Monthly Archives: Sep 2019
The Anglican Church of Southern Africa’s ruling Provincial Synod continued to wrestle at its 2019 session with its response to appeals to be more inclusive of LGBTQI Christians.
After debates on three separate motions during its meeting this week, the Synod resolved:
• To establish a “Permanent Provincial Commission on Human Sexuality” to “listen and continue to inform and advise the church on these matters,” and
• To refer to dioceses for reflection and study a report by an earlier commission which recommended that those dioceses which chose to allow prayers for church members in same-sex civil unions should be permitted to do so for an experimental three-year period.
However, the Synod was evenly split on a motion which proposed that the Province’s Synod of Bishops be asked to prepare guidelines on ministering to people from the LGBTQI community. The voting was 75 for the motion and 75 against, with 14 abstentions.
At the last Provincial Synod, in 2016, a proposal to allow a bishop to “provide for prayers of blessing to be offered for those in same-sex civil unions” was lost by big margins in each House of the Synod: by 16 to six among the bishops, by 41 to 25 among the laity and by 42 to 34 among the clergy.
Commenting on the outcome of the latest Synod deliberations, Archbishop Thabo Makgoba, the President of the Synod, said on Saturday:
“Because the Archbishop’s Commission has sensitised more people to the issue and got the broader church to think and reflect, there has been movement forward since 2016. At least we are now engaging with one another. But the discussion is still painful for everyone, and emotion, prejudice and fear rather than theological substance dominated this year’s deliberations on both sides.
“I am obviously disappointed in this year’s outcome, but take heart that (1) we now have a permanent commission, (2) we have tangible suggestions that we are sending to the faithful, and (3) that we have a year to review the situation. I will continue to soak everyone involved in prayer.”
The Archbishop set up an “Archbishop’s Commission on Human Sexuality” in response to the 2016 Synod debate. It was this body which brought to this year’s Synod the proposal for a highly circumscribed experiment which would have allowed blessings for same-sex unions on a basis similar to that adopted when the Province first allowed the ordination of women in 1992.
In the scheme suggested by the commission, the possibility of same-sex couples marrying in church was ruled out – the Church’s Canon on Holy Matrimony “affirms that marriage by divine institution is a lifelong and exclusive union and partnership between one man and one woman,” and the commission did not propose changing this.
What it did propose was “a middle way” which would allow a bishop to apply for his or her diocese to become a “Civil Union Participating Diocese” (CUPD) – on condition the diocese agreed to this step by the special majority required to pass a “controversial motion” (usually a simple majority in each house, and a two-thirds majority overall).
The commission recommended that in a CUPD, the bishop could give permission to a priest and a local parish “to offer prayers for persons in Civil Unions” – provided the parish first went through “a process of prayer, education, consultation, discernment and consensus development that widely engages the parish community”.
No priest would be forced to take part in the arrangement against the dictates of her or his conscience, and prayers would be offered for couples in same-sex unions only “on the understanding that they seek to live in mutual love and faithfulness in a stable, life-long, committed monogamous relationship.”
The commission’s proposal has particular relevance for South Africa, where civil partnerships for same-sex couples, offering them the same rights, responsibilities and legal consequences as marriage, were approved by State law in 2006. No such provision is made for same-sex unions in the other countries in the Province.
The Anglican Church of Southern Africa includes dioceses in Angola, eSwatini (Swaziland), Lesotho, Mozambique, Namibia, St Helena and South Africa.
After debate, this year’s Synod adopted a resolution saying it “notes, acknowledges and recognises” the work of the Archbishop’s commission, and sent the report to dioceses “for reflection, study and reporting back” to a new commission and to the annual meeting of the church’s Provincial Standing Committee (PSC). The resolution was proposed by Bishop Allan Kannemeyer of Pretoria and seconded by Bishop Steve Moreo of Johannesburg.
In another motion, Bishop Kannemeyer proposed that since “issues of human sexuality are complex, diverse and evolving” the Province needed a permanent commission to replace that set up by the Archbishop. This resolution said the commission’s membership should reflect “the divergent views in the Province on this matter”. The motion, seconded by Archdeacon Moses Thabethe from the Diocese of Johannesburg, was adopted unanimously.
In the third motion, representatives from the Diocese of False Bay, which includes large swathes of the Cape Town metropolitan area as well as rural areas, proposed that the Archbishop and the Synod of Bishops provide guidelines for ministry to people from the LGBTQI community.
Proposing the motion, Archdeacon Lundi Joko said if a same-sex couple in his parish wanted to celebrate the 10th anniversary of their civil union under State law, he needed guidance on how he could minister to them: “Am I allowed to attend? Am I allowed to pray over them? Can I refuse to baptise the child of a same-sex couple… This motion is saying help us to make sure we can effectively minister.”
His seconder, Canon Delmaine Petersen, said that “our brothers and sisters in Christ” from the LGBTQI community “continue to experience hurt, exclusion and uncertainty about their place in the church… we are in dire need of direction in our quest for complete inclusivity.”
However other Synod representatives, especially those from rural dioceses within and outside South Africa, voiced concern at the implications.
One questioned whether the church would allow polygamy in future, while another expressed the fear that traditional chiefs who had given parishes land to build their churches on might reclaim it.
Some indicated implacable opposition to liturgies for ministry to same-sex couples. But others suggested that adopting the motion would be divisive at this stage in the church’s history, saying: “The time is not yet.”
Since the Synod split evenly in favour of and against the motion, it was lost.
Full texts of approved resolutions:
Establishment of Permanent Provincial Commission on Human Sexuality
This Synod noting that:
1. The issues of human sexuality are complex, diverse and evolving.
2. The advancement of science and human development present ongoing areas of need in terms of ethics and welfare.
1. Establish a Permanent Provincial Commission on Human Sexuality that will listen and continue to inform and advise the church on these matters.
2. The Synod of Bishops shall take heed of the divergent views in the Province on this matter, and the membership of the Commission shall reflect this.
3. The Metropolitan, after consultation with the Synod of Bishops will determine the terms of reference for this commission.
Proposer: Bishop Allan Kannemeyer (Diocese of Pretoria)
Seconder: Archdeacon Moses Thabethe (Diocese of Johannesburg)
Receiving of the Archbishop’s Commission on Human Sexuality Report
This Synod notes that the report of the Archbishop’s Commission on Human Sexuality has been received.
This Synod notes, acknowledges and recognises the work of the Archbishop’s Commission on Human Sexuality.
This Synod refers the report to the Dioceses of the Province for reflection, study and report-back on progress to the Commission and the next PSC.
Proposer: Rt Revd. A Kannemeyer
Seconder: Rt Revd. Steve Moreo
[This report has been amended since first published to reflect the wording of the resolution above as provided by the scrutineers of the Synod minutes. The principal change reflects that the Synod “refers” – not “commends” – the resolution to Dioceses.]
Provincial Synod has declared a “climate emergency” and called on parishes to recycle and to ban the use of plastic in their congregational activities, including items such as plastic straws, cutlery and water bottles as well as plastic and Styrofoam cups.
A resolution on the use of plastic was proposed by Ms Mandisa Gumada of the Diocese of Natal and Bishop Vicente Msosa of the Diocese of Niassa. It read:
This Synod noting that:
1. The equivalent of one garbage truck of plastic enters our oceans every minute and by 2050 there will be more plastic by weight in the ocean than fish;
2. Plastic is killing marine animals and seabirds, destroying the marine environment as well as people’s livelihoods, infiltrating the human food chain and causing cancers and birth defects. Scientists have found plastic in tap water and even in salt. Microplastic enters our lungs;
3. South Africans use 8 billion plastic shopping bags per year;
4. By contrast 28 African countries, such as Kenya, Rwanda, Morocco and Cameroon, have banned the use, manufacture, importation and distribution of disposable plastic bags.
Plastic debris not only results in high cleaning-up costs but also brings huge losses for the tourism, fisheries and shipping industries. It threatens our health, constitutional rights, water resources and climate.
Call on ACSA to become a #zerowaste Church and call on Parishes and Dioceses to commit to becoming Zero waste by;
1. Not using plastic bottled water;
2. Not using Styrofoam;
3. Reducing paper as much as possible;
4. Setting up compost heaps and food gardens where possible;
5. Installing recycling bins for church and, if possible, for community;
6. Not using plastic cutlery, cups, water bottles and straws;
7. Displaying a #zerowaste signs at the church
8. “To rethink our consumption practices”.
9. Calls on the governments of South Africa, Eswatini, Lesotho, Namibia, Angola, Mozambique and St Helena to ban single use plastic as a matter of urgency.
The resolution declaring a climate change emergency was proposed by Bishop Msosa, seconded by Bishop Ellinah Wamukoya of Swaziland, and motivated by Canon Rachel Mash, the Province’s Environmental Coordinator.
CLIMATE CHANGE EMERGENCY
This Synod noting that:
We face a triple emergency of climate change, biodiversity loss, poverty and inequality with reference to:
1. The latest Climate Change Report of the Intergovernmental Panel on Climate Change (IPCC) indicates that we have less than twelve years to make a rapid transition away from fossil fuels to renewables or will face out of control climate change;
2. This is a Kairos moment;
3. Rapid climate change, with its increasingly severe weather patterns is having devastating effects on humanity, with its detrimental effects on agriculture, the increase in diseases and various negative impacts on human health;
4. One million out of the 5 million species on this planet face extinction due to human activity;
5 Our economic system is making the rich richer and the poor poorer. In 2018, 26 people owned the same amount of wealth as the 3.8 billion people who make up the poorest half of humanity;
6. South Africa is the most unequal country in the world;
7 We cannot eradicate poverty unless we tackle climate change.
1. Mozambique has suffered devastating environmental damage and loss of life from Cyclones Idai and Kenneth. “Beira will go down in history as the first city to be completely devastated by Climate Change” said Graca Machel;
2. Parts of KwaZulu-Natal also suffered devastating floods with loss of life;
3. Namibia is suffering from massive drought;
4. Water crises are being experienced in the Eastern, Northern and Western Cape.
1. The Anglican Consultative Council (ACC 17) meeting this year, passed three significant resolutions, which pertain to ACSA, calling for Provincial Action on Climate Change, (A17:05), Climate Resilience (A17: 06) and the Sustainable Development Goals (A17:11) and encouraging Provinces to:
1.1 Declare a Climate Emergency;
1.2 Identify Environmental related threats;
1.3 Hold Strategic planning Conferences on the SDGs and Climate Change.
1. Appeal for ACSA to declare a Climate Emergency for our Province.
2. Respectfully requests the Metropolitan to cause a Provincial Consultation to be convened on Climate Change In collaboration and at the cost of the ACSA Environmental Network and Hope Africa and to encourage as much as is possible the participation of the Bishops of the Province, Diocesan Social Development Representatives, Environmental Representatives, and Gender Representatives.
3. Ensure the participation of young people and women’s voices.
4. This consultation should strive to achieve the following objectives:
a. Identify climate related threats;
b. Develop an action plan for individuals at Parish, Diocesan and Provincial levels on the Environment and Social Development, to include the following inter alia:
b.1 gender and other social considerations;
b.2 policies and procedures to increase the use of renewable energies and incorporate creation care into all aspects of church life, including into liturgical practice;
b.3 mainstreaming eco-theological reflection across all levels of theological education.
c. Report on the implementation of this resolution at the next Provincial Standing Committee and Provincial Synod.
In a demonstration of its commitment to eradicate abuse, including sexual abuse, in the Church, Provincial Synod has adopted a ‘Resolution of Permanent Force’ which establishes a ‘Safe and Inclusive Church Commission’ to oversee the process.
The nature of the resolution gives it higher status in church law than ordinary resolutions of the Synod. It is proposed that at the next Synod the ‘Safe Church’ initiative will be entrenched as an Act in the Church’s Constitution and Canons.
The resolution was proposed by the Revd Anastasia Huntley of the Diocese of Johannesburg and seconded by Archbishop Thabo Makgoba of Cape Town. [Corrected ** ]
The full text of the resolution follows:
RESOLUTION OF PERMANENT FORCE: THE ANGLICAN SAFE AND INCLUSIVE CHURCH COMMISSION OF SOUTHERN AFRICA
This Synod noting that:
1.As the Anglican Church of Southern Africa we are called to be people of God and to embody the spirit of God that needs to be nurtured and brought into the fulness of life.
2.Our places of worship and learning have for many caused untold pain, hurt and harm, that has left individuals and families deeply scarred.
3.Ministry is a unique and sacred trust that has been given to us and we need to seek ways to nurture and protect this trust in the way we discern, train, educate and select our ministers and exercise our accountability and discipline as a church.
4.The Pastoral Standards of Ministry, included as Act XV in our Canons has set the foundation for this work, and will continually be expanded upon.
5.The call of the Safe Church Commission of the Anglican Consultative Council (the “ACC Commission”) is to adopt its Charter and implement its Protocol, as far as practicable in accordance with its guidelines;
6. ACSA seeks to establish its own Safe Church Commission to oversee this work, which will include the following:
6.1 to develop recommendations for enhancement of the safety of children, young people and vulnerable adults in the Church,
6.2 to establish a network of those with safe church/safeguarding responsibilities in the Province and;
6.3 to liaise regularly with the ACC Commission in relation to its work.
- Commit itself to a programme of action in which it seeks to improve, through an iterative process, that will be shaped and informed by experience and the implementation of these principles.
- To draft an Act consistent with the Constitution and Canons of ACSA as well as the principles, procedures, safe-guards, resolutions of the Anglican Consultative Council and guidelines referred to below:
2.1. the witness of Scripture to God’s love for all members of the human family and the priority given in Jesus’ ministry to children and the vulnerable of society;
2.2 the resolution of the Lambeth Conference in 1998 that each member Church represented make an intentional effort to work toward eliminating abuses affecting women and children (Resolution 1.3);
2.3 the commitment of ACC-13 in 2005 to the highest standards of care for all young and vulnerable people, seeking to ensure their protection (ACC Resolution 13.50);
2.4 the testimony of the Lambeth Conference in 2008 to the many forms of abuse of power within society as well as the church from which women and children suffer disproportionately, and the challenge to reclaim the gospel truth of the dignity of the human person and to exercise power in ways that would always be life giving (Lambeth Indaba: Capturing Conversations and Reflections, paragraphs 47 to 50);
2.5 the call of ACC-14 in 2009 to member Churches to take appropriate steps to assist the healing of indigenous families, including the protection of women and children from violence and human trafficking (ACC Resolutions 14.19 and 14.33);
2.6 the statement of the Primates in 2011 that our churches must accept responsibility for our own part in perpetuating oppressive attitudes towards women, and in penitence and faith we must move forward in such a way that our churches truly become a living witness to our belief that both women and men are made in the image of God (Letter to the Churches of the Anglican Communion): and
2.7 committed itself to promoting the physical, emotional and spiritual welfare and safety of all people, especially children, young people and vulnerable adults, within the member churches of the Anglican Communion, and to this end called upon all member churches to adopt and implement the charter. This charter has been adapted for our own situation and this was formally adopted by the Synod of Bishops in February 2019, and reads as follows:
- That the Commission will draft the intended Act in conjunction with the Anglican Canon Law Council.
4. The intended Act will incorporate the Charter for Safe and Inclusive Church passed by the Synod of Bishops in February 2019.
5. To establish a commission known as the Anglican Safe and Inclusive Church Commission of Southern Africa, whose members will be appointed by the Metropolitan after consultation with the Synod of Bishops.
6. That the constitution of the aforementioned Commission, responsible for the implementation of the Charter, will include the following principles.
6.1 The Commission is an integral part of the Church, functioning under and reporting to the Metropolitan and Synod of Bishops (“SoB”). The Commission will table its report from time to time at Provincial Synod, PSC and the Provincial Trusts Board (“PTB”)
6.2 The Metropolitan, after consultation with the SoB will appoint a liaison bishop for the commission
6.3 The purpose and objectives of the Commission are:
- To implement the ACSA Charter and the ACC Protocols as its guidelines, to the extent practicable;
- To develop for the Province, its dioceses, organisations and institutions, the framework for the implementation of The Charter, its protocols and guidelines;
- To serve as the advisory body for the Province, dioceses, organisations and institutions regarding the implementation of the Charter, its protocols and guidelines, and to identify and develop safeguarding measures;
- To maintain ACSA’s membership of the ACC’s Safe Church Commission and the Metropolitan to appoint a representative to liaise with that Commission regarding this work;
- To develop resources, do training and liaise in all matters relating to The Charter;
- To maintain a register of complaints and convictions (both Church and secular);
- To develop and implement a management system for records and maintenance of screening clearances;
- To provide a framework for dealing with adverse findings on clearance requirements for ministers;
- To provide (or advise on, as appropriate) support for those involved in hearings conducted under The Charter; and
- To advocate its work throughout the Province.
6.3 The Commission’s governing body will be comprised of:
22.214.171.124 the Liaison Bishop, appointed by the Metropolitan as aforesaid;
126.96.36.199 two legal lay persons, being Provincial or Diocesan Chancellors or Registrars, appointed by the Metropolitan in consultation with the Metropolitan’s Executive and with input as needed for from the Anglican Canon Law Council of Southern Africa (“ACLCSA”) and the Council;
188.8.131.52 two Bishops, Suffragan or Diocesan, appointed by the SoB;
184.108.40.206 two psychologists or other specialists involved in counselling, spiritual guidance or support in cases of abuse, appointed by the Metropolitan from a list of recommended people prepared by the Council (save only that in the first instance the list may be that prepared by the steering committee involved in the preparation and presentation to Provincial Synod of this Act); and
220.127.116.11 the Provincial Treasurer, or alternatively the Provincial Executive Officer.
terms of office of the Commission’s members will be:
- the Liaison Bishop, at the discretion of the Metropolitan;
- the two legal lay persons, for periods of three years, which may be renewed for no more than two terms;
- the two Bishops, at the discretion of the SoB;
- the two psychologists or other specialists, for periods of three years, which may be renewed for no more than two terms; and
- the Provincial Treasurer or Provincial Executive Officer (as the case may be), for as long as their appointments endure.
- The Commission shall elect its own Chair, Deputy Chair and Secretary at its first meeting each calendar year, and thereafter during a calendar year if and when such an office becomes vacant. The quorum for Council meetings shall be the majority in number of the Council members at the time including the Chair or Deputy Chair.
- The Commission shall have no financial powers independently of the Church. All income and expenditure shall be duly authorized, held and paid by the Church, through the office of the Provincial Treasurer. The Council will prepare an annual budget for a succeeding year by the end of March in the preceding year, for consideration and approval by the Provincial Trusts Board, which will cover the Commission’s authorized requirements from the said Board’s own resources, save that where there will be a shortfall in such resources, the same shall be applied for, to the Provincial Treasurer, who may approve such an application.
- The Commission shall make such arrangements for meetings and conferences as it shall deem necessary; for publications and consultations as may be required; for research and advice as may be needed; for related travel, accommodation, office and other assistance that may be called for. All such expenses must be costed, included and cleared by the Provincial Treasurer on behalf of the Provincial Trusts Board.
- The Commission may make such rules of procedure and byelaws, and establish such sub-committees, as it considers necessary and appropriate for the furtherance of its work.
[** The name of the seconder has been corrected since this item was first posted]
Provincial Synod has called for the declaration of a Day Against Xenophobia, using resources such as a special liturgy, readings, sermon material and posters and social media materials.
“We should show publicly that the Anglican Church is a safe space for all,” Synod said in a resolution.
The resolution, proposed by the Revd Canon Shearsby Mupfudzapake of the Diocese of St Mark the Evangelist, and seconded by Mrs Helena B. Simone of the Diocese of Niassa in Mozambique, read as follows:
- South Africa has been hit by a wave of xenophobic attacks
- Recognising that we have the day of 20th June as a day of refugees in our lectionary, but it is often not used as it clashes with June 16th
- We need to identify the cause of these attacks and identify the role of the Anglican Church as a multi-country church
We ask for the Church to
- Declare itself strongly against Xenophobia
- Declare a special Day Against Xenophobia, with readings, liturgy and sermon materials, as well as posters, hash tags etc.
- We should show publicly that the Anglican Church is a safe space for all.
Provincial Synod has singled out “belief in the dominance of men over women” as one of the causes of violence against women in society.
Proposing a resolution voicing “abhorrence” at violence against women and children, the Very Revd Andrew Hunter, Dean of Grahamstown, said the culture of “toxic masculinity” in society “teaches boys that girls are there for their use and pleasure.”
The resolution passed by Synod said this belief is “an abuse of power and was never displayed by our Lord.”
Synod called on the men present “to examine their inherent belief and practices, and to change whenever and wherever they stand in opposition to Christ with respect to their beliefs and treatment of women and children.”
It also urged men “to speak clearly and boldly” against male domination to other men in society and “to make active space for the voice of women to be heard”. It also sent its love, deepest sympathies and assurance of its heartfelt prayers for all impacted by sexual violence.
The resolution was seconded by Bishop-Elect Luke Pretorius of the Diocese of St Mark the Evangelist.
The full text of the resolution read:
This Synod, noting
1. the current level of gender-based violence against women and children
2. the implied patriarchy and belief in the dominance of men over women
3. that such patriarchy for whatever reason; cultural, religious or implied is an abuse of power and was never displayed by our Lord.
Calls upon the men of this Synod – in the light of the example of Christ
1. to examine their inherent beliefs and practices, and to change whenever and wherever they stand in opposition to Christ with respect to their beliefs and treatment of women and children
2. to speak clearly and boldly in their respective settings, and to conscientize other men to this truth of Christ in his respect and acceptance of women and children
3. to make active space for the voice of women to be heard as they share their experiences
4. to encourage men to speak and define their belief and practise with respect to their treatment of women and children
5. to make a stand in this Synod which displays their abhorrence of the current violence against women and children, and
6. sends its love, deepest sympathies and assurance of our heartfelt prayers for all impacted by sexual violence.
We continue to pray for the perpetrators of these violent acts so that God can edify their hearts, their minds and their lives;
We need to examine our use of scripture and its application that has been harmful to women and children;
We should not be ashamed to ask for forgiveness.
Proposed: Very Revd Andrew Hunter
Seconded: Very Revd Luke Pretorius
Friday 27 September
Day 3 Homily 3
Esther 8: 1-8, 15-17
- There was restorative justice for Esther and her people. What might restorative justice look like for you, especially your worshipping community?
- Who in your opinion has the power to bring about restorative justice? Consider where you live and work and worship
- Are there ways in which ACSA can bring practical ways of restoration to God’s people? How can we use our policies and legislation to restore hope and healing to breathe new life into God’s people?
by Natalie Simons Arendse[Available as a PDF]
Haman has been disposed of and now we see Esther begging the king to write a counter decree that will undo the one that called for the annihilation of the Jews. Esther has explained her relationship with Mordecai, and she is given Haman’s estate which Mordecai now gets to manage for her.
The king doesn’t write the new decree that will bring restoration for the Jews; he gives that honour to Mordecai and it is sealed with his signet ring.
Now the lectionary for some reason omits verses 9-14 of chapter 8; but let’s review what the story behind the story is for leaving these verses out.
Read verses 9-14 – The king’s secretaries were summoned at that time, in the third month, which is the month of Sivan, on the twenty-third day; and an edict was written, according to all that Mordecai commanded, to the Jews and to the satraps and the governors and the officials of the provinces from India to Ethiopia, one hundred and twenty-seven provinces, to every province in its own script and to every people in its own language, and also to the Jews in their script and their language. He wrote letters in the name of King Ahasuerus, sealed them with the king’s ring, and sent them by mounted couriers riding on fast steeds bred from the royal herd. By these letters the king allowed the Jews who were in every city to assemble and defend their lives, to destroy, to kill, and to annihilate any armed force of any people or province that might attack them, with their children and women, and to plunder their goods on a single day throughout all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of Adar. A copy of the it was to be issued as a decree in every province and published to all peoples, and the Jews were to be ready on that day to take revenge on their enemies. So the couriers, mounted on their swift royal steeds, hurried out, urged by the king’s command. The decree was issued in the citadel of Susa.
Mordecai is now second in command of the kingdom and the power dynamics have shifted. He writes the new decree which gives the Jews an opportunity to take revenge. Mordecai was one of the victims of the abuse of power but now that he has power, power that is rightfully Esther’s because she is promised up to half of the kingdom; he becomes the perpetrator. The oppressed has now become the oppressor. The child who is bullied can become the bully.
BUT this is NOT what Esther had put her life on the line for. If I perish, I perish..
Esther advocates for abundant life.
As we conclude this synod, having reviewed some of our practices and policies; and as we review how Mordecai placed ashes on his body as he lamented the decision by the king to have the Jews killed; we as the people of ACSA must rise out of the ashes of our complacency and write new decrees.
We must write new decrees for those who are not here, for the oppressed and marginalised, for women and children; for the disenfranchised and the environment; and for members of the LGBTQI community.
26 years ago, this church wrote the decree that would allow women to be ordained as priests and bishops. It was a painful process to get to that point. Policies and decisions had to be overturned and rewritten, but what a Kairos moment it was. ACSA is better for it, our churches and communities are better for it and God’s church has not yet collapsed!
It is not by coincidence that you are here attending this synod helping to make decisions that will breathe abundant life into all of God’s people.
Let’s not do what Mordecai did, he became the perpetrator; instead we should do what Esther did; she had decrees written that would give life in abundance as Jesus Christ intended for each one of us.
We came to review, to renew and to restore…. We are here for such a time as this.
Provincial Synod has voted to support
non-violent action to end Israel’s military occupation of Palestine, especially
“well-directed Boycott, Divestment and Sanction actions”.
In a resolution adopted on Thursday, Synod also:
- Condemned “all forms of anti-Semitism and Islamophobia… in the strongest terms”;
- Described the situation in Israel and Palestine as “in some respects… worse than apartheid”; and
- Urged church members who travel on pilgrimages to Israel to include Palestinian Christians in their itineraries.
The full text of the resolution follows:
1. Noting that:
a. This is the 10th year anniversary of the Palestine Kairos document, a document written by Palestinian Christians for our reflection and action (www.kairospalestine.ps);
b. The South African government has withdrawn its ambassador from Tel Aviv;
c. It is reported that each year a few hundred Palestinian children are held in Israeli jails and there is evidence of human rights violation.
d. Prime Minister Netanyahu has recently said that “Israel is not a state of all its citizens”, a statement which accurately reflects the nation-state law they adopted in 2018;
e. There is considerable environmental damage through injustice in the access to and distribution of water, the uprooting of olive trees and home demolitions, which in turn has led to environmental displacement, adding to the already large number of refugees
2. Acknowledging that:
a. The situation in the Holy Land demands the attention of the Christian church precisely because that is the place where Jesus the Christ was born, nurtured, crucified and raised;
b. The current political nation state of Israel and Israel in the Bible should not be confused with each other, and neither should the ideology of Zionism and the religion of Judaism be conflated;
c. Many Christian pilgrimages to the current state of Israel often ignore the Christians living in Palestine;
d. Israel was one of the very few states that continued to support the Apartheid State in South Africa until the very end;
e. There are possible similarities between Apartheid in South Africa and what is happening in Israel and Palestine and that in some respects the situation there can be described as worse than apartheid;
f. Several NGO’s draw attention to the plight of those who suffer in Palestine and Israel, especially Kairos Southern Africa as well as the Ecumenical Accompaniment Programme in Palestine and Israel (EAPPI), for whose work we are grateful;
g. Southern Africans have a special responsibility to stand by the oppressed in the same way that others in the international community stood with us during our own oppression.
3. Affirming that
a. Palestinians and Israelis both deserve to live in peace and harmony as this will contribute to peace not only in that region, but globally;
b. Non-violent solutions underpinned by faith, hope and love, to the challenges there are the only solutions that the Church should actively pursue;
c. Current efforts by the International community are not enough and new initiatives towards peace, justice and reconciliation should be pursued;
d. The presence of the Christian community in Palestine and Israel is something that we should strengthen;
e. The military occupation of Palestine must end as soon as possible;
f. All forms of anti-Semitism and Islamophobia should be condemned in the strongest terms;
g. Jerusalem should be a place where all the nations are able to gather and it should not be for the exclusive use of one group over another.
4. Resolves to:
a. Encourage every Diocese within ACSA to pass this or a similar resolution at its next Synod and to work with the South African Council of Churches and its affiliates who have adopted resolutions on Palestine and Israel to seek ecumenical action towards maximum justice and peace for our sisters and brothers there;
b. Educate and inform ourselves as much as possible on the daily reality of the situation and to encourage members of ACSA who travel in the Holy Land to choose an inclusive and balanced itinerary that includes establishing contact with Palestinian Christians;
c. Support any non-violent action especially well directed Boycott, Divestment and Sanctions actions against the Israeli state until they end their military occupation of Palestine.
d. Pray the following prayer for Palestine: “God bless Palestine, Free all from oppression; and bring justice and peace. Amen.”;
e. Respectfully request ACSA delegates to Lambeth 2020 to pass this resolution on to the Anglican Communion Office for possible consideration and inclusion in the Lambeth 2020 Agenda.
f. To respectfully request ACSA to appoint a Palestinian Study Group to prepare and disseminate study material for use in parishes and dioceses and that will prepare a report on the progress of implementing this resolution at the next Provincial Synod;
g. Pass this resolution on to the Ambassadors of Palestine and Israel who are based in Southern African countries as well as to the Palestinian church leaders, SABEEL and Kairos Palestine.
The resolution above is the correct version, and was posted here on February 25, 2020. It differs from that posted at the time of the Synod in September 2019 only in the numbering format used. For some weeks during February, it was replaced by an incorrect version, which omitted paragraphs 4(b) to (f), as a result of mistakes introduced in the official Resolutions of Synod. The Synod media office apologises for the error.
Province asked to pay Growing the Church director’s stipend in future
Provincial Synod has voted to ask the Provincial Finance Board to pay the stipend of the director of Growing the Church in future Provincial budgets.
Explaining the import of a resolution before the Synod, Archbishop Thabo Makgoba, President of the Synod, explained that the Finance Board would have to consider the request for 2021 at the earliest. The budget for the Common Provincial Fund for 2020 had already been approved when the resolution was discussed.
The resolution that was passed, with some opposition and a number of abstentions, read as follows:
ACSA to cover the cost of the GtC Director’s stipend in future.
This Synod noting:
1. ACSA established Growing the Church as a Provincial Ministry, contributing to the basic mission and ministry of the Church;
2. Growing the Church was added to the CPF Budget at the request of Provincial Synod of 2007;
3. Growing the Church, through Anglicans Ablaze Conferences, The LEAD programme and its other programmes is making an enormous contribution to ACSA;
4. Growing the Church is increasingly being established in the Dioceses, but a central coordinating function is essential;
5. Growing the Church is already raising about 60 – 70% of its budget from sources other than the Common Provincial Fund for mission and ministry activities;
Request the Provincial Finance Board to include at least the stipend package of the Growing the Church Director in its future budgeting.
Proposer: Bishop Tsietsi Seleoane
Seconder: Very Revd Sharon Nell
COMMUNIQUE FROM THE SYNOD OF BISHOPS
ANGLICAN CHURCH OF SOUTHERN AFRICA
To the beloved People of God,
Grace and peace to you!
The Synod of Bishops met in Kopanong, Benoni, from Monday 23 to Tuesday 24 September 2019. The Synod was preceded by the meeting of the Electoral College for the Diocese of Mzimvubu, where the Rt Revd Tsietsi Seleoane, currently Suffragan Bishop of Natal, was elected as Bishop of Mzimvubu.
Synod began with the celebration of the Eucharist, where we heard a refreshing homily from the Rt Revd Steve Moreo, Bishop of Johannesburg, on the passage in the book of Ezra about the return of Israel. Ezra’s ministry, to help a people returning to rebuild, renew and reform their social, religious and physical lives, resonated well with the commitment of ACSA – expressed in the theme of Provincial Synod – to review, renew and restore with a view to reconnecting our faith to our daily lives.
The Archbishop welcomed the Bishop of Port Elizabeth, the Rt Revd Eddie Daniels, and Bishop-elect Luke Pretorius of the Diocese of St Mark the Evangelist, who were attending Synod for the first time. Also in attendance were two Vicars-General, the Ven Keith de Vos from Cape Town and the Very Revd Tanki Mofana from Lesotho.
Synod met against the backdrop of confusion in the South African political landscape, of fresh outbreaks of xenophobic attacks against fellow Africans from other nations and of renewed activism over the scourge of violence against women, children and other vulnerable people. This situation is very disturbing and cause for major concern, and we endorse our Archbishop’s appeal to the Church to join civil society in mobilising to end these evils.
We urge girls in our Church to demand an end to the way in which too many boys and men in our society treat women. We urge boys to set an example to the rest of society by treating all, especially girls and women, with respect, dignity and compassion. Let Anglican youth groups throughout our Province become renowned for being safe spaces in which young women feel valued and young men are admired in their communities for their caring and respectful treatment of girls and women.
We also urge people in our parishes to stand up for other vulnerable people such as migrants in South Africa. As disciples of Christ we are bound to be sensitive to God’s people who happen to come from outside our borders. We condemn the violence meted out against them, we express our condolences to those who have lost members of their families and we share our prayers for the traumatised.
We remind all of the words of Joshua: “Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.”
In our discussions on situations outside South Africa, our hearts were warmed as we heard the good news of the successful peace initiatives in Mozambique and prayed for that country as they prepare for elections.
Bishops shared the sadness and pain around the resignation of the Bishop of Natal, the Right Revd Dino Gabriel. The Bishops accepted his resignation and resolved to show their love, care and support for the Diocesan family and for Bishop Dino and his family. The Bishops resolved that Pastoral Letters on the situation should be sent to the Diocese and to the Bishop.
Further reflection ensued on the Diocese of Zululand, where the Rt Revd Monument Makhanya resigned last year. The Archbishop reported that he had asked the Archbishop of the Province of Central Africa to minister to Bishop Makhanya for three months. The Vicars-General of the Diocese, retired Bishop Funginkosi Mbhele and Canon Hamilton Mbatha, will continue their ministry of oversight and pastoral care in the Diocese.
Synod discussed ways of ministering to the Rt Revd Adam Taaso, the Bishop of Lesotho, who has suffered an incapacitating stroke, and his family. In consultation with the Diocese, it was agreed that he should go on retirement with effect from 31 January 2020.
We noted that no women clergy have recently been elected as bishops and agreed that there should be an intentional effort to investigate why this is the case. The Archbishop has established a commission to do this work.
A report was presented by Lay Canon Rosalie Manning on ensuring a Safe & Inclusive Church in which no one suffers abuse of any kind. Professor Barney Pityana presented a preliminary report on the Archbishop’s Commission on the College of the Transfiguration. We also heard a report on the Archbishop’s Commission on Human Sexuality. All three reports were scheduled to go before Provincial Synod.
Synod also discussed the issue of clergy who are active card-carrying members of political parties. It was agreed that the practice should not be encouraged as it has potential to polarise congregations. We also reflected on the way in which we could emphasise the importance of saving the environment by moving towards holding paperless synods. Bishops also expressed concern for the sustainability of HOPE Africa.
The Bishops bade farewell to Bishop Oswald Swartz, Bishop of Kimberley and Kuruman as he goes on retirement. Bishop Ossie was thanked for his wonderful episcopal ministry in ACSA.
We commend you to God’s love and keeping and ask you to remember us in prayer as we meet in Provincial Synod to discern God’s will as we grapple with some of the critical issues that face us as Church.
“To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy — to the only God our Saviour be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.” — Jude 24-25
Thursday 26 September
Day 2, Homily 2
- There seemed to be renewed hope for Esther and her people after she acted. When have you been called upon to act and did you? What hindered you from acting?
- How is your worshipping community exploring renewed ways of inclusion for those who feel excluded?
- What kind of power dynamics are at play in the spaces in which you find yourselves? Think especially of the recent events in our country.
by Natalie Simons Arendse[Available as a PDF]
Yesterday I concluded the homily with the words: “Everyday life for us should include reflection and review of how we can live abundant lives in Jesus Christ.
What does it mean to live an abundant life? We read in chapter 7 that Esther pleads for her life and that of her people. She says that if they had been sold into slavery it would not have been as bad; but they are going to be eliminated as a people. What is really happening in the palace? Let’s review..
Esther, although she is queen has no real authority without her identity in her husband the king. She is a foreigner, she is not safe in her own home, her title doesn’t mean anything as she pleads for her life. Haman doesn’t observe the protocol of keeping his distance from Esther and as soon as the word molest leaves the king’s lips; the blood drains from Haman’s face. If Esther had screamed the words; would it have had the same effect on Haman?
Is Esther enjoying an abundant life? Are we enjoying abundant lives? As we listen to the experiences and the horror of gender-based violence in our homes, at work and in our churches; we hear that they do not enjoy abundant lives.
Why is there a need to establish a safe church commission if all God’s people are offered abundant lives in Jesus Christ? Do you feel safe in your home, in your church; when sharing the peace?
The Jews living in Persia as exiles and foreigners do not enjoy an abundant life. They have had to integrate their cultural practices; their worship and dietary rules are compromised, and they are heavily taxed. The Jewish women and girls are also taken into the palace to become concubines of the king; they too must plead for their lives. Those who have been violated and killed because of the genocide taking place against our women and children right now; also pleaded for their lives. Uyenena pleaded for her life while she was raped and killed in the Post Office, metres away from the Police Station.
The king promises Esther anything up to half of his kingdom. That would seem to be very generous, but there are conditions that come with such promises. Esther will always just be the king’s wife; she is not affirmed in her own right.
In his charge the Metropolitan called on the church to create a new culture, a culture of inclusion and acceptance. We are fearful of what this could mean. Change creates uncertainty and upsets the power struggles that are at play in the spaces in which we find ourselves. Fear of the unknown creates suspicion and mistrust amongst us while the most vulnerable members of our communities are affected by our fear of what change could bring.
We claim that we celebrate our diversity because it makes us stronger, but we struggle to accept diversity in all levels of our lives. We are God’s people and we are gifted differently but finding expression in that difference hinders us to live abundant lives because we are afraid.
What are we afraid of? Why do we limit the women’s ministries in the church to raise funds, but they don’t get consulted on how the money is used? Why do we say that children need to learn to behave in church and then we send them out as soon as the worship has finished to go to children’s church? Why is it that whenever our 2 female bishops are in the same space; do they have to share that space? How is that affirming?
Jesus promises that he will be with us until the end of the age; so, what are we afraid of?
The church is facing a Kairos moment, what is moving us, where is the Spirit of God blowing the Anglican Church of Southern Africa? What is before us that needs to be renewed so that we can live abundant lives in Jesus Christ?
Haman is hung on his own gallows and Esther is given a renewed opportunity to live an abundant life. BUT not really.
She is not the liberator of her people as we have come to read and accept. Esther cannot undo the decree that was sent out to the Jews in the kingdom of their annihilation. The king is going to have to write a new law.
Esther is not going to be able to release the women who have been taken against their will to be concubines in the palace. Only the king can make that decision. Esther is going to be given Haman’s property, but she will not be able to own it and Mordecai is going to have to oversee it on her behalf.
God is not mentioned by name in the book of Esther, but we know that no person would be able to come up against the kind of misuse of power that Esther had to without the Spirit of God hovering over her.
Let me put it another way..
Behind every successful man is a woman and we know that behind every woman is a powerful God and She is at work in a mighty way!