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Bishops Synod Charge FINAL 2009

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Bishops Synod Charge FINAL 2009 Powered By Docstoc
					On Mission – ‘being connected’:

The context for mission and ministry
'Regardless of where it's located, would you recommend to a friend to add one
hour to their trip just to visit this town?' This was the question asked of a
panel of tourism experts. As a result of this survey the “Australian Traveller
Magazine” named Yamba as the best known town in Australia. And yet, in the
press releases there were references to Yamba being „the best kept secret.‟
There were also five other locations within the Diocese of Grafton that were
identified: Byron Bay, Evans‟ Head, South West Rocks, Bellingen and Dorrigo.
One suspects that such identification is certainly good for the economy of
these locations. It entices more and more holiday-makers to seek out these
locations. Maybe these locations have not been well known to holiday-makers,
but they have certainly been discovered – like the whole of this north coast of
New South Wales – and become the desired destination, not just for
holidaying, but for permanent living!

It is within this popularly burgeoning north coast that the Anglican Church is
set – and has been for more than one hundred and seventy years –
responding to and meeting the needs of people as they journey through life.
The recent growth in population has become an enormous challenge to the
established communities of the north coast. In some places the incoming
population has outgrown the number previously living in these places. This is
a wonderful challenge for the Anglican Church. The question each
congregation is faced with is: „How can/do we connect with the new
population that is moving into the north coast?‟

Researchers have found that often when people move from one location to
another, they do not re-connect with the things which may have been part of
their lives prior to moving. Folk are faced with the prospects of establishing
themselves in a new community, often where they know no one. And I
suspect in moving to the north coast there is a little of the „holiday-feel‟ in
those initial stages after the move takes place. For folk who have been part of
the Church elsewhere, all of this can lead to disconnection from the Church.
This disconnection is not necessarily intentional. It just happens.

‘Back to Church Sunday’
To offer an opportunity for re-connection the Diocese is taking part in an
Australia-wide „Back to Church Sunday‟ on Sunday 13 September 2009. I
spoke of this possibility at the 2008 Synod, the clergy unanimously discussed
this gathering time at the Clergy Conference in February this year, and then in
March the Bishops at the National Bishops‟ Conference discussed it. As a result
of the Bishops‟ conversation 18 Dioceses have elected to participate in this
day throughout Australia – on 13 September. Now that is something!
The agreed theme across Australia is: “Comeasyouare”


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„Back to Church Sunday‟ was established in the UK in 2004. Statistics show
that 15% of those invited are now regular attendees, and 50% are seen more
regularly. The 2006 Survey showed of 20,000 who accepted an invitation
across 800 churches, 1.5 in 12 persons are now regular attendees. The 2008
statistics showed that there were 3,000 churches involved and there were
37,000 acceptances of invitations to Church. Similar statistics are being
discovered in other countries, such as Canada and New Zealand, who have
taken up this idea.

How can this happen? Michael Harvey, from the UK and guest at the National
Bishops‟ Conference, shared with the Bishops the training of parishioners for
„Back to Church Sunday‟. He described it as very simple, and a thirty second
training event. It entails learning to say: “Would you like to come to Church
with me?”

Now I have previously described this as an opportunity for folk to re-connect
with the Church, but „Back to Church Sunday‟ can be more than that. It can
also be an opportunity to use the simple question “Would you like to come to
Church with me?” with our friends and our acquaintances who are not
worshipping members of a church. It is a question that folk of all ages can ask
– from children, to teenagers, to young adults, to adults, to seniors, to
grandparents – in fact the whole gamut of the ages.

Michael gave some important tips for the success of a „Back to Church
Sunday‟. He shared the obvious:
     Personal face-to-face invitations are more likely to be responded to than
     invitations through the mail
     Congregations need to be wholeheartedly involved
     Churches need to hone up their ability to be a welcoming community

He also indicated:
      Newcomers to a congregation like the idea that they are not on their
      own – that there will be other newcomers there on the same day.
      Returnees just want „to be‟ on this day. It is not a „sign-up‟ Sunday for
      every roster and committee possible

Bearing these simple things in mind, I have called a Diocesan „Back to Church
Sunday‟ Committee together to assist us in preparing for the 13 September
this year. This Committee has met and begun this process. We have divided
the time-frame into five stages:
      Engage the Diocese
      Promote
      Workshops and Reviews
      Invitations and Media Releases
      Event and Review


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The whole of this process needs to be undergirded with our prayer. I invite
you to pray day by day for this gathering that we are undertaking together.

Having made the announcement of the date to the Diocese through the Ad
Clerum and through the „North Coast Anglican‟, and through a letter from the
Ministry Development Officer to Ministry Units, we are now in the second
stage of promotion.

[I am going to pause while we view a DVD which was produced by Trinity
Ministries emanating out of Chatswood Anglican Parish in Sydney. This Parish
engaged in the process last year. You will note also that the Committee has
provided a resources table here at Synod which gives some ideas for
preparing for „Back to Church Sunday‟.]

One of the keys to this event is to explore the question: „Are we a welcoming
congregation?‟ Connected to this question is a review question: „What are we
inviting folk back to?‟

     At one level of preparation Chatswood Parish identified what they called
     a “Warrant of Fitness” for churches. It had three simple elements: good
     coffee, clean toilets, and safe access.
     At another level it has been recognised that this is an opportunity for
     congregations to explore the concept of welcome and hospitality. Such
     exploration, which may be some awareness-raising for 5 minutes at the
     end of Sunday services for 3-4 weeks, can explore some questions:
        What‟s it like to be guest or host?
        What images do we give visitors? Do we talk about „us‟ and „them‟?
        How do we greet people?
        How do our services flow from worship into fellowship?
     A third level that Ministry Units can plan for is: „What happens beyond
     the day itself? How will we endeavour to continue and foster the
     connection?‟

I encourage us to get on board with this gathering for „Back to Church
Sunday‟. Here is a simple way in which we can participate in reaching into the
wider community with the gracious care and love of God – and make
connections.

Stories of Connections
Fresh and creative expressions of Church are springing up all over the place. I
share with you four small stories. Maybe these can provoke some further
ideas for further intentional ministry:
      Sunday School by Post: No children in your Church? Why not follow
      the example of the Parish of Maclean who rather than just sitting back
      and doing nothing, decided to take Sunday school to the families.
      Parents and grandparents were invited to sign children up to a

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      programme and each month they send out a Bible story and some
      activity sheets that are age appropriate to the children. This is a way of
      expressing their love and care for families whilst providing them with
      some basic Christian teaching. There are grandparents who have
      signed up their grandchildren living in other areas and other states so
      the Christian message is being spread far and wide.

      Jump Start: comes to us from the Parish of Macksville. This new
      expression is aiming to reach young families and children. Once a
      month they will gather to share a meal, watch a movie and then tie that
      into the Gospel, ending the evening with some community time and
      coffee and eats.

      Playtime: is a thriving new ministry from Port Macquarie which caters
      for children 0-5 years old and their parents. Their aim is to provide a
      safe environment where parents can enjoy the company of each other,
      the children can play safely and have the Gospel shared with them in a
      creative way with Mystery Mel.

       Happy Feet: is a new initiative from the Parish of Ballina in which the
      parish is connecting with people who are differently abled. The parish
      welcomes and provides hospitality with a small group of people in a safe
      environment where they can discover together a range of activities, and
      connection points.

‘Starting the Conversations’
At Synod 2008 we had a vibrant presentation on ministry with children and
youth, as a result of it the following motion was passed:
      “That this Synod fully support and encourage the calling of 3
      members from each ministry unit in the diocese to come
      together and participate in a Youth and Children‟s Vision Summit
      to be held before the second session of the thirty third Synod.”

In actual fact since last Synod we have engaged in two such Summits. The
first of two Children and Youth Vision Summits, with the theme: „Starting the
Conversations‟, occurred over the week-end 17-19 October 2008. Each
Ministry Unit was invited to participate with clergy and lay participation. This
Summit, facilitated by The Reverend Stuart Robinson (now Bishop Robinson)
and Mr Wayne Brighton, was attended by about 70 people ageing from 15 to
70+. Someone observed that there were a significant number of people
present who ranged from 20 to 45, and that this was probably the youngest
Diocesan gathering for some time, other than ICHTHUS camps.




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The outcome of the first Summit was a three-fold focus to develop:

     Culture Change
     Christ-likeness/ Christ-centredness
     Connections with Generation X,Y, and Z (I)

An excellent DVD presentation gathering up the threads of the Summit
prepared by Mel Hanger and Marita O‟Callaghan has been produced for
distribution. We will have the opportunity during Synod during the Children‟s
and Youth Presentation to see this DVD.

One of the key-words coming through in this Summit was „inter-generational‟.
Folk went away from this Summit highly energised, encouraged to think
through and plan at the local level how Children‟s and Youth Ministry might be
shaped. Likewise the Diocesan Youth and Children‟s Ministry Panel began to
focus its mind on the broader Diocesan picture.

The second Summit was a one day event on Saturday 28 February 2009.
There was good representation from Ministry Units with about 40 people
attending. It became obvious from the stories shared that many people and
Ministry Units had taken seriously the outcomes of the first Summit.

At this Summit it was agreed that the Diocesan Vision, Values and „big-picture‟
Goals were foundational to the ministry with children and youth; and that the
natural faith development process of inquiry, formation, making commitments
and reflection was integral to such a ministry.

Also at Summit 2, Ministry Units were invited to „dream into‟ the next five
years for ministry with children and adults – and also young families. This
produced a diverse range of ideas unique for the particular location of
ministry, some of which were:

     Go to where the kids are at
     Breakfast club at school
     Focus on reaching families: find out what they need/want
     Educating the congregation regarding such ministries
     Drop in centre – place for kids and parents
     Fridays at Four group for youth
     Discipleship: older to younger
     Mentoring – young people to have a mentor within the congregation
     Young people to be involved in the design of liturgy and worship
     To have somewhere where kids feel supported, challenged, encouraged
     in their faith

Ministry Units were also encouraged to recognise the resources required to
bring their „dreams‟ into reality within the Diocesan Vision.

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One of the strong ministries we have in the Diocese is the on-going ICHTHUS
Camping Programme. I want to recognise the commitment of the many
leaders who have had a vision and a passion for this ministry over a long time.
In many ways ICHTHUS Camps have the ability to bring children and young
people to an experience of faith and commitment. We thank God for this.
Beyond this acknowledgement I have heard in the context of Summit
conversations concern about on-going follow-through. This is not meant to
denigrate the great work which is happening in some places, but often we
have found it difficult to find the way to continue to walk with our children and
young people beyond an ICHTHUS experience. With young people often the
establishment of a critical mass seems necessary. Let me share the story of
one Ministry Unit which has struggled to make this connection and follow
through. The Reverend Ben Gilmour tells the story of Mullumbimby Parish
where a small group of young people were meeting about three years ago
basically for social interaction and fun. Over the past three years a number of
young people have been to ICHTHUS and had an experience which has
opened them to the Lord Jesus and to faith. The youth group has continued to
encourage them beyond the ICHTHUS experience and now the group has
grown to 15-20 regular young people coming together. As part of the
gathering they go into the church and light candles and prayer together.

I want to emphasise that on-going integrated ministry with children and young
people – and ministry that is intergenerational - is important in each Ministry
Unit. To raise awareness of such ministry I have agreed as an outcome of the
Diocesan Summits that there will be two “Focus Days” this year. On Sunday 1
August will be Youth Focus Day, and on Sunday 1 November will be Children‟s
Focus Day. It is intended that DYCMP will provide resources for Ministry Units
for these Focus Days.

Ministry Development Officer Appointment
As a result of the encouragement and support of Synod 2008 I moved to
appoint a Ministry Development Officer. The due process took place in the
latter quarter of 2008 and The Reverend Canon Gail Hagon commenced as
Ministry Development Officer on 2 March 2009. I commissioned Gail at a
special service on Friday 6 March in Christ Church Cathedral, and she was
installed as a Canon of the Cathedral at the same time.

The role of the Ministry development Officer, at one level and in the tenor of
the conversation at last Synod, is to support and assist in the extension of the
Bishop‟s role in the Diocese. It is recognised that the ministry of the Ministry
Development Officer takes place within the context of the Diocesan Vision,
Values and Goals.




                                       6
In the initial stages of this ministry Gail will focus upon:

            Making connections with the Ministry Units throughout the Diocese
            to become acquainted with the story of each Unit
            Seeking to hear how each Ministry Unit has given shape and form
            to the Diocesan Vision, Values and Goals; and how each Ministry
            Unit is intentionally seeking to connect with the wider community.
            Making connections with other Ministry development Officers, as
            well as theological educational institutions throughout Australia
            Being resourced in order to be able to resource others

The Ministry Development Officer‟s role is wide-ranging including vocational
and discernment processes for laity and clergy; academic and formation
processes; post-ordination training and support (under 5‟s, First incumbents,
On-going Professional Development); Licensed Lay Ministers‟ Committee;
Parish Consultations; Catechumenate process; developing relationships with
clergy – listening, supporting, responding, resourcing; encouraging the
implementation of the Diocesan Goals in leadership development and
innovative and creative models of mission; enabling the making of
connections with the wider community and learning to be a church on mission
in the community.

I believe this is a vital appointment in the on-going development of our life
together as a Diocese on mission. Please pray for Gail in her new role and
support her as she seeks to move into this creative ministry.

Partnering with the Diocese of Daejeon:
Prior to my arrival in the Diocese some connection had been made between
the Diocese of Grafton and the Diocese of Daejeon, South Korea. The Anglican
Communion website stated that we were in partnership with the Diocese of
Daejeon. It seems the relationship was in the embryonic conversational stage.
I continued this conversation with the retiring Bishop Andrew Shin when we
both attended the Installation of Bishop Michael Kwong in Hong Kong in 2007.

Subsequent to this meeting I was invited to the consecration of the new
Bishop of Daejeon, Michael Kwon in November 2007. He and I had further
conversations at this time and were keen to explore our relationship further.
He and I had another conversation at Lambeth Conference in July 2008, at
which time I issued an invitation to him to visit the Diocese of Grafton. As a
result of this invitation we hosted a visit of a delegation consisting of Bishop
Michael and his wife, Esther, The Reverend Titus Kim, The Reverend Simon
Kang, The Reverend Francis Cho and Mr Paul Cho.

During this time they were hosted at welcoming functions by the Parishes of
Cathedral, South Grafton, Ballina, Coffs Harbour, Kempsey and Port
Macquarie, and by Clarence Valley Anglican School and Emmanuel Anglican

                                         7
College. I want to express my thanks to all who hosted and assisted in the
welcome and hospitality of the Korean delegation. Especially I want to say
thank you to The Reverend, The Honourable Pat Comben AM, and to Lorraine,
my wife, and to Helen Lunniss, wife of The Reverend David Lunniss who very
generously came and assisted Lorraine during the week.

I gained a range of impressions from our time together:

            Similarities between Dioceses – actual worshipping size (1,500 –
            2,000 per week) and number of ministry units (28/35 – but no
            Schools)
            Daejeon Delegation was very serious about the business of
            establishing an on-going relationship
            They were looking for ways of connecting with the wider Anglican
            Communion – to escape from a sense of isolation
            Made us aware of the things we take for granted e.g. lay ministry
            (They were impressed with lay/shared ministry in Grafton. This
            made me aware of how often we think nothing is happening, and
            yet we have come so far -and are still on the journey. Let us
            celebrate where we are.)
            Looking for ways of financing their projects – particularly welfare
            undertakings. Our Op Shops were of great interest to them.
            Daejeon is keen to provide educational opportunities and the
            practice of oral English.

During the week, there were two official meetings, one between the Principals
of our Schools and the Korean delegation, and the other between the
delegations from both Dioceses.

As a result of the latter we indicated that we are keen to explore the
establishment and development of the relationship between our two Dioceses
- to establish opportunities for experiencing each others‟ culture, as well as
the practice of faith in two very different Anglican Dioceses. As a result of our
conversation we were in agreement in priority – to pursue the possibility of
clergy sabbaticals (up to three months in both Dioceses.) Other priorities for
further exploration are exchanges for young clergy to give wider experience of
culture and the other parts of the Anglican Communion; and the organisation
of young people‟s visits.

We were in agreement to begin in small ways to do the exploration, and not
be pressured by outcomes. We were also keen to enter into a three year
partnership towards the end of which there would be a review, with the
possibility of entering into a further period of partnership
Our Bishop-in-Council at its next meeting agreed unanimously to enter into
such a partnership. Since then a document of agreement (as below) has been
signed by both Bishops on behalf of the Dioceses.

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       THE DIOCESE OF DAEJEON AND THE DIOCESE OF GRAFTON

It is hereby agreed by the Diocese of Daejeon, South Korea and the Diocese
of Grafton, Australia that we have entered into a partnership for the next
three years commencing from 2 April 2009.

As a result of our recent conversations in Grafton during the visit of the
Daejeon Delegation (6-13 February 2009), it is agreed during this time to
continue to explore ways of developing our relationship which will be mutually
supportive and affirming of each other. Such a relationship will give
opportunity for experiencing and understanding each other‟s culture, and the
life of the Anglican Church in that culture, and seek to enhance the building of
the Kingdom of God.

At the end of this period of time we will review our relationship and, if
appropriate, consider a further period of agreed partnership.


Signed, this SECOND day of APRIL 2009.

------------------------------------------       ---------------------------------------
The Right Reverend Michael Kwon                      The Right Reverend Keith Slater
Bishop of the Diocese of Daejeon                     Bishop of the Diocese of Grafton


Policy for Chaplaincy in Diocesan Schools
At the last session of Synod the following motion was passed in relation to
Chaplaincy in Diocesan Schools:
      “That Synod notes the paper on Chaplaincy prepared for the
      Diocesan School‟s Commission and commends the paper to the
      members of Synod as a guide to the place of school Chaplaincy in
      Anglican schools and the life of the Diocese.”

Subsequent to this, the Schools‟ Commission has continued to discuss the
Chaplaincy paper and in April 2009 I established a Policy for Chaplaincy in
Diocesan Schools which has been circulated to all School Principals and School
Councils.

The Policy seeks to provide the parameters within which the Bishop expects
Schools, Principals, Chaplains and the Diocese to exercise their various and
interrelated ministries in the provision of Chaplaincy within the Diocesan
Schools or Colleges.

This Policy provides a number of options in the model of Chaplaincy used
according to the needs and stage of development of the School.

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In Anglican Schools I view the role of the Chaplain as vital for the spiritual life
and growth in each of our Schools, and the mission and witness of the Church.

It is my expectation that a Chaplain in our Schools will be an ordained priest.
The Policy establishes that a Chaplain will have an accredited theological
qualification, preferably at degree level; and it would be advantageous to have
a professional qualification or prior experience in Religious Education and/or
Education.

Please pray for the particular ministry that our Chaplains bring to the life of
the Diocesan Schools.

Exploring the Schools’ Commission Role
A major issue that will be before during the course of this Synod is that of the
financial position of Clarence Valley Anglican School. With only a likely small
increase in enrolments to the school over time it is clear that the school
cannot carry the debt presently owed by it. A Support Package put in place by
the Diocese 18 months ago has worked, but it's future success was premised
on a greater rate of student increase than is happening. Excellent work done
by the Principal Mr Gareth Leechman indicates that the school is near its
maximum size within the Clarence Valley. A new Support Package is being
developed and may have a major impact on Diocesan income for many years
to come.

Unfortunately the situation of a school's debt impacting on a Diocese is not
unique to us. Another Diocese this year will write off some $9m to cope with a
single school debt. Many Dioceses are struggling with the smaller sorts of debt
problems that Clarence Valley and thus the Diocese faces. The Australian
Primate has commented that the greatest management threat facing the
Australian Anglican Church is its schools.

In this situation I will ask Bishop-in-Council to consider concepts of a School's
Commission such as are found in other places which can provide greater
across school support and also potentially provide administrative
savings through shared administrative resources. A cooperative model may
yield both efficiencies of scale and better financial oversight, it is my view
that we need to consider such matters to see whether we can improve our
schools' administration and governance to reduce risk and provide benefits for
all.




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Gunundi
Let me move to a success story for the Diocese. Gunundi Youth Camp and
Conference Centre has often been described as part of the soul of the Diocese.
Since its commencement under the able leadership of the Venerable John
Robinson forty years ago it has been a place that has nurtured the Christian
faith in many young people. It has been the subject of dreams and also deep
seated challenges and disappointments. This year will see us focus on the
good which is Gunundi, the coordination of a number of celebrations and
commemorations running up to a Back to Gunundi weekend and Chapel
service which I will led on August 1st.

The work done in recent times at Gunundi is covered in the Gunundi
Committee Report found in the Synod papers. But let me also say a special
word of thanks to Diocesan Staff members, Rosie Catt, Deborah Coleman and
Sue McLachlan, for the on-going management of Gunundi over this past year.

However the lack of a legal entrance to Gunundi has been an ongoing problem
with the Department of Lands for a decade or more and the source of
considerable uncertainty. Three years ago the Department of Lands informed
us that they would not continue to allow us the use of the present access as it
ran across Crown Land and no easement or other legal basis for transversing
had been given.

Bishop-in-Council determined that the matter had to be regularised before any
further renovation or redesign could be undertaken on site. After three years
and many, many meetings, commencement of a Supreme Court action and
much skilful negotiation I am pleased to say that the access issue has just
been resolved. Bishop-in-Council has approved the terms of settlement and
access achieved by the Diocesan Advocate. These issues are not easily
resolved, especially when a major government department and its minister
brings all its considerable weight against us. However the end result is an
outcome far more beneficial, and less expensive than many had feared. I wish
to pay tribute to the Advocate, and to the Diocesan Registrar, for the
considerable work and skill which they put into this matter. Thank you, Peter
and Pat.

Bishop-in-Council will now consider what sort of improvements, at what costs,
and in what timeframe can be undertaken at Gunundi.

National Church:
Diaconal Administration
There has been some concern recently with the Synod of the Diocese of
Sydney agreeing to a motion which will allow deacons to celebrate the
Eucharist under the oversight of a Rector. This motion has caused concern
from across the Anglican Communion as it is a departure from the accepted
understanding of the role of a deacon. Sydney Diocese has arrived at this

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position after much debate and among other things an interpretation of the
words „to assist in the administration of the sacraments‟. It is also based upon
a legal interpretation of the 1985 Deacons‟ Ordination Canon and the 1997
Appellate Tribunal response to a question which states there is no legal bar in
the Constitution; but a Canon of General Synod would be required to proceed.
It would appear that Sydney Diocese has not observed the latter part of the
ruling. Even so Sydney Diocese would argue that the General Synod Canon is
already in place, namely, the 1985 Deacons‟ Ordination Canon.

At the recent National Bishops‟ Conference, at which there was considerable
opposition to this action (and some support), it was agreed to theologically
explore the understanding of diaconal ministry at the Bishops‟ Conference in
2010; and to seek responses from the wider Anglican Communion. It was also
recommended to the Primate that he refer the question to the Appellate
Tribunal for further opinion.

Anglican Communion:
The long-awaited Lambeth Conference has come and gone. This is a
Conference of the bishops of the Anglican Communion which takes place each
ten years – and the bishops gather at the personal invitation of the Archbishop
of Canterbury who in the Anglican Communion is primus inter pares – “the
first amongst equals.”

Archbishop Rowan Williams, the present Archbishop of Canterbury, presided at
this gathering of the bishops at the Kent University, Canterbury. His hope for
this Conference was that it would be a time of equipping the bishops for
participating in the missio Dei – “God‟s mission,” and for strengthening our
understanding of Anglican identity. This was a visionary hope as it became
obvious that for the majority of the bishops this was their first Lambeth
Conference. Most had been in these leadership roles less than ten years – and
one had only been consecrated as a bishop 12 days prior to coming to
Lambeth. In all there were about 670 bishops present.

One needs to remember that this Conference took place in the shadow of the
sensitive issues regarding human sexuality, namely the consecration of a
bishop living in an openly gay relationship, and the public blessing of same-
sex relationships. Immediately prior to the Lambeth Conference a number of
bishops in opposition to these issues had gathered in Jerusalem for what
became known as GAFCON giving support to each other. A significant number
of these bishops elected not to accept the Archbishop of Canterbury‟s
invitation to attend the Lambeth Conference – among whom were the bishops
of Nigeria and the bishops of Sydney. This is a serious issue in itself as the
Archbishop of Canterbury is viewed as one of the Instruments of Unity in the
Anglican Communion.



                                      12
Thus the bishops met for the Lambeth Conference surrounded by a certain
amount of tension and uncertainty – and media forecasts – that the Anglican
Communion was about to disintegrate.

The outcome was not to be as forecasted. The majority of the bishops present
left the Conference heartened and renewed by the interaction with each other
and committed to ensuring that the Anglican Communion remains together.
This does not mean that the issues are sorted out. These are still in process.
Even so, a movement of the Spirit of God among us and through the process
of the Conference has brought us to a new place of commitment. A renewed
vision focused upon our Lord Jesus Christ, and the Trinitarian God who loves
us, and walks with us, and is in us, has brought a mindset that reminds us of
all that which unites us as Anglicans. This then allows issues to be dealt with
in this proper perspective. I feel confident to say, at least for those who were
at the Conference, we can now maturely face the issues without the constant
threat of leaving the Communion.

Arriving at this outcome was, I believe, due in no small part to the Archbishop
of Canterbury and the Conference Design Group which put the framework of
the Conference together.

The Conference was designed around a concept from South Africa entitled
Indaba. This a process method by which a community meets together to deal
with issues which confront it. Its prime tool is listening to one another – each
person having the opportunity to speak - regarding the issues and to consider
these in the light of major convergences of life together, i.e. in the context of
the „big picture‟.

Thus the Conference commenced with a Retreat for the bishops in Canterbury
Cathedral led by Archbishop Rowan. In the Retreat the bishops sat in
community, listening for the voice of God. “…the Archbishop of Canterbury
invited the bishops to think about what it meant for the bishop to be a person
in whom God revealed Jesus [Galatians 1:15-16]. More specifically, he
encouraged us to reflect on how the bishop revealed the Christ who „gathers‟:
this means that for the bishop to be a sign of unity is for the bishop to
constantly model and to encourage mutual self-giving, so that the community
itself assembles to reveal Jesus, in its worship and its witness. During the
period of retreat there was opportunity for silence, for building friendships and
for people to pray together in small groups, in the hope that this would lay
some deep foundations for further encounter during the Conference.”
[“Lambeth Indaba”]

Set within this framework of Indaba the shape of the Conference consisted of:

   The daily worship frame of Morning Prayer conducted by the Chaplaincy
   Team - drawn from Anglican religious communities from throughout the

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Anglican Communion - the Eucharist and Evening Prayer celebrated by
various Provinces of the Communion and in a wide-range of languages and
Night Prayer. The Conference was formally opened and closed with
magnificent celebrations of the Eucharist in Canterbury Cathedral. In the
former, the Archbishop of Canterbury presided from St Augustine‟s Chair
behind the High Altar. All of the bishops were seated in the Choir of the
Cathedral for this occasion. (I happened to get a seat just in front of the
High Altar with a full view of the service. Not quite so at the final service
when I had a good view of a wonderful stone column.) Our worship set the
scene for the Conference – and drew us back again and again - into the
bigger picture of faith.

Meeting each day in small Bible Study groups of approximately 5 to 8
people. The Bible Studies were focused upon the “I am” sayings of Jesus
from the gospel according to St John. Such interactions enabled us to see
how the writer had carefully selected his material to consistently present
the journey of faith through individual interactions with the Lord Jesus to
arrive at a statement of faith as expressed by Thomas after the
resurrection: “My Lord and my God.” [John 20:27] These groups were also
the opportunity for group members to get to know each other and to tell
their personal stories. In my group there were five of us: two bishops from
Tanzania, one from Long Island, USA, one from Southwark diocese,
England and myself. This gave us a good cross cultural and contextual mix
across which to hear our stories and to listen to the word of God for us.

Meeting each day in larger Indaba Groups of about 40.
These brought together five Bible Study groups. It was in these groups that
we considered the following topics:
  Celebrating common ground: the bishop and Anglican identity
  Proclaiming the Good News: the bishop and evangelism
  Transforming society: the bishop and social justice
  Serving together: the bishop and other churches
  Safeguarding the environment: the bishop and the environment
  Engaging a multi-faith world: the bishop and other faiths
  Living under Scripture: the bishop and the Bible in mission
  Listening to God and to each other: the bishop and human sexuality
  Fostering our common life: The bishop, the Anglican Covenant and the
  Windsor Process
  Preparing to go home: the bishop as a leader in God‟s mission
  Throughout the Conference a Reflections document was being compiled
  which has been released entitled: “Lambeth Indaba: Capturing
  Conversations and Reflections from the Lambeth Conference 2008 –
  Equipping Bishops for Mission and Strengthening Anglican Identity.” To
  be faithful to the Indaba process there were a number of Hearings to
  ensure that what was being recorded faithfully presented what was
  being said in the Indaba Groups. At these Hearings all bishops had the

                                   14
      opportunity to speak and to raise issues. This Reflections document was
      in draft form until the last day with the production of four or five drafts
      before the final copy appeared. The Listening Group for this document
      was ably chaired by Archbishop Roger Herft from Perth. “The status of
      the document is that of a narrative. It seeks to describe our lived
      experience and the open and honest discussions we have had together
      on the daily themes of the conference. We acknowledge that the most
      powerful narrative that accompanies us on our journey back to our
      diocese is in the transformation that has taken place in our lives through
      the renewal of our faith in Jesus. Friendships formed, pain and
      brokenness experienced, gestures of generosity, and the testimonies of
      those who live out the gospel daily in costly acts of discipleship remain
      etched in our hearts.”

      Likewise there were public Hearings conducted by the Windsor Process
      Continuation Group which is charged with the on-going process of
      attending to the issues which confront the Anglican Communion in
      relation to human sexuality, as well as a proposed Covenant, coming out
      of the Windsor Report. No conclusions in relation to this process were
      reached as this is an on-going process which has overlapped the
      Lambeth Conference.       The Conference, through the Hearings and
      through the Indaba process, was a good opportunity to explore the
      issues and to receive further insights that individual bishops could bring
      to the continuing process.

Thus the Conference was set to work in a new way. Coming into Conference
via Retreat, seeking to have an opportunity for each bishop to be heard, and
for there to be a focus upon listening was quite the opposite to previous
Lambeth Conferences which had been organized on a Westminster
parliamentary design. The centre-piece of those interactions has been the
passing of countless Resolutions which to a large degree have become book-
ends on many study shelves around the world.

For those who are in leadership roles day by day and want to rapidly dispatch
the business before them this new model of working took some getting used
to. Initially, for many, the process was difficult because of a need to deal with
the sensitive issues before us. There was almost a revolt on hand to change
the process. I have to admire the courage of the Archbishop and of the Design
Group who stood firm and kept to the process.

Wonderfully, by the end of the Conference, the bishops were singing the
praise of what was achieved. It is one thing to address issues by resolution in
which there are „winners‟ and „losers‟, but it is quite another thing to actually
shift the mindset of so many at a Conference of this size. The process was a
paradigm shifting of thinking. Those who came unsure of the future went
away with a greater commitment to the future of the Anglican Communion.

                                       15
Quoting from the Lambeth Indaba document:

    “Our time together has indeed demonstrated to us the breadth and
    richness of the Communion. It has been a privilege to be here
    together, to represent our dioceses and to grow in respect and
    affection for one another. With the many differences among us we
    have found ourselves profoundly connected with one another and
    committed to God‟s mission. Many of us have experienced a real
    depth of fellowship in our Bible Study Groups and have been moved,
    sometimes to tears, by the stories our brothers and sisters have told
    us about the life of their churches, their communities and their own
    witness. For many bishops, especially those for whom this has been
    their first Lambeth Conference, they have understood for the first
    time what a precious thing it is we have in the Anglican Communion
    and indeed what it is to be an Anglican. There has been a wonderful
    spirit of dialogue and we want to continue beyond the Conference by
    every means possible – “the indaba must go on,” as one group
    expressed it. For many of us have discovered more fully why we
    need one another and the joy of being committed to one another. At
    a time when many in our global society are seeking just the sort of
    international community that we already have, we would be foolish
    to let such a gift fall apart.”

    “Equipping bishops for mission has been present in every aspect of
    the Conference, in all we have done, and the experience of being
    together with our peers for an extended period has been a
    profoundly enriching and renewing experience, and a great privilege.
    In presentations from outstanding speakers we have been enriched
    and challenged as we have looked at evangelism, social justice,
    ecology and covenant in the Hebrew scriptures; and in a wealth of
    self-select sessions bishops have been able to consider matters as
    diverse as micro finance and missionary dioceses, children and young
    people, climate change, caste and apartheid, church schools and the
    healing of memories, distance learning and keeping fit. The indaba
    groups have given us the opportunity of working and talking
    together, and of sharing our stories, thoughts and ideas. In so many
    ways, context shapes our perception of ministry and we have learned
    from one another‟s experience as we have discussed and listened
    together – bishops from the Arctic to the Equator, from mountainous
    regions to Pacific islands, from shanty towns to wealthy cities, from
    century-old dioceses to the newly planted. If we brought our diocese
    with us (to Lambeth) we carry back a rich experience of the universal
    church.”



                                     16
I feel very privileged to have been a part of this new-style Lambeth
Conference which has dared to step out in a new way in doing business – in
listening to one another and in listening to God.

Millennium Development Goals:
I draw our attention yet again to the Millennium Development Goals.
Whilst at the Lambeth Conference the bishops and spouses were invited to
participate in a Walk of Witness through the streets of London past the
Parliament Buildings and across Lambeth Bridge to the Archbishop of
Canterbury‟s London residence. The focus of this Walk of Witness was to draw
public attention to the Millennium Development Goals which had been agreed
to by world leaders at the beginning of the new millennium:

           Eradicate extreme poverty and hunger
           Achieve universal primary education
           Promote gender equality and empower women
           Reduce child mortality
           Improve maternal health
           Combat HIV and AIDS, malaria and other diseases
           Ensure environmental sustainability
           Develop a global partnership for development

This march was entitled “Keep the Promise – Halve Poverty by 2015: Faith in
Action Against Poverty”. It was recognised that the world is already half way
through the period of time set to halve poverty – and there is much, and
more, to be done to achieve such a goal.

The placards carried in the Walk were:
Keep the Promise, reminding world leaders that the Millennium
Development Goals were a set of commitments that they made and that must
be fulfilled.
Halve Poverty by 2015, reminding world leaders of the important deadline
set by world leaders to meet most of the Millennium Development Goals.
Do Justice, Love Mercy, taken from Micah 6:8 and a reminder to the Church
of what the Lord requires of us.

The Archbishop, The Most Reverend Rowan Williams had written:
This walk will be a poignant public act of commitment by the Anglican
Communion and other faith groups to continue to put pressure on those who
have the power and resources to help end extreme poverty across the globe.
It will be about pledging, as a Church, to play our part in continuing to
develop lasting solutions. It will also be a walk where we will be in step with
those who know at first hand the impact that the unfair distribution of the
world‟s resources can have on daily living and life opportunities.



                                      17
At the Rally following the March, the Prime Minister of the United Kingdom, Mr
Gordon Brown, spoke powerfully and passionately:

    “This has been one of the greatest public demonstrations of faith that
    this great city has ever seen. And you‟ve sent a simple and a very
    clear message – with rising force, that poverty can be eradicated,
    poverty must be eradicated, and if we can all work together for
    change, poverty will be eradicated…………..

    You have marched to stand up for the ten million children in this
    world who because of our failure to act collectively will die
    unnecessary and avoidable deaths from tuberculosis, form polio from
    diphtheria, from malaria, all diseases we know we have it in our
    power to eradicate.

    You have marched today to speak up for the 77 million children who
    tomorrow and every day until we change things will not be able to go
    to school because there is no school to go to.
    And you have marched also just as 50 years ago many of us
    marched for the Freedom From Hunger campaign, for the 100 million
    people who shamefully and disgracefully today face a summer of
    starvation and an autumn of famine, all because we cannot yet
    organise and grow the food we need to meet the needs of the hungry
    people of this world.
    And you have marched because as Rabbi Sachs once said, “You
    cannot feed whilst others starve. You cannot be happy while others
    are sad. You cannot be fully at ease while millions suffer. And as long
    as millions of people are in poverty, our whole society is
    impoverished.
    And I believe you have marched because whenever you see suffering
    you want to heal it, whenever you see injustice you want to rectify it,
    whenever you see poverty, you want to bring it to an end. And has
    that not been the message of the Churches and faith groups
    throughout the ages? ………………
    And I ask you to go back to your countries. And I ask you to ask
    your governments, and I ask you to ask all of civil society, to tell
    people that on September 25th, we have got to make good the
    promises that have been made, redeem the pledges that have been
    promises, make good the Millennium Development Goals that are not
    being met.
    And I ask you to ask government to pledge three things which I
    pledge on behalf of our government.
    The first is instead of a hundred years of children not getting
    education, that by 2010 40 million more children are in school, on
    the road to every child being in schooling by 2015.


                                      18
    And the second pledge I ask you all to ask of your governments to
    make, is instead of 10 million children dying unnecessarily a year, we
    invest in training 4 million nurses and doctors and midwives and
    health workers, and provide the equipment so we can do what
    medicine allows us to do, and eradicate polio, tuberculosis, malaria
    and diphtheria, and then go on to eradicate HIV/AIDS in our
    generation.
    I also ask you to go back to your countries and ask your
    governments to pledge that in a world where 100 million are
    suffering today from famine that we set aside 20b$ for food aid, and
    not only for food aid but to give people the means, free of the old
    agricultural protectionism for which we should be ashamed, free of
    that protectionism to grow food themselves with help from our
    countries to develop a green revolution in Africa.
    And it is only by doing that that we can begin to honour the pledge
    that we will halve poverty by 2015. And if people say to me that
    these are unrealisable goals, that we are just dreamers, that we‟re
    just idealists with illusions, let us remember that 20 years ago, they
    said it was an impossible dream that apartheid would end. They said
    was an impossible dream that Nelson Mandela would be free. They
    said it was an impossible dream that the cold war would be over.
    They said it was an impossible dream that the Berlin wall would
    come down. But because men and women of faith and religious belief
    fought hard for these changes, these changes happened……….”

http://www.number10.gov.uk/output/Page16019.asp
Unfortunately the global economic meltdown occurred at the time of the
special meeting of the United Nations regarding the Millennium Development
Goals. Despite the difficult economic times we need to be careful not to lose
sight of these Goals, for many are now suffering even more.

Alexandria Primates’ Meeting
The following is the text from the recent Primates‟ Meeting in Alexandria
entitled, Deeper Communion; Gracious Restraint

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.



                                       19
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.

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

                                      20
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

                                       21
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

                                       22
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.

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, focusing 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

                                      23
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.

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.
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
                                         24
          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.

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),
     Forward in Faith 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

                                         25
    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.

An Anglican Covenant
The Anglican Communion website states: “The Covenant Design Group (CDG)
met under the chairmanship of the Most Revd Drexel Gomez, former Primate
of the Church in the Province of the West Indies, between 29th March and 2nd
April, 2009, in Ridley Hall, Cambridge, at the invitation of the Principal, the
Revd Canon Andrew Norman, former Representative of the Archbishop of
Canterbury to the Covenant Design Group. We are grateful for the warm
welcome received.

The main work of the group was to prepare a revised draft for the proposed
Anglican Communion Covenant which could be presented to the fourteenth
Meeting of the Anglican Consultative Council, and commended to the
Provinces for adoption. The CDG now presents the third "Ridley Cambridge"
draft for the Anglican Communion Covenant.
This text has been developed in the light of responses received in the twelve
month consultation period requested by the Joint Standing Committee since
the production of the Saint Andrew's Draft in February 2008. The CDG has
worked with the twenty or so Provincial responses which have been received
to the St Andrew's Draft.. We also received a large number of responses from
individuals, diocesan synods and other institutions, including ecumenical
partners, which were also circulated among the group. All these responses are
in the process of being published now on the Anglican Communion website.”




                                      26
The following is the latest Draft of the Anglican Covenant (known as the Ridley
Cambridge Draft):

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).

 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.


                                       27
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.

(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.


                                        28
(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 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;



                                       29
(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.
(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.

                                      30
(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 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


                                      31
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 its 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.

                                        32
(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.

Section Four: Our Covenanted Life Together
Each Church affirms the following 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. Participation
in the covenant expresses a loyalty grounded in mutuality that one Church
freely offers to other Churches, in whom it recognises the bonds of a common
faith and order, a common inheritance in worship, life and mission, and a
readiness to live in an interdependent life, but does not represent submission
to any external ecclesiastical jurisdiction.

(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
fundamental to the life of the Anglican Communion and to the relationships
among the covenanting Churches.

(4.1.3) The Covenant operates to express the common commitments which
hold each Church in the relationship of communion one with another.
Recognition of, and fidelity to, the text of this Covenant, enables mutual
recognition and communion. 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. Under the terms of this
Covenant, no one Church, nor any agency of the Communion, can exercise
control or direction over the internal life of any other covenanted Church.

(4.1.4) Every Church of the Anglican Communion, as recognised in accordance
with the Constitution of the Anglican Consultative Council, is invited to adopt
this Covenant in its life according to its own constitutional procedures.
Adoption of the Covenant by a Church does not in itself imply any change to
its Constitution and Canons, but implies a recognition of those elements which
must be maintained in its own life in order to sustain the relationship of
covenanted communion established by this Covenant.

(4.1.5) It shall be open to other Churches to adopt the Covenant. Adoption of
this Covenant does not bring any right of recognition by, or membership of,
the Instruments of Communion. Such recognition and membership are
dependent on the satisfaction of those conditions set out by each of the
Instruments. However, adoption of the Covenant by a Church may be


                                      33
accompanied by a formal request to the Instruments for recognition and
membership to be acted upon according to each Instrument's procedures.

(4.1.6) This Covenant becomes active for a Church when that Church adopts
the Covenant.

4.2 The Maintenance of the Covenant and Dispute Resolution
(4.2.1) The Joint Standing Committee of the Anglican Consultative Council and
of the Primates' Meeting, or any body that succeeds it, shall have the duty of
overseeing the functioning of the Covenant in the life of the Anglican
Communion. The Joint Standing Committee may nominate or appoint another
committee or commission to assist in carrying out this function and to advise
it on questions relating to the Covenant.

(4.2.2) If a question relating to the meaning of the Covenant, or of
compatibility to the principles incorporated in it, should arise, the Joint
Standing Committee may make a request to any covenanting Church to defer
action until the processes set out below have been completed. It shall further
take advice from such bodies as its feels appropriate on the nature and
relational consequences of the matter and may make a recommendation to be
referred for advice to both the Anglican Consultative Council and the Primates'
Meeting.

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

(4.2.4) On the basis of advice received from the Anglican Consultative Council
and the Primates' Meeting, the Joint Standing Committee may make a
declaration concerning an action or decision of a covenanting Church that such
an action or decision is or would be "incompatible with the Covenant". A
declaration of incompatibility with the Covenant shall not have any force in the
Constitution and Canons of any covenanting Church unless or until it is
received by the canonical procedures of the Church in question.

(4.2.5) On the basis of the advice received, the Joint Standing Committee may
make recommendations as to relational consequences to the Churches of the
Anglican Communion or to the Instruments of the Communion. These
recommendations may address the extent to which the decision of any
covenanting Church to continue with an action or decision which has been
found to be "incompatible with the Covenant" impairs or limits the communion
between that Church and the other Churches of the Communion. It may
recommend whether such action or decision should have a consequence for
participation in the life of the Communion and its Instruments. It shall be for

                                      34
each Church and each Instrument to determine its own response to such
recommendations.

(4.2.6) 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.

(4.2.7) Participation in the processes set out in this section .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.

4.3 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 or a repudiation of its Anglican character, it raises a question
relating to the meaning of the Covenant, and of compatibility with the
principles incorporated within it, and it triggers the provisions set out in
section 4.2.2 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 the Joint Standing Committee for the amendment of the Covenant.
The Joint Standing Committee shall send the proposal to the Anglican
Consultative Council, to the Primates' Meeting and any other body as it may
consider appropriate for advice. The Joint Standing Committee shall make a
recommendation on the proposal in the light of advice offered, and submit the
proposal with any revisions to the constitutional bodies of the covenanting
Churches. The amendment is operative when ratified by three quarters of such
bodies. The Joint 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 and love of Christ, to whom with
the Father and the Holy Spirit be glory for ever. Amen.


                                        35
"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)
Notes
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
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

Welcome and Thanks
  (i) Since the last session of Synod I have appointed Mr Tom Blackburn,
      a barrister residing in Sydney, as Chancellor of the Diocese. He took
      up this position at the end of November when Mr Justice Bill
      Windeyer retired. I commissioned Tom into this new role during the
      Diocesan Ordination service on Saturday 29 November in the
      Cathedral. Welcome, Tom, as you come amongst us for this, the first
      of your Synods as Chancellor.

  (ii)   You will have noted from the Synod papers that Mr Gordon Mitchell
         OAM will retire from his role as a Trustee in the Diocese, and as the
         Chair of the Diocesan Property Board. Gordon has been a Trustee for
         some 17 years and as foundation Chair of the Property Board since

                                      36
        1991. Prior to this he was a member of the then Diocesan
        Development Committee. In these positions Gordon has worked
        tirelessly in his efforts to serve the Diocese. I want to express my
        thanks, and that of my predecessors, and the whole of the Diocese,
        to Gordon for his willingness to give unstintingly of himself during
        this time. Thank you, Gordon.

(iii)   I want to note also at this Synod, that this is the last Synod that The
        Reverend Canon Gary Priest prior to his retirement at the end of
        August. Gary has served in this Diocese since 1995: Rector of
        Kingscliff 1995-2005 and as Rector of Byron Bay 2005 to the present.
        He has also been a member of the Bishop‟s Council of Ministry since
        2000 and a Canon of the Cathedral since 2006. During these 14
        years he has been keenly supported by Robyn, his wife. On behalf of
        the Diocese, I want to express out thanks to you, Gary, for your
        unique giftedness which you have offered to the life of this Diocese.
        We pray God‟s blessing upon you and Robyn as you move into this
        new stage of life in Adelaide.

(iv)    My thanks to my Commissary, Archdeacon Greg Ezzy, to the
        Diocesan Advocate, Mr Peter Roland, to the Trustees, to the members
        of Bishop-in-Council, to the Boards and Councils of the many bodies
        through the Diocese, to all who have served in so many ways, for the
        gift of yourself over the past twelve months as we have sought to
        proclaim the Gospel of Christ and to build Christian community.

(v)     A special word of thanks to the Diocesan Registrar, The Reverend The
        Honourable Patrick Comben AM for the unique gifts that he brings to
        the many and challenging issues which confront us; and for your
        loyal and ready support. Thank you, Pat. Also a special word of
        thanks to all the Registry Staff and GDIF for their amazing ministries,
        and tireless efforts in resourcing and supporting throughout the past
        year. Many thanks to each of you. You are greatly valued.

(vi)    My final thanks goes to the person who is central to so much of the
        organising of the Diocese and its meetings - my Personal Assistant,
        Mary Elliott. Mary has been with the Diocese for three years. It is
        Mary that coordinates so many of the meetings and is of course the
        ever happy voice on the telephone. The many skills that Mary gained
        from her previous life involved with politics and the Parliament of the
        Northern Territory are used to the full in a busy and ever
        challenging office. Mary adds considerably to my efficiency and
        consequently makes my life so much easier. Mary thanks for all you
        do.



                                     37
Blessing
And so we give thanks to God for continued blessings as a Diocese, and in
words adapted from the Synod Eucharist blessing we pray:
The blessing of the Living God, who brings light out of darkness,
The blessing of the risen Christ, who sends us as apostles into all the world
The blessing of the Holy Spirit, who fills the church with joy and praise,
The    blessing   of    our   God,    the   holy   and    glorious    Trinity,
be upon us and remain with us now, and forever Amen.




                                     38
                                Episcopal Acts

                       January to December 2008

Ordination

29 November 2008
The Reverend Jilleen Chambers             Priest     Bellingen
The Reverend Lee Shirvill                 Priest     Alstonviille
The Reverend Rachel Rynehart              Priest     Ballina
The Reverend Jasmine Dron                 Deacon


Installation
11 April 2008
The Very Reverend Donald Kirk             Dean       Christ Church Cathedral


Commissioning
29 November 2008
Mr Tom Blackburn SC        Chancellor


Locum Tenens
The Reverend Canon Bruce Turner           The Dorrigo
The Reverend Canon Bruce Turner           The Orara Valley
The Reverend Canon Dr John Barrett        Port Macquarie
The Reverend Canon Dr John Barrett        Wauchope
The Reverend Tom Wills                    The Dorrigo
The Reverend Canon Bruce Maughan          Grafton
The Reverend Don Turnbull                 Woolgoolga
The Reverend Graeme Hodgkinson            Mullumbimby
The Reverend Warren Blomeley              Woolgoolga
The Reverend Len Trump                    Bishop Druitt College
The Reverend Len Trump                    Sawtell/Bonville
The Reverend David Curtis                 Wauchope
The Reverend Micheal Perrott              Wauchope
The Reverend Peter Lockyer                Wauchope
The Reverend Duncan McArthur              Wauchope
The Reverend Canon Brian Muller           Mid Richmond
The Reverend Les Monaghan                 Woolgoolga
The Reverend Jeff Murnain                 Alstonville


Clergy Movements and Appointments
The Very Reverend Donald Kirk     Dean                     Grafton

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The   Reverend   Gael Donaldson-Stiff        Rector            Wauchope
The   Reverend   Sally Miller                Priest-in-Charge Sawtell/Bonville
The   Reverend   Thea Archinal               Priest-in-Charge Upper Clarence
The   Reverend   Lee Shirvill                Assistant Priest Alstonville
The   Reverend   Jilleen Chambers            Assistant Priest The Bellingen
The   Reverend   Ben Gilmour                 RMC         Tweed/Byron Region
The   Reverend   Samuel Marsden              RMC         Midcoast Region
The   Reverend   Peter Richards              RMC         Hastings/Macleay Region


Resignation/Retirement
The Reverend Andrew Knox                     Woolgoolga
The Reverend Andrea Harwood                  Upper Clarence
The Reverend Ian Bailey                      Chaplain - Grafton Correctional Centre
The Reverend Rhonda Callendar                Ballina
The Reverend Canon Bruce Turner              Dorrigo


Licensed Lay Ministers
           Name                  Category                  Parish
Catherine Hulme                      2          Murwillumbah
Robert Walsh                         1          Macksville
Gwen Wright                          1          Kingscliff
Ron Miller                           2          Sawtell/Bonville
Lyndon Mulholland                    2          Lismore
Tim Cadman                           2          The Bellingen
Lesle Cropp                          1          Macksville




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