Church

Why The Anglican Communion Is Already Divorced

RNS has the article.

Archbishop Justin Welby with Archbishop Eliud Wabukala during Welby's recent visit to Nairobi. RNS photo by Fredrick Nzwili

Is the Anglican Communion about to split over different views of sexual ethics?

You might think so after reading headlines about the archbishop of Canterbury’s proposal to “loosen” the structures of the Communion — a way of retaining his relationship to the liberal wing of the Western churches as well as the traditional Anglicans of the Global South.

But to interpret the archbishop’s recent announcement as a split over sexuality is to miss the bigger picture. First, the impending dissolution of Anglicanism as it currently exists institutionally is over much more than sex. Second, the divorce has already taken place, just not formally…

Read on here.

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Church

Archbishop Welby’s Unity Plea to Pope Francis Over Women Bishops

The Archbishop of Canterbury has written to Pope Francis in a plea to prevent the ordination of women bishops from derailing plans for the eventual reunification between the Anglican and Roman Catholic churches…

June 2013: Pope Francis meets Archbishop of Canterbury Justin Welby at the Vatican

Archbishop of Canterbury insists differences over women bishops should not halt moves to Anglican-Roman Catholic unity saying: ‘We need each other’ …

The Telegraph has the rest.

 

Church

Pushing the Patriarch into Putin’s Arms

Russian Orthodox Patriarch Kirill and  Vladimir Putin attend celebrations marking the 700th anniversary of St Sergius of Radonezh earlier this month

In the Catholic Herald:

Until the dramatic downing of flight MH17, Ukraine had ceased to be regularly at the forefront of the news agenda, displaced by conflicts elsewhere and by more mundane events. The return of international attention to the strife-torn country reminds us that the situation there continues to be as alarmingly tense as ever.

In the midst of so much turmoil and confusion, Ukraine’s competing Orthodox churches and its much smaller Catholic and Protestant communities continue to play a role as both symbols and factors of differing political and cultural outlooks. Their own future, too, will depend to a greater or lesser extent on the outcome of the conflict. The Moscow patriarchate continues to position itself as a close ally of the Kremlin. The Orthodox Church – which venerates the Roman emperor Constantine, who established Christianity as the religion of his empire, as “equal to the Apostles” – has always been nostalgic for the Byzantine symbiosis of Church and polity. Nobody who knows history should be surprised at this latest example of the alliance between throne and altar, whether we judge it holy or the opposite.

Nevertheless, Moscow’s Patriarch Kyrill has tried to put some distance at least between his Church and the more extreme positions of Russian nationalists. We must hope that respect for peace, truth and justice underlie his caution. But we should also remember that he knows that many members of his flock are attached to the sovereignty and territorial integrity of their homeland and that by no means all are nostalgic for Kremlin rule. He certainly fears that many might defect to the rival Kiev patriarchate. The latter group, although considered uncanonical and schismatic by most Orthodox churches worldwide, has made significant inroads into Moscow’s flock in recent years.

Any acceleration in this loss would significantly undermine Moscow’s ambition to be recognised as the de facto leader of worldwide Orthodoxy. Voices have recently been heard expressing the hope that the schism would soon be healed and most of Ukraine’s Orthodox reunited under a single jurisdiction. That seems overly optimistic for now, but Kyrill will be convinced that the division must at least not be exacerbated. Hence the dove-like noises he has been making, pleading for a peaceful solution at a time when the more hawkish voices are setting the agenda in Russian society as a whole. His statement on the downed plane neither points the finger nor attempts to deflect blame, confining itself to expressing sorrow and the hope for an impartial investigation.

But however moderate Kyrill tries to appear, not everybody is impressed. The Ukrainian government was alarmed by suggestions that he might turn up in Kiev this month to celebrate the anniversary of the baptism of Kievan Rus’ (which both Russians and Ukrainians claim as the founding of their church) and made it clear that he would be persona non grata. The recent death of the chief hierarch of the Moscow-based church, Metropolitan Volodymyr, adds to the uncertainty. The coming election of a successor by the Moscow synod will offer an indication of whether Moscow chooses a more moderate figure – someone like Volodymyr’s locum tenens Metropolitan Onufry, often judged more conciliatory – or turns to a more confrontational candidate.

Whatever the talk of reunifying Ukraine’s splintered Orthodox majority, the reality concerning relations between Catholics and Orthodox is not so edifying. In particular, the Ukrainian Greek Catholic Church (UGGC), which follows the same Byzantine rite and customs as the Orthodox but is in union with Rome, is in the firing line. The Orthodox have long seen Greek Catholics, to whom they refer by the disparaging term of “uniates”, as a papal Trojan Horse, used by the Vatican to undermine Orthodoxy. Rhetoric about the evils of “uniatism” has traditionally been turned up when the Orthodox have felt insecure and threatened. Last month it reached a paroxysm that was all the more distressing in that it came from a churchman usually seen as being of a relatively irenical disposition.

Metropolitan Hilarion Alfeyev, the spokesman of the Moscow patriarchate for external affairs, is a respected theologian relatively favourable to ecumenical dialogue with western Christians. In April he claimed that “uniatism’ was and is a special project of the Catholic Church, aiming to convert the Orthodox to Catholicism”. He accused Greek Catholics, and thus implicitly the Catholic Church as a whole, of “oppressing the Orthodox clergy in all possible ways” and of launching a “crusade against Orthodoxy”.

The response from the Vatican was predictably muted: Roman ecumenists are patient men, loathe to endanger decades of painfully slow progress in reaction to what might be construed as an intemperate but uncharacteristic outburst. The head of the UGCC, Major Archbishop Sviatoslav Shevchuk, made a mild response, pleading for the Orthodox to see him and his church as brothers and not enemies. Without over-dramatising, it is worth asking why Hilarion, who must have known that his statement would endanger hard-won improvements in ecumenical relations, chose to make it anyway.

We cannot exclude from the equation the effects of passions and fears which violent conflicts have on the judgment even of Christians. But I wonder if there is not a more calculated side to Hilarion’s statement. Nothing unites a body divided so much as a common enemy. Might Hilarion not have hoped that by re-awakening long-held fears of Catholic expansion he might encourage his co-religionists to abandon internecine strife, in order to concentrate their fire on the ancestral foe?

Rest here. Interesting stuff.

 

Church

Protestants and Catholic Row in Germany

As the 500th anniversary of the Reformation approaches.

A fierce row between Catholics and Protestants in Germany is the result of a misunderstanding, a German theologian has claimed.

Lutheran leaders had invited the Catholic Church to join them in commemorating the 500th anniversary of the Protestant Reformation, when Martin Luther published his 95 theses.

Luther was opposed to the sale of indulgences, to the Bible not being in the vernacular and to the Church’s doctrinal position on justification through faith – all issues which have seen significant changes over the years.

In 1999 the Catholic and Lutheran Churches issued a joint declaration on the doctrine of justification which set out “a common understanding of our justification by God’s grace through faith in Christ”. The declaration was widely seen as important in establishing common doctrinal ground between the Churches.

But when the German Evangelical church (EKD) issued a position paper “Justification and Liberty” in May it did not explicitly mention of the declaration.
Cardinal Walter Kasper, former president of the Pontifical Council for Promoting Christian Unity, said: “I could hardly believe it. That really hurt me”.

He said the EKD should “not forget what we have already formulated together”.

Now the row has escalated. According to the Tablet, Bishop Heinz Josef Algermissen, deputy chairman of the German bishops’ conference’s ecumenical commission, said earlier this month that he was “incensed and disappointed” by the position paper.

“I really cannot actually see a reason for celebrating anything together any longer,” he said, calling the position paper “destructive”. Bishop Algermissen was quoted as saying that the Catholic Church had been given “one slap in the face after the other recently”, and that “the cat has now been let out of the bag”.

Professor Volker Leppin, a member of the group which drafted the EKD paper, told The Catholic Herald that “the EKD takes the protest of Cardinal Kasper very seriously” and that “we are willing to celebrate the 500th anniversary of the Reformation with our Catholic sisters and brethren”. He said the position paper “expresses exactly this. It ends with the vision of a jubilee celebrated together with Catholics. And it starts with the statement that Protestants are able to find formulations of the doctrine of justification together with the Roman Catholic Church – an evident allusion to the joint declaration on justification of 1999.”

He continued: “The criticisms of Cardinal Kasper and Bishop Algermissen, regrettable as they are, are consequences of a misunderstanding of the text, and the EKD will do all the best to clarify these irritations. The clear will of the EKD is to celebrate the reformation jubilee in a peaceful, ecumenical context.”

On Monday the Bavarian EKD Bishop Heinrich Bedford-Strohm said he was “saddened by the sharpness of the discussion.
“You rub your eyes and ask yourself: what is happening?” he wrote, adding that he hoped “the waves flatten again in this case” and that the 2017 event is celebrated ecumenically as a “great Christ festival … as Luther would have wished, in my opinion”.

 

Church

Russian Orthodox Church Statement on Church of England Decision to Allow Women to Serve as Bishops

The Orthodox Church News:

The Russian Orthodox Church has been alarmed and disappointed to learn about the decision of the Church of England to admit women to the episcopate, since the centuries-old relationships between our two Churches had shown possibilities for the Orthodox to recognize the existence of apostolic succession in Anglicanism. As far back as the 19th century, the Anglicans, members of the Eastern Church Association, sought “mutual recognition” of orders between the Orthodox and the Anglican Churches and believed that “both Churches preserved the apostolic continuity and true faith in the Saviour and should accept each other in the full communion of prayers and sacraments.”

The decision to ordain women, which the Church of England took in 1992, damaged the relationships between our Churches, and the introduction of female bishops has eliminated even a theoretical possibility for the Orthodox to recognize the existence of apostolic succession in the Anglican hierarchy.

Such practice contradicts the centuries-old church tradition going back to the early Christian community. In the Christian tradition, bishops have always been regarded as direct spiritual successors of the apostles, from whom they received special grace to guide the people of God and special responsibility to protect the purity of faith, to be symbols and guarantors of the unity of the Church. The consecration of women bishops runs counter to the mode of life of the Saviour Himself and the holy apostles, as well as to the practice of the Early Church.

In our opinion, it was not a theological necessity or issues of church practice that determined the decision of the General Synod of the Church of England, but an effort to comply with the secular idea of gender equality in all spheres of life and the increasing role of women in the British society. The secularization of Christianity will alienate many faithful who, living in the modern unstable world, try to find spiritual support in the unshakable gospel’s and apostolic traditions established by Eternal and Immutable God.

The Russian Orthodox Church regrets to state that the decision allowing the elevation of women to episcopal dignity impedes considerably the dialogue between the Orthodox and the Anglicans, which has developed for many decades, and contributes for further deepening of divisions in the Christian world as a whole.

 

Church

Work of ARCIC Irrelevant

So says Lord Carey:

Former Archbishop of Canterbury, Lord Carey (PA) Below: 'Anglicans and Christians might as well be 'talking on the moon' (Christian Adams)

Catholics and Anglicans involved in formal ecumenical dialogue might as well be “talking on the moon” because no one is listening to them, a former Anglican leader has said.

Lord Carey of Clifton said the work of the Anglican-Roman Catholic International Commission (ARCIC) was “irrelevant” to most Christians, who were motivated by relations at grassroots level. He suggested that financial grounds alone might justify the abandoning of the ecumenical project in favour of local projects underpinned by good will and a shared commitment to charity.

The former Archbishop of Canterbury said 45 years of attempts to bring about visible unity by bridging theological differences had “run into the sand”. “I don’t know what is going on,” he said. “If you take the latest ARCIC document, I think it is so irrelevant to the ordinary Christian – Catholic, Anglican or Methodist – that it might as well be talking on the moon.”

Rest here.

 

Church

Anglican vs. Episcopalian Legal Fight May Be Nearing an End

In a Fresno courtroom Monday, Anglican Bishop John-David Schofield’s presence loomed large in the long, legal battle between the U.S. Episcopal Church and the breakaway Anglican Diocese of San Joaquin.

Schofield, who died in October, is a key witness in a Fresno County Superior Court civil trial that will determine who owns dozens of pieces of property — the Anglican diocese or the national Episcopal Church?

The bishop gave his videotaped deposition in late 2011, long after he led 40 of 47 parishes in the Episcopal Diocese of San Joaquin away from the national Episcopal Church to form the Anglican Diocese of the San Joaquin.

Rest here.