of the Global South. We are poignantly aware that we must be faithful to God’s vision of one, holy, catholic and apostolic Church. We do not glory in our strengths but in God’s strength. We do not shrink from our responsibility as God’s people because of our weaknesses but we trust God to demonstrate His power through our weakness. We thank God for moving us forward to serve Him in such a time as this.

A. Preamble 1. A total of 103 delegates of 20 provinces in the Global South (comprising Africa, South and South East Asia, West Indies and South America), representing approximately two-thirds of the Anglican Communion, met for the 3rd Global South to South Encounter from 25-30 October 2005 at Ain El-Sukhna by the Red Sea in Egypt. The theme of the Encounter was “One, Holy, Catholic and Apostolic Church: Being a Faithful Church for Such a Time As This.”

2. We deeply appreciated the Archbishop of Canterbury for the time he spent with us, his listening ear and encouraging words. We took to heart his insight that the four marks of the Church are not attributes we possess as our own right, nor goals to attain by human endeavour, but they are expressed in us as we deeply focus on Jesus Christ, who is the Source of them all (John 17:17-21).

3. We were really warmed by the welcome that we received here by the President, the government and the people of Egypt. We valued the great efforts made by the state security personnel who are making the land of Egypt a secure and safe place to all her visitors. We were touched by the warm hospitality of the Diocese of Egypt.

4. We have witnessed in Egypt a wonderful model for warm relations between Christians and Muslims. We admire the constructive dialogue that is happening between the two faiths. We appreciated the attendance of the Grand Imam of Al-Azhar, Dr Mohammed Said Tantawi, the representative of Pope Shenouda III and other religious leaders at the State Reception to launch our Encounter. We were encouraged by their wise contributions.

B. We Gathered 5. We gathered to seek the face of God, to hear His Word afresh and to be renewed by His Spirit for total obedience to Christ who is Lord of the Church. That is why the gathering was called an “Encounter” rather than a conference. The vital question we addressed was: What does it mean to be one, holy, catholic and apostolic Church in the midst of all the challenges facing the world and the Church?

6. The world of the Global South is riddled with the pain of political conflict, tribal warfare and bloodshed. The moral and ethical foundations of several of our societies are being The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 22 shaken. Many of our nations are beset by problems of poverty, ignorance and sickness, particularly the HIV and AIDS that threaten millions, especially in Africa. In addition to that, thousands of people have suffered from severe drought in Africa, earthquakes in , and hurricanes in the Americas—we offer our support and prayers to them.

7. Apart from the world condition, our own Anglican Communion sadly continues to be weakened by unchecked revisionist teaching and practices which undermine the divine authority of the Holy Scripture. The Anglican Communion is severely wounded by the witness of errant principles of faith and practice which in many parts of our Communion have adversely affected our efforts to take the Gospel to those in need of God’s redeeming and saving love.

8. Notwithstanding these difficult circumstances, several parts of our Communion in the Global South are witnessing the transforming power of the Gospel and the growth of the Church. The urgency of reaching vast multitudes in our nations for Christ is pressing at our door and the fields are ready for harvest.

9. Surrounded by these challenges and seeking to discover afresh our identity, we decided to dig deeper into God’s Word and into the tradition of the Church to learn how to be faithful to God’s gift and call to be His one, holy, catholic and apostolic people. We deliberately chose to meet in Egypt for two reasons:

a) Biblically, Egypt features prominently in the formative period of the calling of God’s people (Exodus 19). Moreover, Egypt was part of the cradle that bore the entry of the Saviour into the world (Hosea 11:1; Matthew 2:13-15).

b) Meeting by the Red Sea, we could not help but be inspired by the historic crossing of God’s people into the realm where He purposed to make them a “light to the nations” (Isaiah 42:6). Part of that blessing was fulfilled when Alexandria became a centre of early Christianity, where church fathers formulated and held on to the Christian faith through the early centuries.

C. We Discovered Afresh 10. We discovered afresh the depth and richness of our roots in the one, holy, catholic and apostolic Church. Carefully researched papers were presented at the Encounter in the context of worship, prayer, Bible Study and mutual sharing. We recognize the dynamic way in which the four marks of the Church are inextricably interwoven. The salient truths we encountered inspired us and provided a basis for knowing what God requires of us.

The Church is One

11. The Church is called to be one. Our unity is willed by our Lord Jesus Christ Himself, who prayed that we “all might be one.” (John 17:20-21) A great deal of confusion has arisen out of misunderstanding that prayer and the concept of unity. For centuries, the Church has found unity in the Person and teaching of Jesus Christ, as recorded in Scripture. We are one in Him, and that binds us together. The foundation and expression of our unity is found in Jesus Christ as Saviour and Lord. The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 23

12. While our unity may be expressed in institutional life, our unity is grounded in our living relationship with the Christ of Scripture. Unity is ever so much more than sharing institutionally. When we are “in Christ,” we find that we are in fellowship with others who are also in Him. The fruit of that unity is that we faithfully manifest the life and love of Christ to a hurting and groaning world (Romans 8:18-22).

13. Christian unity is premised on truth and expressed in love. Both truth and love compel us to guard the Gospel and stand on the supreme authority of the whole Word of God. The boundary of family identity ends within the boundary of the authentic Word of God.

The Church is Holy

14. The Church of Jesus Christ is called to be holy. All Christians are to participate in the sanctification of their lives through submission, obedience and cooperation with the Holy Spirit. Through repentance the Church can regain her rightful position of being holy before God. We believe concurrently that holiness is imparted to us through the life, ministry, death and resurrection of our Lord Jesus Christ (Heb 10:21-23). He shares His holiness with us and invites us to be conformed to His likeness.

15. A holy Church is prepared to be a “martyr” Church. Witness unto death is how the Early Church articulated holiness in its fullest sense (Acts 22:20; Rev 2:13, 12:11).

The Church is Catholic

16. The Catholic faith is the universal faith that was “once for all” entrusted to the apostles and handed down subsequently from generation to generation (Jude 3). Therefore every proposed innovation must be measured against the plumb line of Scripture and the historic teaching of the Church.

17. Catholicity carries with it the notion of completeness and wholeness. Thus in the church catholic “when one part suffers, every part suffers with it” (1 Cor 12:26). The local church expresses its catholicity by its devotion to apostolic teaching, its attention to prayer and the sacrament, its warm and caring fellowship and its growth through evangelism and mission (Acts 2:42-47).

The Church is Apostolic

18. The Church is apostolic in its doctrine and teaching. The apostolic interpretation of God’s salvation plan effected in Christ Jesus is binding on the Church. God established the Church on the “foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone” (Eph 2:20).

19. The Church is apostolic in its mission and service. “As the Father has sent Me, so I send you.” (John 20:21) In each generation He calls bishops in (Eph 4:11-12) to lead the Church out into mission, to teach the truth and to defend the faith. Accountability to God, to those God places over us and to the flock is an integral part of church leadership. The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 24

D. We Commit

20. As a result of our Encounter, we emerge with a clearer vision of what the Church is called to be and to do, with a renewed strength to pursue that vision. Specifically, we made commitments in the following areas.

The Authority of the Word of God

21. Scripture demands, and Christian history has traditionally held, that the standard of life, belief, doctrine, and conduct is the Holy Scripture. To depart from apostolic teaching is to tamper with the foundation and to undermine the basis of our unity in Christ. We express full confidence in the supremacy and clarity of Scripture, and pledge full obedience to the whole counsel of God’s Word.

22. We in the Global South endorse the concept of an Anglican Covenant (rooted in the Windsor Report) and commit ourselves as full partners in the process of its formulation. We are seeking a Covenant that is rooted in historic faith and formularies, and that provides a biblical foundation for our life, ministry and mission as a Communion. It is envisaged that once the Covenant is approved by the Communion, provinces that enter into the Covenant shall be mutually accountable, thereby providing an authentic fellowship within the Communion.

23. Anglicans of the Global South have discovered a vibrant spiritual life based on Scripture and empowered by the Spirit that is transforming cultures and communities in many of our provinces. It is to this life that we seek to be formed and found fully faithful. We reject the expectation that our lives in Christ should conform to the misguided theological, cultural and sociological norms associated with sections of the West.

Mission and Ministry

24. Churches in the Global South commit to pursue networking with one another to add strength to our mission and ministry. We will continue to explore appropriate structures to facilitate and support this.

25. Shared theological foundations are crucial to authentic fellowship and partnership in mission and ministry. In that light, we welcome the initiative to form the Council of Anglican Provinces of the Americas and the Caribbean (CAPAC). It is envisaged that CAPAC will not only provide a foundation on the historic formularies of Anglican faith but also provide a structure with which member churches can carry out formal ministry partnerships with confidence.

26. Global South is committed to provide our recognition, energy, prayers and experience to the Networks in the USA and Canada, the Convocation of Nigerian Anglicans in the USA, those who make Common Cause and the Missionary District that is gathering congregations that circumstances have pressed out of ECUSA. We are heartened by the bold witness of their people. We are grateful that the Archbishop of Canterbury publicly recognized the Anglican Communion Network in the USA and the Anglican Network in Canada as faithful members of the Anglican Communion.

The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 25

27. As for the other provinces and dioceses around the world who remain steadfastly committed to this faith, we look forward to further opportunities to partner with them in the propagation of the Gospel. We will also support those orthodox dioceses and congregations which are under difficult circumstances because of their faithfulness to the Word. We appreciate the recent action of the Primate of the Southern Cone, who acted to stabilize the volatile situation in Recife, Brazil.

In this regard, we take this opportunity to acknowledge the immense contribution of the Primate of South East Asia to the development of the Global South and to the preservation of orthodoxy across the worldwide Anglican Communion.

Theological Education

28. In order to provide teaching that preserves the faith and fits our context, it is crucial to update the curricula of our theological institutions in the Global South to reflect our theological perspective and mission priorities. We note from the All Africa Bishops Conference their concern that far too many Western theological education institutions have become compromised and are no longer suitable for training leaders for our provinces. We call for the realignment of our priorities in such a way as to hasten the full establishment of adequate theological education institutions across the Global South so that our leaders can be appropriately trained and equipped in our own context. We aim to develop our leaders in biblical and theological training, and seek to nurture indigenous theologians. We will provide information on institutions in the Global South, and we will encourage these institutions to explore ways to provide bursaries and scholarships.

The Current Crisis provoked by North American Intransigence 29. The unscriptural innovations of North American and some Western provinces on issues of human sexuality undermine the basic message of redemption and the power of the Cross to transform lives. These departures are a symptom of a deeper problem, which is the diminution of the authority of Holy Scripture. The leaders of these provinces disregard the plain teaching of Scripture and reject the traditional interpretation of tenets in the historical Creeds.

30. This Encounter endorses the perspectives on communion life found in sections A & B of the Windsor Report, and encourages all Provinces to comply with the request from the Primates’ Communiqué in February 2005 which states:

We therefore request all provinces to consider whether they are willing to be committed to the inter-dependent life of the Anglican Communion understood in the terms set out in these sections of the report.

31. The Windsor Report rightly points out that the path to restoring order requires that either the innovating provinces/dioceses conform to historic teaching, or the offending provinces will by their actions be choosing to walk apart. Paragraph 12 of the Primates Communiqué says:

The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 26

Whilst there remains a very real question about whether the North American churches are willing to accept the same teaching on matters of sexual morality as is generally accepted elsewhere in the Communion, the underlying reality of our communion in God the Holy Trinity is obscured, and the effectiveness of our common mission severely hindered.

32. Regrettably, even at the meeting of the Anglican Consultative Council (ACC) in Nottingham in 2005, we see no evidence that both ECUSA and the Anglican Church of Canada are willing to accept the generally accepted teaching, nor is there evidence that they are willing to turn back from their innovations.

33. Further, the struggles of the Communion have only been exacerbated by the lack of concrete progress in the implementation of the recommendations of the Windsor Report. The slow and inadequate response of the Panel of Reference has trivialized the solemn charge from the Primates and has allowed disorder to multiply unnecessarily. We recognize with regret the growing evidence that the Provinces which have taken action creating the current crisis in the Communion continue moving in a direction that will result in their “walking apart.” We call for urgent and serious implementation of the recommendations of the Windsor Report. Unscriptural and unilateral decisions, especially on moral issues, tear the fabric of our Communion and require appropriate discipline at every level to maintain our unity. While the Global South calls for the errant provinces to be disciplined, we will continue to pray for all who embrace these erroneous teachings that they will be led to repentance and restoration.

Spiritual Leadership 34. Our ongoing participation in ministry and mission requires godly and able spiritual leadership at all times. We are encouraged that many inspirational leaders in our midst bear witness to the Scriptures and are effectively bringing the Gospel to surrounding cultures. We commit ourselves to identify the next generation of leaders and will seek to equip and deploy them wherever they are needed.

35. We need inspirational leaders and accountability structures. These mechanisms which we are looking into must ensure that leaders are accountable to God, to those over us in the Lord, to the flock and to one another in accordance to the Scriptures. This last aspect is in keeping with the principle of bishops and leaders acting in council. In this way, leaders become the role models that are so needed for the flock.

Youth 36. The Global South emphasizes the involvement and development of youth in the life of the Church. The youth delegates encouraged the whole gathering by the following collective statement during the Encounter:

“Many youths in the Global South are taking up the challenge of living in moral purity in the face of the rising influence of immoral values and practice, and the widening epidemic of HIV and AIDS. Young people will be ready to give their lives to the ministry of the Church if she gives them exemplary spiritual leadership and a purpose to live for. Please pray that we will The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 27 continue to be faithful as the Church of ‘today and tomorrow’. It is also our heart’s cry that the Communion will remain faithful to the Gospel.”

Poverty 37. As the church catholic we share a common concern for the universal problem of debt and poverty. The inequity that exists between the rich and the poor widens as vast sums borrowed by previous governments were not used for the intended purposes. Requiring succeeding generations of people who never benefited from the loans and resources to repay them will impose a crushing and likely insurmountable burden. We welcome and appreciate the international efforts of debt reduction and cancellation, for example, the steps recently carried out by G8 leaders.

38. A dimension of responsible stewardship and accountability is the clear call to be financially self-sustaining. We commend the new initiative for financial self-sufficiency and development being studied by the Council of Anglican Provinces of Africa (CAPA). This is not only necessary because of the demands of human dignity; it is the only way to have sustainable economic stability.

HIV and AIDS 39. A holy Church combines purity and compassion in its witness and service. The population of the world is under assault by the HIV and AIDS pandemic, but the people of much of the Global South are hit particularly hard because of poverty, lifestyle habits, lack of teaching and the paucity of appropriate medication. Inspired by the significant success of the Church in Uganda in tackling HIV and AIDS, all our provinces commit to learn and apply similar intentional programmes which emphasize abstinence and faithfulness in marriage. We call on governments to ensure that they are providing adequate medication and treatment for those infected.

Corruption 40. The holy Church will “show forth fruits that befit repentance” (Matt 3:8). Many of us live in regions that have been deeply wounded by corruption. Not only do we have a responsibility to live transparent lives of utmost honesty in the Church, we are called to challenge the culture in which we live (Micah 6:8). Corruption consumes the soul of society and must be challenged at all costs. Transparency and accountability are key elements that we must manifest in bearing witness to the cultures in which we live.

Violent Conflict 41. Many of us from across the Global South live juxtaposed with violent conflict, most egregiously manifest in violence against innocents. In spite of the fact that the conflicts which grip many of our provinces have resulted in many lives being lost, we are not defeated. We find hope in the midst of our pain and inspiration from the martyrs who have shed their blood. Their sacrifice calls us to faithfulness. Their witness provokes us to pursue holiness. We commit ourselves to grow to become faithful witnesses who “do not love their lives even unto death” (Rev 12:11). The Third Anglican Global South to South Encounter, Red Sea (Egypt), 25th – 30th October 2005 Page 28

E. We Press On 42. We emerge from the Encounter strengthened to uphold the supreme authority of the Word of God and the doctrinal formularies that have undergirded the Anglican Communion for over four and a half centuries. Communion requires alignment with the will of God first and foremost, which establishes our commonality with one another. Such expressions of the will of God which Anglicans should hold in common are: one Lord, one faith, one baptism; Holy Scripture; apostolic teaching and practice; the historic Creeds of the Christian Church; the Articles of Religion and the doctrinal tenets as contained in the 1662 Book of Common Prayer. Holding truth and grace together by the power of the Holy Spirit, we go forward as those entrusted “with the faith once delivered” (Jude 3).

43. By the Red Sea, God led us to renew our covenant with Him. We have committed ourselves to obey Him fully, to love Him wholly, and to serve Him in the world as a “kingdom of priests and a holy nation” (Exodus 19:6). God has also helped us to renew our bonds of fellowship with one another, that we may “stand firm in one spirit, contending as one man in the faith of the Gospel” (Phil 1:27).

44. We offer to God this growing and deepening fellowship among the Global South churches that we might be a servant-body to the larger Church and to the world. We see ourselves as a unifying body, moving forward collectively as servants of Christ to do what He is calling us to do both locally in our provinces and globally as the “scattered people of God throughout the world” (1 Peter 1:1).

45. Jesus Christ, “that Great Shepherd of the sheep” (Heb 13:20, Micah 5:4), is caring for His flock worldwide, and He is gathering into His one fold lost sheep from every tribe and nation. We continue to depend on God’s grace to enable us to participate with greater vigour in Christ’s great enterprise of saving love (1 Peter 2:25, John 10:14-16). We shall press on to glorify the Father in the power of the Spirit until Christ comes again. Even so, come Lord Jesus.

The Third Anglican Global South to South Encounter Red Sea, Egypt, 25-30 October 2005

Global South Primates’ Meeting Communiqué, Kigali, Rwanda, 19th – 22nd September 2006 Page 29

7. GLOBAL SOUTH PRIMATES’ MEETING COMMUNIQUÉ, KIGALI, RWANDA, 19TH – 22ND SEPTEMBER 2006

1. As Primates and Leaders of the Global South Provinces of the Anglican Communion we gathered at the Hotel des Mille Collines in Kigali, Rwanda, between 19th and 22nd September 2006. We were called together by the Global South Steering Committee and its chairman, Archbishop Peter J. Akinola. Twenty provinces were represented at the meeting. We are extremely grateful for the warm welcome shown to us by the Right Honourable Bernard Makuza, Prime of the Republic of Rwanda, and the hospitality provided by Archbishop Emmanuel Kolini, members of the of the Church of Rwanda and all of the members of the local organizing committee.

2. We have gathered in Rwanda twelve years after the genocide that tragically engulfed this nation and even its churches. During this time Rwanda was abandoned to its fate by the world. Our first action was to visit the Kigali Genocide Museum at Gisozi for a time of prayer and reflection. We were chastened by this experience and commit ourselves not to abandon the poor or the persecuted wherever they may be and in whatever circumstances. We add our voices to theirs and we say, “Never Again!”

3. As we prayed and wept at the mass grave of 250,000 helpless victims we confronted the utter depravity and inhumanity to which we are all subject outside of the transforming grace of God. We were reminded again that faith in Jesus Christ must be an active, whole-hearted faith if we are to stand against the evil and violence that threaten to consume our world. We were sobered by the reality that several of our Provinces are presently in the middle of dangerous conflicts. We commit ourselves to intercession for them.

4. We are very aware of the agonizing situation in the Sudan. We appreciate and commend the terms of the Sudanese Comprehensive Peace Agreement between the North and the South. We dare not, however, close our eyes to the devastating situation in Darfur. We are conscious of the complexities but there must be no continuation of the slaughter. We invite people from all of the Provinces of the Anglican Communion and the entire international community to stand in solidarity with the men, women and children in Darfur, Sudan.

5. We are here as a people of hope and we have been greatly encouraged as we have witnessed the reconciling power of God’s love at work as this nation of Rwanda seeks to rebuild itself. We have been pleased to hear of positive developments in the neighboring country of Burundi as they have recently completed a cease-fire agreement between their government and the Palipehutu-FNL. We are also beginning to see an end to the conflict in Northern Uganda and we note that the Democratic Republic of the Congo is approaching a historic election that offers promise for a peaceful future. All of these developments are occasions for hope for the future.

6. We have met here as a growing fellowship of Primates and leaders of churches in the Global South representing more than 70 percent of the active membership of the worldwide Anglican Communion. We build on and reaffirm the work of our previous meetings, especially our most recent gathering in Egypt in October 2005. We are mindful of the Global South Primates’ Meeting Communiqué, Kigali, Rwanda, 19th – 22nd September 2006 Page 30 challenges that face our Communion and recommit ourselves to the abiding truth of the Holy Scriptures and the faithful proclamation of the whole Gospel for the whole world. We recommit ourselves to the vision of our beloved Communion as part of the One, Holy, Catholic and Apostolic Church.

7. We recognize that because of the ongoing conflict in the Communion many people have lost hope that we will come to any resolution in the foreseeable future. We are grateful therefore, that one sign of promise is the widespread support for the development of an Anglican Covenant. We are delighted to affirm the extraordinary progress made by the Global South task group on developing an Anglican Covenant. For the past year they have laboured on this important task and we look forward to submitting the result of their labour to the rest of the Communion. We are pleased that the Archbishop of Canterbury has recognized the exemplary scholarship and leadership of Archbishop in asking him to chair the Covenant Design Group and look forward with anticipation to the crucial next steps of this historic venture. We believe that an Anglican Covenant will demonstrate to the world that it is possible to be a truly global communion where differences are not affirmed at the expense of faith and truth but within the framework of a common confession of faith and mutual accountability.

8. We have come together as Anglicans and we celebrate the gift of Anglican identity that is ours today because of the sacrifice made by those who have gone before us. We grieve that, because of the doctrinal conflict in parts of our Communion, there is now a growing number of congregations and dioceses in the USA and Canada who believe that their Anglican identity is at risk and are appealing to us so that they might remain faithful members of the Communion. As leaders of that Communion we will work together to recognize the Anglican identity of all who receive, hold and maintain the Scriptures as the Word of God written and who seek to live in godly fellowship within our historic ordering.

9. We deeply regret that, at its most recent General Convention, The Episcopal Church gave no clear embrace of the minimal recommendations of the Windsor Report. We observe that a number of the resolutions adopted by the Convention were actually contrary to the Windsor Report. We are further dismayed to note that their newly elected Presiding Bishop also holds to a position on human sexuality – not to mention other controversial views – in direct contradiction of Lambeth 1.10 and the historic teaching of the Church. The actions and decisions of the General Convention raise profound questions on the nature of Anglican identity across the entire Communion.

10. We are, however, greatly encouraged by the continued faithfulness of the Network Dioceses and all of the other congregations and communities of faithful Anglicans in North America. In addition, we commend the members of the Anglican Network in Canada for their commitment to historic, biblical faith and practice. We value their courage and consistent witness. We are also pleased by the emergence of a wider circle of ‘Windsor Dioceses’ and urge all of them to walk more closely together and deliberately work towards the unity that Christ enjoins. We are aware that a growing number of congregations are receiving oversight from dioceses in the Global South and in recent days we have received requests to provide Alternative Primatial Oversight for a number of dioceses. This is an unprecedented situation in our Communion that has not been helped by the slow response from the Panel of Reference. After a great deal of prayer and deliberation, and in order to support these Global South Primates’ Meeting Communiqué, Kigali, Rwanda, 19th – 22nd September 2006 Page 31 faithful Anglican dioceses and parishes, we have come to agreement on the following actions:

a) We have asked the Global South Steering Committee to meet with the leadership of the dioceses requesting Alternative Primatial Oversight, in consultation with the Archbishop of Canterbury, the Network and the ‘Windsor Dioceses’, to investigate their appeal in greater detail and to develop a proposal identifying the ways by which the requested Primatial oversight can be adequately provided.

b) At the next meeting of the Primates in February 2007 some of us will not be able to recognize Katharine Jefferts Schori as a Primate at the table with us. Others will be in impaired communion with her as a representative of The Episcopal Church. Since she cannot represent those dioceses and congregations who are abiding by the teaching of the Communion we propose that another bishop, chosen by these dioceses, be present at the meeting so that we might listen to their voices during our deliberations.

c) We are convinced that the time has now come to take initial steps towards the formation of what will be recognized as a separate ecclesiastical structure of the Anglican Communion in the USA. We have asked the Global South Steering Committee to develop such a proposal in consultation with the appropriate instruments of unity of the Communion. We understand the serious implications of this determination. We believe that we would be failing in our apostolic witness if we do not make this provision for those who hold firmly to a commitment to historic Anglican faith.

11. While we are concerned about the challenges facing our Anglican structures we are also very much aware that these issues can be a distraction from the work of the Gospel. At our meeting in Kigali we invested a great deal of our time on the day-to-day challenges that confront our various Churches including poverty eradication, HIV/AIDS, peace building and church planting. We were enormously encouraged by the reports of growth and vitality in the many different settings where we live and serve.

12. We received a preliminary report from the Theological Formation and Education (TFE) Task Force. We were pleased to hear of their plans to provide opportunities for theological formation from the most basic catechism to graduate level training for new and existing Anglican leaders. We request that all Global South provinces share their existing Catechisms and other educational resources with the TFE Task Force for mutual enrichment. We were pleased by their determination to network with other theological institutions and theologians in the Global South as well as with scholars and seminaries who share a similar vision for theological education that is faithful to Scripture and tradition.

13. We were blessed by the presence of a number of Economic Officers (Advisors) from around the Communion. Their determination to find creative ways to offer means of Economic Empowerment at various levels throughout the provinces of the Global South was an inspiration to all of us and resulted in the issuing of a separate summary statement. We note especially their proposed Ethical Economic and Financial Covenant that we adopted as Primates and commended for adoption at all levels of our Provinces. We were impressed by Global South Primates’ Meeting Communiqué, Kigali, Rwanda, 19th – 22nd September 2006 Page 32 their vision and fully support their proposal to convene an Economic Empowerment consultation in 2007 with participation invited from every Global South Province.

14. We received ‘The Road to Lambeth,’ a draft report commissioned by the Primates of the Council of Anglican Provinces of Africa (CAPA) which they have commended to their churches for study and response. It highlights the crisis that now confronts us as we consider the future of the Lambeth Conference. We commend this report for wider reflection.

15. We were challenged by a presentation on the interface between Christianity and Islam and the complex issues that we must now confront at every level of our societies throughout the Global South. We recognized the need for a more thorough education and explored a number of ways that allow us to be faithful disciples to Jesus Christ while respecting the beliefs of others. We condemn all acts of violence in the name of any religion.

16. Throughout our time together in Kigali we have not only shared in discussions such as these we have also spent time together in table fellowship, prayer and worship. We are grateful that because of the time that we have shared our lives have been strengthened and our love for Christ, His Church and His world confirmed. Accordingly, we pray for God’s continued blessing on all members of our beloved Communion that we might all be empowered to continue in our mission to a needy and troubled world.

To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy — to the only God our Saviour be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (Jude 1:24-25)

Provinces Represented:

Bangladesh**, Burundi, Central Africa, Church of South India, Congo, Indian Ocean, Jerusalem and Middle East, Kenya, Myanmar, Nigeria, Philippines**, Rwanda, Southern Africa, South East Asia, Southern Cone, Sudan, Tanzania, Uganda, West Africa, West Indies (** Not present but represented)

Global South Primates Steering Committee Communiqué, London, 16th – 18th July 2007 Page 33

8. GLOBAL SOUTH PRIMATES STEERING COMMITTEE COMMUNIQUÉ, LONDON, 16TH – 18TH JULY 2007

1. We are grateful for the prayers and witness of the millions of Anglicans around the world who live out their Christian faith in complex and sometimes hostile situations. Their lives and witness offer hope to a world that is in desperate need and we have been greatly encouraged by their testimony. Their commitment to the ‘faith once and for all delivered to the saints’ deepens our determination to stay true to the biblical revelation and our historic tradition.

2. We reaffirm our dedication to the vision of the church that has a passion to reach all those who have not yet come to a saving knowledge of Christ and one that is truly good news for the poor and freedom for those who are oppressed. We are saddened that the actions of a small part of our Communion family have caused such division, confusion and pain and we are grieved that our witness to the oneness of Christ and his Church has been sorely compromised.

3. We in the Global South remain committed to the underlying principles and recommendations of the Windsor Report and the various Communiqués that we have issued, especially the statement that was produced during the most recent Primates’ meeting in Dar es Salaam. It was the result of enormous effort and heart-felt prayer and we remain convinced that it offers the best way forward for our beloved Communion. In particular, we are hopeful that the development and endorsement of an Anglican Covenant will help us move past this debilitating season into a new focus of growth and missionary zeal.

4. We were distressed by the initial response of the House of Bishops of The Episcopal Church USA issued on March 20th, 2007, reaffirmed by the Executive Council on June 14th, 2007, in which they rejected the underlying principles and requests of the Dar es Salaam Communiqué. We urge them, once again, to reconsider their position because it is their rejection of the clear teaching of the Church and their continuing intransigence that have divided the Church and has brought our beloved Communion to the breaking point. Without heartfelt repentance and genuine change there can be no restoration of the communion that we all earnestly desire and which is our Lord’s clear intent.

5. We have also been pained to hear of the continuing and growing resort to civil litigation by The Episcopal Church against congregations and individuals which wish to remain Anglican but are unable to do so within TEC. This is in defiance of the urgent plea agreed to by all of the Primates in the Dar es Salaam Communiqué. This approach to use power and coercion to resolve our current dispute is both enormously costly and doomed to failure and again, we urge the immediate suspension of all such activities and a return to biblical practices of prayer, reconciliation and mediation.

6. Because of the categorical rejection of the unanimously agreed Pastoral Scheme and the urgent needs of the growing number of congregations now linked to various Provinces in the Global South, we have had no choice but to provide additional episcopal oversight from the concerned Provinces. We believe that failure to do so would have resulted in many individuals and congregations lost to the Anglican Communion. The rejection of the proposed Pastoral Scheme has also had a profound impact on those dioceses that had requested alternative primatial oversight. We are aware that they are exploring various ways in which they can maintain their Anglican identity apart from The Episcopal Church. We are encouraged by this and also that they are working together within the Common Cause Partnership to avoid unnecessary Global South Primates Steering Committee Communiqué, London, 16th – 18th July 2007 Page 34 fragmentation. We recognize that this is a temporary measure and look forward to the time when it is either no longer necessary or they are all part of a new ecclesiastical structure in the USA.

7. We are aware of the anticipated visit by the Joint Standing Committee of the Primates and the ACC to the September meeting of the House of Bishops of The Episcopal Church USA. Sadly we are convinced that this decision, made jointly by the Archbishop of Canterbury and the Chair of the ACC, undermines the integrity of the Dar es Salaam Communiqué. We believe that the Primates Meeting, which initiated the request to the TEC House of Bishops, must make any determination as to the adequacy of their response. We strongly urge the scheduling of a Primates’ Meeting for this purpose at the earliest possible moment.

8. We have also noted the decisions of the General Synod of the Anglican Church of Canada and are dismayed by their unilateral declaration that ‘same-sex blessing is not core doctrine’. While we were grateful for the temporary restraint shown in not proceeding with any further authorization, we have observed that a number of the bishops are continuing to defy the recommendations of the Windsor process. We are exploring the possibility of additional pastoral provisions for those who want to remain faithful to Communion teaching and have been affected by the continuing actions of their own bishops.

9. We are concerned for the future of our Communion as a truly global fellowship and our witness before the world as a respected ecclesial family within the One, Holy, Catholic and Apostolic Church. In regards to the proposed Lambeth Conference in 2008, we are concerned that the publicly stated expectations for participation have changed its character and function. It is now difficult to see it either as an instrument of unity or communion. At a time when the world needs a vision of reconciliation and unity, our failure to restore the ‘torn fabric’ of our Communion threatens to show the world a contrary example.

10. We remain committed to the convictions expressed in the CAPA report “The Road to Lambeth” and urge immediate reconsideration of the current Lambeth plans. It is impossible for us to see how, without discipline in the Communion and without the reconciliation that we urge, we can participate in the proposed conference; to be present but unable to participate in sacramental fellowship would all the more painfully demonstrate our brokenness. The polarization surrounding the Lambeth meeting has been exacerbated because we are also unable to take part in an event from which a number of our own bishops have been arbitrarily excluded while those whose actions have precipitated our current crisis are included.

11. We have received requests from around the Communion to call a gathering of Anglican Communion leaders. We expect to call a Fourth Global South Encounter to bring together faithful Anglican leaders across the Communion to renew our focus on the apostolic faith and our common mission.

12. This is a critical time for the Anglican Communion and one that will shape our future for many years to come. We are praying for all those in leadership that the decisions made and the actions taken will bring glory to God and encouragement to all God’s people. We are hopeful for the future because our confidence is not in ourselves but in Jesus the Christ who gave his life that we might have life. (see John 10:10) Global South Primates Steering Committee Communiqué, London, 13th – 15th March, 2008 Page 35

9. GLOBAL SOUTH PRIMATES STEERING COMMITTEE COMMUNIQUÉ, LONDON, 13TH – 15TH MARCH, 2008

Five Primates – Archbishop Peter Akinola, Archbishop Greg Venables, Archbishop Emmanuel Kolini, Archbishop Mouneer Anis and Archbishop John Chew – met together for some heart to heart conversations from 13th to 15th March in London. They released this statement.

1. We are most grateful to our Lord for enabling us as members of the GS Primates Steering Committee to meet in the midst of busy commitments and schedules.

2. We were greatly encouraged to receive reports of the substantial progress of the three major initiatives undertaken by the Global South at the historic “Red Sea” Encounter (Oct 2005) and further endorsed at the Global South Primates Gathering at Kigali, Rwanda (Sept 2006). They are the Global South draft for the proposed Anglican Covenant, the Anglican Catechism in Outline and the Economic Empowerment Track. We are very appreciative of all the members and voluntary support personnel involved in the various Task Forces.

3. Following the inconclusive response to the repeated calls for repentance and the specific requirements of The Episcopal Church in the Windsor Report and the various Communiqués (Dromatine February 2005, Dar es Salem February 2007), the undifferentiated invitations to the Lambeth Conference (July 2008) of the un-repenting Bishops who have clearly flouted the bonds of trust and “torn the fabric at the deepest level” of the Communion is causing a significant number of Bishops to be troubled, in deep consternation and dilemma as to their own Lambeth participation.

The controversial visit involving the Joint Standing Committee of the Primates and the ACC (Oct 2007), without prior consultation with the Primates on its composition, procedure and accountability process, and its un-critical and overly generous assessment of the response of the House of Bishops (TEC) has further weakened the remaining fragile threads of trust in the Communion and severely affected hope for any genuine resolution.

These have caused various deepening negative assessments and cast further doubts on the state, will and ability, of the Communion to continue as a recognizable living and witnessing expression of the one, holy, catholic and apostolic church. Consequently, initiatives and challenges have emerged which could lead to further fragmentation and disintegration in the Communion, which is already in the nadir of collegial trust and confidence.

It is against this backdrop that we, the Global South Primates’ Steering Committee, met to pray, share frankly and converse in collegial accountability. Enabled by the Holy Spirit, we were able to focus in unity on the original spirit, vision and vocation of the Global South in the Anglican Communion which had developed and deepened since the fateful event of November 2003.

Global South Primates Steering Committee Communiqué, London, 13th – 15th March, 2008 Page 36

4. We see a increasing conviction and of the prophetic and priestly vocation of the Global South in the Anglican Communion. As Primates coming from different contexts, we were led into deep conversations and helpful clarifications on the challenges before us (Ps 133; Eph 4:1- 6; Phil 2:1-5). We reaffirmed our total and collegial commitment to the solemn vocation of the Global South. We resolved, and urge all in the Global South and other orthodox constituencies of the wider Communion to strengthen our hearts and wills to work together for the fundamental renewal and transformation of the global Anglican Communion.

The Global South remains committed and encourage all Provinces to actively participate in the study and requested feedback on the St Andrew’s Draft of the Anglican Covenant, its substance and spirit to be in line with our common classical Anglican heritage of biblical, historical and reformed formularies of faith and ecclesiology. In particular, we strongly urge the presentation of a definitive text to the Provinces by ACC 14th (May 2009) to begin the urgent and timely process of official adoption and ratification for the Communion.

5. Through our conversations together and clarifications made, we are led to understand and appreciate the principled reasons for participation in GAFCON (June 2008) and Lambeth Conference (Jul 2008). Even if there are different perspectives on these, they do not and should not be allowed to disrupt the common vision, unity and trust within the Global South. We are looking forward to offer the fruit of the labour on the Anglican Catechism in Outline to the Anglican Communion in June 2008.

6. For Lambeth Conference, we take note of the agenda centering on the significance of the Anglican Way and the Episcopal Office for the Life and Mission of the church within the framework of the Windsor-Anglican Covenant process. We also take note of the reiteration by the Archbishop of Canterbury in his Advent Letter (Dec 2007) that “acceptance of the invitation must be taken as implying willingness to work with those aspects of the conference’s agenda that relate to the implementing the recommendations of Windsor, including the development of a Covenant.”

Nevertheless we deeply regret that the Archbishop of Canterbury did not consider it appropriate to invite those bishops consecrated by outside Provinces to address pastoral exigencies in USA. The temporal pastoral responses to needs on the ground should not be treated on the same level as the crisis-creating theological and ethical innovation of those involved in the consecration of Gene Robinson. Furthermore, these responses would not have continued if the requirements of the unanimously agreed Communiqué of the Primates’ Meeting at Tanzania of TEC had been adequately complied with.

7. The initiative and need for GAFCON critically serves to remind us that the “torn fabric at the deepest level” of the Anglican Communion is still a living reality. We encourage the GAFCON participants to bear in mind the under-girding and wider framework of the united vocation and mission of the Global South for the life and witness of the wider Anglican Communion. We are encouraged that the primatial leadership of the GAFCON recognizes and supports the significance of the Windsor-Covenant process.

Global South Primates Steering Committee Communiqué, London, 13th – 15th March, 2008 Page 37

Unless the primary reason for the current crisis and division in the Communion is properly addressed, and the broken and impaired communion restored, the common life of the Communion cannot be expected to continue normally. It will be difficult to effectively fulfil our apostolic vocation, life and witness in and to a world so broken and divided, confused and lost, without the Gospel of our Lord Jesus Christ.

8. Finally, we are persuaded, that after GAFCON (June 2008) and Lambeth Conference (July 2008), the primary and urgent task is to move the global Anglican Communion substantially and effectively forward, to be living and witnessing as a worthy and exemplary expression of the one, holy, catholic and apostolic church. The pastoral and missional needs for focused leadership and development, the deepening of collegial foundation and framework for the transformation and renewal of covenantal Anglicanism will be the focus of the 4th Global South Encounter, which by then should have a broadened representation.

Now to Him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (Jude vv.24- 25)

Preface to Anglican Catechism in Outline, 2008 Page 38

10. PREFACE TO ANGLICAN CATECHISM IN OUTLINE, 2008

The Final Report of the Global South Anglican Theological Formation and Education Task Force presented to the Global South Primates Steering Committee on the Feast of Barnabas the Apostle, 11 June 2008

12. Grace, mercy, and peace in Jesus Christ our Lord to all faithful, lay readers and catechists, deacons, priests and bishops of the Anglican Communion.

The risen Lord Jesus Christ before he ascended to heaven gave the apostles the Commission to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything [he has] commanded [them]” (Matthew 28:19-20). He entrusted them with his authority to evangelize and communicate to the whole humanity everything he had commanded them. The church has therefore always understood that the training and instructing of the faithful are inseparable from the evangelistic task. Their neglect would lead to the spiritual impoverishment of the church. (See Martin Luther, Preface to the Small Catechism; John Paul II, On Catechesis in our Time, 1.)

Background to the Report

13. Catechetical responsibility is a key concern identified by Global South Anglican churches. In his presentation “The Church is One” in the first plenary session of the Third South to South Encounter held from 25 to 30 October 2005 at the Red Sea, Archbishop Yong Ping Chong of South East Asia proposed:

While there are those who see the recent crises in the Anglican Communion as signs of a "break-up", many others see it as a sign of an Anglican renewal of her faith and mission within the wider Christendom and the world. The present calls for faithfulness to the tradition we have received; as embodied in our worship and in doctrine. We are called to a life of holiness. We ask Anglicans who share this vision to renew their commitment to it. This entails rigorous work. Clearer catechisms need to be written; we need to take a closer look at how theological education is done. Concerned and gifted Anglicans from different walks – whether they are theologians, pastors, young people, and those in mercy ministries – need to come together to engage in deeper theological reflection. Out of this would come a new appreciation of the fides fidelium (faith of the faithful), a renewal of how life and mission is shared in the Communion beyond the confines of ecclesiastical "externals", and a recovery of the Gospel mandate to the multitudes still outside the Church.

14. This concern was taken up in the Red Sea Communiqué, Section 28 on “Theological Education”. The Global South Primates Steering Committee in a follow-up meeting in May 2006 appointed a four-member Theological Formation and Education Task Force made up of representatives from Nigeria, Kenya, Uganda and South East Asia. At the top of the list of tasks identified is to produce an Anglican catechism for today. Preface to Anglican Catechism in Outline, 2008 Page 39

15. The Anglican Theological Formation and Education Task Force held its first meeting in Kigali from 19 to 22 September 2006. The Task Force saw a need to provide a common theological framework to underpin the varieties of catechisms throughout the Anglican Communion. In January 2007, the Task Force recommended to the Global South Primates the drafting of such theological framework that would “incorporate common elements for each catechism reflecting Biblical faith, historic Anglican heritage and the mission situations in which the faithful live today”. This task would “complement with the concurrent drafting of the Anglican Covenant”.

16. The Global South Primates Steering Committee in its February 2007 Meeting in Dars es Salaam mandated the Task Force to carry out this task. They further endorsed the appointment of a team of Corresponding Members to help the Task Force in this project. Members of the drafting committee are as follows:

Members of the Theological Formation and Education Task Force: Revd. Dr Joseph Denge Galgalo (Kenya) Revd. Dr Edison Muhindo Kalengyo (Uganda) (from May 2007) Rt Revd. Dr David Zac Niringiye (Uganda) (to April 2007) Revd. Canon George Ugochukwu Njoku (Nigeria) (to July 2007) Rt Revd. Dr Bishop Olubayo Olugbenga Obijole (Nigeria) (from August 2007) Revd. Canon Dr Michael Nai-Chiu Poon (South East Asia), Convener

Corresponding Members: Rt Revd. Dr Paul Barnett (Australia) Revd. Dr Kevin Donlon (USA) Professor Oliver O’Donovan (UK) Professor David F. Wright (UK) (from September 2007 to February 2008)

17. The Global South Primates Steering Committee further agreed to a work schedule recommended by the drafting committee. The drafting committee plans to submit an Interim Report in February 2008 to the Steering Committee for circulation to the Anglican Communion for comments. The Final Report will be released in June 2008.

18. The drafting committee worked together mainly through e-mail correspondence. It met from 11 to 14 December 2007 at Saint Peter’s Hall, Trinity Theological College in Singapore.1 Bishops and clergy from the Province of South East Asia participated in the Meeting as observers.2 The Diocese of Singapore hosted the event. We are very grateful for their contribution.

19. On 6 January 2008, we submitted the Interim Report Anglican Catechism in Outline (ACIO) to the Global South Primates Steering Committee. The Committee released the Report to the public on Ash Wednesday 6 February.3 The Report was sent to all Primates

1 Members present in the Meeting are Dr Michael Poon (Chair), Dr Edison Kalengyo, Bishop Olubayo Obijole, Bishop Paul Barnett, and Dr Kevin Donlon. 2 They are Archbishop John Chew, Bishop Rennis Ponniah, Rev. Daniel Wee, Rev. Gilbert Wong, Rev. Hwa Chih, Canon Terry Wong, Canon Fred David and Archdeacon Michael Galami. 3 “Anglican Catechism in Outline (ACIO) Interim Report,” Global South Anglican, Preface to Anglican Catechism in Outline, 2008 Page 40 who attended the 2005 Red Sea South-South Encounter for study and feedback by 30 April 2008. Archbishop John Chew, General Secretary of the Steering Committee, has also invited the Theological Education for the Anglican Communion (TEAC), Anglican Communion Network (ACN), and individual bishops for comments on the draft.

20. We received one formal response from Dr. John Twisleton, Chichester Diocesan Mission & Renewal Adviser. Comments also appeared on blog sites.

21. With Archbishop John Chew’s support, the drafting committee had considered to work with TEAC’s regional associates in Africa and East Asia to hold a parish/diocesan consultation on catechetical programmes (see ACIO, Key Recommendation B6). But this initiative fell through due to time constraints. It was difficult to coordinate an event at short notice with colleagues working in contrasting situations. However, the Centre for the Study of Christianity in Asia, Singapore, and TEAC are planning to hold a theological education conference of Anglican theological educators in East Asia in November 2008. TEAC’s recommendations on ministerial formation and those of this Final Report will be discussed in that occasion.

22. The Convener kept the Global South Primates Chair, the Most Rev Peter Akinola, and General Secretary, the Most Rev John Chew, informed of its progress. The Convener briefed the Council of Church of East Asia Full Assembly on the catechism project during its Meeting in Singapore on 5 October 2007. Ten primates read and commended an earlier draft of the Recommendations during their China visit from 21 to 30 October 2007.4 The Global South Anglican Primates Steering tabled the Report in their Meeting on 13 to 15 March 2008, and commended the Task Force for their efforts.5

A Catechetical Framework to safeguard Common Catholicity, Apostolicity and Confession of Faith

23. Baptism is the defining moment in a person’s life. It is a gracious and powerful act of God: the summoning of the new people of God to gather around Lord Jesus Christ. It also demands radical discipleship and missionary responsibilities amid a hostile world (Matthew 5:1-16; Romans 12:1-2).

24. The process of becoming a Christian – the imparting of the essentials of the faith – is a chief concern of the Christian community from its earliest beginnings.6 Anglican Catechism

“http://www.globalsouthanglican.org/index.php/weblog/comments/anglican_catechism_in_outlin e_acio_interim_report/. 4 Communiqué of the Global South Primates, Shanghai, October 30, 2007, 7.5; A Statement on the Global South Primates’ Visit to China, 9. 5 “Statement from the Global South Primates Steering Committee, London, Mar 13-15, 2008,” Global South Anglican, http://www.globalsouthanglican.org/index.php/comments/statement_from_the_ global _south_primates_steering_committee_london_mar_2008/. 6 See Everett Ferguson “Catechesis and Initiation,” in The Origins of Christendom in the West, ed. Alan Kreider (Edinburgh: T&T Clark, 2001), 229-268; Encyclopedia of Early Christianity, 2nd ed., ed. Everett Ferguson (New York: Garland Publishing, 1998), s.v. “Catechesis, Catechumenate”; Oxford Preface to Anglican Catechism in Outline, 2008 Page 41 in Outline (ACIO) aims to recommend a framework for making disciples, that they would be faithful followers of Jesus Christ in today’s world. In practical terms, catechetical instruction and formation must lead to new believers pursuing, in the power of the Holy Spirit, the call of Jesus along four dimensions: i. the call to new identity (Galatians 4:6-7) and new community (1 Peter 2:9-10) to live to the praise of God’s glory (Ephesians 1:3-14); ii. the call to faithful witness (Jude 3) and endurance (Matthew 10:22); iii. the call to holiness (1 Peter 1:13-16) and stewardship (Matthew 25:14); and iv. the call to ministry (Romans 12:4-8; Galatians 6:10) and mission (Acts 1:8; Matthew 5:13-16). If in the high days of Christendom it was possible for baptism to be treated as a routine popular cultural rite without losing its meaning altogether, that is not possible now. Preparation for baptism (and confirmation) calls for a serious and intentional effort, both from those preparing for baptism, and more so from those who are charged with catechetical responsibilities.7

25. ACIO does not only offer recommendations on the catechesis, that is, the instruction for those preparing for baptism. It also holds out a challenge for the Communion to refocus its structure and liturgical life to give prominent attention to its catechetical responsibilities. In the words of Saint Paul, our prayer is that “being rooted and established in love”, Anglicans worldwide “may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge — that they may be filled to the measure of all the fullness of God” (Ephesians 3:17-19).

26. What ACIO offers is the framework, no less and no more. The catechesis embodies the faith the church has received from Christ’s apostles (1 Corinthians 15:1-2). This deposit of faith is the foundation upon which the church upholds right teaching and right worship under different circumstances in all places and in all generations. Historically Anglicans have always understood this common catholicity, apostolicity and confession as “grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular such doctrine is to be found in the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordinal” (Canon A5 “The doctrine of the ”).8 This confession underpins the Preface of the Declaration of Assent (Canon C15 of the Church of England) and Section Two of the Nassau draft of the Anglican Covenant:

Each member Church, and the Communion as a whole, affirms:

(1) that it is part of the one, holy, catholic, and apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit;

Encyclopedia of the Reformation, ed. Hans J. Hillerbrand (Oxford: Oxford UP, 1996), s.v. “Catechisms”; Oxford Dictionary of the Christian Church, 3rd ed., ed. E.A. Livingstone (Oxford, Oxford UP, 1997), s.v. “catechism” and “Catechism of the (1992)”. 7 See David F. Wright, “Baptism in Mission: Catechumenate and Discipleship,” in What has Infant Baptism done to Baptism? An Enquiry at the end of Christendom (Milton Keynes: Paternoster Press, 2005), 63-82; Alan Kreider, “Baptism and Catechesis as Spiritual Formation,” in Remembering our Future: Explorations in Deep Church, ed. Andrew Walker and Luke Bretherton (London: Paternoster Press, 2007), 170-206. 8 See further the Commentary on the Scripture, the Creeds and the Historical Formularies in Section IV. Preface to Anglican Catechism in Outline, 2008 Page 42

(2) that it professes the faith which is uniquely revealed in the Holy Scriptures as containing all things necessary for salvation and as being the rule and ultimate standard of faith, and which is set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation; (3) that it holds and duly administers the two sacraments ordained by Christ himself – Baptism and the Supper of the Lord – ministered with the unfailing use of Christ’s words of institution, and of the elements ordained by him; (4) that it participates in the apostolic mission of the whole people of God; (5) that, led by the Holy Spirit, it has borne witness to Christian truth in its historic formularies, the Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordering of Bishops, Priests, and Deacons; (6) our loyalty to this inheritance of faith as our inspiration and guidance under God in bringing the grace and truth of Christ to this generation and making Him known to our societies and nations. In the words of Geoffrey Bromiley, this common basis gives “hope of promoting the unity in truth and the freedom under authority which are so necessary to the well-being of the Church”.9

27. At the same time, communicating Christianity well requires sensitive understanding of the particular missionary situations. Provinces are in better positions to attend to such tasks. Provinces should also make every effort to understand the social contexts of their mission. They need to teach the Christian faith in creative ways, drawing out its implications, and communicating it in languages that are accessible to the laity in general. Therefore different provinces should find suitable ways to implement the recommendations.

Why the need for ACIO today?

28. The Anglican Communion, as a worldwide body with autonomous provinces in both the Northern and Southern Hemispheres, began to take shape after the end of the Second World War. Organizational matters have understandably been a main preoccupation. The transfer of metropolitan authority to the local churches and the rapid multiplication of dioceses in the Southern Hemisphere have demanded such practical considerations.

29. As a result the renewal of Anglican catechetical instruction has not received the attention it deserves from the Communion as a whole. To introduce new Christians into the common life of the body of Christ means to share the tradition of Christian practice and understanding that marks our family of churches, so that the question “What does it mean to be an Anglican?” is addressed alongside and together with the question, “What does it mean to be a Christian?” A common Anglican approach to catechesis underpins the “bonds of affection” and mission activities of the Communion. Without this solid foundation, we cannot counter the centrifugal forces that can tear the Communion apart.

9 G. W. Bromiley, “The Purpose and Function of the Thirty-Nine Articles,” The Churchman 73.2 (June, 1959): 65. Preface to Anglican Catechism in Outline, 2008 Page 43

30. The Roman Catholic Church has wisely responded to this challenge by refocusing for the whole community of the faithful their catechetical responsibility. From the promulgation of Rite of Christian Initiation of Adults in 1972 to the publication of Catechism of the Catholic Church in 1992, Roman Catholics took concrete and radical steps to equip parishes to be effective in the processes of Christian initiation. Their rediscovery of a patristic model for initiation led to renewed interest and reexamination of catechetical processes in their own traditions and beyond.10 Looking back at our own Communion, though the Catechism contained in the Book of Common Prayer may still assume a formal status in the catechumenal processes, individual provinces, dioceses, and parishes often have to improvise their own teaching programmes and material.11 There is little common reference point for the doctrinal and moral teachings of the church. The canonical status of the historic formularies, the Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordering of Bishops, Priests, and Deacons – in other words, the formularies that have underpinned Anglican tradition of worship and theology – varies with different provinces. More importantly, a huge discrepancy exists between the formal and working theologies of the church. What is preached from the pulpit and what is held as important by churches in practice are often at variance with what churches formally confess. Anglicans have always recognized that there is a proper width of interpretation of Christian faith and have sought to maintain a disciplined comprehensiveness. Yet it is essential that what is transmitted to the baptized should be the teaching of Jesus Christ, not the religious opinions of individual ministers. If this cannot be ensured, new Christians will be left without the resources of Christian understanding to guide their thought and action.

31. This urgency is underlined by the common challenges facing the churches in Communion. Anglicans often remain biblically illiterate and uninformed about their particular faith traditions. At the same time, radical reinterpretation of the Christian faith and morals are taking place both in the Southern Hemisphere and in the Northern Hemisphere where Christianity has historically been a dominant presence. Today we live in a world that often regards Christian faith as damaging to social and national life, and even as a threat to human survival. In contrast, other religions experience a fresh resurgence in the Southern Hemisphere and beyond. Christians often live as tiny minorities in hostile surroundings that try to marginalize and redefine both the Christian faith and the Christian church. They are often not sufficiently confident of their faith identity to engage positively with opportunities for loving witness offered by inter-faith dialogue, into which they may be pushed by secular forces rather than by an authentic conviction of their mission.

10 From among the Roman Catholics, see e.g. Michel Dujarier, A History of the Catechumenate: The First Six Centuries, trans. Edward J. Haasl (New York: Sadlier, 1979); Edward Yarnold, The Awe- Inspiring Rites of Initiation: The Origins of the R.C.I.A. 2nd ed. (Edinburgh, T&T Clark, 1994); from the Reformed tradition, see e.g. John W. Riggs, “Introduction: The Liturgical Movement and Baptism as Christian Initiation,” in Baptism in the Reformed Tradition: An Historical and Practical Theology (Westminster: John Knox Press, 2002); from the Pentecostal tradition, see Simon Chan, Liturgical Theology: The Church As Worshiping Community (Downers Grove, Ill: IVP Academic, 2006). 11 See Appendix 1 for an introduction to the historical background of the 1662 Catechism. Preface to Anglican Catechism in Outline, 2008 Page 44

An ACIO for the whole Communion

32. ACIO is for the whole Communion and looks towards its longer-term future. It is not an apologia for specific positions on controversial issues. For this reason it holds back from addressing the issues that immediately challenge the Communion at present, not because these do not have their own importance, but because in the longer term the faithful and reflective transmission within the Communion of the faith once delivered to the saints is the only way to ensure that it will be equipped to address not only these but such other questions as may come to seem urgent in future years.

33. ACIO is also for each and every diocese in the Communion. We need to see each diocese and her family of parishes as an organic whole. The role of the diocese should be to lead, stir, support, and connect the parishes to fulfill the mission and ministry the Lord has entrusted to his church. The parish is fundamental to our ecclesial life as the people of God. It is at the parish that evangelizing and disciple-making takes place. Therefore, the catechetical process must include the building up and renewal of our parish life so that the spiritual leadership, ethos, dynamic structures and community life of our parishes lends itself to the transformation of believers to fruit-bearing radiant and robust disciples of Christ.

34. We adopt Biblical and Prayer Book languages as much as possible in the Report, especially in the doctrinal section of the Key Recommendations (Section A). Biblical references in English are from the New International Version.

35. The task force takes as the common reference point the classical position that our doctrine “is grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular such doctrine is to be found in the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordinal of the Church of England (Canon A5 of the Church of England)”. We include in this Report an appreciative account of our traditions and their histories. The Commentary (Section IV below) elucidates the Scripture, the Creeds and the historic formularies. Our traditions shape our spirituality, nourish and direct us to become a biblically-based, credal, liturgical, episcopal, mission-minded and socially-engaged community. Section V provides illustrations of churches communicating the Christian faith in vastly different sociopolitical situations. The Appendix (Section VI) contains background information on the Anglican Catechism 1662, and on the Revised Common Lectionary which is commonly used by churches in the Communion.

36. This is a first-offering in theological reflection from the provinces in the southern continents for the whole Communion. It arises from an act of discipleship to interpret mainstream Anglican traditions for today, and to order our communal and personal lives in submission to Lord Jesus Christ. “Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old (Matthew 13:52).” Global South Primates Steering Committee: A Pastoral Exhortation to the Faithful in the Anglican Communion, 25th October 2009 Page 45

11. GLOBAL SOUTH PRIMATES STEERING COMMITTEE: A PASTORAL EXHORTATION TO THE FAITHFUL IN THE ANGLICAN COMMUNION, 25TH OCTOBER 2009

1. We, under-shepherds of the one, holy, catholic and apostolic church of Jesus Christ, bring greetings to the faithful in the Anglican Communion. Grace to you and peace from God our Father and the Lord Jesus Christ. For in his great love for us, we are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit (Ephesians 2: 19-22).

2. The Vatican announcement on Apostolic Constitution (Note of The Congregation for the Doctrine of the Faith about Personal Ordinariates for Anglicans entering the Catholic Church, 20th October 2009) gives us an occasion in making the following pastoral exhortation.

3. We welcome Pope Benedict XVI’s stance on the common biblical teaching on human sexuality, and the commitment to continuing ecumenical dialogue.

4. At the same time we believe that the proposed Anglican Covenant sets the necessary parameters in safeguarding the catholic and apostolic faith and order of the Communion. It gives Anglican churches worldwide a clear and principled way forward in pursuing God’s divine purposes together in the one, holy, catholic and apostolic church of Jesus Christ. We urge churches in the Communion to actively work together towards a speedy adoption of the Covenant.

5. In God’s gracious purposes the Anglican Communion has moved beyond the historical beginnings and expressions of English Christianity into a worldwide Communion, of which the Church of England is a constitutive part. In view of the global nature of the Communion, matters of faith and order would inevitably have serious ramifications for the continuing well-being and coherence of the Communion as a whole, and not only for Provinces of the British Isles and The Episcopal Church in the USA. We urge the Archbishop of Canterbury to work in close collegial consultation with fellow Primates in the Communion, act decisively on already agreed measures in the Primates’ Meetings, and exercise effective leadership in nourishing the flock under our charge, so that none would be left wandering and bereft of spiritual oversight.

6. As Primates of the Communion and guardians of the catholic and apostolic faith and order, we stand in communion with our fellow bishops, clergy and laity who are steadfast in the biblical teaching against the ordination of openly homosexual clergy, the consecration of such to the episcopate, and the blessing of homosexual partnerships. We also urge them, as fellow Anglicans, to continue to stand firm with us in cherishing the Anglican heritage, in pursuing a common vocation, in expressing our unity and common life, and in maintaining our covenanted life together. Global South Primates Steering Committee: A Pastoral Exhortation to the Faithful in the Anglican Communion, 25th October 2009 Page 46

7. In the closing words of the Anglican Covenant: With joy and with firm resolve, we offer ourselves for fruitful service and binding ourselves more closely in the truth and love of Christ, to whom with the Father and the Holy Spirit be glory for ever. Amen.

“Now may the God of Peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, make you complete in everything good so that you may do his will, working among us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” (Hebrews 13.20, 21)

25th October 2009

Global South Primates Steering Committee: Chairman: The Most Revd Peter J. Akinola, Nigeria Vice-Chairman: The Most Revd Emmanuel Kolini, Rwanda General Secretary: The Most Revd John Chew, Southeast Asia Treasurer: The Most Revd Mouneer Anis, Jerusalem and the Middle East. Members: The Most Revd Stephen Than Myint Oo, Myanmar; Bishop Albert Chama, Dean of Central Africa

Global South Primates Steering Committee Meeting’s Statement , Singapore, 10th December 2009 Page 47

12. GLOBAL SOUTH PRIMATES STEERING COMMITTEE MEETING’S STATEMENT , SINGAPORE, 10TH DECEMBER 2009

Announcement on the Fourth Anglican Global South to South Encounter, 19th to 23rd April 2010, Singapore

Theme: “The Gospel of Jesus Christ—Covenant for the People; Light for the Nations.”

The Global South Anglican Primates Steering Committee met in Singapore on 1st to 2nd Dec 2009 to discuss and confirm planning details on the coming Encounter. This 4th Encounter will build on the ecclesiological vision of the ‘One Holy, Catholic and Apostolic Church of Jesus Christ’ we shared at the 3rd “Red Sea” Encounter at El-ein-Suknah, Egypt in 2005. The coming 4th Encounter aims to further develop this in our common life and witness in and for the Gospel. We will explore how we may relate to one another in covenantal and communion autonomy with accountability in matters of faith and order; partnerships and networks in existing and new mission fields; and mutual capacity building for increased self-reliance for greater service.

We aim to affirm the Anglican Covenant as the basis in intensifying the ecclesial life between churches in the Communion, and explore ways churches should stand firm side by side in one spirit and with one mind for the faith of the Gospel of Lord Jesus Christ. The Steering Committee emphasised that provincial and invited participants should be unequivocally committed to uphold the spirit and intent of the 1998 Lambeth Resolution 1.10 and the proposed Anglican Covenant (full Ridley Draft).

Participation will be on provincial basis. Provinces and Primates have earlier been informed of the 4th Encounter will now be sent more detailed information on the nature of their provincial participation. Associate participants from non-Global South Anglican provinces/dioceses will be on an invitational basis. In addition, key ecumenical partners will also be invited as observers. As in previous conferences, the 4th Encounter seeks to be a self- financed gathering.

10th December 2009 Lambeth 1998 Resolution I.10 on Human Sexuality Page 48

13. LAMBETH 1998 RESOLUTION I.10 ON HUMAN SEXUALITY

This Conference:

a) commends to the Church the subsection report on human sexuality;

b) in view of the teaching of Scripture, upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage;

c) recognises that there are among us persons who experience themselves as having a homosexual orientation. Many of these are members of the Church and are seeking the pastoral care, moral direction of the Church, and God's transforming power for the living of their lives and the ordering of relationships. We commit ourselves to listen to the experience of homosexual persons and we wish to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body of Christ;

d) while rejecting homosexual practice as incompatible with Scripture, calls on all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals, violence within marriage and any trivialisation and commercialisation of sex;

e) cannot advise the legitimising or blessing of same sex unions nor ordaining those involved in same gender unions;

f) requests the Primates and the ACC to establish a means of monitoring the work done on the subject of human sexuality in the Communion and to share statements and resources among us;

g) notes the significance of the Kuala Lumpur Statement on Human Sexuality and the concerns expressed in resolutions IV.26, V.1, V.10, V.23 and V.35 on the authority of Scripture in matters of marriage and sexuality and asks the Primates and the ACC to include them in their monitoring process.

Appendix Resolutions of Sections and Regions referred to in Subsection (g) of Resolution I.10 (Human Sexuality)

Resolution IV.26 from Section IV This Conference, noting that no province of the Anglican Communion has voted to change the traditional ethical teaching on homosexuality, in order to have and promote credibility with our brothers and sisters in New Churches and Independent Christian Groups, receives and recognises the Kuala Lumpur Statement on Human Sexuality as a contribution of the 'South - South Encounter' to the Anglican Communion. Lambeth 1998 Resolution I.10 on Human Sexuality Page 49

Note: This Resolution was not voted upon, as the Conference agreed to pass to next business.

Resolution V.1 On the Authority of Scriptures in Matters of Marriage and Sexuality (from Central and East Africa Region) This Conference:

(a) believes in the primary authority of the Scriptures, according to their own testimony; as supported by our own historic tradition. The Scriptural revelation of Jesus the Christ must continue to illuminate, challenge and transform cultures, structures, systems and ways of thinking; especially those secular views that predominate our society to day;

(b) consequently, reaffirms the traditional teaching upholding faithfulness between a husband and wife in marriage, and celibacy for those who are single;

(c) noting that the Holy Scriptures are clear in teaching that all sexual promiscuity is a sin, is convinced that this includes homosexual practices, between persons of the same sex, as well as heterosexual relationships outside marriage;

(d) believes that in this regard, as in others, all our ordained Ministers must set a wholesome and credible example. Those persons who practise homosexuality and live in promiscuity, as well as those Bishops who knowingly ordain them or encourage these practices, act contrary to the Scriptures and the teaching of the Church. We call upon them to repent;

(e) respects as persons and seeks to strengthen compassion, pastoral care, healing, correction and restoration for all who suffer or err through homosexual or other kind of sexual brokenness.

(f) affirms that it is therefore the responsibility of the Church to lead to repentance all those who deviate from the orthodox teaching of the Scriptures and to assure them of God's forgiveness, hope and dignity.

Note: This Resolution was put to the Conference in the form of an amendment to Resolution I.10 and was defeated.

Resolution V.10 on Traditional Sexual Ethics, (from the Latin American Region) This Conference recognises the importance of strengthening Christian family values, and thereby reaffirms traditional Anglican sexual ethics.

Note: This Resolution was put to the Conference in the form of an amendment to Resolution I.10 and was withdrawn by the mover.

Resolution V. 23 from the South East Asia Region

This Conference receives the Kuala Lumpur Statement on Human Sexuality with gratitude as an authentic expression of Anglican moral norms.

Lambeth 1998 Resolution I.10 on Human Sexuality Page 50

Note: This Resolution was not voted upon, as the Conference agreed to pass to next business.

Resolution V.35 on Homosexuality (from the West Africa Region) This Conference:

(a) noting that -

(i) the Word of God has established the fact that God created man and woman and blessed their marriage;

(ii) many parts of the Bible condemn homosexuality as a sin;

(iii) homosexuality is one of the many sins that Scripture has condemned;

(iv) some African Christians in Uganda were martyred in the 19th century for refusing to have homosexual relations with the king because of their faith in the Lord Jesus and their commitment to stand by the Word of God as expressed in the Bible on the subject;

(b) stands on the Biblical authority and accepts that homosexuality is a sin which could only be adopted by the church if it wanted to commit evangelical suicide.

Note: This Resolution was put to the Conference in the form of an amendment to Resolution I.10 and was defeated. Primates Meeting Communiqué, Lambeth Palace, 16th October 2003 Page 51

14. PRIMATES MEETING COMMUNIQUÉ, LAMBETH PALACE, 16TH OCTOBER 2003

The Primates of the Anglican Communion and the Moderators of the United Churches, meeting together at Lambeth Palace on the 15th and 16th October, 2003, wish to express our gratitude to the Archbishop of Canterbury, Dr , for calling us together in response to recent events in the Diocese of New Westminster, Canada, and the Episcopal Church (USA), and welcoming us into his home so that we might take counsel together, and to seek to discern, in an atmosphere of common prayer and worship, the will and guidance of the Holy Spirit for the common life of the thirty-eight provinces which constitute our Communion.

At a time of tension, we have struggled at great cost with the issues before us, but have also been renewed and strengthened in our Communion with one another through our worship and study of the Bible. This has led us into a deeper commitment to work together, and we affirm our pride in the Anglican inheritance of faith and order and our firm desire to remain part of a Communion, where what we hold in common is much greater than that which divides us in proclaiming Good News to the world.

At this time we feel the profound pain and uncertainty shared by others about our Christian discipleship in the light of controversial decisions by the Diocese of New Westminster to authorise a Public Rite of Blessing for those in committed same sex relationships, and by the 74th General Convention of the Episcopal Church (USA) to confirm the election of a priest in a committed same sex relationship to the office and work of a Bishop.

These actions threaten the unity of our own Communion as well as our relationships with other parts of Christ's Church, our mission and witness, and our relations with other faiths, in a world already confused in areas of sexuality, morality and theology, and polarised Christian opinion.

As Primates of our Communion seeking to exercise the "enhanced responsibility" entrusted to us by successive Lambeth Conferences, we re-affirm our common understanding of the centrality and authority of Scripture in determining the basis of our faith. Whilst we acknowledge a legitimate diversity of interpretation that arises in the Church, this diversity does not mean that some of us take the authority of Scripture more lightly than others. Nevertheless, each province needs to be aware of the possible effects of its interpretation of Scripture on the life of other provinces in the Communion. We commit ourselves afresh to mutual respect whilst seeking from the Lord a correct discernment of how God's Word speaks to us in our contemporary world.

We also re-affirm the resolutions made by the bishops of the Anglican Communion gathered at the Lambeth Conference in 1998 on issues of human sexuality as having moral force and commanding the respect of the Communion as its present position on these issues. We commend the report of that Conference in its entirety to all members of the Anglican Communion, valuing especially its emphasis on the need "to listen to the experience of homosexual persons, and...to assure them that they are loved by God and that all baptised, believing and faithful persons, regardless of sexual orientation, are full members of the Body Primates Meeting Communiqué, Lambeth Palace, 16th October 2003 Page 52 of Christ"; and its acknowledgement of the need for ongoing study on questions of human sexuality.

Therefore, as a body we deeply regret the actions of the Diocese of New Westminster and the Episcopal Church (USA) which appear to a number of provinces to have short-circuited that process, and could be perceived to alter unilaterally the teaching of the Anglican Communion on this issue. They do not. Whilst we recognise the juridical autonomy of each province in our Communion, the mutual interdependence of the provinces means that none has authority unilaterally to substitute an alternative teaching as if it were the teaching of the entire Anglican Communion.

To this extent, therefore, we must make clear that recent actions in New Westminster and in the Episcopal Church (USA) do not express the mind of our Communion as a whole, and these decisions jeopardise our sacramental fellowship with each other. We have a particular concern for those who in all conscience feel bound to dissent from the teaching and practice of their province in such matters. Whilst we reaffirm the teaching of successive Lambeth Conferences that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own, we call on the provinces concerned to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates.

The Presiding Bishop of the Episcopal Church (USA) has explained to us the constitutional framework within which the election and confirmation of a new bishop in the Episcopal Church (USA) takes place. As Primates, it is not for us to pass judgment on the constitutional processes of another province. We recognise the sensitive balance between provincial autonomy and the expression of critical opinion by others on the internal actions of a province. Nevertheless, many Primates have pointed to the grave difficulties that this election has raised and will continue to raise. In most of our provinces the election of Canon Gene Robinson would not have been possible since his chosen lifestyle would give rise to a canonical impediment to his consecration as a bishop.

If his consecration proceeds, we recognise that we have reached a crucial and critical point in the life of the Anglican Communion and we have had to conclude that the future of the Communion itself will be put in jeopardy. In this case, the ministry of this one bishop will not be recognised by most of the Anglican world, and many provinces are likely to consider themselves to be out of Communion with the Episcopal Church (USA). This will tear the fabric of our Communion at its deepest level, and may lead to further division on this and further issues as provinces have to decide in consequence whether they can remain in communion with provinces that choose not to break communion with the Episcopal Church (USA).

Similar considerations apply to the situation pertaining in the Diocese of New Westminster.

We have noted that the Lambeth Conference 1998 requested the Archbishop of Canterbury to establish a commission to consider his own role in maintaining communion within and between provinces when grave difficulties arise . We ask him now to establish such a commission, but that its remit be extended to include urgent and deep theological and legal reflection on the way in which the dangers we have identified at this meeting will have to be Primates Meeting Communiqué, Lambeth Palace, 16th October 2003 Page 53 addressed. We request that such a commission complete its work, at least in relation to the issues raised at this meeting, within twelve months.

We urge our provinces not to act precipitately on these wider questions, but take time to share in this process of reflection and to consider their own constitutional requirements as individual provinces face up to potential realignments.

Questions of the parity of our canon law, and the nature of the relationship between the laws of our provinces with one another have also been raised. We encourage the Network of Legal Advisers established by the Anglican Consultative Council, meeting in Hong Kong in 2002, to bring to completion the work which they have already begun on this question.

It is clear that recent controversies have opened debates within the life of our Communion which will not be resolved until there has been a lengthy process of prayer, reflection and substantial work in and alongside the Commission which we have recommended. We pray that God will equip our Communion to be equal to the task and challenges which lie before it.

"Now I appeal to the elders of your community, as a fellow elder and a witness to Christ's sufferings, and as one who has shared in the glory to be revealed: look after the flock of God whose shepherd you are." (1 Peter 5.1,2a)

The Windsor Report 2004: An extract on the issue of the need for a Covenant Page 54

15. THE WINDSOR REPORT 2004: AN EXTRACT ON THE ISSUE OF THE NEED FOR A COVENANT

Canon Law and Covenant

117. This Commission recommends, therefore, consideration as to how to make the principles of inter-Anglican relations more effective at the local ecclesial level. This has been a persistent problem in Anglicanism contributing directly to the current crisis, and could be remedied by the adoption by each church of its own simple and short domestic ‘communion law’, to enable and implement the covenant proposal below, strengthening the bonds of unity and articulating what has to-date been assumed. Our opinion is that, as some matters in each church are serious enough for each church currently to have law on those matters -too serious to let the matter be the subject of an informal agreement or mere unenforceable guidance -so too with global communion affairs. The Commission considers that a brief law would be preferable to and more feasible than incorporation by each church of an elaborate and all-embracing canon defining inter-Anglican relations, which the Commission rejected in the light of the lengthy and almost impossible difficulty of steering such a canon unscathed through the legislative processes of forty-four churches, as well as the possibility of unilateral alteration of such a law. 118. This Commission recommends, therefore, and urges the primates to consider, the adoption by the churches of the Communion of a common Anglican Covenant which would make explicit and forceful the loyalty and bonds of affection which govern the relationships between the churches of the Communion. The Covenant could deal with: the acknowledgement of common identity; the relationships of communion; the commitments of communion; the exercise of autonomy in communion; and the management of communion affairs (including disputes). A possible draft appears in Appendix Two. We emphasise that this is only a preliminary draft and discussion document, and at this stage it would be premature for any church to adopt it. To the extent that this is largely descriptive of existing principles, it is hoped that its adoption might be regarded as relatively uncontroversial. The Covenant could be signed by the primates. Of itself, however, it would have no binding authority. Therefore the brief ‘communion law’ referred to above (paragraph 117) might authorise its primate (or equivalent) to sign the Covenant on behalf of that church and commit the 79 church to adhere to the terms of the Covenant. As it is imperative for the Communion itself to own and be responsible for the Covenant, we suggest the following long-term process, in an educative context, be considered for real debate and agreement on its adoption as a solemn witness to communion:

• discussion and approval of a first draft by the primates • submission to the member churches and the Anglican Consultative Council for consultation and reception • final approval by the primates • legal authorisation by each church for signing, and • a solemn signing by the primates in a liturgical context.

119. This Commission believes that the case for adoption of an Anglican Covenant is overwhelming:

• The Anglican Communion cannot again afford, in every sense, the crippling prospect of repeated worldwide inter-Anglican conflict such as that engendered by the current crisis. Given the imperfections of our communion and human nature, doubtless there will be more disagreements. It is our shared responsibility to have in place an agreed mechanism to enable and maintain life in communion, and to prevent and manage communion disputes. The Windsor Report 2004: An extract on the issue of the need for a Covenant Page 55

• The concept of the adoption of a covenant is not new in the ecumenical context. Anglican churches have commonly entered covenants with other churches to articulate their relationships of communion. These ecumenical covenants provide very appropriate models from which Anglicans can learn much in their own development of inter-Anglican relations.

• Adoption of a Covenant is a practical need and a theological challenge, and we recognise the process may lead to complex debate. A Covenant incarnates communion as a visible foundation around which Anglicans can gather to shape and protect their distinctive identity and mission, and in so doing also provides an accessible resource for our ecumenical partners in their understanding of Anglicanism.

• The solemn act of entering a Covenant carries the weight of an international obligation so that, in the event of a church changing its mind about the covenantal commitments, that church could not proceed internally and unilaterally. The process becomes public and multilateral, whereas unilateralism would involve breach of obligations owed to forty-three other churches. The formality of ratification by the primates publicly assembled also affords a unique opportunity for worldwide witness.

• A worldwide Anglican Covenant may also assist churches in their relations with the States in which they exist. At such moments when a church faces pressure from its host State(s) to adopt secular state standards in its ecclesial life and practice, an international Anglican Covenant might provide powerful support to the church, in a dispute with the State, to reinforce and underpin its religious liberty within the State.

• As with any relational document of outstanding historical importance, which symbolises the trust parties have in each other, some provisions of a Covenant will be susceptible to development through interpretation and practice: it cannot predict the impact of future events. For this reason the draft Covenant is designed to allow the parties to it to adjust that relationship and resolve disputes in the light of changing circumstances.

120. Whilst the paramount model must remain that of the voluntary association of churches bound together in their love of the Lord of the Church, in their discipleship and in their common inheritance, it may be that the Anglican Consultative Council could encourage full participation in the Covenant project by each church by constructing an understanding of communion membership which is expressed by the readiness of a province to maintain its bonds with Canterbury, and which includes a reference to the Covenant. Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 Page 56

16. PRIMATES’ MEETING COMMUNIQUÉ, DROMANTINE, IRELAND, 25TH FEBRUARY 2005

1. As Primates of the Anglican Communion and Moderators of the United Churches, we gathered at the Dromantine Retreat and Conference Centre, Newry, in Northern Ireland, between 20th and 25th February, 2005, at the invitation of the Archbishop of Canterbury, Dr Rowan Williams. Thirty-five of us were present at this meeting (i). We are extremely grateful for the warmth of the welcome to Dromantine that we have received from members of the Roman Catholic Society of African Missions who run the Retreat Centre, and from the , and especially the Primate of All Ireland, the Most Revd Robin Eames and Lady Eames, who have been our hosts. 2. Our meeting was held within the context of common prayer and worship, including Evensong at St Patrick’s Cathedral, Armagh, when we were formally welcomed to the Church of Ireland. On the Monday and Tuesday mornings, we spent time in Bible Study, prayer and silent retreat, led by the Archbishop of Canterbury on the Lenten theme of the Three Temptations of Christ. He reminded us that it was our duty as Christian leaders to begin by listening to God, before going on to listen to one another. We thank God that our meeting has been characterised by generosity of spirit, and a readiness to respect one another’s integrity, with Christian charity and abundant goodwill. 3. The meeting opened with reports from the Provinces most affected by the recent tsunami disaster in the Indian Ocean and the works of relief undertaken by Anglican churches. We offered prayers for the victims, and for the ongoing work of reconstruction and relief being undertaken across the entire rim of the Indian Ocean, particularly in the Province of South East Asia, East Africa, the Indian Ocean, and South India and in the . 4. The most pressing business facing the Primates’ Meeting was consideration of the Windsor Report 2004, in which the Lambeth Commission on Communion (ii) had offered its recommendations on the future life of the Anglican Communion in the light of developments in Anglican life in North America (iii). 5. We reflected for many hours on the recommendations of the Windsor Report; listening first to Archbishop Robin Eames, who introduced the work of the Lambeth Commission, which he had chaired, and then to Primus Bruce Cameron of the Scottish Episcopal Church, who took up the work that Archbishop Peter Kwong had begun with the Reception Reference Group (iv). We considered a careful analysis of the 322 responses which this group had received from around the Anglican Communion, and which offered a high measure of general support for the recommendations of the Windsor Report, despite some expressions of concern in relation to matters of detail (v). 6. We then proceeded to our own reflections on these responses. There are a number of things which are quite clear. Many primates have been deeply alarmed that the standard of Christian teaching on matters of human sexuality expressed in the 1998 Lambeth Resolution 1.10, which should command respect as the position overwhelmingly adopted by the bishops of the Anglican Communion, has been seriously undermined by the recent developments in North America. At the same time, it is acknowledged that these developments within the Episcopal Church (USA) and the Anglican Church of Canada have Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 Page 57 proceeded entirely in accordance with their constitutional processes and requirements (vi). We also wish to make it quite clear that in our discussion and assessment of the moral appropriateness of specific human behaviours, we continue unreservedly to be committed to the pastoral support and care of homosexual people. The victimisation or diminishment of human beings whose affections happen to be ordered towards people of the same sex is anathema to us. We assure homosexual people that they are children of God, loved and valued by him, and deserving of the best we can give of pastoral care and friendship (vii). 7. We welcome the general thrust of the Windsor Report as offering a way forward for the mutual life of our Communion, and commend the following conclusions for dealing with the differences of opinion which have opened up amongst us. 8. We believe that the Windsor Report offers in its Sections A & B an authentic description of the life of the Anglican Communion, and the principles by which its life is governed and sustained. While we believe that many elements of this account offer a picture of what is ideal, rather than what is currently actually experienced, we accept the description offered in Sections A & B of the Windsor Report as the way in which we would like to see the life of the Anglican Communion developed, as we respond in faithful discipleship to Christ. These sections speak of the central place Anglicans accord to the authority of scripture, and of “autonomy-in-communion” as the balanced exercise of the inter-dependence between the thirty-eight Provinces and their legitimate provincial autonomy. We therefore request all provinces to consider whether they are willing to be committed to the inter-dependent life of the Anglican Communion understood in the terms set out in these sections of the report. 9. We welcome the proposals in Section C for the future development of the Instruments of Unity (viii), although we recognise that serious questions about the content of the proposal for an Anglican Covenant (ix) and the practicalities of its implementation mean that this is a longer term process. We were glad to be reminded of the extensive precedents for covenants that many Anglican churches have established with ecumenical partners, and that even within our Communion the Chicago/Lambeth Quadrilateral has already been effectively operating as a form of covenant that secures our basic commitment to scripture, the , the two Sacraments of the Gospel and the Historic Episcopate. We therefore commend this proposal as a project that should be given further consideration in the Provinces of the Communion between now and the Lambeth Conference 2008. In addition, we ask the Archbishop of Canterbury to explore ways of implementing this. 10. We also have further questions concerning the development of the role of the Archbishop of Canterbury, and of a Council of Advice (x). While we welcome the ministry of the Archbishop of Canterbury as that of one who can speak to us as primus inter pares about the realities we face as a Communion, we are cautious of any development which would seem to imply the creation of an international jurisdiction which could override our proper provincial autonomy. We ask the Archbishop of Canterbury to explore ways of consulting further on these matters. 11. We accept the principle articulated in Section D of the Windsor Report concerning the universal nature of the ministry of a bishop within Anglican polity (xi). Although formidable practical problems would attend any formal process of wider consultation in the election and confirmation of bishops, we request that Provinces should themselves find an appropriate place for the proper consideration of the principle of inter-dependence in any process of election or confirmation. Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 Page 58

12. We as a body continue to address the situations which have arisen in North America with the utmost seriousness. Whilst there remains a very real question about whether the North American churches are willing to accept the same teaching on matters of sexual morality as is generally accepted elsewhere in the Communion, the underlying reality of our communion in God the Holy Trinity is obscured, and the effectiveness of our common mission severely hindered. 13. We are persuaded however that in order for the recommendations of the Windsor Report to be properly addressed, time needs to be given to the Episcopal Church (USA) and to the Anglican Church of Canada for consideration of these recommendations according to their constitutional processes. 14. Within the ambit of the issues discussed in the Windsor Report and in order to recognise the integrity of all parties, we request that the Episcopal Church (USA) and the Anglican Church of Canada voluntarily withdraw their members from the Anglican Consultative Council for the period leading up to the next Lambeth Conference. During that same period we request that both churches respond through their relevant constitutional bodies to the questions specifically addressed to them in the Windsor Report as they consider their place within the Anglican Communion. (cf. paragraph 8) 15. In order to protect the integrity and legitimate needs of groups in serious theological dispute with their diocesan bishop, or dioceses in dispute with their Provinces, we recommend that the Archbishop of Canterbury appoint, as a matter of urgency, a panel of reference to supervise the adequacy of pastoral provisions made by any churches for such members in line with the recommendation in the Primates’ Statement of October 2003 (xii). Equally, during this period we commit ourselves neither to encourage nor to initiate cross- boundary interventions. 16. Notwithstanding the request of paragraph 14 of this communiqué, we encourage the Anglican Consultative Council to organise a hearing at its meeting in Nottingham, England, in June 2005 at which representatives of the Episcopal Church (USA) and the Anglican Church of Canada, invited for that specific purpose, may have an opportunity to set out the thinking behind the recent actions of their Provinces, in accordance with paragraph 141 of the Windsor Report. 17. In reaffirming the 1998 Lambeth Conference Resolution 1.10 as the present position of the Anglican Communion, we pledge ourselves afresh to that resolution in its entirety, and request the Anglican Consultative Council in June 2005 to take positive steps to initiate the listening and study process which has been the subject of resolutions not only at the Lambeth Conference in 1998, but in earlier Conferences as well. 18. In the meantime, we ask our fellow primates to use their best influence to persuade their brothers and sisters to exercise a moratorium on public Rites of Blessing for Same-sex unions and on the consecration of any bishop living in a sexual relationship outside Christian marriage. 19. These strategies are intended to restore the full trust of our bonds of affection across the Communion. 20. In the second half of our meeting we addressed some issues of practical ministry which have been on our agenda now for the last couple of years. We received a report of the Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 Page 59 present situation in relation to the ministry of African churches in particular amongst people living with HIV/AIDS; the dying, the bereaved, and orphaned children. We noted that this serious challenge is faced by all of our churches. We now accept, however, that our concerns must be broadened to include those suffering from TB and malaria. We know that this year 3 million people will die of AIDS, 2 million of TB, and 1 million of malaria. We have also been called to support the General Secretary of the United Nations, Kofi Annan, and world leaders in developing effective strategies for achieving the Millennium Development Goals (MDGs) by 2015 (xiii). In addition to the commitment to combat HIV/AIDS, TB and malaria, these MDGs include reducing absolute poverty by half and reducing hunger by half by 2015. In the longer term we must eradicate both. Other MDGs include lowering child mortality and improving maternal health, universal primary education, access to clear drinking water, and the building of sustainable development partnerships between rich and poor. Accordingly we call upon the people of God in all the Provinces of our Communion to encourage leaders of government to pursue these goals with vigour, and to pray for the strengthening of their resolve to achieve the MDGs by 2015. 21. Two whole sessions of our meeting were devoted to the important work of the discernment of theological truth and the development and improvement of theological education through the sharing of resources across the Communion. The Archbishop of Canterbury has identified this as a priority concern during the period of his leadership. The work of TEAC (Theological Education for the Anglican Communion) which was established at our meeting in Kanuga in 2001 was reviewed, including the four separate Target Groups which are now engaged with the development of specific education and training programmes for bishops; for priests and transitional deacons; for vocational deacons, catechists and licensed lay readers; and for the laity. In all this particular attention is being paid to the distinctively Anglican component in theological education. This mandate is of concern because some theological education across the Communion needs to take more account of Anglican history, formularies or spirituality. The discernment and definition of the “Anglican Way” is being intentionally pursued by a dedicated Target Group. It is planned to hold a Consultation for theological educators later this year in Canterbury, and it is anticipated that this work will be a significant item of consideration at the Lambeth Conference in 2008. 22. Our common commitment to the pursuit of projects such as these, together with our recent very positive experience of close practical co-operation in response to the tsunami disaster, convince us of the enormous importance of our shared work together as Provinces of the Anglican Communion. Indeed, in the course of our meeting, we have become even more mindful of the indissoluble link between Christian unity and Christian mission, as this is expressed in Jesus’ own prayer that his disciples should be one that the world may believe (John 17.21). Accordingly, we pray for the continuing blessing of God’s unity and peace as we recommit ourselves to the mission of the Anglican Communion, which we share with the whole people of God, in the transformation of our troubled world. “Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect.” (Romans 12.2) “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation” (2 Corinthians 5.18) Primates’ Meeting Communiqué, Dromantine, Ireland, 25th February 2005 Page 60 i) Absent from the meeting were the primate of Burundi, following a family bereavement, of Hong Kong, following health problems, and the Moderator of United Church of North India, because of unavoidable business. ii) This Commission was established by the Archbishop of Canterbury at the request of the Primates at their meeting in Lambeth Palace in October 2003. iii) Namely, the authorisation of a Public Rite of Blessing for Same-sex Unions within a diocese of the Anglican Church of Canada in May 2003, and the Consecration of a Bishop in a committed same-sex relationship in the Episcopal Church (USA) in November later that year. iv) This group had been established by the Primates’ Standing Committee on publication of the Windsor Report in October 2004 to receive and review responses and reactions to the Windsor Report from within the Anglican Communion and from our ecumenical partners. v) The presentations by Archbishop Robin and Primus Bruce, together with the submissions to the Reception Reference Group may be found at www.aco.org/windsor2004/presentation.cfm [for the Eames presentation] and www.aco.org/commission/reception/report.cfm [for the Cameron presentation] and associated documents. vi) In the statement of October 2003, we wrote “The Presiding Bishop of the Episcopal Church (USA) has explained to us the constitutional framework within which the election and confirmation of a new bishop in the Episcopal Church (USA) takes place. As Primates, it is not for us to pass judgement on the constitutional processes of another province. We recognise the sensitive balance between provincial autonomy and the expression of critical opinion by others on the internal actions of a province.” vii) See the Windsor Report, paragraph 146. viii) The Windsor Report, paragraphs 105 – 107. ix) The Windsor Report, paragraphs 113 – 120. x) The Windsor Report, paragraphs 108 – 112. xi) The Windsor Report, paragraphs 124 – 132. xii) “ … we call on the provinces concerned to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates.” xiii) These Millennium Development Goals may be found at www.developmentgoals.org

Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 61

17. PRIMATES’ MEETING COMMUNIQUÉ, DAR ES SALAAM, TANZANIA, 19TH FEBRUARY 2007

1. We, the Primates and Moderators of the Anglican Communion, gathered for mutual consultation and prayer at Dar es Salaam between 15th and 19th February 2007 at the invitation of the Archbishop of Canterbury and as guests of the Primate of Tanzania, Archbishop Donald Leo Mtetemela. The meeting convened in an atmosphere of mutual graciousness as the Primates sought together to seek the will of God for the future life of the Communion. We are grateful for the warm hospitality and generosity of Archbishop Donald and his Church members, many of whom have worked hard to ensure that our visit has been pleasant and comfortable, including our travel to Zanzibar on the Sunday.

2. The Archbishop of Canterbury welcomed to our number fourteen new primates, and on the Wednesday before our meeting started, he led the new primates in an afternoon of discussion about their role. We give thanks for the ministry of those primates who have completed their term of office.

3. Over these days, we have also spent time in prayer and Bible Study, and reflected upon the wide range of mission and service undertaken across the Communion. While the tensions that we face as a Communion commanded our attention, the extensive discipleship of Anglicans across the world reminds us of our first task to respond to God’s call in Christ. We are grateful for the sustaining prayer which has been offered across the Communion as we meet.

4. On Sunday 18th February, we travelled to the island of Zanzibar, where we joined a celebration of the Holy at Christ Church Cathedral, built on the site of the old slave market. The Archbishop of Canterbury preached, and commemorated the 200th anniversary of the abolition of the slave trade in the United Kingdom, which had begun a process that led to the abolition of the slave market in Zanzibar ninety years later. At that service, the Archbishop of Canterbury admitted Mrs Hellen Wangusa as the new Anglican Observer at the United Nations. We warmly welcome Hellen to her post.

5. We welcomed the presence of the President of Zanzibar at lunch on Sunday, and the opportunity for the Archbishop of Canterbury to meet with the President of Tanzania in the course of the meeting.

The Millennium Development Goals 6. We were delighted to hear from Mrs Wangusa about her vision for her post of Anglican Observer at the United Nations. She also spoke to us about the World Millennium Development Goals, while Archbishop Ndungane also spoke to us as Chair of the Task Team on Poverty and Trade, and the forthcoming conference on Towards Effective Anglican Mission in South Africa next month. We were inspired and challenged by these presentations.

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Theological Education in the Anglican Communion 7. We also heard a report from Presiding Bishop and Mrs Clare Amos on the work of the Primates’ Working Party on Theological Education in the Anglican Communion. The group has focussed on developing “grids” which set out the appropriate educational and developmental targets which can be applied in the education of those in ministry in the life of the Church. We warmly commend the work which the group is doing, especially on the work which reminds us that the role of the bishop is to enable the theological education of the clergy and laity of the diocese. We also welcome the scheme that the group has developed for the distribution of basic theological texts to our theological colleges across the world, the preparations for the Anglican Way Consultation in Singapore in May this year, and the appointment of three Regional Associates to work with the group. The primates affirmed the work of the Group, and urged study and reception of its work in the life of the Communion.

The Hermeneutics Project 8. We agreed to proceed with a worldwide study of hermeneutics (the methods of interpreting scripture). The primates have joined the Joint Standing Committee in asking the Anglican Communion Office to develop options for carrying the study forward following the Lambeth Conference in 2008. A report will be presented to the Joint Standing Committee next year.

Following through the Windsor Report 9. Since the controversial events of 2003, we have faced the reality of increased tension in the life of the Anglican Communion – tension so deep that the fabric of our common life together has been torn. The Windsor Report of 2004 described the Communion as suffering from an “illness”. This “illness” arises from a breakdown in the trust and mutual recognition of one another as faithful disciples of Christ, which should be among the first fruits of our Communion in Christ with one another.

10. The Windsor Report identified two threats to our common life: first, certain developments in the life and ministry of the Episcopal Church and the Anglican Church of Canada which challenged the standard of teaching on human sexuality articulated in the 1998 Lambeth Resolution 1.10; and second, interventions in the life of those Provinces which arose as reactions to the urgent pastoral needs that certain primates perceived. The Windsor Report did not see a “moral equivalence” between these events, since the cross- boundary interventions arose from a deep concern for the welfare of Anglicans in the face of innovation. Nevertheless both innovation and intervention are central factors placing strains on our common life. The Windsor Report recognised this (TWR Section D) and invited the Instruments of Communion [1] to call for a moratorium of such actions [2] .

11. What has been quite clear throughout this period is that the 1998 Lambeth Resolution 1.10 is the standard of teaching which is presupposed in the Windsor Report and from which the primates have worked. This restates the traditional teaching of the Christian Church that “in view of the teaching of Scripture, [the Conference] upholds faithfulness in marriage between a man and a woman in lifelong union, and believes that abstinence is right for those who are not called to marriage”, and applies this to several areas which are Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 63 discussed further below. The Primates have reaffirmed this teaching in all their recent meetings [3], and indicated how a change in the formal teaching of any one Province would indicate a departure from the standard upheld by the Communion as a whole.

12. At our last meeting in Dromantine, the primates called for certain actions to address the situation in our common life, and to address those challenges to the teaching of the Lambeth Resolution which had been raised by recent developments. Now in Dar es Salaam, we have had to give attention to the progress that has been made.

The Listening Process 13. The 1998 Lambeth Resolution 1.10, committed the Provinces “to listen to the experience of homosexual persons” and called “all our people to minister pastorally and sensitively to all irrespective of sexual orientation and to condemn irrational fear of homosexuals”. The initiation of this process of listening was requested formally by the Primates at Dromantine and commissioned by ACC-13. We received a report from Canon Philip Groves, the Facilitator of the Listening Process, on the progress of his work. We wish to affirm this work in collating various research studies, statements and other material from the Provinces. We look forward to this material being made more fully available across the Communion for study and reflection, and to the preparation of material to assist the bishops at 2008 Lambeth Conference.

The Panel of Reference 14. We are grateful to the retired Primate of Australia, Archbishop Peter Carnley for being with us to update us on the work of the Archbishop of Canterbury’s Panel of Reference. This was established by the Archbishop in response to the request of the Primates at Dromantine “to supervise the adequacy of pastoral provisions made by any churches” for “groups in serious theological dispute with their diocesan bishop, or dioceses in dispute with their Provinces” [4] . Archbishop Peter informed us of the careful work which this Panel undertakes on our behalf, although he pointed to the difficulty of the work with which it has been charged arising from the conflicted and polarised situations which the Panel must address on the basis of the slender resources which can be given to the work. We were grateful for his report, and for the work so far undertaken by the Panel.

The Anglican Covenant 15. Archbishop Drexel Gomez reported to us on the work of the Covenant Design Group. The Group met in Nassau last month, and has made substantial progress. We commend the Report of the Covenant Design Group for study and urge the Provinces to submit an initial response to the draft through the Anglican Communion Office by the end of 2007. In the meantime, we hope that the Anglican Communion Office will move in the near future to the publication of the minutes of the discussion that we have had, together with the minutes of the Joint Standing Committee’s discussion, so that some of the ideas and reflection that have already begun to emerge might assist and stimulate reflection throughout the Communion.

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16. The proposal is that a revised draft will be discussed at the Lambeth Conference, so that the bishops may offer further reflections and contributions. Following a further round of consultation, a final text will be presented to ACC-14, and then, if adopted as definitive, offered to the Provinces for ratification. The covenant process will conclude when any definitive text is adopted or rejected finally through the synodical processes of the Provinces.

The Episcopal Church 17. At the heart of our tensions is the belief that The Episcopal Church [5] has departed from the standard of teaching on human sexuality accepted by the Communion in the 1998 Lambeth Resolution 1.10 by consenting to the episcopal election of a candidate living in a committed same-sex relationship, and by permitting Rites of Blessing for same-sex unions. The episcopal ministry of a person living in a same-sex relationship is not acceptable to the majority of the Communion.

18. In 2005 the Primates asked The Episcopal Church to consider specific requests made by the Windsor Report [6]. On the first day of our meeting, we were joined by the members of the Standing Committee of the Anglican Consultative Council as we considered the responses of the 75th General Convention. This is the first time that we have been joined by the Standing Committee at a Primates’ Meeting, and we welcome and commend the spirit of closer co-operation between the Instruments of Communion.

19. We are grateful for the comprehensive and clear report commissioned by the Joint Standing Committee. We heard from the Presiding Bishop and three other bishops [7] representing different perspectives within The Episcopal Church. Each spoke passionately about their understanding of the problems which The Episcopal Church faces, and possible ways forward. Each of the four, in their own way, looked to the Primates to assist The Episcopal Church. We are grateful to the Archbishop of Canterbury for enabling us on this occasion to hear directly this range of views.

20. We believe several factors must be faced together. First, the Episcopal Church has taken seriously the recommendations of the Windsor Report, and we express our gratitude for the consideration by the 75th General Convention.

21. However, secondly, we believe that there remains a lack of clarity about the stance of The Episcopal Church, especially its position on the authorisation of Rites of Blessing for persons living in same-sex unions. There appears to us to be an inconsistency between the position of General Convention and local pastoral provision. We recognise that the General Convention made no explicit resolution about such Rites and in fact declined to pursue resolutions which, if passed, could have led to the development and authorisation of them. However, we understand that local pastoral provision is made in some places for such blessings. It is the ambiguous stance of The Episcopal Church which causes concern among us.

Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 65

22. The standard of teaching stated in Resolution 1.10 of the Lambeth Conference 1998 asserted that the Conference “cannot advise the legitimising or blessing of same sex unions”. The primates stated in their pastoral letter of May 2003,

“The Archbishop of Canterbury spoke for us all when he said that it is through liturgy that we express what we believe, and that there is no theological consensus about same sex unions. Therefore, we as a body cannot support the authorisation of such rites.”.

23. Further, some of us believe that Resolution B033 of the 75th General Convention [8] does not in fact give the assurances requested in the Windsor Report.

24. The response of The Episcopal Church to the requests made at Dromantine has not persuaded this meeting that we are yet in a position to recognise that The Episcopal Church has mended its broken relationships.

25. It is also clear that a significant number of bishops, clergy and lay people in The Episcopal Church are committed to the proposals of the Windsor Report and the standard of teaching presupposed in it (cf paragraph 11). These faithful people feel great pain at what they perceive to be the failure of The Episcopal Church to adopt the Windsor proposals in full. They desire to find a way to remain in faithful fellowship with the Anglican Communion. They believe that they should have the liberty to practice and live by that expression of Anglican faith which they believe to be true. We are deeply concerned that so great has been the estrangement between some of the faithful and The Episcopal Church that this has led to recrimination, hostility and even to disputes in the civil courts.

26. The interventions by some of our number and by bishops of some Provinces, against the explicit recommendations of the Windsor Report, however well-intentioned, have exacerbated this situation. Furthermore, those Primates who have undertaken interventions do not feel that it is right to end those interventions until it becomes clear that sufficient provision has been made for the life of those persons.

27. A further complication is that a number of dioceses or their bishops have indicated, for a variety of reasons, that they are unable in conscience to accept the primacy of the Presiding Bishop in The Episcopal Church, and have requested the Archbishop of Canterbury and the Primates to consider making provision for some sort of alternative primatial ministry. At the same time we recognise that the Presiding Bishop has been duly elected in accordance with the Constitution and Canons of The Episcopal Church, which must be respected.

28. These pastoral needs, together with the requests from those making presentations to this meeting, have moved us to consider how the primates might contribute to healing and reconciliation within The Episcopal Church and more broadly. We believe that it would be a tragedy if The Episcopal Church was to fracture, and we are committed to doing what we can to preserve and uphold its life. While we may support such processes, such change and development which is required must be generated within its own life. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 66

The Future 29. We believe that the establishment of a Covenant for the Churches of the Anglican Communion in the longer term may lead to the trust required to re-establish our interdependent life. By making explicit what Anglicans mean by the “bonds of affection” and securing the commitment of each Province to those bonds, the structures of our common life can be articulated and enhanced.

30. However, an interim response is required in the period until the Covenant is secured. For there to be healing in the life of the Communion in the interim, it seems that the recommendations of the Windsor Report, as interpreted by the Primates’ Statement at Dromantine, are the most clear and comprehensive principles on which our common life may be re-established.

31. Three urgent needs exist. First, those of us who have lost trust in The Episcopal Church need to be re-assured that there is a genuine readiness in The Episcopal Church to embrace fully the recommendations of the Windsor Report.

32. Second, those of us who have intervened in other jurisdictions believe that we cannot abandon those who have appealed to us for pastoral care in situations in which they find themselves at odds with the normal jurisdiction. For interventions to cease, what is required in their view is a robust scheme of pastoral oversight to provide individuals and congregations alienated from The Episcopal Church with adequate space to flourish within the life of that church in the period leading up to the conclusion of the Covenant Process.

33. Third, the Presiding Bishop has reminded us that in The Episcopal Church there are those who have lost trust in the Primates and bishops of certain of our Provinces because they fear that they are all too ready to undermine or subvert the polity of The Episcopal Church. In their view, there is an urgent need to embrace the recommendations of the Windsor Report and to bring an end to all interventions.

34. Those who have intervened believe it would be inappropriate to bring an end to interventions until there is change in The Episcopal Church. Many in the House of Bishops are unlikely to commit themselves to further requests for clarity from the Primates unless they believe that actions that they perceive to undermine the polity of The Episcopal Church will be brought to an end. Through our discussions, the primates have become convinced that pastoral strategies are required to address these three urgent needs simultaneously.

35. Our discussions have drawn us into a much more detailed response than we would have thought necessary at the beginning of our meeting. But such is the imperative laid on us to seek reconciliation in the Church of Christ, that we have been emboldened to offer a number of recommendations. We have set these out in a Schedule to this statement. We offer them to the wider Communion, and in particular to the House of Bishops of The Episcopal Church in the hope that they will enable us to find a way forward together for the period leading up to the conclusion of the Covenant Process. We also hope that the provisions of this pastoral scheme will mean that no further interventions will be necessary since bishops within The Episcopal Church will themselves provide the extended episcopal ministry required. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 67

Wider Application 36. The primates recognise that such pastoral needs as those considered here are not limited to The Episcopal Church alone. Nor do such pastoral needs arise only in relation to issues of human sexuality. The primates believe that until a covenant for the Anglican Communion is secured, it may be appropriate for the Instruments of Communion to request the use of this or a similar scheme in other contexts should urgent pastoral needs arise.

Conclusion 37. Throughout this meeting, the primates have worked and prayed for the healing and unity of the Anglican Communion. We also pray that the Anglican Communion may be renewed in its discipleship and mission in proclaiming the Gospel. We recognise that we have been wrestling with demanding and difficult issues and we commend the results of our deliberations to the prayers of the people. We do not underestimate the difficulties and heart-searching that our proposals will cause, but we believe that commitment to the ways forward which we propose can bring healing and reconciliation across the Communion.

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Notes

1. Namely, the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council and the Primates’ Meeting.

2. Cf The Windsor Report and the Statement of the Primates at Dromantine.

3. Gramado, May 2003; Lambeth, October 2003; Dromantine, February 2005.

4. Dromantine Statement, paragraph 15.

5. The Episcopal Church is the name adopted by the Church formerly known as The Episcopal Church (USA). The Province operates across a number of nations, and decided that it was more true to its international nature not to use thedesignation USA. It should not be confused with those other Provinces and Churches of the Anglican Communion which share the name “Episcopal Church”.

6. (1) the Episcopal Church (USA) be invited to express its regret that the proper constraints of the bonds of affection were breached in the events surrounding the election and consecration of a bishop for the See of , and for the consequences which followed, and that such an expression of regret would represent the desire of the Episcopal Church (USA) to remain within the Communion (2) the Episcopal Church (USA) be invited to effect a moratorium on the election and consent to the consecration of any candidate to the episcopate who is living in a same gender union until some new consensus in the Anglican Communion emerges. (TWR §134) (3) we call for a moratorium on all such public Rites, and recommend that bishops who have authorised such rites in the and Canada be invited to express regret that the proper constraints of the bonds of affection were breached by such authorisation. (TWR §144)

A fourth request (TWR §135) was discharged by the presentation of The Episcopal Church made at ACC-13 in Nottingham, UK, in 2005. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 68

7. Bishop , Bishop of Pittsburgh and Moderator of the Network of Anglican Communion Dioceses and Parishes; Bishop Christopher Epting, Deputy for Ecumenical Affairs in The Episcopal Church; Bishop Bruce McPherson, Bishop of Western Louisiana, President of the Presiding Bishop’s Council of Advice, and a member of the “Camp Allen” bishops.

8. Set out and discussed in the Report of the Communion Sub-Group presented at the Meeting.

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The Key Recommendations of the Primates

Foundations

The Primates recognise the urgency of the current situation and therefore emphasise the need to:

• affirm the Windsor Report (TWR) and the standard of teaching commanding respect across the Communion (most recently expressed in Resolution 1.10 of the 1998 Lambeth Conference); • set in place a Covenant for the Anglican Communion; • encourage healing and reconciliation within The Episcopal Church, between The Episcopal Church and congregations alienated from it, and between The Episcopal Church and the rest of the Anglican Communion; • respect the proper constitutional autonomy of all of the Churches of the Anglican Communion, while upholding the interdependent life and mutual responsibility of the Churches, and the responsibility of each to the Communion as a whole; • respond pastorally and provide for those groups alienated by recent developments in the Episcopal Church. • In order to address these foundations and apply them in the difficult situation which arises at present in The Episcopal Church, we recommend the following actions. The scheme proposed and the undertakings requested are intended to have force until the conclusion of the Covenant Process and a definitive statement of the position of The Episcopal Church with respect to the Covenant and its place within the life of the Communion, when some new provision may be required.

A Pastoral Council The Primates will establish a Pastoral Council to act on behalf of the Primates in consultation with The Episcopal Church. This Council shall consist of up to five members: two nominated by the Primates, two by the Presiding Bishop, and a Primate of a Province of the Anglican Communion nominated by the Archbishop of Canterbury to chair the Council.

The Council will work in co-operation with The Episcopal Church, the Presiding Bishop and the leadership of the bishops participating in the scheme proposed below to negotiate the necessary structures for pastoral care which would meet the requests of the Windsor Report (TWR, §147–155) and the Primates’ requests in the Lambeth Statement of October 2003 [1]; Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 69

• authorise protocols for the functioning of such a scheme, including the criteria for participation of bishops, dioceses and congregations in the scheme;

• assure the effectiveness of the structures for pastoral care;

• liaise with those other primates of the Anglican Communion who currently have care of parishes to seek a secure way forward for those parishes within the scheme;

• facilitate and encourage healing and reconciliation within The Episcopal Church, between The Episcopal Church and congregations alienated from it, and between The Episcopal Church and the rest of the Anglican Communion (TWR, §156);

• advise the Presiding Bishop and the Instruments of Communion;

• monitor the response of The Episcopal Church to the Windsor Report;

• consider whether any of the courses of action contemplated by the Windsor Report §157 should be applied to the life of The Episcopal Church or its bishops, and, if appropriate, to recommend such action to The Episcopal Church and its institutions and to the Instruments of Communion;

• take whatever reasonable action is needed to give effect to this scheme and report to the Primates.

A Pastoral Scheme We recognise that there are individuals, congregations and clergy, who in the current situation, feel unable to accept the direct ministry of their bishop or of the Presiding Bishop, and some of whom have sought the oversight of other jurisdictions.

We have received representations from a number of bishops of The Episcopal Church who have expressed a commitment to a number of principles set out in two recent letters [2] . We recognise that these bishops are taking those actions which they believe necessary to sustain with the Anglican Communion.

We acknowledge and welcome the initiative of the Presiding Bishop to consent to appoint a Primatial Vicar.

On this basis, the Primates recommend that structures for pastoral care be established in conjunction with the Pastoral Council, to enable such individuals, congregations and clergy to exercise their ministries and congregational life within The Episcopal Church, and that

• the Pastoral Council and the Presiding Bishop invite the bishops expressing a commitment to “the Camp Allen principles” [3], or as otherwise determined by the Pastoral Council, to participate in the pastoral scheme ; • in consultation with the Council and with the consent of the Presiding Bishop, those bishops who are part of the scheme will nominate a Primatial Vicar, who shall be responsible to the Council; • the Presiding Bishop in consultation with the Pastoral Council will delegate specific powers and duties to the Primatial Vicar. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 70

• Once this scheme of pastoral care is recognised to be fully operational, the Primates undertake to end all interventions. Congregations or parishes in current arrangements will negotiate their place within the structures of pastoral oversight set out above.

We believe that such a scheme is robust enough to function and provide sufficient space for those who are unable to accept the direct ministry of their bishop or the Presiding Bishop to have a secure place within The Episcopal Church and the Anglican Communion until such time as the Covenant Process is complete. At that time, other provisions may become necessary.

Although there are particular difficulties associated with AMiA and CANA, the Pastoral Council should negotiate with them and the Primates currently ministering to them to find a place for them within these provisions. We believe that with goodwill this may be possible.

On Clarifying the Response to Windsor The Primates recognise the seriousness with which The Episcopal Church addressed the requests of the Windsor Report put to it by the Primates at their Dromantine Meeting. They value and accept the apology and the request for forgiveness made [4]. While they appreciate the actions of the 75th General Convention which offer some affirmation of the Windsor Report and its recommendations, they deeply regret a lack of clarity about certain of those responses.

In particular, the Primates request, through the Presiding Bishop, that the House of Bishops of The Episcopal Church

1. make an unequivocal common covenant that the bishops will not authorise any Rite of Blessing for same-sex unions in their dioceses or through General Convention (cf TWR, §143, 144); and

2. confirm that the passing of Resolution B033 of the 75th General Convention means that a candidate for episcopal orders living in a same-sex union shall not receive the necessary consent (cf TWR, §134);

• unless some new consensus on these matters emerges across the Communion (cf TWR, §134). • The Primates request that the answer of the House of Bishops is conveyed to the Primates by the Presiding Bishop by 30th September 2007. • If the reassurances requested of the House of Bishops cannot in good conscience be given, the relationship between The Episcopal Church and the Anglican Communion as a whole remains damaged at best, and this has consequences for the full participation of the Church in the life of the Communion.

On property disputes The Primates urge the representatives of The Episcopal Church and of those congregations in property disputes with it to suspend all actions in law arising in this situation. We also urge both parties to give assurances that no steps will be taken to alienate property from Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 71

The Episcopal Church without its consent or to deny the use of that property to those congregations.

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Appendix One

“The Camp Allen Principles”

The commitments expressed in the letter of 22nd September 2006 were:

• an acceptance of Lambeth 1998 Res. I.10 as expressing, on its given topic, the mind of the Communion to which we subject our own teaching and discipline; • an acceptance of the Windsor Report, as interpreted by the Primates at Dromantine, as outlining the Communion’s “way forward” for our own church’s reconciliation and witness within the Communion; • a personal acceptance by each of us of the particular recommendations made by the Windsor Report to ECUSA, and a pledge to comply with them; • a clear sense that General Convention 2006 did not adequately respond to the requests made of ECUSA by the Communion through the Windsor Report; • a clear belief that we faithfully represent ECUSA in accordance with this church’s Constitution and Canons, as properly interpreted by the Scripture and our historic faith and discipline; • a desire to provide a common witness through which faithful Anglican Episcopalians committed to our Communion life might join together for the renewal of our church and the furtherance of the mission of Christ Jesus.

The principles expressed in the letter of 11th January 2007 were:

1. It is our hope that you will explicitly recognize that we are in full communion with you in order to maintain the integrity of our ministries within our dioceses and the larger Church.

2. We are prepared, among other things, to work with the Primates and with others in our American context to make provision for the varying needs of individuals, congregations, dioceses and clergy to continue to exercise their ministries as the Covenant process unfolds. This includes the needs of those seeking primatial ministry from outside the United States, those dioceses and parishes unable to accept the , and congregations which sense they can no longer be inside the Episcopal Church.

3. We are prepared to offer oversight, with the agreement of the local bishop, of congregations in dioceses whose bishops are not fully supportive of Communion teaching and discipline.

4. We are prepared to offer oversight to congregations who are currently under foreign jurisdictions in consultation with the bishops and Primates involved.

5. Finally, we respectfully request that the Primates address the issue of congregations within our dioceses seeking oversight in foreign jurisdictions. We are Communion- committed bishops and find the option of turning to foreign oversight presents anomalies which weaken our own diocesan familieis and places strains on the Communion as a whole. Primates’ Meeting Communiqué, Dar es Salaam, Tanzania, 19th February 2007 Page 72

Notes: 1. Whilst we reaffirm the teaching of successive Lambeth Conferences that bishops must respect the autonomy and territorial integrity of dioceses and provinces other than their own, we call on the provinces concerned to make adequate provision for episcopal oversight of dissenting minorities within their own area of pastoral care in consultation with the Archbishop of Canterbury on behalf of the Primates (Lambeth, October 2003)

2. Namely, a letter of 22nd September 2006 to the Archbishop of Canterbury and a further letter of 11th 2007 to the Primates setting out a number of commitments and proposals. These commitments and principles are colloquially known as “the Camp Allen principles”. (see Appendix One)

3. As set out in Appendix One.

4. Resolved, That the 75th General Convention of The Episcopal Church, mindful of “the repentance, forgiveness, and reconciliation enjoined on us by Christ” (Windsor Report, paragraph 134), express its regret for straining the bonds of affection in the events surrounding the General Convention of 2003 and the consequences which followed; offer its sincerest apology to those within our Anglican Communion who are offended by our failure to accord sufficient importance to the impact of our actions on our church and other parts of the Communion; and ask forgiveness as we seek to live into deeper levels of communion one with another. The Communion Sub-Group added the comment: “These words were not lightly offered, and should not be lighted received.”

The Windsor Continuation Group Report 2008 (An extract on the “ecclesial deficit”) Page 73

18. THE WINDSOR CONTINUATION GROUP REPORT 2008 (AN EXTRACT ON THE “ECCLESIAL DEFICIT”)

D. Addressing the Ecclesial Deficit

D (i). An Ecclesial Deficit

50. The way in which the moratoria have been challenged or ignored in the life of the Communion raises a painful and sharp question: how can any decisions or recommendations be given authority or force in the life of the Communion?

51. Indeed, for some commentators, a central deficit in the life of the Communion is its inability to uphold structures which can make decisions which carry force in the life of the Churches of the Communion, or even give any definitive guidance to them. Other commentators will argue that such mechanisms are entirely unnecessary, but this touches upon the heart of what it is to live as a Communion of Churches.

52. To be a communion, as opposed to a federation or association, is fundamentally to acknowledge that the fellowship of Churches is not a human construct; it is the gracious gift of God. Churches are enabled to live in communion because they recognise one another as truly an expression of the One Church of Jesus Christ. If mutual recognition of faithful discipleship, the preaching of the Word of God or the ordered administration of the Sacraments is threatened, then the entire foundation of the Communion is undermined. This is why although Anglicans remain committed to a generous accommodation of diversity, there must ultimately be some limit to the extent of the diversity which can be embraced. This limit is the point where the fellowship of Churches can no longer recognise in one of its members the faithfulness to Christ which flows from communion with the Father, in the Son, through the power of the Holy Spirit. If the recognition of one another as Churches is to be sustained, it implies a level of mutual accountability in the handling of the life of each Church.

53. The question of the limits of diversity becomes acute when major differences arise in the life of the communion of the Churches which concern the faith, order or moral life of the Communion. It is then that Anglicans need a common understanding of how together, in communion, they can, guided by the Spirit, discern and decide together. What are the sources that need to be brought to bear on any issue? What are the structures through which discernment takes place? What is the nature of their authority to guide discernment, to speak the mind of the Communion and even to request restraint while open reception takes place and the Churches of the Communion come to discover the mind of Christ for them?

54. Maintaining and nurturing communion between Churches, at whatever level, requires more than instruments of consultation. Guidance is at times required, and also decisions have to be made for the sake of unity. Organs of authority must be present and recognised as able to speak for and to the Churches of the Communion. In good times things will be easy - but when there is severe dispute within or between churches, the test of an authority's acceptance as an instrument of communion is whether its judgements are heeded, even The Windsor Continuation Group Report 2008 (An extract on the “ecclesial deficit”) Page 74 when unwelcome; whether restraint is accepted while the matter is put to reception in the life of the Communion of churches.

55. The principle of autonomy-in-communion described in the Windsor Report makes clear that the principle of subsidiarity has always to be borne in mind. If the concern is with communion in a diocese, only diocesan authority is involved; if communion at a provincial level then only provincial decision. But if the matter concerns recognising one another as sharing one communion of faith and life, then some joint organs of discernment and decision, which are recognised by all, are required. It is this necessity which led the WCG to articulate the move to "communion with autonomy and accountability" as being a better articulation of the ecclesiology which is necessary to sustain Communion.

56. These are matters that have engaged Anglicans in their internal conversations and with their ecumenical partners particularly in the last 30 years. The discussions of the 1988 Lambeth Conference led to the Virginia Report with its sharp questions about the instruments of communion . The events following the 1998 Lambeth Conference led to the Windsor Report which raised many of the same issues.

57. The Commentary of the Covenant Design Group on the discussions on the Covenant at the Lambeth Conference 2008 reflects again on the ways in which the Instruments of Communion articulate and sustain the Communion: "enabling the Churches to take counsel together, and to discern the responsibilities and obligations of interdependence.

58. The challenge remains for Anglicans to come to a common stance and acceptance of the authority which we will give to the instruments, structures and processes of the Communion which can lead to decisions that carry force in the life of the Churches of the Communion, regardless of circumstances.

59. To a certain extent, the Covenant is designed to address the expectations that one Province in the Communion can appropriately and legitimately expect in terms of mutual accountability and responsibility one for the other. But below this, there is a fundamental ecclesiological question: do the Churches of the Communion wish to live as a Communion?

D(ii). The Instruments of Communion and the life of the Church

60. In order to make sense of the instruments of communion at the world level it is perhaps most instructive to consider first the role of the episcopate in an episcopally ordered church. Anglicans agree that bishops are a fundamental bond of unity linking the local to the universal and vice versa . Bishops, as successors of the Apostles, are the ones who are charged with a special responsibility for the unity, mission, faithful teaching and governance of the Church.

61. But the ministry of bishops is never to be exercised apart from, but in, with and among the faithful. ARCIC documents talk about episcopal ministry as enabling the symphony of the whole church, always helping to draw out and discover the sensus fidelium. Many ecumenical and Anglican texts talk of the� ministry of oversight as having personal, collegial and communal dimensions. All of this has implications for understanding Anglican Instruments of Communion at the world level and as we consider how the present instruments can be developed to give authoritative leadership. Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 75

19. PRIMATES MEETING COMMUNIQUÉ, ALEXANDRIA, EGYPT, 5TH FEBRUARY 2009

A Letter from Alexandria to the Churches of the Anglican Communion

1. At the invitation of the Archbishop of Canterbury, as the Primates and Moderators of the Churches of the Anglican Communion[1], we gathered for prayer and consultation in the ancient city of Alexandria, with the Most Revd Mouneer Anis, President Bishop of the Church of Jerusalem and the Middle East, as our host. We prayed, worshipped God, and studied the Scriptures together, seeking to be faithful to the call of God in Christ, and to discern the leading of the Holy Spirit. There was a common desire to speak honestly about our situation.

2. Since we were meeting in Alexandria, we were conscious of the historical, cultural, ecumenical and inter-faith contexts of our meeting. This was reinforced during our visit to the Bibliotheca Alexandrina. We met with the State Governor of Alexandria, General Adel Labib; we were received warmly by His Holiness Pope Shenouda III, Patriarch of Alexandria, and Head of the Coptic Orthodox Church. He spoke to us powerfully of the vocation and calling of a bishop to witness to the Gospel of Christ. We were also conscious that we were meeting in a country which is majority Muslim, but in which there is a strong Christian heritage and presence. We were able to celebrate the heritage of faith received from SS Mark, Clement, Anthony, Athanasius, and the desert fathers and mothers. Meeting in Egypt, a country which is the home of Al Azhar Al Sharif, one of the historic intellectual centres of the Muslim world, we were also very conscious of the importance of constructive engagement between Christians and Muslims in many Provinces of the Anglican Communion. We draw attention to the significant recent initiatives[2] undertaken by the Archbishop of Canterbury and by the Diocese of Egypt with North Africa and the Horn of Africa.

3. In the course of our visit, we valued participating in the life of the local diocese, the dedication of St Mark’s Pro-Cathedral in Alexandria, the Installation of the new dean, the Very Revd Samy Fawsy Shehata, and the ongoing life of the Alexandria School of Theology. We commend the witness and work of the Diocese of Egypt. At the Service of Dedication on Sunday, 1st February, the Archbishop of Canterbury preached and reminded us to see Christ in one another, recognising that Christ alone is the foundation of our building and our work, the one who prays in and through us.

4. We were moved while we listened to some of our members speaking first hand of the situation in Zimbabwe, of the oppressive partisanship of the former Bishop of Harare, Nolbert Kunonga, and of the violence and persecution exercised against the Anglicans of Zimbabwe. We adopted a statement on Zimbabwe which has been released separately. We also heard from the Primate of the Sudan about the violence experienced by the people of Sudan and urgent needs of that nation. We append a statement on Sudan which we have adopted and to which we urgently draw attention. The Primate of Jerusalem and the Middle East also drew our attention to the ongoing crisis in Gaza. We append a statement on this tragic situation.

Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 76

5. As we met, we shared a common concern for the Anglican Communion and a strong desire to see our Christian World Communion flourish and remain united. At the beginning of the meeting, the Archbishop of Canterbury invited five of us to speak about how the current situation in the Communion affected mission in our own contexts. We were able to talk honestly and openly about our experiences and perceptions. We were reminded powerfully of the sense of alienation and pain felt in many parts of the Communion, as many are tested by difficult theological tensions. Nevertheless, there was a discernable mood of graciousness among us in our engagements: a mood which assisted and sustained our conversation.

6. Successive Lambeth Conferences have urged the primates to assume an enhanced responsibility for the life of the Communion[3], but we are aware that the role of the Primates’ Meeting has occasioned some debate. The role of primate arises from the position he or she holds as the senior bishop in each Province. As such we believe that when the Archbishop of Canterbury calls us together “for leisurely thought, prayer and deep consultation”[4], it is intended that we act as “the channels through which the voice of the member churches [are] heard, and real interchange of heart [can] take place[5]”.

7. We have the responsibility each to speak to the other primates on behalf of the views and understandings held in our own Provinces. We are called to mutual accountability and to bear faithful witness to what is held dear in the life of our Provinces and to the inheritance of faith as our Church has received it. Together we share responsibility with the other Instruments of Communion for discerning what is best for the well-being of our Communion. We are conscious that the attitudes and deliberations of the primates have sometimes inadvertently given rise to disappointment and even disillusion. We acknowledge that we still struggle to get the balance right in our deliberations and ask for the prayers of our people in seeking the assistance of the Holy Spirit to support and direct us in discharging our responsibilities before God.

8. One of the chief matters addressed was the continuing deep differences and disrupted relationships in the Anglican Communion. We acknowledge the difficult nature of these tensions, which evoke deep feelings and responses, but we were grateful that, by God’s grace, we were able to discuss and debate these issues in a spirit of open and respectful dialogue. There has been honest exchange and mutual challenge at a new and deeper level.

9. The Archbishop of Canterbury shared with us the Report of the Windsor Continuation Group. We wish to express our thanks to the members of the group and those who supported its work for the careful and patient analysis that they have offered to us. The matters discussed are not solely issues of church politics; we are considering the spiritual health and well-being of our communion. It is therefore a conversation about our own lives and ministry. This issue touches us all, because we are each burdened and diminished by each other’s failings and pain.

10. Our honest engagement revealed the complexity of the situation. Matters are not as clear-cut as some portray. The soul of our Communion has been stretched and threatened by the continuation of our damaged and fractured relationships, even though we believe that God continues to call us into a Communion founded not on our will, but on the action of God in Christ Jesus. We have experienced God drawing us more deeply into that honest Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 77 engagement and listening which both require and engender trust, and which must continue and intensify if we are to move forward under God. We must find a deeper understanding of the basis of the bonds, both divine and human, which sustain ecclesial fellowship.

11. The Windsor Continuation Group Report asks whether the Anglican Communion suffers from an “ecclesial deficit.”[6] In other words, do we have the necessary theological, structural and cultural foundations to sustain the life of the Communion? We need “to move to communion with autonomy and accountability”[7]; to develop the capacity to address divisive issues in a timely and effective way, and to learn “the responsibilities and obligations of interdependence”[8]. We affirm the recommendation of the Windsor Continuation Group that work will need to be done to develop the Instruments of Communion and the Anglican Covenant. With the Windsor Continuation Group, we encourage the Archbishop of Canterbury, the Anglican Consultative Council and the Anglican Communion Office to proceed with this work. We affirm the decision to establish the Inter- Anglican Standing Commission for Unity, Faith and Order. We recognise the need for the Primates’ Meeting to be engaged at every stage with all these developments.

12. There are continuing deep differences especially over the issues of the election of bishops in same-gender unions, Rites of Blessing for same-sex unions, and on cross-border interventions. The moratoria, requested by the Windsor Report and reaffirmed by the majority of bishops at the Lambeth Conference, were much discussed. If a way forward is to be found and mutual trust to be re-established, it is imperative that further aggravation and acts which cause offence, misunderstanding or hostility cease. While we are aware of the depth of conscientious conviction involved, the position of the Communion defined by the Lambeth 1998 Resolution 1.10 in its entirety remains, and gracious restraint on all three fronts is urgently needed to open the way for transforming conversation.

13. This conversation will include continuing the Listening Process[9], and the “Bible in the Church” Project. It is urgent that we as primates, with the rest of the Communion, directly study the scriptures and explore the subject of human sexuality together in order to help us find a common understanding.

14. The Windsor Continuation Group Report examines in Section H the question of parallel jurisdictions, particularly as raised by the Common Cause Partnership, a coalition of seven different organisations[10] which have significantly differing relationships with the Anglican Communion. The Report identifies some of the difficulties in recognising the coalition among the Provinces of the Anglican Communion. Significant concerns were raised in the conversation about the possibility of parallel jurisdictions. There is no consensus among us about how this new entity should be regarded, but we are unanimous in supporting the recommendation in paragraph 101 of the Windsor Continuation Group Report[11]. Therefore, we request the Archbishop of Canterbury to initiate a professionally mediated conversation which engages all parties at the earliest opportunity. We commit ourselves to support these processes and to participate as appropriate. We earnestly desire reconciliation with these dear sisters and brothers for whom we understand membership of the Anglican Communion is profoundly important. We recognise that these processes cannot be rushed, but neither should they be postponed.

Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 78

15. The Archbishop of Canterbury reported to us on the development of a scheme for a Pastoral Council, consistent with the proposal of the Windsor Continuation Group, and the Pastoral Visitors, whom he is appointing as a starting point for this idea, in line with the opinions expressed at the Lambeth Conference. The intention is that the Pastoral Visitors will be commissioned by him to conduct personal and face to face conversations in order to assist in the clearest discernment of the ways forward in any given situation of tension. We affirm the Archbishop of Canterbury in this initiative.

16. We received a report on progress in the development of the Covenant. We believe the securing of the covenant to be a vital element in strengthening the life of the Communion. We welcome the Covenant Design Group’s intention to produce a covenant text which has a relational basis and tone. It is about invitation and reconciliation in order to lead to the deepening of our koinonia in Christ, and which entails both freedom and robust accountability. We look forward to the development of a covenant text to be presented at ACC-14 which will commend itself to our Provinces because it speaks of the mutuality that should characterise the life of Christians and of Churches; of a relationship which exercises the self-limitation and gracious restraint born of true affection, and which should be marked by a spirit of humility and integrity.

17. We received a report on the ongoing work of the “Theological Education in the Anglican Communion” Working Group of the Primates (TEAC). We acknowledge the critical importance of this work, and commend to ACC-14 the establishment of TEAC2, focussing on supporting theological educators.

18. We received a presentation on global warming and climate change followed by a discussion. There is a significant and growing body of statistics which demonstrates that this is a real problem, and one in which humanity has a crucial responsibility. The scriptures call humanity to a careful stewardship of creation; we undertake to ensure that issues of climate change and the responsible management of our natural resources are items which are given urgent priority for reflection, study and action in our own Provinces.

19. We received a presentation and analysis of the current global financial situation and explored Christian responses to it. The primates affirmed that the Church’s concerns must be broader and deeper than economics and politics. This is a moment “to proclaim the big vision [of love for my neighbour], living it out in practice, and witnessing, where necessary, against injustices which desecrate that vision.” This vision of universal neighbourliness “must not end at our geographical borders. The Church of Christ is universal and recognises that love for my neighbour is not limited to the person next door.[12]” In particular, we call on our Churches to do all that they can to ensure commitments by governments to the Millennium Development Goals are not abandoned in the face of the current crisis.

20. We received an extensive briefing on the proposed establishment of an Anglican Relief and Development Alliance. We warmly commend the potential of this initiative to strengthen the co-ordination and effectiveness of this work throughout the world. We further commend the resolve to develop a comprehensive theological vision to undergird this work. We recognise the value and potential of a global network of local agencies.

Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 79

21. The Archbishop of Canterbury began our time together reflecting on the spiritual health of the Churches of Sardis, Philadelphia and Laodicea (Revelation Chapter 3). The tone and substance of our conversations, though sometimes hard, have been honest, deep and transforming. Our engagement together in Christ during these days convinces us that God is calling us and our Churches to deeper communion and gracious restraint.

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Notes

1. Four of our number were not present to be with us: The Moderators of the Churches of North India, South India and Pakistan, and the Presiding Bishop of the Philippines were not able to be present at this meeting.

2. * A meeting with Sheikh Mohamed Sayed Tantawi, Sheikh Al Azhar, on January 31 2009, at which the Archbishop and the Sheikh reaffirmed the agreement for dialogue between the Anglican Communion and Al Azhar that was initially signed in January 2002.

* The Archbishop’s letter of 15 July 2008 entitled ‘A Common Word for the Common Good’, sent in response to A Common Word (the letter sent by 138 Muslim scholars in October 2007). The Archbishop has also sponsored two international gatherings, in June and October 2008, to help take forward a constructive response to A Common Word. Bishop David Hamid (Suffragan Bishop in Europe) has been appointed by the Archbishop to take forward engagement on his behalf with this and other Muslim-led initiatives such as that being developed by the King of Saudi Arabia.

* The ‘Building Bridges’ programme, in which, since the original meeting in January 2002, a group of Christian and Muslim scholars have met together on an annual basis to discuss significant theological issues of interest to both faiths.

* A meeting in Libya in late January 2009 in which the Archbishop met with Dr Mohammad Sharif, the Secretary General of the World Islamic Call Society (WICS), and they agreed, in principle, to establish a mechanism for ongoing dialogue and collaboration. While in Libya, on 29 January at the WICS University Campus in Tripoli, Libya the Archbishop gave a lecture ‘How does God reveal himself? A Christian perspective.’ (www.archbishopofcanterbury.org/2150) This was the third in a series of lectures given by the Archbishop about Christianity in Muslim seats of learning. Previous lectures were given at Al Azhar, and Islamabad, Pakistan.

3. Lambeth 1998, Resolution III.6: “encouragement be given to a developing collegial role for the Primates’ Meeting under the presidency of the Archbishop of Canterbury, so that the Primates’ Meeting is able to exercise an enhanced responsibility in offering guidance on doctrinal, moral and pastoral matters” See also Lambeth 1978, Resolutions 11 and 12 and Lambeth 1988, Resolution 18.

4. cf The Address of Archbishop Donald Coggan to the Lambeth Conference, 1978

5. ibid

6. WCGR (Windsor Continuation Group Report), Section D(i)

7. WCGR, paragraphs 2, 54

8. Ref WCGR, paragraph 57, cf. The Lambeth Commentary by the Covenant Design Group, Question 13, page 12. Primates Meeting Communiqué, Alexandria, Egypt, 5th February 2009 Page 80

9. The Listening Process itself has many levels - to enable a more profound listening to God and to one another, as well as listening to the experience of gay and lesbian persons, which is among the commitments of Lambeth 1998 Resolution 1.10. It will also require a listening to those with different experiences of and positions in the current tensions.

10 The American Anglican Council (1996), The Anglican Coalition in Canada (2004), The Anglican Communion Network (2004), The Anglican Mission in America (2000), The Convocation of Anglican in North America (2005), North America (1999), and the Reformed Episcopal Church (1873).

11. WCG Report, paragraph 101: The WCG therefore recommends that the Archbishop of Canterbury, in consultation with the Primates, establish at the earliest opportunity a professionally mediated conversation at which all the significant parties could be gathered. The aim would be to find a provisional holding arrangement which will enable dialogue to take place and which will be revisited on the conclusion of the Covenant Process, or the achievement of long term reconciliation in the Communion. Such a conversation would have to proceed on the basis of a number of principles:

• There must be an ordered approach to the new proposal within, or part of a natural development of, current rules. • It is not for individual groups to claim the terms on which they will relate to the Communion. • The leadership of the Communion needs to stand together, and find an approach to which they are all committed. • Any scheme developed would rely on an undertaking from the present partners to ACNA that they would not seek to recruit and expand their membership by means of proselytisation. WCG believes that the advent of schemes such as the Communion Partners Fellowship and the Episcopal Visitors scheme instituted by the Presiding Bishop in the United States should be sufficient to provide for the care of those alienated within the Episcopal Church from recent developments.

12. The quotations are taken from the Archbishop of York’s address. The Anglican Communion Covenant, 15th December 2009 Page 81

20. THE ANGLICAN COMMUNION COVENANT, 15TH DECEMBER 2009

Introduction to the Covenant Text

“This life is revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us – we declare to you what we have seen and heard so that you also may have communion with us; and truly our communion is with the Father and with his Son Jesus Christ. These things we write so that our joy may be complete.” (1 John 1.2-4).

1. God has called us into communion in Jesus Christ (1 Cor. 1.9). This communion has been “revealed to us” by the Son as being the very divine life of God the Trinity. What is the life revealed to us? St John makes it clear that the communion of life in the Church participates in the communion which is the divine life itself, the life of the Trinity. This life is not a reality remote from us, but one that has been “seen” and “testified to” by the apostles and their followers: “for in the communion of the Church we share in the divine life”[1]. This life of the One God, Father, Son, and Holy Spirit, shapes and displays itself through the very existence and ordering of the Church. 2. Our divine calling into communion is established in God’s purposes for the whole of creation (Eph 1:10; 3:9ff.). It is extended to all humankind, so that, in our sharing of God’s life as Father, Son, and Holy Spirit, God might restore in us the divine image. Through time, according to the Scriptures, God has furthered this calling through covenants made with Noah, Abraham, Israel, and David. The prophet Jeremiah looked forward to a new covenant not written on tablets of stone but upon the heart (Jer 31.31-34). In God’s Son, Christ Jesus, a new covenant is given us, established in his “blood … poured out for the many for the forgiveness of sins” (Mt 26:28), secured through his resurrection from the dead (Eph 1:19- 23), and sealed with the gift of the Holy Spirit poured into our hearts (Rom 5:5). Into this covenant of death to sin and of new life in Christ we are baptized, and empowered to share God’s communion in Christ with all people, to the ends of the earth and of creation. 3. We humbly recognize that this calling and gift of communion entails responsibilities for our common life before God as we seek, through grace, to be faithful in our service of God’s purposes for the world. Joined in one universal Church, which is Christ’s Body, spread throughout the earth, we serve his gospel even as we are enabled to be made one across the dividing walls of human sin and estrangement (Eph 2.12-22). The forms of this life in the Church, caught up in the mystery of divine communion, reveal to the hostile and divisive power of the world the “manifold wisdom of God” (Eph 3:9-10). Faithfulness, honesty, gentleness, humility, patience, forgiveness, and love itself, lived out in mutual deference and service (Mk 10.44-45) among the Church’s people and through its ministries, contribute to building up the body of Christ as it grows to maturity (Eph 4.1-16; Col 3.8-17). 4. In the providence of God, which holds sway even over our divisions caused by sin, various families of churches have grown up within the universal Church in the course of history. Among these families is the Anglican Communion, which provides a particular charism and identity among the many followers and servants of Jesus. We recognise the wonder, beauty The Anglican Communion Covenant, 15th December 2009 Page 82 and challenge of maintaining communion in this family of churches, and the need for mutual commitment and discipline as a witness to God’s promise in a world and time of instability, conflict, and fragmentation. Therefore, we covenant together as churches of this Anglican Communion to be faithful to God’s promises through the historic faith we confess, our common worship, our participation in God’s mission, and the way we live together. 5. To covenant together is not intended to change the character of this Anglican expression of Christian faith. Rather, we recognise the importance of renewing in a solemn way our commitment to one another, and to the common understanding of faith and order we have received, so that the bonds of affection which hold us together may be re-affirmed and intensified. We do this in order to reflect, in our relations with one another, God’s own faithfulness and promises towards us in Christ (2 Cor 1.20-22). 6. We are a people who live, learn, and pray by and with the Scriptures as God’s Word. We seek to adore God in thanks and praise and to make intercession for the needs of people everywhere through common prayer, united across many cultures and languages. We are privileged to share in the mission of the apostles to bring the gospel of Christ to all nations and peoples, not only in words but also in deeds of compassion and justice that witness to God’s character and the triumph of Christ over sin and death. We give ourselves as servants of a greater unity among the divided Christians of the world. May the Lord help us to “preach not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake” (2 Cor. 4.5). 7. Our faith embodies a coherent testimony to what we have received from God’s Word and the Church’s long-standing witness. Our life together reflects the blessings of God (even as it exposes our failures in faith, hope and love) in growing our Communion into a truly global family. The mission we pursue aims at serving the great promises of God in Christ that embrace the peoples and the world God so loves. This mission is carried out in shared responsibility and stewardship of resources, and in interdependence among ourselves and with the wider Church. 8. Our prayer is that God will redeem our struggles and weakness, renew and enrich our common life and use the Anglican Communion to witness effectively in all the world, working with all people of good will, to the new life and hope found in Christ Jesus.

The Anglican Communion Covenant

Preamble

We, as Churches of the Anglican Communion, under the Lordship of Jesus Christ, solemnly covenant together in these following affirmations and commitments. As people of God, drawn from “every nation, tribe, people and language” (Rev 7.9), we do this in order to proclaim more effectively in our different contexts the grace of God revealed in the gospel, to offer God’s love in responding to the needs of the world, to maintain the unity of the Spirit in the bond of peace, and together with all God’s people to attain the full stature of Christ (Eph 4.3,13).

The Anglican Communion Covenant, 15th December 2009 Page 83

Section One: Our Inheritance of Faith

1.1 Each Church affirms:

(1.1.1) its communion in the one, holy, catholic, and apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit.

(1.1.2) the catholic and apostolic faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation[2]. The historic formularies of the Church of England[3], forged in the context of the European Reformation and acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to this faith.

(1.1.3) the Holy Scriptures of the Old and New Testaments as containing all things necessary for salvation and as being the rule and ultimate standard of faith[4].

(1.1.4) the Apostles’ Creed, as the baptismal symbol; and the Nicene Creed, as the sufficient statement of the Christian faith[5].

(1.1.5) the two sacraments ordained by Christ himself – Baptism and the Supper of the Lord – ministered with the unfailing use of Christ’s words of institution, and of the elements ordained by him[6].

(1.1.6) the historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his Church[7].

(1.1.7) the shared patterns of our common prayer and liturgy which form, sustain and nourish our worship of God and our faith and life together.

(1.1.8) its participation in the apostolic mission of the whole people of God, and that this mission is shared with other Churches and traditions beyond this Covenant.

1.2 In living out this inheritance of faith together in varying contexts, each Church, reliant on the Holy Spirit, commits itself:

(1.2.1) to teach and act in continuity and consonance with Scripture and the catholic and apostolic faith, order and tradition, as received by the Churches of the Anglican Communion, mindful of the common councils of the Communion and our ecumenical agreements.

(1.2.2) to uphold and proclaim a pattern of Christian theological and moral reasoning and discipline that is rooted in and answerable to the teaching of Holy Scripture and the catholic tradition.

(1.2.3) to witness, in this reasoning, to the renewal of humanity and the whole created order through the death and resurrection of Christ, and to reflect the holiness that in consequence God gives to, and requires from, his people.

(1.2.4) to hear, read, mark, learn and inwardly digest the Scriptures in our different contexts, informed by the attentive and communal reading of - and costly witness to - the Scriptures by all the faithful, by the teaching of bishops and synods, and by the results of rigorous study by lay and ordained scholars. The Anglican Communion Covenant, 15th December 2009 Page 84

(1.2.5) to ensure that biblical texts are received, read and interpreted faithfully, respectfully, comprehensively and coherently, with the expectation that Scripture continues to illuminate and transform the Church and its members, and through them, individuals, cultures and societies.

(1.2.6) to encourage and be open to prophetic and faithful leadership in ministry and mission so as to enable God’s people to respond in courageous witness to the power of the gospel in the world.

(1.2.7) to seek in all things to uphold the solemn obligation to nurture and sustain eucharistic communion, in accordance with existing canonical disciplines, as we strive under God for the fuller realisation of the communion of all Christians.

(1.2.8) to pursue a common pilgrimage with the whole Body of Christ continually to discern the fullness of truth into which the Spirit leads us, that peoples from all nations may be set free to receive new and abundant life in the Lord Jesus Christ.

Section Two: The Life We Share with Others: Our Anglican Vocation

2.1 Each Church affirms:

(2.1.1) communion as a gift of God given so that God’s people from east and west, north and south, may together declare the glory of the Lord and be both a sign of God’s reign in the Holy Spirit and the first fruits in the world of God’s redemption in Christ.

(2.1.2) its gratitude for God’s gracious providence extended to us down through the ages: our origins in the Church of the apostles; the ancient common traditions; the rich history of the Church in Britain and Ireland reshaped by the Reformation, and our growth into a global communion through the expanding missionary work of the Church; our ongoing refashioning by the Holy Spirit through the gifts and sacrificial witness of Anglicans from around the world; and our summons into a more fully developed communion life.

(2.1.3) in humility our call to constant repentance: for our failures in exercising patience and charity and in recognizing Christ in one another; our misuse of God’s gracious gifts; our failure to heed God’s call to serve; and our exploitation one of another.

(2.1.4) the imperative of God’s mission into which the Communion is called, a vocation and blessing in which each Church is joined with others in Christ in the work of establishing God’s reign. As the Communion continues to develop into a worldwide family of interdependent churches, we embrace challenges and opportunities for mission at local, regional, and international levels. In this, we cherish our mission heritage as offering Anglicans distinctive opportunities for mission collaboration.

(2.1.5) that our common mission is a mission shared with other Churches and traditions beyond this Covenant. We embrace opportunities for the discovery of the life of the whole gospel, and for reconciliation and shared mission with the Church throughout the world. We The Anglican Communion Covenant, 15th December 2009 Page 85 affirm the ecumenical vocation of Anglicanism to the full visible unity of the Church in accordance with Christ’s prayer that “all may be one”. It is with all the saints in every place and time that we will comprehend the fuller dimensions of Christ’s redemptive and immeasurable love.

2.2 In recognition of these affirmations, each Church, reliant on the Holy Spirit, commits itself:

(2.2.1) to answer God’s call to undertake evangelisation and to share in the healing and reconciling mission “for our blessed but broken, hurting and fallen world”[8], and, with mutual accountability, to share our God-given spiritual and material resources in this task.

(2.2.2) to undertake in this mission, which is the mission of God in Christ[9]:

(2.2.2.a) “to proclaim the Good News of the Kingdom of God” and to bring all to repentance and faith;

(2.2.2.b) “to teach, baptize and nurture new believers”, making disciples of all nations (Mt 28.19) through the quickening power of the Holy Spirit[10] and drawing them into the one Body of Christ whose faith, calling and hope are one in the Lord (Eph 4.4-6);

(2.2.2.c) “to respond to human need by loving service”, disclosing God’s reign through humble ministry to those most needy (Mk 10.42-45; Mt 18.4; 25.31-45);

(2.2.2.d) “to seek to transform unjust structures of society” as the Church stands vigilantly with Christ proclaiming both judgment and salvation to the nations of the world[11], and manifesting through our actions on behalf of God’s righteousness the Spirit’s transfiguring power[12];

(2.2.2.e) “to strive to safeguard the integrity of creation and to sustain and renew the life of the earth” as essential aspects of our mission in communion[13].

(2.2.3) to engage in this mission with humility and an openness to our own ongoing conversion in the face of our unfaithfulness and failures in witness.

(2.2.4) to revive and renew structures for mission which will awaken and challenge the whole people of God to work, pray and give for the spread of the gospel.

(2.2.5) to order its mission in the joyful and reverent worship of God, thankful that in our eucharistic communion “Christ is the source and goal of the unity of the Church and of the renewal of human community” [14].

Section Three: Our Unity and Common Life

3.1 Each Church affirms:

(3.1.1) that by our participation in Baptism and Eucharist, we are incorporated into the one body of the Church of Jesus Christ, and called by Christ to pursue all things that make for peace and build up our common life.

The Anglican Communion Covenant, 15th December 2009 Page 86

(3.1.2) its resolve to live in a Communion of Churches. Each Church, with its bishops in synod, orders and regulates its own affairs and its local responsibility for mission through its own system of government and law and is therefore described as living “in communion with autonomy and accountability”[15]. Trusting in the Holy Spirit, who calls and enables us to dwell in a shared life of common worship and prayer for one another, in mutual affection, commitment and service, we seek to affirm our common life through those Instruments of Communion by which our Churches are enabled to be conformed together to the mind of Christ. Churches of the Anglican Communion are bound together “not by a central legislative and executive authority, but by mutual loyalty sustained through the common counsel of the bishops in conference”[16] and of the other instruments of Communion.

(3.1.3) the central role of bishops as guardians and teachers of faith, as leaders in mission, and as a visible sign of unity, representing the universal Church to the local, and the local Church to the universal and the local Churches to one another. This ministry is exercised personally, collegially and within and for the eucharistic community. We receive and maintain the historic threefold ministry of bishops, priests and deacons, ordained for service in the Church of God, as they call all the baptised into the mission of Christ.

(3.1.4) the importance of instruments in the Anglican Communion to assist in the discernment, articulation and exercise of our shared faith and common life and mission. The life of communion includes an ongoing engagement with the diverse expressions of apostolic authority, from synods and episcopal councils to local witness, in a way which continually interprets and articulates the common faith of the Church’s members (consensus fidelium). In addition to the many and varied links which sustain our life together, we acknowledge four particular Instruments at the level of the Anglican Communion which express this co- operative service in the life of communion.

I. We accord the Archbishop of Canterbury, as the bishop of the See of Canterbury with which Anglicans have historically been in communion, a primacy of honour and respect among the college of bishops in the Anglican Communion as first among equals (primus inter pares). As a focus and means of unity, the Archbishop gathers and works with the Lambeth Conference and Primates’ Meeting, and presides in the Anglican Consultative Council. II. The Lambeth Conference expresses episcopal collegiality worldwide, and brings together the bishops for common worship, counsel, consultation and encouragement in their ministry of guarding the faith and unity of the Communion and equipping the saints for the work of ministry (Eph 4.12) and mission. III. The Anglican Consultative Council is comprised of lay, clerical and episcopal representatives from our Churches[17]. It facilitates the co-operative work of the Churches of the Anglican Communion, co-ordinates aspects of international Anglican ecumenical and mission work, calls the Churches into mutual responsibility and interdependence, and advises on developing provincial structures[18]. IV. The Primates’ Meeting is convened by the Archbishop of Canterbury for mutual support, prayer and counsel. The authority that primates bring to the meeting The Anglican Communion Covenant, 15th December 2009 Page 87

arises from their own positions as the senior bishops of their Provinces, and the fact that they are in conversation with their own Houses of Bishops and located within their own synodical structures[19]. In the Primates’ Meeting, the Primates and Moderators are called to work as representatives of their Provinces in collaboration with one another in mission and in doctrinal, moral and pastoral matters that have Communion-wide implications.

It is the responsibility of each Instrument to consult with, respond to, and support each other Instrument and the Churches of the Communion[20]. Each Instrument may initiate and commend a process of discernment and a direction for the Communion and its Churches.

3.2 Acknowledging our interdependent life, each Church, reliant on the Holy Spirit, commits itself:

(3.2.1) to have regard for the common good of the Communion in the exercise of its autonomy, to support the work of the Instruments of Communion with the spiritual and material resources available to it, and to receive their work with a readiness to undertake reflection upon their counsels, and to endeavour to accommodate their recommendations.

(3.2.2) to respect the constitutional autonomy of all of the Churches of the Anglican Communion, while upholding our mutual responsibility and interdependence in the Body of Christ[21], and the responsibility of each to the Communion as a whole[22].

(3.2.3) to spend time with openness and patience in matters of theological debate and reflection, to listen, pray and study with one another in order to discern the will of God. Such prayer, study and debate is an essential feature of the life of the Church as it seeks to be led by the Spirit into all truth and to proclaim the gospel afresh in each generation. Some issues, which are perceived as controversial or new when they arise, may well evoke a deeper understanding of the implications of God’s revelation to us; others may prove to be distractions or even obstacles to the faith. All such matters therefore need to be tested by shared discernment in the life of the Church.

(3.2.4) to seek a shared mind with other Churches, through the Communion’s councils, about matters of common concern, in a way consistent with the Scriptures, the common standards of faith, and the canon laws of our churches. Each Church will undertake wide consultation with the other Churches of the Anglican Communion and with the Instruments and Commissions of the Communion.

(3.2.5) to act with diligence, care and caution in respect of any action which may provoke controversy, which by its intensity, substance or extent could threaten the unity of the Communion and the effectiveness or credibility of its mission.

(3.2.6) in situations of conflict, to participate in mediated conversations, which involve face to face meetings, agreed parameters and a willingness to see such processes through.

(3.2.7) to have in mind that our bonds of affection and the love of Christ compel us always to uphold the highest degree of communion possible.

The Anglican Communion Covenant, 15th December 2009 Page 88

Section Four: Our Covenanted Life Together

4. Each Church affirms the following principles and procedures, and, reliant on the Holy Spirit, commits itself to their implementation.

4.1 Adoption of the Covenant

(4.1.1) Each Church adopting this Covenant affirms that it enters into the Covenant as a commitment to relationship in submission to God. Each Church freely offers this commitment to other Churches in order to live more fully into the ecclesial communion and interdependence which is foundational to the Churches of the Anglican Communion. The Anglican Communion is a fellowship, within the One, Holy, Catholic and Apostolic Church, of national or regional Churches, in which each recognises in the others the bonds of a common loyalty to Christ expressed through a common faith and order, a shared inheritance in worship, life and mission, and a readiness to live in an interdependent life.

(4.1.2) In adopting the Covenant for itself, each Church recognises in the preceding sections a statement of faith, mission and interdependence of life which is consistent with its own life and with the doctrine and practice of the Christian faith as it has received them. It recognises these elements as foundational for the life of the Anglican Communion and therefore for the relationships among the covenanting Churches. (4.1.3) Such mutual commitment does not represent submission to any external ecclesiastical jurisdiction. Nothing in this Covenant of itself shall be deemed to alter any provision of the Constitution and Canons of any Church of the Communion, or to limit its autonomy of governance. The Covenant does not grant to any one Church or any agency of the Communion control or direction over any Church of the Anglican Communion.

(4.1.4) Every Church of the Anglican Communion, as recognised in accordance with the Constitution of the Anglican Consultative Council, is invited to enter into this Covenant according to its own constitutional procedures.

(4.1.5) The Instruments of Communion may invite other Churches to adopt the Covenant using the same procedures as set out by the Anglican Consultative Council for the amendment of its schedule of membership. Adoption of this Covenant does not confer any right of recognition by, or membership of, the Instruments of Communion, which shall be decided by those Instruments themselves.

(4.1.6) This Covenant becomes active for a Church when that Church adopts the Covenant through the procedures of its own Constitution and Canons.

4.2 The Maintenance of the Covenant and Dispute Resolution

(4.2.1) The Covenant operates to express the common commitments and mutual accountability which hold each Church in the relationship of communion one with another. Recognition of, and fidelity to, this Covenant, enable mutual recognition and communion. Participation in the Covenant implies a recognition by each Church of those elements which must be maintained in its own life and for which it is accountable to the Churches with which it is in Communion in order to sustain the relationship expressed in this Covenant. The Anglican Communion Covenant, 15th December 2009 Page 89

(4.2.2) The Standing Committee of the Anglican Communion, responsible to the Anglican Consultative Council and the Primates’ Meeting, shall monitor the functioning of the Covenant in the life of the Anglican Communion on behalf of the Instruments. In this regard, the Standing Committee shall be supported by such other committees or commissions as may be mandated to assist in carrying out this function and to advise it on questions relating to the Covenant.

(4.2.3) When questions arise relating to the meaning of the Covenant, or about the compatibility of an action by a covenanting Church with the Covenant, it is the duty of each covenanting Church to seek to live out the commitments of Section 3.2. Such questions may be raised by a Church itself, another covenanting Church or the Instruments of Communion.

(4.2.4) Where a shared mind has not been reached the matter shall be referred to the Standing Committee. The Standing Committee shall make every effort to facilitate agreement, and may take advice from such bodies as it deems appropriate to determine a view on the nature of the matter at question and those relational consequences which may result. Where appropriate, the Standing Committee shall refer the question to both the Anglican Consultative Council and the Primates’ Meeting for advice.

(4.2.5) The Standing Committee may request a Church to defer a controversial action. If a Church declines to defer such action, the Standing Committee may recommend to any Instrument of Communion relational consequences which may specify a provisional limitation of participation in, or suspension from, that Instrument until the completion of the process set out below.

(4.2.6) On the basis of advice received from the Anglican Consultative Council and the Primates’ Meeting, the Standing Committee may make a declaration that an action or decision is or would be “incompatible with the Covenant”. (4.2.7) On the basis of the advice received, the Standing Committee shall make recommendations as to relational consequences which flow from an action incompatible with the Covenant. These recommendations may be addressed to the Churches of the Anglican Communion or to the Instruments of the Communion and address the extent to which the decision of any covenanting Church impairs or limits the communion between that Church and the other Churches of the Communion, and the practical consequences of such impairment or limitation. Each Church or each Instrument shall determine whether or not to accept such recommendations.

(4.2.8) Participation in the decision making of the Standing Committee or of the Instruments of Communion in respect to section 4.2 shall be limited to those members of the Instruments of Communion who are representatives of those churches who have adopted the Covenant, or who are still in the process of adoption.

(4.2.9) Each Church undertakes to put into place such mechanisms, agencies or institutions, consistent with its own Constitution and Canons, as can undertake to oversee the maintenance of the affirmations and commitments of the Covenant in the life of that Church, and to relate to the Instruments of Communion on matters pertinent to the Covenant. The Anglican Communion Covenant, 15th December 2009 Page 90

4.3 Withdrawing from the Covenant

(4.3.1) Any covenanting Church may decide to withdraw from the Covenant. Although such withdrawal does not imply an automatic withdrawal from the Instruments of Communion or a repudiation of its Anglican character, it may raise a question relating to the meaning of the Covenant, and of compatibility with the principles incorporated within it, and trigger the provisions set out in section 4.2 above.

4.4 The Covenant Text and its amendment

(4.4.1) The Covenant consists of the text set out in this document in the Preamble, Sections One to Four and the Declaration. The Introduction to the Covenant Text, which shall always be annexed to the Covenant text, is not part of the Covenant, but shall be accorded authority in understanding the purpose of the Covenant.

(4.4.2) Any covenanting Church or Instrument of Communion may submit a proposal to amend the Covenant to the Instruments of Communion through the Standing Committee. The Standing Committee shall send the proposal to the Anglican Consultative Council, the Primates’ Meeting, the covenanting Churches and any other body as it may consider appropriate for advice. The Standing Committee shall make a recommendation on the proposal in the light of advice offered, and submit the proposal with any revisions to the covenanting Churches. The amendment is operative when ratified by three quarters of such Churches. The Standing Committee shall adopt a procedure for promulgation of the amendment.

Our Declaration

With joy and with firm resolve, we declare our Churches to be partakers in this Anglican Communion Covenant, offering ourselves for fruitful service and binding ourselves more closely in the truth andlove of Christ, to whom with the Father and the Holy Spirit be glory for ever. Amen.

“Now may the God of Peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, make you complete in everything good so that you may do his will, working among us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” (Hebrews 13.20, 21)

Footnotes:

1. The Church of the Triune God, The Cyprus Statement of the International Commission for Anglican Orthodox Theological Dialogue, 2007, paragraph 1,2.

2. Cf. The Preface to the Declaration of Assent, Canon C15 of the Church of England.

3. The Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordering of Bishops, Priests, and Deacons

4. The Chicago-Lambeth Quadrilateral of 1886/1888 The Anglican Communion Covenant, 15th December 2009 Page 91

5. The Chicago-Lambeth Quadrilateral of 1886/1888

6. cf. The Chicago-Lambeth Quadrilateral 1886/1888, The Preface to the Declaration of Assent, Canon C15 of the Church of England.

7. cf. The Chicago-Lambeth Quadrilateral 1886/1888

8. IASCOME Report, ACC-13

9. The five Marks of Mission are set out in the MISSIO Report of 1999, building on work at ACC-6 and ACC-8.

10. Church as Communion n26

11. WCC 1954 Evanston, Christ the Hope of the World

12. Moscow Statement, 43

13. IARCCUM, Growing Together in Unity and Mission,118

14. Baptism, Eucharist and Ministry, WCC,

15. A Letter from Alexandria, the Primates, March 2009

16. Lambeth Conference 1930

17. Constitution of the ACC, Article 3 and Schedule

18. cf. the Objects of the ACC are set out in Article 2 of its Constitution.

19. Report of the Windsor Continuation Group, 69.

20. cf IATDC, Communion, Conflict and Hope, paragraph 113.

21. Toronto Congress 1963, and the Ten Principles of Partnership.

22. cf. the Schedule to the Dar es Salaam Communiqué of the Primates’ Meeting, February 2007

GAFCON Statement on the Global Anglican Future and the Jerusalem Declaration, 29 June 2008 Page 92

21. GAFCON STATEMENT ON THE GLOBAL ANGLICAN FUTURE AND THE JERUSALEM DECLARATION, 29 JUNE 2008

Praise the LORD! It is good to sing praises to our God; for he is gracious, and a song of praise is fitting. The LORD builds up Jerusalem; he gathers the outcasts of Israel. (Psalm 147:1-2)

Brothers and Sisters in Christ: We, the participants in the Global Anglican Future Conference, send you greetings from Jerusalem!

Introduction

The Global Anglican Future Conference (GAFCON), which was held in Jerusalem from 22-29 June 2008, is a spiritual movement to preserve and promote the truth and power of the gospel of salvation in Jesus Christ as we Anglicans have received it. The movement is global: it has mobilised Anglicans from around the world. We are Anglican: 1148 lay and clergy participants, including 291 bishops representing millions of faithful Anglican Christians. We cherish our Anglican heritage and the Anglican Communion and have no intention of departing from it. And we believe that, in God’s providence, Anglicanism has a bright future in obedience to our Lord’s Great Commission to make disciples of all nations and to build up the church on the foundation of biblical truth (Matthew 28:18-20; Ephesians 2:20).

GAFCON is not just a moment in time, but a movement in the Spirit, and we hereby:

• launch the GAFCON movement as a fellowship of confessing Anglicans • publish the Jerusalem Declaration as the basis of the fellowship • encourage GAFCON Primates to form a Council.

The Global Anglican Context

The future of the Anglican Communion is but a piece of the wider scenario of opportunities and challenges for the gospel in 21st century global culture. We rejoice in the way God has opened doors for gospel mission among many peoples, but we grieve for the spiritual decline in the most economically developed nations, where the forces of militant secularism and pluralism are eating away the fabric of society and churches are compromised and enfeebled in their witness. The vacuum left by them is readily filled by other faiths and deceptive cults. To meet these challenges will require Christians to work together to understand and oppose these forces and to liberate those under their sway. It will entail the planting of new churches among unreached peoples and also committed action to restore authentic Christianity to compromised churches.

The Anglican Communion, present in six continents, is well positioned to address this challenge, but currently it is divided and distracted. The Global Anglican Future Conference emerged in response to a crisis within the Anglican Communion, a crisis involving three undeniable facts concerning world Anglicanism. GAFCON Statement on the Global Anglican Future and the Jerusalem Declaration, 29 June 2008 Page 93

The first fact is the acceptance and promotion within the provinces of the Anglican Communion of a different ‘gospel’ (cf. Galatians 1:6-8) which is contrary to the apostolic gospel. This false gospel undermines the authority of God’s Word written and the uniqueness of Jesus Christ as the author of salvation from sin, death and judgement. Many of its proponents claim that all religions offer equal access to God and that Jesus is only a way, not the way, the truth and the life. It promotes a variety of sexual preferences and immoral behaviour as a universal human right. It claims God’s blessing for same-sex unions over against the biblical teaching on holy matrimony. In 2003 this false gospel led to the consecration of a bishop living in a homosexual relationship.

The second fact is the declaration by provincial bodies in the Global South that they are out of communion with bishops and churches that promote this false gospel. These declarations have resulted in a realignment whereby faithful Anglican Christians have left existing territorial parishes, dioceses and provinces in certain Western churches and become members of other dioceses and provinces, all within the Anglican Communion. These actions have also led to the appointment of new Anglican bishops set over geographic areas already occupied by other Anglican bishops. A major realignment has occurred and will continue to unfold.

The third fact is the manifest failure of the Communion Instruments to exercise discipline in the face of overt heterodoxy. The Episcopal Church USA and the Anglican Church of Canada, in proclaiming this false gospel, have consistently defied the 1998 Lambeth statement of biblical moral principle (Resolution 1.10). Despite numerous meetings and reports to and from the ‘Instruments of Unity,’ no effective action has been taken, and the bishops of these unrepentant churches are welcomed to Lambeth 2008. To make matters worse, there has been a failure to honour promises of discipline, the authority of the Primates’ Meeting has been undermined and the Lambeth Conference has been structured so as to avoid any hard decisions. We can only come to the devastating conclusion that ‘we are a global Communion with a colonial structure’.

Sadly, this crisis has torn the fabric of the Communion in such a way that it cannot simply be patched back together. At the same time, it has brought together many Anglicans across the globe into personal and pastoral relationships in a fellowship which is faithful to biblical teaching, more representative of the demographic distribution of global Anglicanism today and stronger as an instrument of effective mission, ministry and social involvement.

A Fellowship of Confessing Anglicans

We, the participants in the Global Anglican Future Conference, are a fellowship of confessing Anglicans for the benefit of the Church and the furtherance of its mission. We are a fellowship of people united in the communion (koinonia) of the one Spirit and committed to work and pray together in the common mission of Christ. It is a confessing fellowship in that its members confess the faith of Christ crucified, stand firm for the gospel in the global and Anglican context, and affirm a contemporary rule, the Jerusalem Declaration, to guide the movement for the future. We are a fellowship of Anglicans, including provinces, dioceses, churches, missionary jurisdictions, para-church organisations and individual Anglican Christians whose goal is to reform, heal and revitalise the Anglican Communion and expand its mission to the world. GAFCON Statement on the Global Anglican Future and the Jerusalem Declaration, 29 June 2008 Page 94

Our fellowship is not breaking away from the Anglican Communion. We, together with many other faithful Anglicans throughout the world, believe the doctrinal foundation of Anglicanism, which defines our core identity as Anglicans, is expressed in these words: The doctrine of the Church is grounded in the Holy Scriptures and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular, such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer and the Ordinal. We intend to remain faithful to this standard, and we call on others in the Communion to reaffirm and return to it. While acknowledging the nature of Canterbury as an historic see, we do not accept that Anglican identity is determined necessarily through recognition by the Archbishop of Canterbury. Building on the above doctrinal foundation of Anglican identity, we hereby publish the Jerusalem Declaration as the basis of our fellowship.

The Jerusalem Declaration

In the name of God the Father, God the Son and God the Holy Spirit:

We, the participants in the Global Anglican Future Conference, have met in the land of Jesus’ birth. We express our loyalty as disciples to the King of kings, the Lord Jesus. We joyfully embrace his command to proclaim the reality of his kingdom which he first announced in this land. The gospel of the kingdom is the good news of salvation, liberation and transformation for all. In light of the above, we agree to chart a way forward together that promotes and protects the biblical gospel and mission to the world, solemnly declaring the following tenets of orthodoxy which underpin our Anglican identity.

1. We rejoice in the gospel of God through which we have been saved by grace through faith in Jesus Christ by the power of the Holy Spirit. Because God first loved us, we love him and as believers bring forth fruits of love, ongoing repentance, lively hope and thanksgiving to God in all things. 2. We believe the Holy Scriptures of the Old and New Testaments to be the Word of God written and to contain all things necessary for salvation. The Bible is to be translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading. 3. We uphold the four Ecumenical Councils and the three historic Creeds as expressing the rule of faith of the one holy catholic and apostolic Church. 4. We uphold the Thirty-nine Articles as containing the true doctrine of the Church agreeing with God’s Word and as authoritative for Anglicans today. 5. We gladly proclaim and submit to the unique and universal Lordship of Jesus Christ, the Son of God, humanity’s only Saviour from sin, judgement and hell, who lived the life we could not live and died the death that we deserve. By his atoning death and glorious resurrection, he secured the redemption of all who come to him in repentance and faith. 6. We rejoice in our Anglican sacramental and liturgical heritage as an expression of the gospel, and we uphold the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture. GAFCON Statement on the Global Anglican Future and the Jerusalem Declaration, 29 June 2008 Page 95

7. We recognise that God has called and gifted bishops, priests and deacons in historic succession to equip all the people of God for their ministry in the world. We uphold the classic Anglican Ordinal as an authoritative standard of clerical orders. 8. We acknowledge God’s creation of humankind as male and female and the unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family. We repent of our failures to maintain this standard and call for a renewed commitment to lifelong fidelity in marriage and abstinence for those who are not married. 9. We gladly accept the Great Commission of the risen Lord to make disciples of all nations, to seek those who do not know Christ and to baptise, teach and bring new believers to maturity. 10. We are mindful of our responsibility to be good stewards of God’s creation, to uphold and advocate justice in society, and to seek relief and empowerment of the poor and needy. 11. We are committed to the unity of all those who know and love Christ and to building authentic ecumenical relationships. We recognise the orders and jurisdiction of those Anglicans who uphold orthodox faith and practice, and we encourage them to join us in this declaration. 12. We celebrate the God-given diversity among us which enriches our global fellowship, and we acknowledge freedom in secondary matters. We pledge to work together to seek the mind of Christ on issues that divide us. 13. We reject the authority of those churches and leaders who have denied the orthodox faith in word or deed. We pray for them and call on them to repent and return to the Lord. 14. We rejoice at the prospect of Jesus’ coming again in glory, and while we await this final event of history, we praise him for the way he builds up his church through his Spirit by miraculously changing lives.

The Road Ahead

We believe the Holy Spirit has led us during this week in Jerusalem to begin a new work. There are many important decisions for the development of this fellowship which will take more time, prayer and deliberation. Among other matters, we shall seek to expand participation in this fellowship beyond those who have come to Jerusalem, including cooperation with the Global South and the Council of Anglican Provinces in Africa. We can, however, discern certain milestones on the road ahead.

Primates’ Council

We, the participants in the Global Anglican Future Conference, do hereby acknowledge the participating Primates of GAFCON who have called us together, and encourage them to form the initial Council of the GAFCON movement. We look forward to the enlargement of the Council and entreat the Primates to organise and expand the fellowship of confessing Anglicans. GAFCON Statement on the Global Anglican Future and the Jerusalem Declaration, 29 June 2008 Page 96

We urge the Primates’ Council to authenticate and recognise confessing Anglican jurisdictions, clergy and congregations and to encourage all Anglicans to promote the gospel and defend the faith.

We recognise the desirability of territorial jurisdiction for provinces and dioceses of the Anglican Communion, except in those areas where churches and leaders are denying the orthodox faith or are preventing its spread, and in a few areas for which overlapping jurisdictions are beneficial for historical or cultural reasons.

We thank God for the courageous actions of those Primates and provinces who have offered orthodox oversight to churches under false leadership, especially in North and South America. The actions of these Primates have been a positive response to pastoral necessities and mission opportunities. We believe that such actions will continue to be necessary and we support them in offering help around the world.

We believe this is a critical moment when the Primates’ Council will need to put in place structures to lead and support the church. In particular, we believe the time is now ripe for the formation of a province in North America for the federation currently known as Common Cause Partnership to be recognised by the Primates’ Council.

Conclusion: Message from Jerusalem

We, the participants in the Global Anglican Future Conference, were summoned by the Primates’ leadership team to Jerusalem in June 2008 to deliberate on the crisis that has divided the Anglican Communion for the past decade and to seek direction for the future. We have visited holy sites, prayed together, listened to God’s Word preached and expounded, learned from various speakers and teachers, and shared our thoughts and hopes with each other.

The meeting in Jerusalem this week was called in a sense of urgency that a false gospel has so paralysed the Anglican Communion that this crisis must be addressed. The chief threat of this dispute involves the compromising of the integrity of the church’s worldwide mission. The primary reason we have come to Jerusalem and issued this declaration is to free our churches to give clear and certain witness to Jesus Christ.

It is our hope that this Statement on the Global Anglican Future will be received with comfort and joy by many Anglicans around the world who have been distressed about the direction of the Communion. We believe the Anglican Communion should and will be reformed around the biblical gospel and mandate to go into all the world and present Christ to the nations.

Jerusalem Feast of St Peter and St Paul 29 June 2008 Statement at the Lambeth Conference 2008: by some Primates from Global South Provinces Page 97

22. STATEMENT AT THE LAMBETH CONFERENCE 2008: BY SOME PRIMATES FROM GLOBAL SOUTH PROVINCES

1. “This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:5-7).

We the undersigned Primates, Archbishops and Bishops and our Episcopal colleagues from all over the Communion are gathered together at the Lambeth Conference 2008 to seek the face of God, to hear His Word afresh and to be renewed by His Spirit for discipleship and obedience to Christ—Lord of the Church and Light of the world, and the mission of God. In the midst of the current critical crisis in the Communion we strive faithfully and honourably to ensure the Communion remains and continues steadfast in and to the faith once delivered to the saints. In this, the Holy Scripture – which, as the testimony to God’s work given by the Spirit of God is the written Word of God – is the final authority for Christian belief, teaching, life and conduct. Authentic traditions of doctrine and practice acknowledge its supremacy. It underpins all bonds of affection, expressions of fellowship and shaping of structures in the Communion.

2. We are consciously mindful of the absence of our fellow Episcopal colleagues from Nigeria, Uganda, Kenya, Rwanda, and elsewhere, who, for principled reasons could not be present at this Lambeth Conference. We thank God for their costly faithfulness and vigilance. We acknowledge the issuing of the Jerusalem Declaration which deserves careful study and consideration. At the same time, we also stand in solidarity with all the faithful Bishops, Clergy and Laity in the United States and Canada and elsewhere who are suffering recrimination and hostility perpetrated upon them by their dioceses and/or national churches which have not unequivocally complied with the specific Windsor proposals required of them in full.

3. We rejoice that the fellowship of orthodox episcopal leaders continue to grow in maturity in common faith and witness. Early in the Conference we, some 200 bishops, were greatly blessed when we met at a special gathering on 22nd July for fellowship and sharing, co- hosted by 17 Global South Provinces. We were very encouraged by the presence of three Bishops of the Oriental Orthodox churches and for their words of encouragement and challenge to faithfulness. We were encouraged to learn and endorsed the reaffirmation of the “total and collegial commitment to the solemn vocation of the Global South” in the Statement of the Global South Primates Steering Committee Meeting on 13-15 March 2008. We are greatly inspired by and endorsed the Statement of the Sudanese Bishops to this Lambeth Conference on the ECS Position on Human Sexuality which was issued at great cost. The Final Report of the Global South Anglican Theological Formation and Education Task Force Anglican Catechism in Outline: A Common Home Between Us was also warmly received. Since the historic “Red Sea Encounter” of 2005, Global South provinces have moved forward in close fellowship and partnership in ministry and mission, in theological reflection and formation, and sharing of human, skills and material resources. Statement at the Lambeth Conference 2008: by some Primates from Global South Provinces Page 98

4. We gather at a critical time when the Anglican Communion as a communion of ordered churches is at the probable brink of collapse. We are encouraged by the Archbishop of Canterbury’s First Presidential Address, and the related presentations by the Anglican Covenant Design Group and the Windsor Continuation Group to the Conference at the opening evening of the Conference. We expect all attending this Conference at the invitation of the Archbishop of Canterbury, in the words of his Advent 2007 Letter, to be willing and accepting “to work with those aspects of the Conference’s agenda that relate to implementing the recommendations of Windsor, including the development of a Covenant”.

5. We fully affirm the Windsor process in the Anglican Covenant Design Group proposals and the Windsor Continuation Group presentations. We urge the official endorsement of the proposed Anglican Covenant by ACC 14 in May 2009. We further urge this Lambeth Conference to give clear endorsement and immediate implementation of the interim proposals of the Windsor Continuation Group on the swift formation of the Pastoral Forum with the terms of reference as set out: in particular, “the Pastoral Forum should be empowered to act in the Anglican Communion in a rapid manner to emerging threats to its life, especially through the ministry of its Chair, who should work alongside the Archbishop of Canterbury in the exercise of his ministry. The Forum would be responsible for addressing those anomalies of pastoral care arising in the Communion against the recommendations of the Windsor Report. It could also offer guidance on what response and any diminished standing within the Communion might be appropriate where any of the three moratoria are broken.”

6. We expect the Lambeth Conference, as a significant instrument of unity of the Communion, to give vital leadership towards resolving the present crisis over faith and order. This should be effected only on the agreed consensus of communion and moral commitments made in resolutions of successive meetings which provide the proper framework and basis towards addressing and resolving the crisis: the Lambeth 1998 Resolution I.10; the respective Communiqués of the Primates’ Meetings of 2003, Dromantine 2005, and most explicitly Dar-es-Salaam 2007: in particular, on the complete cessation of (a) the celebration of blessings for same-sex unions, (b) consecrations of those living in openly gay relationships, and (c) all cross border interventions and inter-provincial claims of jurisdiction, as the Windsor Continuation Group rightly observed.

7. We deeply regret that during the Conference proceedings substantial theological voices outside of the Western world have not been present in the evening plenary sessions of the Lambeth Conference. We are concerned with the continuing patronising attitude of the West towards the rest of the churches worldwide. We regret attempts to cause divisions and break the bonds between churches in the Global South, and are distressed that the realities in our churches are often misrepresented and misunderstood in the West.

8. However, we greatly rejoice that the Word of God has unleashed its saving power and has breathed life in our churches and peoples. God has preserved for the Communion his saints and testimony of their faith and our forebears throughout the Anglican Communion not least in the southern continents for its common good. We thank our Lord, in the midst of our current crisis, for increasing in us the conviction and confirmation of the prophetic and priestly vocation of the Global South as a precious gift to the Anglican Communion.

The Global South of the Anglican Communion

Secretariat: 1 Francis Thomas Drive, #01-01, Singapore 359340 Tel: +65-6288-8944  Fax: +65-6288-5538  www.globalsouthanglican.org

Statement at the Lambeth Conference 2008: by some Primates from Global South Provinces Page 99

9. We were encouraged that the Global South Primates’ Steering Committee at its meeting in March 2008 has agreed to consult one another after GAFCON (June 2008) and Lambeth (July 2008) on how to move the global Anglican Communion substantially and effectively forward. We look forward to the 4th South-to-South Encounter on a broadened representation sometime in 2009. We are encouraged that the emphases will be on the pastoral and missional needs for focused leadership and development, the deepening of collegial foundation and framework for the transformation and renewal of the Anglican Communion.

10. We are committed to work together with one another in the Global South and with all orthodox groups in the United States of America and Canada: to listen together to what Lord Jesus says to his church today, to draw strength and insights from one another, and to take fresh initiatives in upholding and passing on the faith once delivered to the saints.

11. We send our warmest greetings in our Lord Jesus to our fellow primates and the faithful who are not with us at Lambeth Conference due to their principled reasons.

If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. (Philippians 2:1-2)

The Most Revd Bernard Ntahoturi (Burundi) The Most Revd Dr. Dirokpa Balufuga Fidèle (Congo) The Most Revd Dr John Chew (Southeast Asia) The Most Revd Stephen Than Myint Oo (Myanmar) The Most Revd (Tanzania) The Most Revd Daniel Deng Bul Yak (Sudan) The Most Revd Dr Mouneer Hanna Anis (Jerusalem & The Middle East) The Most Revd Justice Ofei Akrofi (West Africa) The Most Revd John Wilson Gladstone (South India) The Rt Revd (Tanzania)