A sort of ending

As the liturgical year comes to a close so does this blog.....

Here is my sermon of yesterday:

REMEMBER ME
“Jesus, remember me when you come into your kingdom” Luke 23.42

Yesterday we remembered an early English king whose adherence to his Christian faith led to his martyrdom. He was Edmund, king and martyr, now commemorated in the city and cathedral of St Edmundsbury. He refused to renounce his faith in Christ when the invading Danes defeated his army. They tied him to a tree, shot him with arrows, and finally beheaded him. England is still ruled by a Christian monarch. Both Edmund and Elizabeth’s rule is under God. They are servants of Christ, the immortal and universal King.

Today’s Feast of Christ the King is a wonderful way to end the Church’s liturgical year. We have worshipped Jesus as the Babe of Bethlehem, as the Man of Galilee, the Saviour of Calvary, and as the Risen Lord. At His Ascension He returned to Heaven. At the right hand of the Father He reigns over a Kingdom that shall have no end. Hallelujah! Amen!

A month ago, when I last preached here, we saw the prayer of the humble tax collector in the Temple as a model for our prayer as we approach God - ‘Lord, be merciful to me a sinner’. Today we find the prayer of the penitent thief on Calvary a model as we approach Christ, the Eternal and Universal King – ‘Jesus, remember me when you come into your kingdom’. When we look upon the Crucified we do not see a common criminal being executed but a crowned King on his throne. We fling ourselves at His feet, as unworthy subjects, and trust His promise that we too will be with Him in Paradise – today, tomorrow, and for ever. Some crucifixes represent all this as ‘Christus Victor’, robed and wearing a crown rather than naked with thorn wreath, as in the chapel at Parcevall Hall, the Bradford Diocesan Retreat House, where I presided, preached, and prayed frequently in days gone by.

There is a legend about the penitent thief that he wasn’t meeting our Lord for the first time on Calvary. Their first meeting was when Mary and Joseph fled from Bethlehem to Egypt with the infant Jesus and they are attacked by brigands. One young brigand could not bear to lay hands on the beautiful baby and pleaded with his fellow brigands to let the Holy Family go free. When they agreed he addressed the child: ‘O most blessed of children, if ever there come a time for having mercy on me, remember me and forget not this hour’. The sequel is in today’s gospel.
The word ‘Paradise’ is a Persian word meaning ‘a walled garden’. When a Persian King wished do a subject a special honour he would invite him to walk with him in his walled garden. To be in paradise is to be in close and intimate company with the King.

As our eucharist proceeds we shall use the special preface for today’s prayer of consecration which includes these words ‘Father, you have anointed Christ the Lord, your only Son, to be our great high priest and king of all creation… with all the heavenly host we proclaim your glory and join in their unending hymn of praise:’ Then we shall be invited to ‘draw near with faith and take this holy sacrament’. May I suggest we think of the petition of the penitent thief as we come saying in our hearts ‘Jesus, remember me in your kingdom’. Let us see Him Crucified and call Him King. Let us receive Him in Communion and go out to love and serve Him.

Blog update

It is two months since my last blog.

I am now into a new settled pattern of using a library computer facility three times a week.

Maybe the approaching Advent will prompt me to come to some decision about future contributions.

Comments welcome.

Blogging Crisis

The gap in my daily blog after an unbroken number of years is due to dulverton computer not functioning. Maybe sometime before it is corrected or we get a replacement. This note being added at local library facility.

Perhaps the time has come to review and restart on a new , less frequent basis. Make a positive from a negative.

Rwandan Archbishop

Call for The Anglican Mission to fast and pray for
the election of new Rwandan Archbishop
The Anglican Mission Prayer Leadership Team

On September 17, 2010, there will be the election of the next Archbishop of Rwanda. Our bishops function as missionary bishops of the Province of the Anglican Church of Rwanda and they serve under the authority of the Archbishop and the House of Bishops of Rwanda. Therefore, let us as a body humbly join together with our brothers and sisters in Rwanda to seek the face of God for the man who is to be the next Archbishop.

Throughout Holy Scripture and church history the people of God have come together to pray as one, in times of great decisions, in times of change, and in times of challenge to the people of God. We find ourselves in such a time as this. The Gospel of Jesus Christ is threatened on many levels in the world and tragically even in the church. We now call Anglican Mission in the Americas, as a body of followers of Jesus Christ, to a focused time of devoted prayer and fasting during the weeks before, as well as on the day of this election.

We ask that the prayers for this election be offered up each Sunday during the Prayers of the People or wherever the individual church decides is the best for them. We also ask that individuals and groups be encouraged to add this to their regular prayer times and that fasting be encouraged. The following is a prayer point suggestion that may be used during individual prayer times. There also is a prayer that may be added to the Prayers of the People on Sundays. We ask that the Holy Spirit would guide each church in responding to this call.

Prayer Points:

1. Praise and Thanksgiving: for all that the Lord has done in the past through Archbishop Kolini and Freda and for what the Lord will do through the new Archbishop and his wife.

2. Confession of Sin: for personal sin and for the times when the church has fallen short of the will of God; things done and things left undone.

3. The Wonder of God: for His calling Anglican Mission into existence and His faithfulness in leading and directing us this past 10 and more years.

4. Faith: for our trusting the Lord to direct our future together.

5. Petition: for the man of God’s choosing to be raised up, elected, and anointed by God for the office of Archbishop of Rwanda.

6. Thanksgiving: that the Lord hears the cries of His people and moves on their behalf for his purposes.

Suggested prayer to be used every Sunday until the election of the new Archbishop of the Anglican Church of Rwanda:
Sovereign God, by the power of your Holy Spirit, we ask that you guide and direct those who will choose the next Archbishop of Rwanda; an archbishop who will continue to have your heart, listen to your voice and guide us in the fulfillment of your kingdom purposes.

African Conference Statement

Preamble

The second All Africa Bishops Conference, organised by the Council of Anglican Provinces of Africa (CAPA), met in Entebbe, Uganda, from 23rd to 29th August 2010. Participants included 398 bishops representing the following Provinces: Burundi, Central Africa, Democratic Republic of Congo, Indian Ocean, Kenya, Nigeria, Rwanda, Sudan, Southern Africa, Tanzania, Uganda, West Africa and the Diocese of Egypt. Also in attendance were some invited partners and guests.

The Anglican Provinces of Africa would like to express their heartfelt gratitude to Our Lord God for His mercy and guidance during this conference; our host Archbishop Henry Orombi and the members of the Church of the Province Uganda for their kind hospitality and warm welcome; to the President of Uganda His Excellency Yoweri Museveni and the Right Honourable Professor Apollo Nsibambi Prime Minister of Uganda, and the Government and people of Uganda; the leadership of CAPA especially the Chairman the Most Rev Ian Ernest supported by the Secretariat.

The first conference, with the theme ‘Africa Has Come of Age’, was held in Lagos, Nigeria in October 2004. The theme for our second conference in Uganda was ‘Securing our Future: Unlocking our Potential’ (Hebrews 12:1-2). Its aim was to mobilise bishops to overcome obstacles to their ministry and mission and provide them with the information, skills and tools to accomplish their ministry.

Our meeting was honoured with the presence of the Archbishop of Canterbury and the head of the Anglican Communion, The Most Rev. and Rt. Hon. Dr. Rowan Williams; the Chairman of the Global South, the Most Reverend Dr John Chew (Primate of South East Asia) and the Most Rev Bob Duncan, Archbishop of the Anglican Church in North America.

Our conference was rooted in the context of daily Eucharistic service, and challenging Bible reflections on the Beatitudes and on the formation and development of New Testament churches.

Presentations on the theme included:

1. Nurturing Family Life and Building Healthy Populations.
2. Nurturing Harmonious and Dignified Communities.
3. Securing Our Economic Future.
4. Empowering the Vulnerable.
5. Making Leadership work to secure our Future and unlock our Potential.

Commitments

1. The Anglican Churches in Africa have continued to witness growth so that the centre of gravity of Christianity today appears to be shifting to the continent. Nonetheless, the church’s relevance and impact on global mission and to social, economic and political transformation of the continent remains a challenge.
2. The Anglican Churches in Africa will maintain its stand on the protection of Anglican orthodoxy and authority of Scripture as a rule of developing a Christ-centred life to uplift human lives and dignity.
3. The Anglican Churches in Africa recognises its historic contributions to the growth of Christianity right from its inception and propagation of the gospel throughout the continent and, in particular, the role of the African Church fathers and martyrs. We also recall its immense contributions during the missionary era to the provision of social facilities such as education, healthcare and the production of the African elite. Based on this, the Church mobilises its resources and takes its responsibility in shaping the Christian minds of the church worldwide in the third millennium.
4. We affirm the Biblical standard of the family as having marriage between a man and a woman as its foundation. One of the purposes of marriage is procreation of children some of whom grow to become the leaders of tomorrow.
5. Whereas we accept the rationale for an Anglican Covenant, we realise the need for further improvement of the Covenant in order to be an effective tool for unity and mutual accountability.
6. There is a more urgent need today for bishops to listen to their flock if they are to make this the African century of the Christian Church in terms of energy, growth and vision. To this end, lay participation in the ministry of the church is to be vigorously enhanced.
7. While we will always be prepared to listen to voices from other parts of the global Communion, it is pertinent that the rest of the world listens to the unique voice of the Churches in Africa. In this context, the Anglican Churches in Africa commit itself to a renewed engagement in global mission, recognising that in the 21st Century mission goes from ‘everywhere to anywhere.’
8. The African continent continues to grapple with the problem of religious intolerance which, in many cases, negatively affects the rights, the ministry and the welfare of the church. While the conference calls upon Christians in Africa and elsewhere to be tolerant of other faiths, we must stand for the defence of the human and constitutional rights of Christians and churches in various countries. We will not compromise the commitment of the church to global mission.
9. After a long period of African underdevelopment and misconceptions of African identity, it has become increasingly pertinent for Africans to take their destiny into their own hands. By setting and achieving their own strategic goals, based on the Biblical model of Christ’s mission, African Christians can define their own identity, recover their self-esteem and reach their potential under the guidance of the Holy Spirit.
10. We must be actively involved in working with partners at all levels to ensure equal access to medical care, food security and promoting good health practices to prevent the major causes of death on the continent, with particular attention to primary health care for African families, especially mothers, children and elderly.
11. We call for and actively work to bring about an end to all forms of abuse and forms of slavery. We demand the protection of our people, particularly our women and children, from human trafficking, sexual immorality, abuse and violence, and structural, cultural and domestic violence.
12. The successful hosting of the World Cup by South Africa, and other achievements in the continent, demonstrated how Africa’s potential can be unleashed. This should inspire and motivate the Church as well as political leaders to proactively promote and contribute to the achievement of the Millennium Development Goals by 2015.
13. The Anglican Churches in Africa must join the global movement that refuses to stay silent about the current socio-economic and political state of affairs. We should stop agonising over the deplorable state of African underdevelopment and start organising towards a proactive, pragmatic engagement with good governance and infra-structural development.
14. The prevalence of poverty and underdevelopment on the continent is due mainly to mismanagement of resources and lack of effective leadership across the continent. For Africa to take its proper place among the continents of the world, our political leaders are urged to have a hard look at the style of leadership that has so far engendered corruption, poverty, insecurity and underdevelopment, and endeavour to exhibit the charismatic, visionary, and patriotic style of leadership. We encourage the leaders who are already making efforts in this direction.
15. We will build on our previous commitment to respond to HIV and AIDS realities by reducing stigma, shame, denial, discrimination, inaction and ‘mis-action’, and by promoting moral practices such as abstinence and marital faithfulness as well as access and availability of treatment, voluntary testing and empowerment of communities, in addition to other public health measures.
16. The children and the youth are the embodiment of the future and the church seeks to unlock the inherent potential in this generation. Therefore, the Church in Africa commits itself to providing biblical upbringing of children and youth and give a special attention to their needs and rights.
17. Africa is also suffering the devastating impacts of climate change: rivers and lakes are shrinking, animals are dying in large numbers, crops are failing, major flooding and an increase in killer diseases. With its reach and influence the Anglican Church in Africa, in collaboration with its partners, will use its resources and energy to mitigate this major threat to our people. It will promote existing successful environmental conservation initiatives including tree planting and bio gas schemes, particularly through establishing ‘knowledge centres’ at the community level.
18. The Church has a crucial role to play to develop a theology for the total transformation of African communities. The existing inherited model of theological formation and education has been identified to be inadequate in addressing the emerging socio-cultural realities of the African Church. To this end, the church will develop theological curricula that will empower her leaders to be more relevant to the practical and spiritual needs of contemporary society.
19. The Anglican Church in Africa, guided by the Holy Spirit, will continue to work for unity among ourselves by growing actively in prayer and home fellowships in order to be able to reach out to the unreached and to work for unity with our ecumenical partners. In that manner, we can bear a visible presence of hope and healing among communities.
20. The Anglican Church in Africa is committed to a transforming servant- compassionate leadership that is determined to work tirelessly and diligently to reduce suffering on our continent by challenging all abusive structures and relationships.
21. The Anglican Church in Africa is grateful for the assistance it has received from its partners worldwide. We encourage the Church at all levels to make efforts to explore the various investment opportunities available so as to be financially self-sustaining in order that it can carry out its holistic mission successfully.
22. We express deep concern that the Comprehensive Peace Agreement in Sudan could be undermined by unfulfilled commitments. We therefore call upon the international communities, particularly Inter-Governmental Authority on Development (IGAD), the African Union and the United Nations to put more pressure on the National Congress Party and the Sudan People’s Liberation Movement to hold a free, fair and peaceful referendum on the 9th of January and to respect the decision of the people of Southern Sudan as stipulated in the Comprehensive Peace Agreement. We also call upon the various rebel factions in Darfur and the Government of Sudan to return to the negotiating table to agree a peaceful solution to the conflict.
23. The Anglican Church in Africa is deeply concerned about the last bomb attack in Kampala, Uganda, that killed many innocent people. We take this opportunity to present our condolences and sympathy to the Government and the people of Uganda and especially to the families of the victims. We condemn in strong terms such criminal acts and will passionately pray against future acts of violence.
24. The Anglican Church in Africa expresses deep concern over the continued sexual violence against women and children by armed groups operating in the Eastern Congo. We call upon UN forces to do more in protecting civilians and assist the Government in stabilising the region.
25. We are concerned about the problem of insecurity, lack of democracy and freedom in Madagascar and appeal to the international community to support the ongoing peace process undertaken by the Malagasy actors.
26. Recognising the loss of life and great pains in Kenya associated with the post-election violence after the 2007 elections, we commend the recent peaceful referendum and the promulgation of the new constitution.

Appreciation

We give thanks to God for the ministry of our retired or retiring fathers Most Rev Bernard Malango – Province Central Africa, Most Rev Peter Akinola - Province of Nigeria, Most Rev Njonkulu Ndugane – Province of Southern Africa, Most Rev Bernard Mtetemela – Province of Tanzania, Most Rev Remi Rabenirina – Province of Indian Ocean, Most Rev Fidele Dirokpa Balufuga – Province of the Democratic Republic of Congo, Most Rev Robert Okine – West Africa, Most Rev Benjamin Nzimbi – Province of Kenya and Most Rev Emmanuel Musaba Kolini – Province of Rwanda. We pray for their continued good health and ministry.
We also honour the memory of the late Most Rev Joseph Marona – Province of Sudan.
We also want to express our profound appreciation of the Chairman of CAPA the Most Reverend Ian Ernest, CAPA’s Secretariat and the Organising Committee, and all delegates, facilitators, rapporteurs and other guests.

“Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them, saying:

“Blessed are the poor in spirit,

for theirs is the kingdom of heaven.

Blessed are those who mourn,

for they will be comforted.

Blessed are the meek,

for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness,

for they will be filled.

Blessed are the merciful,

for they will be shown mercy.

Blessed are the pure in heart,

for they will see God.

Blessed are the peacemakers,

for they will be called sons of God.

Blessed are those who are persecuted because of righteousness,

for theirs is the kingdom of heaven.

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you."

(Matthew 5:1-12, NIV)


The document is then signed “On behalf of the CAPA Primates”

by

(The Most Rev.) Ian Ernest , CAPA Chairman, and (The Most Rev.) Emmanuel Kolini, CAPA Vice-Chairman

African Bishops

Love your culture, say African bishops

By Stephen Otage
Monday, August 30 2010

Kampala

The second All African Bishops conference ended yesterday with the primates calling on Africans to stick to their culture and reject Western ways tearing the church a part.

While addressing a press conference yesterday, the clergy men, led by Archbishop Henry Luke Orombi, said Western cultures like homosexuality should be shunned. He said they will not change their stand on homosexuality, saying the practice is against the scriptures.

Archbishop Orombi warned people going to polls today and in the general elections next year, to resist being bribed with material things. “In choosing your leaders you should know the importance of your ballot.” “Every leader should know that there is accountability. It is not about just going to get allowances.”

The archbishop said he was disappointed by the behaviour of some leaders who are not working for the people but their own interests and called on every Ugandan to pray for peace. The conference which was organised by the council of Anglican Provinces of Africa, started on August 23. About 400 bishops from all over Africa attended.

Sick but still preaching

Luke 14.1, 7-14

1On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.

7When he noticed how the guests chose the places of honour, he told them a parable. 8‘When you are invited by someone to a wedding banquet, do not sit down at the place of honour, in case someone more distinguished than you has been invited by your host; 9and the host who invited both of you may come and say to you, “Give this person your place,” and then in disgrace you would start to take the lowest place. 10But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, “Friend, move up higher”; then you will be honoured in the presence of all who sit at the table with you. 11For all who exalt themselves will be humbled, and those who humble themselves will be exalted.’

12He said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbours, in case they may invite you in return, and you would be repaid. 13But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.’

Sermon by Bishop of Whitby (heart attack on holiday in Italy)

DID THE monk in Chaucer's Canterbury Tales, actually come from Rochester, just under 30 miles from London and about the same distance from Canterbury itself?

This is not an original suggestion. Anyone who knows the interior of Rochester Cathedral will be familiar with its 13th-century mural, which depicts onthe wheel of fortune the rise of the humble and theunseating of the proud (left). So perhaps it is obvious to ask whether this painting is what inspired the monk's tale: In Tragic Manner I will now lament The griefs of those who stood in high degree And fell at last with no expedient To bring them out of their adversity. For sure it is, if Fortune wills to flee, No man may stay her course or keep his hold; Let no one trust a blind prosperity. Be warned by these examples, true and old. Our less-than-cheerful monk is preoccupied with calamity. He starts with the fallen angel, Lucifer, turns next to Adam, warms to his theme with Sampson, and on he goes in the same vein. Only one woman features in his list: the third-century Queen of Palmyra, Zenobia. Those interested in gender issues might also note with interest that it is a woman, Fortuna, who controls the wheel that raises some and topples others.

Chaucer's host prods the monk into telling his tale, noting: "Why, look! We've almost got to Rochester!" Was this because the monk came from the ancient Benedictine monastery there, or was it because the Bishop of Rochester at that time, Thomas Brinton, was a stern critic of monastic laxity? We shall probably never know, and it may not matter. What is of interest is the extent to which the wheel of fortune was a common theme in medieval decorative and devotional art. This theme draws on an aspect of life that Jesus outlines in today's Gospel, but recurs throughout his teaching. Investment in the esteem of this world is folly: in God alone can lasting value be found. Later in his Gospel, Luke records Jesus saying that "all who exalt themselves will be humbled, but those who humble themselves will be exalted" (Luke 18.14). A similar point is made by the many sayings that use childlikeness to illustrate the character of the Kingdom. Jesus is quoted in Matthew's Gospel as saying that "whoever becomes humble like this child is the greatest in the kingdom of heaven" (Matthew 18.4). Indeed, the image of self-abasement is the example Jesus himself sets: "whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many" (Matthew 20.27-28). What is interesting about the fresco at Rochester is its location at the head of the monastic quire that is still in use and preserves stalls that date from 1227. The painting was done about 20 years later. The Rule of St Benedict requires its followers "to look death daily in the eye". Benedict describes death in this instance as "suspectam", something suspect and unreliable, striking at any moment without warning. This could appear to contrast with the regular pattern of monastic life, which seems to guarantee security and even status within an ordered community. But, passing the fresco on the north wall of the quire several times a day, the monks at Rochester were reminded that status bestowed by fortune in this world, even in a monastery, is a fickle thing. It is a lesson Benedict had learned in the Gospel as we heard it today, and wished to pass on to his spiritual children. Although Luke presents the story of how to behave at a banquet as a parable (Luke 14.7), the content of what Jesus says is commonly found elsewhere in advice on table manners. The observation from Rabbi Hillel, an older contemporary of Jesus, about meal-time behaviour is: "My humiliation is my exaltation, and my exaltation is my humiliation." Jesus is also asking his disciples to learn the manners of what it means to behave in a way that characterises a kingdom of service, not supremacy. One imagines that the painting of fortune's wheel in the monastic quire of Rochester was intended to inspire the members of that community to learn good manners. These would be manners that reflected the behaviour of people living and building a civilisation of love. Jesus turns ordinary comment on table manners into a parable about the value system of the Kingdom. We might respond by asking what good manners we should practise, in church and beyond, in order to reveal these values. In a religious community, eating together is the extension of praying together. Courtesy, the needs of others, the pace of the slowest, patient requests, and gracious thanks - these considerations all contribute to the regulation of the common life in Christ. What are our basic manners like? Who models for us the good manners that honour the weakest and calmly resist deference to the strongest? And how does our liturgical and devotional life foster these discipline among us?