Padre Mickey's Dance Party News Service has received the following responses to the Jerusalem Declaration of the GAFCON/FOCA movement
TEC Presiding Bishop Katharine Jefferts Schori responds to the GAFCON statement:
Much of the Anglican world must be lamenting the latest emission from GAFCON. Anglicanism has always been broader than some find comfortable. This statement does not represent the end of Anglicanism, merely another chapter in a centuries-old struggle for dominance by those who consider themselves the only true believers. Anglicans will continue to worship God in their churches, serve the hungry and needy in their communities, and build missional relationships with others across the globe, despite the desire of a few leaders to narrow the influence of the gospel. We look forward to the opportunities of the Lambeth Conference for constructive conversation, inspired prayer, and relational encounters.
The Archbishop of Canterbury, Dr Rowan Williams, has responded to the final declaration of the Global Anglican Future Conference with the following statement:
The Final Statement from the GAFCON meeting in Jordan and Jerusalem contains much that is positive and encouraging about the priorities of those who met for prayer and pilgrimage in the last week. The ‘tenets of orthodoxy’ spelled out in the document will be acceptable to and shared by the vast majority of Anglicans in every province, even if there may be differences of emphasis and perspective on some issues. I agree that the Communion needs to be united in its commitments on these matters, and I have no doubt that the Lambeth Conference will wish to affirm all these positive aspects of GAFCON’s deliberations. Despite the claims of some, the conviction of the uniqueness of Jesus Christ as Lord and God and the absolute imperative of evangelism are not in dispute in the common life of the Communion
However, GAFCON’s proposals for the way ahead are problematic in all sorts of ways, and I urge those who have outlined these to think very carefully about the risks entailed.
A ‘Primates’ Council’ which consists only of a self-selected group from among the Primates of the Communion will not pass the test of legitimacy for all in the Communion. And any claim to be free to operate across provincial boundaries is fraught with difficulties, both theological and practical – theological because of our historic commitments to mutual recognition of ministries in the Communion, practical because of the obvious strain of responsibly exercising episcopal or primatial authority across enormous geographical and cultural divides.
Two questions arise at once about what has been proposed. By what authority are Primates deemed acceptable or unacceptable members of any new primatial council? And how is effective discipline to be maintained in a situation of overlapping and competing jurisdictions?
No-one should for a moment impute selfish or malicious motives to those who have offered pastoral oversight to congregations in other provinces; these actions, however we judge them, arise from pastoral and spiritual concern. But one question has repeatedly been raised which is now becoming very serious: how is a bishop or primate in another continent able to discriminate effectively between a genuine crisis of pastoral relationship and theological integrity, and a situation where there are underlying non-theological motivations at work? We have seen instances of intervention in dioceses whose leadership is unquestionably orthodox simply because of local difficulties of a personal and administrative nature. We have also seen instances of clergy disciplined for scandalous behaviour in one jurisdiction accepted in another, apparently without due process. Some other Christian churches have unhappy experience of this problem and it needs to be addressed honestly.
It is not enough to dismiss the existing structures of the Communion. If they are not working effectively, the challenge is to renew them rather than to improvise solutions that may seem to be effective for some in the short term but will continue to create more problems than they solve. This challenge is one of the most significant focuses for the forthcoming Lambeth Conference. One of its major stated aims is to restore and deepen confidence in our Anglican identity. And this task will require all who care as deeply as the authors of the statement say they do about the future of Anglicanism to play their part.
The language of ‘colonialism’ has been freely used of existing patterns. No-one is likely to look back with complacency to the colonial legacy. But emerging from the legacy of colonialism must mean a new co-operation of equals, not a simple reversal of power. If those who speak for GAFCON are willing to share in a genuine renewal of all our patterns of reflection and decision-making in the Communion, they are welcome, especially in the shaping of an effective Covenant for our future together.
I believe that it is wrong to assume we are now so far apart that all those outside the GAFCON network are simply proclaiming another gospel. This is not the case; it is not the experience of millions of faithful and biblically focused Anglicans in every province. What is true is that, on all sides of our controversies, slogans, misrepresentations and caricatures abound. And they need to be challenged in the name of the respect and patience we owe to each other in Jesus Christ.
I have in the past quoted to some in the Communion who would call themselves radical the words of the Apostle in I Cor.11.33: ‘wait for one another’. I would say the same to those in whose name this statement has been issued. An impatience at all costs to clear the Lord’s field of the weeds that may appear among the shoots of true life (Matt.13.29) will put at risk our clarity and effectiveness in communicating just those evangelical and catholic truths which the GAFCON statement presents.
The Most Blessed Primados of The Real Live Orthodox Episcopal Anglican Protestant Catholic Pentecostal Evangelical Fundamentalist Christian Church of All the Americas and Actually the Entire Globe; Yeah, that's Right, We Include the Global South, the Global North AND the Global Center, So Where Else Ya Gonna Go? also known as the RLOEAPCPEFCCAAAEGYRWIGSGNAGCSWEYGG or The True, Really, I Mean It, Church™, respond to the GAFCON Declaration from Jerusalem:
We must remind the FOCAs that, no matter what they may have decided in Jerusalem, and no matter what their COPs decide, there is but one True, Really, I Meant It™ Church in the world, and that Church is The Real Live Orthodox Episcopal Anglican Protestant Catholic Pentecostal Evangelical Fundamentalist Christian Church of All the Americas and Actually the Entire Globe; Yeah, that's Right, We Include the Global South, the Global North AND the Global Center, So Where Else Ya Gonna Go? also known as the RLOEAPCPEFCCAAAEGYRWIGSGNAGCSWEYGG. Everything has been copyrighted, and we own all the rights and all the rites. We also declare that we are the One, True, Anglican-Episcopal Church™®©2007 and unless you are recognized by us (and fat chance THAT will happen!) and by the Archbishop of Canterbury, you are not Anglicans, but merely another Evangelical Sect. Recognition will be taken under consideration for a Love Gift of $1,000,000.00 in a certified cheque made out to Christ's Anglican Safe Haven or C.A.S.H. Titles, of course, still cost $500,000.00. We call all FOCAs to repentance, groveling, and opening of chequebooks.
Oh yeah: will FOCA churches be projecting pages of the 1662 BCP on the walls of the sanctuary during worship, or will they be purchasing copies of said BCP? Or is all of this simply a plot by Oxford University Press to sell back copies of a Prayer Book no one uses? Inquiring minds want to know!