Anglican Communion, Anglican Network in Canada, GAFCON, Lambeth Conference, TEC Conflict

Substance and Shadow: Lambeth Conference and GAFCON

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Substance and Shadow:

Lambeth Conference and GAFCON

Fulcrum Newsletter, January 2008

by Graham Kings


vicar of St Mary Islington and theological secretary of Fulcrum

prepublished, with permission, from The Church of England Newspaper, 31 January 2008

Dear Fulcrum friends,

The Letter to the Hebrews warns against the temptation to withdraw and
separate. Chapter ten opens with a contrast between ‘true form’ and
‘shadow’ and verse 25 advises, ‘We should not stay away from our
meetings, as some do, but rather encourage one another.’ While the
contexts are different, may we, perhaps, discern some contemporary
echoes as the Anglican Communion approaches Lambeth 2008?

On 17 February 2004, the executive secretary of Anglican Mainstream, Chris Sugden, gave an address at the London Diocesan Evangelical Fellowship, at All Souls’ Church Langham Place. I remember his statement that the Lambeth Conference 2008 would never take place.

On 23 November 2007, he gave an address at the Anglican Network in Canada conference, Burlington, Ontario, ‘An International Overview of the Anglican Communion’. According to the Anglican Mainstream site, the claim was made, ‘At least half the Anglicans in the world will not be represented at Lambeth.’ The assumption was, it seems, that no bishops from Nigeria, Rwanda, Kenya and Uganda would attend and that many other bishops in the Global South Anglican movement would also absent themselves.

Then, on 21 January 2008, came the encouraging announcement from the Archbishop of Canterbury that ‘about
70% of bishops worldwide have already formally registered for the
Conference’ and ‘a number of others have signalled that they will
attend’. Significantly, Ian Ernest, Primate of the Indian Ocean, who took over as chair of the Council of
Anglican Provinces in Africa (CAPA) in October 2007 from Peter Akinola,
was present at the press conference as the vice chair of the Lambeth
Design Group.

So, in spite of efforts to dissuade African bishops and others from
attending Lambeth 2008, there will be a substantial presence of
bishops, and discussions of substance concerning the Anglican Covenant
will take place.

Shadowy discouragement has now focused on a shadow conference: the Global Anglican Future Conference (GAFCON) to be held in Jerusalem
in June 2008. ‘Preparatory’ conferences, eg in Kuala Lumpur 18 months
before Lambeth 1998, are valuable: ‘diverting’ conferences, in a
volatile context four weeks beforehand, are divisive.

GAFCON was set up after a meeting in Nairobi in December 2007. Peter Akinola, the Archbishop of Nigeria, ignored other leading Primates of the Global South: Drexel Gomez (West Indies), John Chew (South East Asia) and Mouneer Anis, (Jerusalem and the Middle East).

At the end of December, Mouneer Anis wrote
to Peter Akinola asking him to reconsider the timing and the venue of
GAFCON, ‘It is my region and I know it better than you.’ The reply was
negative. J I Packer, whose paper at the Anglican Network in
Canada conference in November 2007 is on the GAFCON website, backed Mouneer Anis in an interview on 25 January 2008:

There
is legitimate disagreement whether it is better to go to GAFCON or have
GAFCON after Lambeth and encourage everyone to go to Lambeth.
Archbishop
Mouneer Anis is much wiser by saying we should go to Lambeth and constitute an evangelical phalanx.

The Global South Anglican movement has developed a strong and impressive identity, and it, quite rightly, does not include the UK, Australia or North America. The ‘Global Anglican Future’ group does include these three regions, with Chris Sugden,
Peter Jensen and Martyn Minns in key leadership roles. It seems to have
deliberately chosen a similar name to echo the original. In organizing
GAFCON without wider consultation, it has caused ructions in the wider
movement.

Michael Poon, the leading theologian on the Global South Anglican site, objected strongly from Singapore with questions to the organisers of GAFCON and specifically to Peter Jensen, Archbishop of Sydney. He was told off peremptorily in a letter
from a Primate which had been drafted by a conservative American bishop
of an African province. Key commentators on the conservative American
web site, Stand Firm, expressed dismay at this treatment.

There was also no consultation with the local bishop Suheil Dawani, the Bishop in Jerusalem, who later expressed objections to GAFCON being planned in Jerusalem. In January, three of the conference planners flew in to visit him. The minutes of the two meetings – first with Peter Jensen and Chris Sugden and then with Peter Akinola and Chris Sugden – show that he stood his ground. Peter Jensen said he would take his concerns to the other GAFCON leaders. Peter Akinola and Chris Sugden implied that the conference would still go ahead as planned.

Will GAFCON be changed to another place? Following a recent reconnaissance visit to Jerusalem and the Middle East, there seem to be organisational worries. It was announced last week, ‘We
would encourage those who are planning visits to the Holy Land to
coincide with GAFCON to await the announcement of the venue and the
exact start and finish dates before making final plans’.
This advice may be related more to logistical arrangements in Jerusalem than to ecclesial diplomacy or inter-faith concerns.

What
is being planned to happen at GAFCON? No mention is made of the
background documents of the Lambeth Conference: The Windsor Report, the
Covenant Process and the Advent Letter of the Archbishop of Canterbury. At the
Ontario conference mentioned above, Chris Sugden described a group of Anglicans (and implied he was included in the definition) who are made up of:

those
who disagree with The Episcopal Church in its teaching on doctrines and
ethics, and no longer trust the Archbishop of Canterbury to deal
adequately with the problem.

This ‘no longer trusting in the Archbishop of Canterbury’ matches his earlier article, ‘Not Schism but Revolution’, in Evangelicals Now (September 2007), where he stated, after a quotation from Bishop Bob Duncan of Pittsburgh:

In other words, since the Archbishop of Canterbury has not provided for the safe oversight of the orthodox in the United States, he has forfeited his role as the one who gathers the Communion.

Some
of the planners of GAFCON have a tendency to be militant. They are
intent on the setting up a ‘shadow Communion’ not centred on
Canterbury.
This ‘non-Canterbury Communion’ is openly being discussed on
conservative American web sites. The insistence that there are now ‘two
branches’ of the Anglican Communion is a crucial part of the deposited
legal defence of the churches of the Anglican District of Virginia,
part of the Convocation of Anglicans in North America (CANA) led by
Martyn Minns, against The Episcopal Church. The ‘Post-Trial Briefs’ of
CANA describe the two branches explicitly:

those
that relate to all provinces that relate to the See of Canterbury, and
those that relate only to those who are understood as adhering to the
historic faith, doctrine, and discipline of the Anglican Communion… The
Church of Nigeria, with which the CANA Congregations have affiliated, is the principal leader of this new branch.

The setting up of GAFCON has been fractious and factious. Francis Bacon (1561-1626), in his essay ‘Of Faction’, wrote:

And
therefore, those who are seconds in factions, do many times, when the
faction subdivideth, prove principals: but many times also they prove
cyphers and cashiered; for many a man’s strength is in opposition, and
when that faileth he groweth out of use.

For
the passing of a substantial Anglican Covenant, which is vital for the
health of the Communion, it is important for bishops in the Global
South to come to Lambeth. The movement of shadows should not distract
them.

Yours in Christ,

Graham

Canon Dr Graham Kings is vicar of St Mary Islington and theological secretary of Fulcrum

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