Dr John Sentamu, the archbishop of York, (pictured) has told David Cameron, the prime minister, not to legalize gay marriage*. He said (in an interview in the Telegraph yesterday):

“Marriage is a relationship between a man and a woman … I don’t think it is the role of the state to define what marriage is. It is set in tradition and history and you can’t just [change it] overnight, no matter how powerful you are … We’ve seen dictators do it in different contexts and I don’t want to redefine very clear social structures that have been in existence for a long time and then overnight the state believes it could go in a particular way … “

Dr Sentamu rightly alludes to the actions of “dictators” when referring to David Cameron’s plans, for the following reasons:

Firstly, consider the enormity of what the government intends to bring about. David Cameron and his government intend to re-define marriage: a fundamental good of human beings, the first and vital cell and source of human society, which is upheld in the Universal Declaration of Human Rights in the following terms: “Men and women of full age … have the right to marry and to found a family. Marriage shall be entered into only with the free and full consent of the intending spouses. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.”

As Mario Conti, the Catholic archbishop of Glasgow, put it (in the context of the Scottish government’s plans): 9 Oct. 2011:

“Those in Government need to be respectfully reminded that a mandate to govern does not include a mandate to reconstruct society on ideological grounds, nor to undermine the very institution which, from the beginning, has been universally acknowledged as of the natural order and the bedrock of society, namely marriage and the family. In terms of law, its support and defence have been on a par with the defence of life itself. We weaken it at our peril.”

Secondly, David Cameron and his government are intending intend to redefine marriage without even the fig leaf of an electoral mandate.

Prior to the election neither of the parties now in the Coalition Government made any reference to changing the law in this area in their manifestos.

Moreover,the coalition agreement does not make any reference to changing the law in this area. (The Coalition: our programme for government, May 2010)

Yet Theresa May, the Home Secretary, on behalf of the Government, has told Archbishop Peter Smith, the Catholic archbishop of Southwark, “that the Government intended to introduce same-sex marriage and that the consultation was merely to help with the ‘nuts and bolts’ of the legislation”.

Clearly, the government is refusing a consultation on the principle of gay marriage because they’re afraid of the homosexual lobby** and because they’re afraid that public opinion is being mobilised in defence of marriage and the family.

It’s essential that British citizens, of all faiths and none, show no fear in opposing the government’s plans. Let’s keep the following key points in mind:

• The fundamental group unit of society is not the State; it is the family based upon the marriage of a man and a woman.
• Marriage is not the monopoly of Christians or of any particular faith group. As SPUC puts it in our position paper on same-sex marriage: “Marriage is a fundamental good of human beings and a natural institution. While different religions honour marriage and some raise it to a sacrament, they do not thereby deny that it is an institution natural to human beings – a basic human good. People of faith and those of no faith can and do agree on this.”
• It’s essential, in opposing the redefinition of marriage, to do so without prejudice to our opposition to civil partnerships in the UK which were in effect designed as, and are seen by many, as quasi-marriages, as leading homosexual activists have made clear (See SPUC’s position paper on same-sex marriage and its accompanying background paper).
• To defend man-woman marriage is in no way to denigrate homosexual people, as is sometimes wrongly claimed. Rather, it is simply to defend a vital social institution which protects children born and unborn – and indeed, protects society as a whole. All of us, whatever our personal background, have an interest in supporting this vital, pre-political institution. It is part of the heritage of humanity.

*SPUC’s national council, which is SPUC’s policy-making body, elected by its grassroots volunteers, last month passed the following resolution to defend marriage:

“That the Council of SPUC, noting the various proposals currently being made by the present Government and others in regard to the status and standing of marriage and its consequent effect upon family life; and further noting the higher proportionate incidence of abortion in unmarried women compared to married women, resolves to do its utmost to fight for the retention of the traditional understanding of marriage in the history, culture and law of the United Kingdom, namely the exclusive union of one man with one woman for life; and accordingly instructs its officers and executive committee to conduct a major campaign to this end, to co-operate with other persons and societies in so doing and specifically to target the Government’s consultation period starting in March, 2012, in regard to (so-called) same sex marriage.”

**Why is homosexuality (and sexual ethics generally) important specifically for the pro-life movement? The late Pope John Paul II, the great pro-life champion, taught in no. 97 of his 1995 encyclical Evangelium Vitae that it is an illusion to think that we can build a true culture of human life if we do not offer adolescents and young adults an authentic education in sexuality, and in love, and the whole of life according to their true meaning and in their close interconnection.

By Andrew Hough, Telegraph

The courts are endangering religious freedom because the judiciary are giving it a lower priority than equality, a leading philosopher has claimed.

Prof Roger Trigg of Kellogg College, Oxford, said that judges increasingly “curtail” the religious views of people in favour of other “social priorities”.

After studying a series of judgments throughout Britain, Europe and North America, he concluded there was a “clear trend” of judges favouring equality and non-discrimination over religious freedom.

Prof Trigg, a member of the university’s faculties of theology and philosophy, argued this was proof of how religion was coming under threat from the judiciary as part of a “hierarchy of rights”.

Prof Trigg, the founding President of the British Society for the Philosophy of Religion, said that as a result the courts were “limiting human freedom itself”.

“Religious freedom and the right to manifest religious belief is a central part of every charter of human rights,” he said on the eve of the launch of his book on Wednesday.

“But in recent years there has been a clear trend for courts in Europe and North America to prioritise equality and non-discrimination above religion, placing the right to religious freedom in danger.

“There should not be a hierarchy of rights, but it should be possible to take account of all of them in some way.”

He added: “No State can be a functioning democracy unless it allows its citizens to manifest their beliefs about what is most important in life.”

Read here

I have just spent four frenetic days in Kenya visiting Anglican Aid partners.

These wonderful partners are delivering the emergency aid programmes made possible by the generosity of Sydney Anglicans and their friends.

But I spent those days deeply conflicted, and the inner turmoil hasn’t subsided. For, only hours before boarding for Nairobi, I received two critical pieces of information.

Firstly, the Australian Government issued a travel alert for Kenya, warning people not to leave Nairobi for any areas where Al Shabaab have been creating havoc in the famine affected regions of the east and north east of the country. Even in Nairobi, extreme caution was advised.

Secondly, one of our partners, Canon Francis Omondi, the director of The Sheepfold Ministries (TSM) sent me an email urging me to come with him to Garissa, where his home is, where his wife and family are, and where he longed to extend family hospitality to me. His longing would be my longing if he were my guest in Australia.

But Garissa is five hours drive, north by north east from Nairobi, and only 100km from the Dadaab Refugee Camp, the largest in the world.

North, By North East

My heart wanted desperately to go with him. My head said not to contemplate it. I felt, and still feel the internal conflict. How can I (and we) empower him with the resources to lead convoys of lorries with life saving aid to make dangerous forays deep into the Horn and be unwilling to personally partner him in those dangers? I feel so western, so weak, so soft, so precious.

But I knew I mustn’t go. The colour of my skin would draw the attention of the wrong people who might then inform the wrong people. I would place my partners in greater danger, quite apart from the danger I would face. I would come home to such a deserved tongue-lashing from my archbishop, board chairman and wife that I feared every layer of skin being stripped from my muscular skeletal system. I wondered what would be the most life threatening!

Then, only hours after arriving in Nairobi, I received another piece of news. My mum had been admitted to hospital in a critical condition. Now I was dealing with another layer of personal conflict. Would she die? Would she pull through? Should I immediately head for home?

We spoke on the phone daily. Though pumped full of morphine, Mum spoke clearly and realistically. We reiterated the mutual love and final words we had been saying to each other for the last couple of years. Signs of improvement eased my inner turmoil and we resolved that I should press on, taking it day by day.

Our Kenyan brothers and sisters in Christ prayed constantly for my mum, and asked, it seemed, on the hour if I had further news of her condition. I knew I was in the hands of very caring extended family.

South, By South East

The Archbishop of Kenya, Eliud Wabukala, confirmed my decision not to travel into the north east of the famine and terrorist traumatised areas. But he encouraged me instead to travel three hours to the south and south east of the country where our second partner, the Directorate of Social Services (DOSS) of the Anglican Church of Kenya (ACK), under the leadership of Eliud Njeru, is involved in emergency famine relief and rehabilitation amongst very remote Maasai tribes.

This region, near the Tanzanian border is very isolated and beyond the reach of Al Shabaab insurgents, and, as it seemed to me, beyond the reach of the most minuscule drops of moisture.

The lives and land of these semi-nomadic agro-pastoralists were in deep trauma. We followed cattle tracks, dry riverbeds and through vast areas of dusty, dry wasteland. We passed occasional Maasai herdsmen who were droving weakened livestock in search of shallow water holes. We waved at young Maasai children leading water laden donkeys over large distances from shallow muddy water holes back to their villages.

We met and exchanged greetings with Maasai tribal chiefs and elders who showed us some of their diminishing water holes. They thanked us, through translation, for the help they have, are and will receive in the coming months through Anglican Aid’s partnership with the ACK’s DOSS in water security, food provision, herd restocking and school feeding programmes.

These Maasai people fascinated me. Traditionally, their food, clothing and shelter are sourced almost exclusively from the meat, blood, milk and hides of the animals they herded – that were fast diminishing as the animals were slowly dying.

Their clothing was a curious mixture of traditional dress; animal hides and local fabrics, but with polo shirts, caps and beanies emblazoned with Man. U, Chelsea and Liverpool logos. On their animal hide belts were hitched machetes and mobile phones. Their ears were adorned with jewellery, carved from bones, dangling from ear lobes with holes in the lobes as big as marbles.

One man caressed what seemed to be a cross between a machete and grandma’s prized carving knife for Sunday’s roast. I imagined the litres of animal blood that had been wiped from its blade. And I tried not to imagine the amount of human blood, through adult circumcisions and tribal conflicts, which had dripped over the decades from its proudly and carefully sharpened edge.

But these were no air-brushed, photo-shopped, popular culture images of the Maasai people, ecstatically bouncing on the balls of their feet around roaring fires, like those depicted in movies such as The White Maasai.

These people were in trauma, hungry and anxious about the future.

Yet, here I was with a team of aid workers from the ACK, with local clergy and lay people, bringing gospel hope and material help to people living with overwhelming need for eternal hope and daily bread.

This day, my last in Kenya, started at 5am and finished at 10pm as I sank into a steaming hot bath. The dust, sweat and tearstains dislodged from my grubby body to form a dirty thin film on the water and the side of the bathtub.

As I did so, I reflected on the words of one of my indigenous hosts. He told me of a saying his people had,

What I hear, I forget.

What I see, I remember.

What I do, I understand.

It was hardly radical educational theory. But shared with such gentle sincerity I was struck to the depths.

Submerging myself fully into the gritty, grey water I thought, perhaps, I was somewhere between hearing and seeing – and, by God’s grace, moving forward to the beginnings of some understanding.

African Anglicans should not be deceived by the supportive noises from Western liberals.The true opinion of Western Anglican liberals towards two thirds’ world biblical orthodoxy came out at the Lambeth 1998 Conference. African Anglicans’ commitment to biblical orthodoxy on Christian faith and morals is ‘pre-scientific’ and ‘primitive’.

The former Anglican Bishop of Newark in the United States, Dr John Spong, spoke for them all when he denounced you for bigotry over Lambeth Resolution 1.10.

The reality is that the theological liberals dominating the ecclesiastical hierarchy in Western Anglican Provinces do not want your passionate biblical orthodoxy on their cultivated elitist lawns.

If they were genuinely affronted by Islam, then they would proclaim the supremacy and uniqueness of Christ in their own Provinces and wholeheartedly oppose Sharia Law.

If they were genuinely impressed by your biblical orthodoxy, then they would not promote the 1960s’ feminist agenda in their own Provinces.

If they were genuinely impressed by your church growth, then they would not promote the critical attitudes towards the Bible that undermine the gospel and displease God.

Western political correctness is in a dilemma over Africa and that is reflected in liberal Anglican attitudes towards you. You are perceived to be the victims of white Western imperialism and financial exploitation. But they do not like many of your attitudes.

When you are victimised, then the supportive noises became louder but such noises do not negate the fact that, fundamentally, they dislike your biblical orthodoxy.

Also, because many of your countries are in the Commonwealth, institutional church liberals in the English hierarchy do not want to risk upsetting the Queen by being too rude about you.

So please keep on contending for the biblical gospel of the Lord Jesus Christ against theological liberalism in the Anglican Communion. If you allow revisionism any house room whatsoever, then it will became a parasitic tapeworm within you and sap the biblical vigour of your churches.

Posted by Julian Mann at 00:03 0 comments

By Foluso Taiwo
http://www.anglican-nig.org/main.php?k_j=12&d=553&p_t=main.php?k_j=34

The Archbishop of Canterbury the Most Rev Rowan Williams has been in continuation of dialogue and mutual support, and sent his sympathy to his colleague the Primate of all Nigeria (Anglican Communion) the Most Rev Nicholas D Okoh on the national strike and the continuing dastardly acts and campaign by Boko Haram.

Speaking through the Rt Rev Justin Welby, Bishop of Durham, Dr Williams advocated the support of the government for those who have been displaced in Damaturu and all the troubled spots in the country including those who are living in fear of the ongoing violence. He prayed for normalcy to return quickly to the affected areas.

Most Rev Williams assured the Primate of his friendship, support and commitment to increase the faith in Jesus Christ by reaching the hitherto unreached, bringing the undiluted gospel of Christ to their doorstep.

He passed complimentary remarks on the Church of Nigeria Anglican Communion which he described as forthright and prayed that the social discomfort of the movement caused by Boko Haram will be a thing of the past.

The Rt Rev Justin Welby then presented Primate Okoh with a memorial Cross from the North East of England of the third Bishop of England in the late 7th century.

Responding, Primate Okoh thanked Bishop Justin Welby for travelling from a far distance in Diocese of Durham, this according to him, has shown solidarity amongst the Anglican community……He therefore made a passionate appeal to leaders in the country who can reach out to Boko Haram to dissuade them from dastardly acts of killing innocent Christian’s souls, asking them to dialogue with government if they have any axe to grind with her and leave the Church alone.

He said the attempt to drag Nigerians into militancy is something Nigerians must resist.

Read here http://www.anglican-nig.org/main.php?k_j=12&d=578&p_t=main.php?k_j=34

RESIST MILLITANCY – CHRISTIANS TOLD
RESIST MILLITANCY – CHRISTIANS TOLD                                                         (BY FOLUSO TAIWO) The Archbishop of Canterbury the Most Rev Rowan Williams has in continuation of dialogue and mutual support, sent his sympathy to his colleague the Primate of all Nigeria (Anglican Communion) the Most Rev Nicholas .D. Okoh on the national strike and the continuing dastardly acts and campaign by Boko Haram. Speaking through the Rt Rev Justin Welby, Bishop of Durham, Dr Williams advocated the support of the government for those who have been displaced in Damaturu and all the troubled spots in the country including those who are living in fear of the ongoing violence. He prayed for normalcy to return quickly to the affected areas. Most Rev Williams assured the Primate of his friendship, support and commitment to increase the faith in Jesus Christ by reaching the hitherto unreached, bringing the undiluted gospel of Christ to their doorstep. He passed complimentary remarks on the Church of Nigeria Anglican Communion which he described as forthright and prayed that the social discomfort of the movement caused by Boko Haram will be a thing of the past. The Rt Rev Justin Welby then presented Primate Okoh with a memorial Cross from the North East of England of the third Bishop of England in the late 7th century. Responding, Primate Okoh thanked Bishop Justin Welby for travelling from a far distance in Diocese of Durham, this according to him,  has shown solidarity amongst the Anglican community.  He also said that the security in Nigeria is a very serious challenge which the government must find a lasting solution to, adding that Nigerians are not ready for and religious strife as both Christians and Muslims would like to continue to live together peacefully as before. According to the Primate, this rising wave of hostility is a dimension that is unheard of because it is the highest manifestation of intolerance. Primate Okoh stated that all hands are on deck, the National assembly is concerned, the president is having sleepless nights and the Church is already facing serious temptation even though the Church does not initiate hostility. The head of the Anglican Church said the intense attack of Boko Haram is really tempting the Christians whether to continue to maintain peace, always turning the other cheek ,or fight back to find their safety. He therefore made a passionate appeal to leaders in the country who can reach out to Boko Haram to dissuade them from dastardly acts of killing innocent Christian’s souls, asking them to dialogue with government if they have any axe to grind with her and leave the Church alone. He said the attempt to drag Nigerians into militancy is something Nigerians must resist.

By Ed West, Telegraph

I’ll get straight to the point: you need to read You Lost Me: Why Young Christians Are Leaving Church…and Rethinking Faith by David Kinnaman. If you’re at all interested for the future of the church. If you’re a church leader – youth minister, senior minister, or bishop. If you’re a parent, or grandparent. If you’re a teenager or young adult, particularly if you’re wondering whether or not to hang around the church for much longer. You need to read this book (here’s a video intro for the digital natives).

New from the Barna group in the US, You Lost Me is reporting on research done among young adults who used to be members of the church. ‘Used to be’ is the key. The title of the book gives voice to the response young adults are making to the church – it’s what you say when you’re talking with someone and they start saying something that doesn’t make sense anymore: ‘hang on, you lost me’.

The research spoke with young adults with a Christian background to hear their stories of why they’ve left the church and sometimes the Christian faith all together. The book is a companion of sorts to Kinnaman’s previous book, unChristian: What a New Generation Really Thinks about Christianity… and Why It Matters that considered the reasons young non-Christians reject the Christian faith. Where the previous book spoke with the ‘outsiders’, this book is about the ‘insiders’, or at least those who were insiders in the past.

In the first part of the book Kinnaman introduces us to the young adults who have left the church: The nomads, who are disengaged with the church, continue to identify as Christian, but see little importance of faith for their lives; the prodigals who have abandoned the Christianity of their childhood and hold varying levels of resentment toward Christianity and the church; and the exiles, who remain passionate about their Christian faith but are disillusioned with the institutional church as the place to live out their commitment to Jesus.

Part two identifies six main reasons for why young people are disconnected from the church together with recommendations for how the church (church leaders as well as parents) can respond. The six problems are that the church is overprotective and unwelcoming of creativity and involvement in culture; shallow in its teaching; antiscience; repressive particularly in regard to sex; exclusive in a way that conflicts with the open-mindedness, tolerance and acceptance of the surrounding culture; and does not allow the expression of doubt.

Rather than summarise Kinnaman’s alternatives (I want you to read the book for yourself afterall!), the bottom line is the recovery of genuine relationships within the body of Christ. Kinnaman says ‘relationship is central to disciple making—and…the dropout problem is, at its core, a disciple-making problem’.

The last part of the book provides three areas for renewed thinking in the church (you’ll have to read it to find out what they are!). Each of them are grounded clearly in the Bible and the traditions of the church. There is nothing particularly new, but Kinnaman provides a clear  and powerful call to recover things that we know and have neglected.

In many ways it was the final chapter that was the most engaging. Having presented the problem and outlined a response, the book concludes with fifty ideas gathered from church leaders and young Christians that begin to make the concrete changes necessary to begin to chart a new future. Kinnaman acknowledges that he doesn’t agree with every idea presented, and neither do I. But in reading through them not only were there ideas that I’m keen to pick up and run with, reading the thoughts of others prompted me to think of other actions and changes that would be relevant to my own situation.

Bottom line is this: if you are concerned for the future of the church, if you are concerned for young adult nomads, prodigals and exiles, if you are yourself a young adult who is disenchanted with the church, then read this book.

But don’t read it on your own – read it with others: with fellow leaders, with parents and grandparents, with young adults, with teenagers. The website has discussion guides for church leaders and for parents and grandparents. What we really need though is a discussion guide for church leaders, parents, grandparents and young adults to use together. Kinneman’s analysis argues that blame cannot be laid exclusively on any one group of people. Neither will the solution come from the efforts of only one group of people. Relationships grow out of conversations and conversations need more than one voice.

And read it in the company of Jesus, praying that he would continue to lead us into truth and shape us as individuals and communities to be the people he calls us to be.

David Kinneman, You Lost Me: Why Young Christians are Leaving Church…and Rethinking Faith. Baker Books, 2011

Church of England General Synod Report Encourages “Open-Ended Engagement”

The General Synod, the national assembly of the Church of England, released a report this week providing further clarity on its working relationship with the Anglican Church in North America, and encouraged an “open-ended engagement with ACNA on the part of the Church of England and the (Anglican) Communion.”

“We are encouraged by the desire of the Church of England to continue to embrace the Anglican Church in North America and remain in solidarity with us as we proclaim the Gospel message and truth as revealed in Scripture in the way it has always been understood in Anglican formularies,” said Archbishop Duncan.

The Church of England General Synod report can be viewed here.

“As we have demonstrated successfully to the GAFCON primates, the Anglican Church in North America remains committed to our growing relationships with Anglican provinces outside of North America. Our biblical orthodoxy and ministries are strengthening our bond to our Anglican brothers and sisters around the globe. We are gratified that we are already in a relationship of full communion with many Anglican Provinces and look forward to expanding that circle.”

“In that regard, we appreciate the work of the Faith and Order Commission of the Church of England, whose report and recommendations to the Archbishops of Canterbury and York form the basis of the document now released for General Synod, and whose content substantially advances the same ends with the Church of England,” concluded Archbishop Duncan.

In July 2009, a resolution was brought forth to the Church of England’s General Synod to recognize its common faith and fellowship with the growing Anglican Church in North America. The following February, 2010, representatives and ecumenical friends of the Anglican Church in North America shared directly with the General Synod the vision of the church for reaching North America with the transforming love of Jesus Christ.  At the 2010 meeting, the General Synod first affirmed the Anglican Church in North America’s desire “to remain within the Anglican family.”