African Anglican leader contends liberal -v- conservative divide

-12/07/06

The Archbis


African Anglican leader contends liberal -v- conservative divide

-12/07/06

The Archbishop of Cape Town, South Africa, the Most Rev Njongonkulu Ndungane, has written to the Primates of the Anglican Communion, issuing a strong call to uphold the ìbroad, rich heartlands of our Anglican heritage.î

In the midst of widespread Anglican disagreement on issues of sexual ethics and leadership, he argues that the future ìis not something to be fought out at the limits of conservatism or liberalism, as if they were the only possibilities before us.î

In a lengthy reflection on what it means to be Anglican, Archbishop Ndungane says that the central core of his tradition is not bland or shallow, but offers ìproductive spiritual soilî.

He rejects any suggestion that embracing the middle ground means ìanything goesî, affirming ìuncompromising dedication and obedience to the heart of faith, as it is lived under the authority of Scripture, of Church order and structures, and of Christian tradition.î

Ndungane, successor to the internationally known Nobel Laureate Desmond Tutu (who has been outspoken in support of lesbian and gay people), is widely respected within Anglican circles and has friends on all sides of the debate.

Several years ago he wrote a foreword to ëGrace and Mortgageí, a theological analysis of the world debt crisis by the Rt Rev Peter Selby, Bishop of Worcester, who also believes that scripture and tradition can justify an affirmative view towards homosexual persons.

The Cape Town archbishop has himself held to a traditional church line on sexual ethics while condemning homophobia and speaking out on HIV-AIDS, global debt and other justice and peace issues.

His latest call represents a mediating voice in African Anglicanism.

It follows what Ndungane terms ìthe recent profound and stimulating reflectionsî by Archbishop of Canterbury Dr Rowan Williams, entitled The Challenge and Hope of Being an Anglican Today, after the controversial Episcopal Church USA 75th General Convention.

The South African primate affirms Dr Williamsí description of the fundamental character of Anglicanism as combining the best of both Catholic and Reformed traditions, which together inform mature engagement with contemporary culture.

He contends that any authentic solution to current differences within the Anglican Communion must preserve these strengths.

Dr John Sentamu of York, Englandís first black archbishop, has similarly appealed for the Anglican church to exercise ìgracious magnanimityî in its dissensions, citing the ìhigher callingî of Christians to be reconcilers with God in Christ.

Archbishop Njongonkulu Ndungane also argues that the best means of finding such a solution is to proceed in a characteristically Anglican way: a spirit of tolerance, trust and charity, and through the existing structures of the Communion.

Acknowledging that these have evolved over time to serve changing needs, he now calls for their ‘ renewal, transformation and revision’ rather than ‘ radical replacement,’ so as to preserve their strengths. He points out that legal authority rests with the synodical processes of Provinces, and calls for fuller engagement of clergy and laity in the current debate, which he says will inevitably be lengthy.

Archbishop Ndungane speaks of ìcreative and dynamic diversityî within his own personal faith, as well as at every level of Anglicanism. He illustrates this by reflecting on experiences within Southern Africa, from which he also demonstrates that decisions to exist separately can leave a lasting and difficult legacy.

He suggest that living within the tradition should not be seen as ìdry historyî but rather as ìholy rememberingî through which we ìfind our place of participation within the unfolding narrative of God’s redeeming acts.î

The Archbishop does not propose specific solutions. Instead, he writes that his intention is to help Anglicans be faithful to what God has done in the past, and so preserve and pass on the best of that heritage – and that he believes that holding on to the middle ground, the Heartlands of Anglicanism, is the best way of achieving this.

Ndungane also notes the significance of one of the most bitter historical rows in his region, and in world Anglicanism. ìIn 1866, Bishop Colenso of Natal was excommunicated after lengthy dissent with Bishop Gray of Cape Town across a wide range of issues,î he writes, noting that ìthe first Lambeth conference was convened largely as a result of this dispute.î

He continues: ìIn 1985 our Provincial Synod recognised and affirmed [Colensoís] ëcourageous leadership … in the areas of pioneering biblical scholarship, cross-cultural mission and the pursuit of social justice.í Today the Synod of Bishops is still exploring how we can appropriately acknowledge the fruits of Colenso’s ministry in the life of our Province. Almost one and a half centuries later, the issue is still with us.î

[Also on Ekklesia: English bishop rejected in Kenya over gay row; Newspaper suggests Africans set to found splinter Anglican church; Tutu calls on Anglicans to accept gay bishop; Bishop denies Kenya trip was ended by gay row; Blessings for same sex relationships increasing in C of E; Archbishop says Bin Laden is part of God’s family; Pope faces controversy on gay priests and HIV/AIDS; Nigerian church fraud warning includes allegation against gays; Nigerian gay and lesbian Christians challenge Archbishop Akinola; Christians kill Muslims following warning by Nigerian Archbishop; Pro-gay Anglicans say Nigerian Church ‘obsessed’ with gays; Episcopal bishop rejects Nigerian criticism on gays; Newspaper suggests Africans set to found splinter Anglican church; Historic first meeting for gay Nigerian Christians; Bishop’s name removed from disputed letter to Archbishop of Canterbury; Tutu calls on Anglicans to accept gay bishop; Bible supports gay partnerships, says leading Anglican bishop]


African Anglican leader contends liberal -v- conservative divide

-12/07/06

The Archbishop of Cape Town, South Africa, the Most Rev Njongonkulu Ndungane, has written to the Primates of the Anglican Communion, issuing a strong call to uphold the ìbroad, rich heartlands of our Anglican heritage.î

In the midst of widespread Anglican disagreement on issues of sexual ethics and leadership, he argues that the future ìis not something to be fought out at the limits of conservatism or liberalism, as if they were the only possibilities before us.î

In a lengthy reflection on what it means to be Anglican, Archbishop Ndungane says that the central core of his tradition is not bland or shallow, but offers ìproductive spiritual soilî.

He rejects any suggestion that embracing the middle ground means ìanything goesî, affirming ìuncompromising dedication and obedience to the heart of faith, as it is lived under the authority of Scripture, of Church order and structures, and of Christian tradition.î

Ndungane, successor to the internationally known Nobel Laureate Desmond Tutu (who has been outspoken in support of lesbian and gay people), is widely respected within Anglican circles and has friends on all sides of the debate.

Several years ago he wrote a foreword to ëGrace and Mortgageí, a theological analysis of the world debt crisis by the Rt Rev Peter Selby, Bishop of Worcester, who also believes that scripture and tradition can justify an affirmative view towards homosexual persons.

The Cape Town archbishop has himself held to a traditional church line on sexual ethics while condemning homophobia and speaking out on HIV-AIDS, global debt and other justice and peace issues.

His latest call represents a mediating voice in African Anglicanism.

It follows what Ndungane terms ìthe recent profound and stimulating reflectionsî by Archbishop of Canterbury Dr Rowan Williams, entitled The Challenge and Hope of Being an Anglican Today, after the controversial Episcopal Church USA 75th General Convention.

The South African primate affirms Dr Williamsí description of the fundamental character of Anglicanism as combining the best of both Catholic and Reformed traditions, which together inform mature engagement with contemporary culture.

He contends that any authentic solution to current differences within the Anglican Communion must preserve these strengths.

Dr John Sentamu of York, Englandís first black archbishop, has similarly appealed for the Anglican church to exercise ìgracious magnanimityî in its dissensions, citing the ìhigher callingî of Christians to be reconcilers with God in Christ.

Archbishop Njongonkulu Ndungane also argues that the best means of finding such a solution is to proceed in a characteristically Anglican way: a spirit of tolerance, trust and charity, and through the existing structures of the Communion.

Acknowledging that these have evolved over time to serve changing needs, he now calls for their ‘ renewal, transformation and revision’ rather than ‘ radical replacement,’ so as to preserve their strengths. He points out that legal authority rests with the synodical processes of Provinces, and calls for fuller engagement of clergy and laity in the current debate, which he says will inevitably be lengthy.

Archbishop Ndungane speaks of ìcreative and dynamic diversityî within his own personal faith, as well as at every level of Anglicanism. He illustrates this by reflecting on experiences within Southern Africa, from which he also demonstrates that decisions to exist separately can leave a lasting and difficult legacy.

He suggest that living within the tradition should not be seen as ìdry historyî but rather as ìholy rememberingî through which we ìfind our place of participation within the unfolding narrative of God’s redeeming acts.î

The Archbishop does not propose specific solutions. Instead, he writes that his intention is to help Anglicans be faithful to what God has done in the past, and so preserve and pass on the best of that heritage – and that he believes that holding on to the middle ground, the Heartlands of Anglicanism, is the best way of achieving this.

Ndungane also notes the significance of one of the most bitter historical rows in his region, and in world Anglicanism. ìIn 1866, Bishop Colenso of Natal was excommunicated after lengthy dissent with Bishop Gray of Cape Town across a wide range of issues,î he writes, noting that ìthe first Lambeth conference was convened largely as a result of this dispute.î

He continues: ìIn 1985 our Provincial Synod recognised and affirmed [Colensoís] ëcourageous leadership … in the areas of pioneering biblical scholarship, cross-cultural mission and the pursuit of social justice.í Today the Synod of Bishops is still exploring how we can appropriately acknowledge the fruits of Colenso’s ministry in the life of our Province. Almost one and a half centuries later, the issue is still with us.î

[Also on Ekklesia: English bishop rejected in Kenya over gay row; Newspaper suggests Africans set to found splinter Anglican church; Tutu calls on Anglicans to accept gay bishop; Bishop denies Kenya trip was ended by gay row; Blessings for same sex relationships increasing in C of E; Archbishop says Bin Laden is part of God’s family; Pope faces controversy on gay priests and HIV/AIDS; Nigerian church fraud warning includes allegation against gays; Nigerian gay and lesbian Christians challenge Archbishop Akinola; Christians kill Muslims following warning by Nigerian Archbishop; Pro-gay Anglicans say Nigerian Church ‘obsessed’ with gays; Episcopal bishop rejects Nigerian criticism on gays; Newspaper suggests Africans set to found splinter Anglican church; Historic first meeting for gay Nigerian Christians; Bishop’s name removed from disputed letter to Archbishop of Canterbury; Tutu calls on Anglicans to accept gay bishop; Bible supports gay partnerships, says leading Anglican bishop]