Category: News

From Lambeth Palace

The Archbishop of Canterbury visited Pemba in North Mozambique yesterday to meet with people who’ve been traumatised by conflict, as part of his five-day visit to the country.

Yesterday the Archbishop met two women whose children had been violently killed by insurgents. One of them witnessed the murder of her baby daughter who was just a few months old. The other’s son, her only child, was abducted and killed.

Together with his wife, Caroline, Archbishop Justin Welby also met with Fatima, the mother of 7-month-old twins who’s displaced because of conflict in her home of Ancuabe, a district in Cabo Delgado Province. She is now living with a host family in Pemba who have given her and her children a place to stay.

Speaking of his visit to Pemba, the Archbishop said: “I was greatly moved when I heard about the violence and displacement in Cabo Delgado. In a region that has already suffered so much, the people there carry heavy burdens. Yet they are not crushed. Many in the Church and other faith groups are working tirelessly to bring communities together through dialogue, to heal the wounds of history and to change future prospects. I wanted to visit Pemba personally to stand alongside those who have fled their homes and those showing remarkably generous hospitality to them.”

Preaching during a special Eucharist yesterday at St Mary Magdalene Church to mark his visit the Archbishop said, “I came here to Pemba because I remember you each day in prayer, and I long for the world to support you and to help you. Your journey in these difficult times is an example to the world: a testimony of the love of God and of your faithfulness.”

“And we will speak about you not just as an example, but calling for people to support and help you.”

He particularly focused on women and young people at the service saying after the Eucharist, “Jesus Christ seeks the youth to be warriors of peace and the women to be foundations of peace. Your participation in reconciliation is essential. So my prayers are for all, but especially the youth and women.”

During his time in Pemba the Archbishop met government leaders and Catholic leaders. He also met members of “peace clubs” which were created in 2015 and to bring together young Muslim and Christian leaders. He listened as they described their reconciliation efforts and how the people they help are traumatised and tired by the insurgency in Cabo Delgado Province. He heard how availability of humanitarian aid was sparse, and how people are exhausted and desperate to know when they can go back to their own homes.

The Archbishop’s five day long pastoral visit to Mozambique has focused on solidarity, peace and reconciliation. Today the Archbishop is back in the capital city of Maputo to round up his visit. In Maputo he will talk to young people about their faith, and members of Mothers’ Union and Bernard Mizeki’s Guild.

Notes:

Notes:

1. The Archbishop was visiting Mozambique to take part in celebrations for the new Anglican Church of Mozambique and Angola, which became the 42nd province of the Anglican Communion in 2021. Read more about his visit here. 
2. Read the Archbishop’s sermon on Sunday in Maputo at a service of thanksgiving for the new Anglican Church of Mozambique and Angola, here.

In a service reflecting the long history of relations between the Anglican Church and the Zulu Royal Family, three bishops of the Church conducted a special liturgy at the beginning of celebrations of the accession to the throne of King Misuzulu kaZwelithini on October 29.

Archbishop Thabo Makgoba of Cape Town led the service, assisted by Bishop Vikinduku Mnculwane of Zululand, Bishop Nkosinathi Ndwandwe of Natal and the Royal Chaplain, the Venerable Bongani Mhlongo, and supported by the choir of St Faith’s Church, Durban.

You can follow below:

• The SABC broadcast of the full liturgy;
• A video clip of Bishop Mnculwane’s prayer for the King (note the SABC wrongly described Bishop Mnculwane as the Archbishop);
• The text of the prayer in isiZulu and English;
• A copy of the liturgy.

The full text of the Archbishop’s homily can be found on his blog:

Celebrating the Coronation of His Majesty King MisuZulu Sinqobile kaZwelithini >>

Prayer by the Bishop of Zululand:

Masikhuleke
UNkulunkulu Somandla okuphe inhliziyo evumayo ukwenza konke lokhu
Makakuphe ubabalo namandla okufeza lomsebenzi
Ukuze aphelelise umsebenzi omuhle awuqale kuwe
Akugcwalise ngeqiniso lakhe
Akuvunulise ngobungcwele bakhe
Ukuze umsebenzele ngokukholeka kulesisikhundla sokuba yiNgonyama yeSizwe samaZulu,
Lidunyiswe igama lakhe, sakheke nesizwe sakhe
ngoMsindisi wethu uJesu Kristu
Amen.

Rough translation:

Let us pray
God Almighty has given you a willing heart to do all this
May he give you grace and strength to accomplish the task
To complete the good work he started in you
He fills you with his truth
He clothed you with his holiness
In order to serve him faithfully in this position of being the King of the Zulu Nation,
Let his name be praised, let us build his nation
through our Savior Jesus Christ
Amen.

The Lambeth Conference adopted a series of ‘Statements of Support’, ranging from the situations in Nigeria, Sudan, South Sudan, the DR Congo to those in the Middle East and Burma.

Read or download them here:

The sermon preached by the Right Revd Stephen Diseko, Dean of the Province and Bishop of Matlosane, at the Consecration of the Right Revd Patrick Djuulume, Bishop of Namibia, on 27 August 2022:

The Word of God as we commemorate the beheading of St John the Baptist, who was made to suffer, and eventually killed in a gruesome way for his fearless and uncompromising witness even before the powers of the world.

What I regard as my key verses from the gospel reading are 7 – 10 of chapter 12 in Matthew’s Gospel, “therefore he promised with an oath to give her whatever she might ask, so she, having been prompted by her mother, said, “give me John the Baptist’s head here on the platter”. And the king was distressed/some say he was troubled; nevertheless, because of the oaths and because of those who sat with him, he ordered it to be given to her.

This occurs in the context where king Herod Antipas, the son of king Herod the Great who once ordered the killing of boy infants in Bethlehem, was celebrating his birthday. He had invited dignitaries and high ranking persons to come join and celebrate with him at the banquet. Such parties, as one commentator puts it “were often characterized by drunkenness and debauchery”. Among his guests, were his wife Herodias whom he had taken from his half-brother Philip to be his wife, and his step daughter, Salome. And as you can expect, there was plenty of everything including booze, a great temptation to ignore or to resist, which of course may suggest that the king might have not been sober.

Remember that Herodias had an irreconcilable grudge against John for John had publicly condemned them both for their immoral marriage, and this was the very reason that landed John in prison. And that he was in prison, it was not punishment enough to please Herodias who actually wanted more pain and suffering inflicted on him.

During the course of the celebrations, Herod’s step daughter who happens to be Herodias daughter, made her way to the stage and danced to the pleasure of Herod who might have not been sober at that particular moment, who then stupidly and without thinking, committed himself under oath that whatever the girl would ask, would be granted. To that effect, the ask when it came along, was not a simple one for the daughter had gone to her mother and sought advice from her as to what to ask for from the king, and the advice was, ask for John’s head meaning, get the king to get John killed. A golden opportunity had presented itself to Herodias then gave a devastating and final blow to John.

We can confirm the following weaknesses or blunders committed;

• We can confirm an element of lack of morals in Herod, how can you take your brother’s wife to make her yours.
• We can confirm an element of weakness in him, and lack of firmness; he actually didn’t want to imprison John nor to kill him for fear that people might revolt against the killing of a Prophet, but also, it was against his will and his conscience, but because Herodias pressurized him, he conceded.
• We can also confirm that Herod could not handle peer group pressure, we are told the two reasons why he could not avert the beheading of John, it was the promise he had made under oath to the girl, but again with all eyes on him, it was going to be a huge embarrassment for him not to fulfil the promise he had publicly made before his guests.
• There is great suspicion that he might have not been sober and as we may be well aware, booze paralyses the ability to think properly and to apply your mind correctly, so, he might have not been in his right state of mind, he might have not been his real self as a result he compromised himself.

But then, one thing positive about this king was that, he was a man of his word, he honoured promises he made whether right or wrong. The beheading of John in prison was not what he actually wanted to do, but when he remembered the promise he had made, very much against his will he ordered his beheading.

Herod was king and a leader and had responsibility of leading and being a father to his subjects. But sadly we see him focusing more on pleasing his family, his friends and colleagues, and his people, ordinary men and women in the street are not in the picture, the impression painted here is that they have been left out in the periphery and the king had lost touch with them. A good leader is the one who will worry when not everybody is present. A good example here is Jesus the great shepherd, he left the 99 sheep and went back to the bush to make sure the missing sheep does come home as well.

A good leader is the one who will ensure that for the greater part of time he/she is sober as a judge, and does not get into making impulsive and dangerous decisions, and who does not recklessly commit him/herself. A good leader surrounds him/herself with honest, wise, sober minded and God-fearing men and women who will advise accordingly and pledge their support.

Bishop Patrick be aware that some people may want to get very close to you just so that they can control you, abuse and manipulate you, take advantage of your weaknesses and limitations and cause you to make serious mistakes, so “watch out” as the late Archbishop Emeritus Desmond Tutu would say.

Of course you do have your own strengths, skills and capabilities and God-given talents, don’t suppress or suffocate them do express yourself in your own unique way as you lead and shepherd God’s people in you Diocese.

I also need to mention that this country of the brave, is a country rich not only in mineral resources and fisheries, but she is also blessed and rich in human resources, and so is your diocese, rich in both houses of Clergy and the Laity. Do tap in in those human resources and utilize them for the growth of your Diocese and to the glory of God.

Trials and temptations are rife, and so are everyday challenges. Our source of strength is none other than God the father, none other than Jesus and none other than the Holy Spirit. In the words of the Psalmist, our God neither slumbers nor sleeps. If we trust in Him and hold on to Him, he will lead and guide us, and make us better leaders and better shepherds of his flock, his people, so do take God for your strength.

You are becoming a Bishop at a very difficult time in the life of the church, having been hit by the impact of Covid-19, the church is still reeling and struggling to regain herself. The revenue of the church has been affected in a very bad way. Churches and communities are hurting, and still in shock and pain having lost their loved ones and did not have much time to mourn and bid them proper farewell due to Covid-19 restrictions. Then there is ongoing injustice, corruption and scandal after scandal that are corroding and eroding our governments and institutions, and the church is not exempted from these crimes, there is a need for courageous and fearless leaders to raise up and become the voice of the voiceless, and to take action.

Then there is poverty, unemployment, suffering, deliberate abuse of women and children by irresponsible men and boys, high statistics of crime and theft in cities and towns, alarming use of drugs and abuse of alcohol by mostly young people, these are some of the issues needing a leader of John’s calibre to stand his/her ground and call a spade a spade.

And lastly, using Paul’s words, the universe is in pain and groaning due to human error. Climate change and global warming is so real we can no longer afford to turn a blind eye and do nothing. We are called to act and do something to prevent further damage to God’s creation before it is too late. If nothing is happening to address climate change, it is the leadership that must stand up and raise awareness in churches and communities so that something gets done.

As I end, let me highlight a few things to take home and perhaps to reflect on:

• John’s attitude helps us to understand that the Word of God, the prophetic message should not be compromised, and one should be prepared to suffer for it, and worst scenario to be killed for it.
• The Word of God should be employed to correct error, and to reprimand those who commit sin irrespective of their status in the society.
• Bishop Patrick, be aware and be warned that your ministry will not be without challenges and distractions seeking to derail you from doing God’s work.
• An important lesson to be learnt, refrain from committing yourself especially under dubious circumstances en nog slegter when you are not in the right structure of mind lest you compromise yourself and are then compelled to do things very much against your will and against your conscience.
• Promises you make, make sure you honour them, avoid making reckless, senseless and dangerous promises, you can understand why it is so important to remain vigilant and sober-minded most of the time.
• Lastly know that God has chosen you my brother, fear not as he will be with you as he did with Moses, Joshua and his disciples, believe and trust in him, he will walk with you all the way. May your ministry be blessed, and may God raise God-fearing and God-loving men and women who will be there for you, support you and together build the Kingdom of God in this Diocese.

Amen.

Archbishop Thabo Makgoba, who chaired the Design Group of the 2022 Lambeth Conference, addressed the media on August 2 after the conference had discussed a “Lambeth Call” on human dignity, which included references to the church’s position on human sexuality.

A news release issued by the Lambeth Conference’s media team:

The bishops at the Lambeth Conference spent time in discussion and prayer over the Lambeth Call on Human Dignity today after hearing opening remarks from the Archbishop of Canterbury.

Archbishop Howard Gregory, Chair of the Lambeth Call on Human Dignity drafting group, opened the meeting in prayer. He thanked his fellow members of the drafting group and said it had been a privilege to have been given this assignment.

Archbishop Thabo Makgoba, Chair of the Lambeth Conference Design Group, explained that the bishops would not be asked to give verbal feedback on the Call.

After the bishops spent time discussing the Call in small groups, they concluded the meeting in silent prayer.

The specific requests set out in the Call, including the request for the establishment of an Archbishop’s Commission for Redemptive Action, are due to be considered at a later session during the remaining week of the conference.

Archbishop Justin Welby spoke at the beginning of the closed meeting of bishops to discuss the Lambeth Call on Human Dignity. Earlier today he also wrote to all bishops of the Anglican Communion.

Bishops were invited to give written feedback as they have done with other Calls during the Conference, which will be submitted to the Chair of the Lambeth Calls Working Group.

The text of Archbishop Justin’s opening remarks as delivered follows:

This is one of the most important sessions of this Conference. In it, we come to a question – of what we believe about human dignity, including sexuality – that is deeply dividing, not only for Anglicans but for every part of God’s global church.

This conference is one of the few places that we can meet and be honest with each other about what we think, listen to others and pray together. In some churches, like the Anglican Communion, the disagreement is open. In others it is behind locked doors. But in all it is real. And in all the subject is of the greatest importance.

Most of the Call on Human Dignity (including sexuality) is uncontentious. None of us would want to argue for sexual violence in conflict, abuse of the vulnerable or violence against minorities or women.

But paragraph 2.3 is very different. For some here it will be a great relief. There is no attempt being made to alter the historic teaching of the vast majority of Churches of the Anglican Communion. For some, this paragraph will be hugely painful, agonizing emotionally, for it is felt by many to state that who they are and who they love is wrong, that they are less than fully human.

So in this very brief address, please let me state some important principles.

First, the Call is about Human Dignity and also about Sexuality. The reason the two are combined is that its central theological foundation is that all human beings are of equal worth, loved by God and are those for whom Jesus died on the Cross and rose to life. As St Paul says again and again in Romans “there is no distinction”.

Second, as we discuss this, we are all vulnerable.

For the large majority of the Anglican Communion the traditional understanding of marriage is something that is understood, accepted and without question, not only by Bishops but their entire Church, and the societies in which they live. For them, to question this teaching is unthinkable, and in many countries would make the church a victim of derision, contempt and even attack. For many churches to change traditional teaching challenges their very existence.

For a minority, we can say almost the same. They have not arrived lightly at their ideas that traditional teaching needs to change. They are not careless about scripture. They do not reject Christ. But they have come to a different view on sexuality after long prayer, deep study and reflection on understandings of human nature. For them, to question this different teaching is unthinkable, and in many countries is making the church a victim of derision, contempt and even attack. For these churches not to change traditional teaching challenges their very existence.

So let us not treat each other lightly or carelessly. We are deeply divided. That will not end soon. We are called by Christ himself both to truth and unity.

Third, there is no attempt to change people’s minds in this Call. It states as a fact that the vast majority of Anglicans in the large majority of Provinces and Dioceses do not believe that a change in teaching is right. Therefore, it is the case that the whole of Lambeth 1.10 1998 still exists. This Call does not in any way question the validity of that resolution. The Call states that many Provinces – and I say again, I think we need to acknowledge it’s the majority – continue to affirm that same-gender marriage is not permissible. The Call also states that other provinces have blessed and welcomed same sex union or marriage, after careful theological reflection and a process of reception.

In that way, it states the reality of life in the Communion today. As is said in the letter, and I re-emphasise, there is no mention of sanctions, or exclusion, in 1.10 1998. There is much mention of pastoral care. As Lambeth 1.10 also states: “all baptised, believing and faithful persons, regardless of sexual orientation are full members of the Body of Christ” and to be welcomed, cared for, and treated with respect (I.10, 1998).

Fourth, many people are watching and listening, both inside and outside the Church. But we bishops, you alone and I are responsible for what is decided on this Call. When we will all answer to God on the day of judgement, we will not be able to say – and there is no vote today, but when at some point if ever we make a decision on this – we will not be able to say that I voted this or that way because others told me too. Please therefore be present, in this room or online, today. Do not spend the time looking on your phone at what others outside the room are saying. You are the shepherds of your flock as I am the shepherd of the flock that I serve. Let us not act in a way that disgraces our witness. Speak frankly, but in love.

Finally, a short comment on my own thinking. I am very conscious that the Archbishop of Canterbury is to be a focus of unity and is an Instrument of Communion. That is a priority. Truth and unity must be held together, but Church history also says that this sometimes takes a very long time to reach a point where different teaching is rejected or received. I neither have, nor do I seek, the authority to discipline or exclude a church of the Anglican Communion. I will not do so.  I may comment in public on occasions, but that is all. We are a Communion of Churches, not a single church.

I want to end by repeating this line from the Call on Human Dignity: “As Bishops we remain committed to listening and walking together to the maximum possible degree, despite our deep disagreement on these issues.

Sister and brothers, may I thank you for your patience in listening to me.

Listen to the sermon preached by the Right Revd Vicentia Kgabe, Bishop of Lesotho, in Canterbury Cathedral on Sunday July 31.

Archbishop Thabo Makgoba appeared with Archbishop Justin Welby of Canterbury to share reflections on dealing with cases of abuse in the Church at a Lambeth Conference session on Safe Church.

The recording below opens with the two archbishops being interviewed by Mandy Marshall, the Project Director for Gender Justice in the Anglican Communion Office.

Later in the session, Kim Barker, a facilitator from South Africa, led a reflection on Mark 5: 21-34, and the the Rt Revd Brian Marajh, Bishop of Kimberley and Kuruman, spoke from his perspective as Liaison Bishop for the Safe and Inclusive Church Commission.

Go directly to their contributions at the following links:

Kim Barker – co-opted Facilitator – South Africa

Bishop Brian Marajh