tag:theconversation.com,2011:/ca/topics/anglican-church-20498/articlesAnglican Church – The Conversation2023-11-28T13:24:00Ztag:theconversation.com,2011:article/2178672023-11-28T13:24:00Z2023-11-28T13:24:00ZFaith communities are rallying to check climate change – their size and influence counts<figure><img src="https://images.theconversation.com/files/561285/original/file-20231123-24-r04pmf.jpg?ixlib=rb-1.1.0&rect=0%2C0%2C960%2C632&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">Green Anglicans at a Climate Justice March Cape Town. </span> <span class="attribution"><span class="license">Author provided</span></span></figcaption></figure><p>According to the United Nations Environment Programme (UNEP), more <a href="https://www.unep.org/about-un-environment-programme/faith-earth-initiative/why-faith-and-environment-matters#:%7E:text=Spiritual%20values%20drive%20individual%20behaviours,political%20engagement%20and%20economic%20prosperity.">than 80%</a> of the global population are motivated by a faith or spirituality. Faced with the triple planetary crises of pollution, biodiversity loss and climate change, what role can faith communities play in saving the planet?</p>
<p>In a recent <a href="https://www.worldscientific.com/doi/10.1142/S2972312423500029">publication</a>, we looked at the role of two faith-based organisations – the Green Anglicans movement, which is present in 13 African countries, and UNEP’s <a href="https://www.unep.org/about-un-environment-programme/faith-earth-initiative/why-faith-and-environment-matters">Faith for Earth Initiative</a>, a UN programme which partners with faith-based organisations on development goals. Our aim was to find out what role faith and religion can play in addressing climate change both at the grassroots and within the UN.</p>
<p>Our paper sets out lessons learnt, challenges, and opportunities for local and global engagements. We found that churches can move from local action into advocacy. Particularly in Africa, faith leaders have status in the community and can speak out on issues. For instance, the Bishop of Namibia was one of the first to raise awareness of the threat of <a href="https://theconversation.com/oil-drilling-threatens-the-okavango-river-basin-putting-water-in-namibia-and-botswana-at-risk-209887">drilling</a> to the <a href="https://neweralive.na/posts/bishops-call-kavango-basin-drilling-a-sin">Okavango Delta</a> by Canadian company Recon Africa. </p>
<p>The Anglican Communion was one of many faith voices calling for <a href="https://theconversation.com/cop27-key-outcomes-progress-on-compensation-for-developing-countries-but-more-needed-on-climate-justice-and-equity-195017">loss and damage funding</a> at the <a href="https://anglicanalliance.org/the-anglican-communion-and-cop27/">COP27</a> climate change meeting.</p>
<p>Based on our findings we argue that faith communities have the potential to make a significant impact on climate action for the following reasons:</p>
<ul>
<li><p>they are accessible – to be found in every community </p></li>
<li><p>they are affordable, with existing structures and potential volunteers </p></li>
<li><p>they are acceptable, grounded in the local culture </p></li>
<li><p>they can bring hope – combating eco-anxiety and providing spiritual sustenance through <a href="https://www.youtube.com/watch?v=neipUPkQZBA">spiritual practices</a>, as explained by <a href="https://www.decadeonrestoration.org/advisory-board/gopal-d-patel">Gopal Patel</a>, co-chair of UN Multi-faith Advisory Council. </p></li>
</ul>
<p>As a result, faith groups can facilitate behaviour change based on their spiritual teachings. They have the potential to reach their huge constituencies with environmental education and action.</p>
<h2>The actors</h2>
<p>The Green Anglicans movement has three aims: to connect faith to the environment, to inspire local actions and to encourage advocacy.</p>
<p>When faith is connected to the environment, it is often referred to as eco-theology, or “care for creation”, and this can be taught on a number of levels.</p>
<p>Starting with children, Green Anglicans developed a curriculum for Sunday school called <a href="https://www.greenanglicans.org/wp-content/uploads/2013/08/CARING-FOR-CREATION-RYAN-THE-RHINO.pdf">“Ryan the Rhino”</a> which links the Biblical story of creation with teachings about water, land, trees and climate change. </p>
<p>A recent online eco-theology course for clergy had speakers from 12 different African countries. Each week focused on the biblical response to issues such as deforestation, waste and climate change. The sessions featured both an activist and a theological response, linking theology and science. </p>
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<a href="https://theconversation.com/why-nigerias-religious-leaders-should-learn-more-about-climate-change-153983">Why Nigeria's religious leaders should learn more about climate change</a>
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<p>The Church of South India celebrates World Environment Day every year, providing sermons and prayers on the theme for the year.</p>
<p>A key development in eco-theology has been the growth of the global <a href="https://seasonofcreation.org/">“Season of Creation”</a>. Initiated by the Orthodox Church, the season has been embraced by many other churches as a month when preaching, prayers and action are focused on the environment. Local actions focus on issues such as reforestation, waste management, promotion of solar energy and water harvesting – underpinned by spiritual teaching. </p>
<p>For instance, bishops from many churches are now blessing tree saplings for confirmation or baptism as a symbol of spiritual growth. Anglican Archbishop Jackson Sapit of Kenya is one of the key leaders in forest protection and tree growing. This movement across the Anglican Communion is known as the <a href="https://www.communionforest.org/">Communion Forest</a>.</p>
<p>Another UNEP affiliated interfaith group, Greenfaith, recently released a report on the potential spiritual violation of the East Africa Crude Oil Pipeline in <a href="https://news.mongabay.com/2023/11/disturbing-graves-is-latest-violation-attributed-to-east-african-oil-pipeline/">disturbing graves</a>. </p>
<p>The Anglican Communion and Greenfaith are just two of the 85 faith based organisations that are now affiliated to the <a href="https://www.unep.org/about-un-environment/faith-earth-initiative">Faith for Earth Coalition</a>. This is an interfaith programme of the United Nations Environment Programme promoting faith leadership and faith-based organisations as custodians of key value based perspectives on environmental sustainability.</p>
<p>Launched six years ago, the coalition promotes dialogue and collaboration between faith-based organisations and the UN system. This year the faith communities will have a significant presence at COP28 in Dubai from 30 November to 12 December 2023. </p>
<p>UNEP and the Muslim Council of Elders, together with the COP28 Presidency, have formed a strategic partnership with faith-based organisations and civil society partners to host the first ever “Faith Pavilion”. Religious representatives and climate activists will be able to engage around innovative solutions to the climate crisis. Pope Francis, one of the global faith leaders who has been most active in challenging climate change, will be <a href="https://www.vaticannews.va/en/pope/news/2023-11/pope-statement-dubai-visit-cop28.html">addressing</a> COP28.</p>
<p>We have all the scientific knowledge we require to halt climate change but the emissions curve is not yet bending downward. The barriers are no longer technical – we face moral challenges such as greed, selfishness and apathy. We need to reject an extractive world view that sees Nature as a resource to be exploited and embrace a spiritual transformation, recognising that we are profoundly connected with the web of life that sustains us. </p>
<p><strong>Rallying faith communities to check climate change</strong></p>
<p>Faith communities are already acting, but their actions are rarely documented. Successful faith programmes and best practices should be researched, so that they can quickly go to scale. The Intergovernmental Panel on Climate Change should include more social science research, including a working group on changing human behaviour. Western agencies, often from countries where faith is not a significant part of civil society, should include faith groups in their strategic planning.</p>
<p>The window of opportunity is narrowing fast. Can faith communities be empowered to inspire their billions of members, helping to bring about the spiritual transformation that is needed to save the planet? </p>
<p>Can we reweave the ecological web of life?</p>
<p><em>Iyad Abumoghli of Faith for Earth Initiative, UNEP, contributed to this article.</em></p><img src="https://counter.theconversation.com/content/217867/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Rev Dr Rachel Mash is the secretary of the Anglican Communion Environmental Network and coordinator of Green Anglicans. She is affiliated with the “South African–German Research Hub on Religion and Sustainability” (SAGRaS). SAGRaS is a collaborative initiative of scholars and practitioners at different institutions within the framework of the International Network on Religious Communities and Sustainable Development (IN//RCSD).</span></em></p>Faith communities can use their influence and large following to fight climate change.Rachel Mash, Research Associate of the University of Pretoria, Faculty of Theology and Religion, Department Practical Theology and Mission Studies, University of PretoriaLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/2134192023-10-13T16:31:25Z2023-10-13T16:31:25ZCardinal Newman: pro-slavery views of prominent 19th-century cleric raise questions about his educational legacy<p>One of the comforting stories the British told themselves in the 19th and 20th centuries was that they were implacably opposed to slavery.</p>
<p>Britons had decided “that the disgrace of slavery should not be suffered to remain part of our national system”, or so Lord Stanley, the colonial secretary at the moment of abolition, maintained. It was a claim willingly accepted by later generations. The <a href="https://www.gov.uk/government/publications/slavery-abolition-act-1833">1833 Act</a> that abolished slavery in Britain’s Atlantic empire reflected the undivided national will.</p>
<p>But <a href="https://www.penguin.co.uk/books/439452/the-interest-by-michael-taylor/9781529110982">recent scholarship</a> casts doubt on that verdict. The West Indian planters, who held hundreds of thousands in bondage, were well-connected and influential. The freeing of their captive workers did not seem to them inevitable. Many abolitionists thought the same, despairing at the entrenched power of the slave masters. </p>
<p>When slavery went, it went because a series of political crises in Britain splintered the pro-slavery Tory coalition that had dominated politics for decades. It ended too because <a href="https://www.hup.harvard.edu/catalog.php?isbn=9780674984301">resistance by the enslaved</a> in the Caribbean convinced legislators in London that slavery was no longer sustainable. But not all commentators were persuaded that slavery had to go. </p>
<h2>Newman and the Oxford Movement</h2>
<p>One of them was <a href="https://www.universitychurch.ox.ac.uk/content/st-john-henry-newman">John Henry Newman</a> (1801-1890), fellow of Oriel College Oxford and the vicar of St Mary’s, Oxford’s university church. </p>
<p>Newman was one of the most significant churchmen of the age. Eventually received into the Roman Catholic church in 1845, he became the most influential English Catholic of the 19th century. He was made a cardinal in 1879, and in 2019 he was canonised. For that reason, Newman’s name is attached to dozens of Roman Catholic schools and colleges in Britain, as well as a university in the West Midlands.</p>
<p>But before his conversion, he was a leading figure in the Oxford Movement, a high church group that wanted to renew the institutional authority of Anglicanism by emphasising its rootedness in the early church. Appealing to scripture, the path favoured by Evangelical Anglicans, was dismissed as insufficient. </p>
<p>There were political consequences. Evangelicals of the time tended towards anti-slavery. The clergymen who made up the Oxford Movement did not. Indeed, notes prepared by John Henry Newman for a <a href="https://www.oxfordscholarlyeditions.com/display/10.1093/actrade/9780199200900.book.1/actrade-9780199200900-book-1">sermon at Oxford in 1835</a> reveal that he was profoundly hostile to the idea of emancipation.</p>
<h2>Preaching against emancipation</h2>
<p>Abolitionist rhetoric about human brotherhood was brushed aside. “It is a very easy thing,” Newman told his congregation, “to talk of loving all men”. But could his congregation, were they to be whisked from their cloistered lives in Oxford to the West Indies, do so in practice? Newman thought not:</p>
<blockquote>
<p>It is said to be one of the most difficult tasks of our Ministers to persuade white men to receive the Holy Communion with blacks. I do not say such reluctance is a light sin – it is a serious one – yet perhaps we should feel strongly tempted to it if we lived in the countries where they are to be found. I do not doubt we should.</p>
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<p>An aversion to communing with black people was, Newman suggested, quite understandable. It would require white people to hurdle an insurmountable racial barrier.</p>
<p>Having established, in his own mind at least, that racial repulsion was instinctual, Newman turned to the matter of slavery. As was usual with clerical defenders of slavery, Newman reached for the epistles of St Paul. Taking <a href="https://www.britannica.com/topic/The-Letter-of-Paul-to-the-Corinthians">Paul’s</a> first letter to the Corinthians as his text, the vicar of St Mary’s came to this conclusion:</p>
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<p>Now we find in these words a doctrine stated, very startlingly and unpalatable to men of this day, but which is most clear and certain and contained in other parts of Scripture – viz that slavery is a condition of life ordained by God…</p>
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<p>Contemporary abolitionists who drew upon the gospel when criticising slavery did so without warrant. They were guilty of uttering “idle and false words”. Warming to his theme, Newman went on to rail against reformers more generally. Their talk of “liberty, equality, rights, privileges, and the like” was offensive to God.</p>
<h2>Assessing Newman</h2>
<p>Historical figures, it is often said, need to be assessed by the standards of their own time. Yet John Henry Newman’s venomous sermon, coming little more than a year after the end of slavery in the British sugar islands, reminds us that the “standards of the time” were plural. </p>
<p>Many Britons of the 1830s gloried in abolition, but there were many others who were content with slavery and racial subjugation. And there were some, like Newman, who were willing to say so in provocative ways.</p>
<p>Newman’s words from 1835 have been forgotten, but John Henry Newman has not. Students and educators at those institutions that bear his name might want to consider whether it should continue to be so attached.</p><img src="https://counter.theconversation.com/content/213419/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Chris Evans does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>Many Catholic schools in Britain retain the name John Henry Newman, despite his opposition to abolishing slavery.Chris Evans, Professor of History, University of South WalesLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/2003612023-03-05T14:23:59Z2023-03-05T14:23:59ZWho is Joseph Kony? The altar boy who became Africa’s most wanted man<figure><img src="https://images.theconversation.com/files/512165/original/file-20230224-649-j2ktnx.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">Joseph Kony speaks to journalists in southern Sudan in November 2006. </span> <span class="attribution"><span class="source">Stuart Price/AFP via Getty Images</span></span></figcaption></figure><iframe id="noa-web-audio-player" style="border: none" src="https://embed-player.newsoveraudio.com/v4?key=x84olp&id=https://theconversation.com/who-is-joseph-kony-the-altar-boy-who-became-africas-most-wanted-man-200361&bgColor=F5F5F5&color=D8352A&playColor=D8352A" width="100%" height="110px"></iframe>
<p>Eleven years ago, a documentary catapulted the name Joseph Kony onto the global stage. The <a href="https://www.npr.org/sections/thetwo-way/2012/03/08/148235430/while-controversial-kony-2012-has-put-focus-on-atrocities">controversial film Kony 2012</a> told the story of a Ugandan warlord whose forces are <a href="https://www.denverpost.com/2013/05/20/konys-lra-has-killed-more-than-100000-un/">believed by the United Nations</a> to be responsible for the deaths of more than 100,000 people, the abduction of at least 20,000 children and the displacement of more than two million people.</p>
<p>Though most of the world hadn’t heard of Kony before then, Ugandans knew and feared him. The founder of the <a href="https://www.hrw.org/topic/international-justice/joseph-kony-lra">Lord’s Resistance Army</a> unleashed a wave of violence across northern Uganda for two decades. </p>
<p><a href="https://www.icc-cpi.int/uganda/kony">In 2005</a>, the International Criminal Court brought charges of crimes against humanity against Kony and four of his top commanders. <a href="https://theconversation.com/the-hunt-may-be-off-but-a-5-million-pledge-might-bring-kony-to-justice-13234">In 2013</a> and <a href="https://cf.usembassy.gov/united-states-announces-5-million-reward-for-joseph-kony/">2021</a>, the US announced a US$5 million bounty for information leading to Kony’s capture. </p>
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Read more:
<a href="https://theconversation.com/icc-upholds-jail-term-for-ugandan-rebel-commander-ongwen-why-it-matters-for-africa-196349">ICC upholds jail term for Ugandan rebel commander Ongwen - why it matters for Africa</a>
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<p>He remains at large. </p>
<p>Now the International Criminal Court wants to <a href="https://www.icc-cpi.int/news/statement-prosecutor-international-criminal-court-karim-aa-khan-kc-request-hold-hearing">confirm the charges</a> against Kony in his absence. The hope is that this will renew international efforts to find Africa’s most wanted fugitive. </p>
<p>So, who is Joseph Kony?</p>
<h2>His early life</h2>
<p><a href="https://www.britannica.com/biography/Joseph-Kony">Joseph Rao Kony</a> was born in 1961 in Odek sub-county in northern Uganda. He was one of six children in the Acholi middle-class family of <a href="https://www.amazon.com/Wizard-Nile-Hunt-Africas-Wanted/dp/1846270316#:%7E:text=See%20more-,%22Wizard%20of%20the%20Nile%22%20or%20the%20hunt%20for%20Joseph%20Kony,and%20political%20instability%20in%20general">Luizi Obol and Nora Oting</a>. </p>
<p>Kony’s parents were farmers. His father was a Catholic, his mother an Anglican. Kony was an <a href="https://archive.org/details/innocentslostwhe0000brig">altar boy until 1976</a>. He dropped out of school at age 15 to become a traditional healer. </p>
<p>In 1987, aged 26, Kony founded the <a href="https://www.dw.com/en/the-lords-resistance-army-violence-in-the-name-of-god/a-18136620">Lord’s Resistance Army</a>, a <a href="https://www.britannica.com/dictionary/heterodox#:%7E:text=%2F%CB%88h%C9%9Bt%C9%99r%C9%99%CB%8Cd%C9%91%CB%90ks%2F-,adjective,established%20beliefs%20or%20standards%20%3A%20unorthodox">heterodox</a> Christian fundamentalist organisation that operated in northern Uganda until 2006. </p>
<h2>Altar boy turned rebel leader</h2>
<p>Kony rose to prominence after taking over the <a href="https://observer.ug/news-headlines/14665-the-roots-of-war-how-alice-lakwena-gave-way-to-joseph-kony">Holy Spirit Movement</a>, a rebel group led by Alice Lakwena, his aunt, to topple the Ugandan government. </p>
<p>The Holy Spirit Movement was formed after Ugandan president <a href="https://www.nytimes.com/1996/06/10/world/gen-tito-okello-ex-ugandan-leader-82.html">Tito Okello</a>, an <a href="https://www.britannica.com/topic/Acholi">Acholi</a>, was overthrown by the National Resistance Army – led by <a href="https://www.britannica.com/biography/Yoweri--Museveni">Yoweri Museveni</a> – in January 1986. The Acholis largely occupy northern Uganda. </p>
<p>Museveni’s National Resistance Army was a rebel outfit that later metamorphosed into the <a href="https://www.updf.go.ug/">Uganda Peoples’ Defence Forces</a>. Today it’s the national army. </p>
<p>When it came to power, the National Resistance Army appeared to <a href="https://www.refworld.org/cgi-bin/texis/vtx/rwmain?page=topic&tocid=463af2212&toid=469f2f892&publisher=&type=&coi=BDI&docid=3ae6ad345c&skip=0">deliberately target</a> the Acholi population in the north. Villagers were violently attacked by army troops and subjected to food shortages. Houses were burnt down, leading to forced displacements. The scale of these attacks was never documented or substantiated.</p>
<p>Kony joined the Holy Spirit Movement to fight for the <a href="https://www.refworld.org/cgi-bin/texis/vtx/rwmain?page=topic&tocid=463af2212&toid=469f2f892&publisher=&type=&coi=BDI&docid=3ae6ad345c&skip=0">rights of the Acholi</a>. By 1987, however, army troops had <a href="https://www.nytimes.com/2007/01/19/world/africa/19lakwena.html">crushed the movement</a> – Lakwena escaped into Kenya where she died in a refugee camp in 2007.</p>
<p>Kony established the <a href="https://www.britannica.com/topic/Lords-Resistance-Army">Lord’s Resistance Army</a> and proclaimed himself his people’s prophet. He soon turned against his supporters, supposedly in an effort to “purify” the Acholi and turn <a href="https://www.independent.co.uk/news/world/africa/the-deadly-cult-of-joseph-kony-1001084.html">Uganda into a theocracy</a>. </p>
<p>The rebel group carried out <a href="https://reliefweb.int/report/sudan/northern-uganda-understanding-and-solving-conflict">indiscriminate killings</a>. It <a href="https://invisiblechildren.com/challenge/kony/">forcibly recruited</a> boys as soldiers and girls as sex slaves.</p>
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Read more:
<a href="https://theconversation.com/in-one-of-2016s-best-books-a-former-lords-resistance-army-child-soldier-reveals-the-reason-behind-the-mayhem-70027">In one of 2016's best books, a former Lord's Resistance Army child soldier reveals the reason behind the mayhem</a>
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<p>Ideologically, the group espoused a mix of mysticism, Acholi nationalism and Christian fundamentalism. It claimed to be establishing a <a href="https://academic.oup.com/afraf/article-abstract/98/390/5/32908?redirectedFrom=fulltext&login=false">theocratic state</a> based on the biblical <a href="https://www.biblegateway.com/passage/?search=Exodus%2020&version=NIV">10 commandments</a> and Acholi tradition.</p>
<p>Kony proclaimed himself the spokesperson of God. He claimed to have been visited by a multinational host of 13 spirits, including a Chinese phantom.</p>
<h2>Kony’s military offensive</h2>
<p>Kony and his rebel outfit committed a string of atrocities against civilians. The group waged war for more than two decades within Uganda – and later in the politically unstable neighbouring countries of Sudan, the Democratic Republic of Congo (DRC) and Central African Republic – in an effort to topple Museveni. The actual number of militia members varied over this period, hitting a high of 3,000 soldiers in the early 2000s. </p>
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<p>After the <a href="https://www.britannica.com/event/September-11-attacks">11 September 2001</a> terror attacks in the US, the American government designated the Lord’s Resistance Army <a href="https://irp.fas.org/world/para/dos120601.html">a terrorist group</a>. </p>
<p>In 2005, the International Criminal Court <a href="https://www.icc-cpi.int/news/warrant-arrest-unsealed-against-five-lra-commanders">issued arrest warrants</a> for top commanders of the Lord’s Resistance Army for crimes against humanity. </p>
<p>In <a href="https://www.federalregister.gov/documents/2008/08/29/E8-20164/in-the-matter-of-the-designation-of-joseph-kony-as-a-specially-designated-global-terrorist-pursuant">August 2008</a>, the US declared Kony a global terrorist, a designation that carries financial and other penalties. </p>
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Read more:
<a href="https://theconversation.com/ugandan-rebel-joseph-kony-the-latest-us-arrest-bid-raises-questions-177578">Ugandan rebel Joseph Kony: the latest US arrest bid raises questions</a>
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<p>The Lord’s Resistance Army was eventually forced out of Uganda following the failed <a href="https://www.usip.org/sites/default/files/PB-Uganda-Lord.PDF">Juba peace talks</a> of 2006-2008 between the group’s leadership and the Ugandan government. The talks were mediated by the government of southern Sudan. </p>
<p>Kony and his militia <a href="https://www.theguardian.com/world/2004/jul/30/jeevanvasagar">went into hiding</a> in the DRC. <a href="https://www.observer.ug/index.php?option=com_content&view=article&id=17456">In December 2008</a>, Uganda, DRC and Sudan launched an offensive dubbed <a href="https://www.independent.co.ug/revisiting-operation-lightning-thunder/">Operation Lightning Thunder</a> to track them down. </p>
<p>Kony’s rebel group attacked Congolese civilians suspected of supporting the operation. Villagers were raped, their limbs mutilated and <a href="https://mg.co.za/article/2009-01-29-un-more-than-100-killed-in-massacre-by-ugandan-rebels/">hundreds killed</a>. The group <a href="https://www.nytimes.com/2009/02/07/world/africa/07congo.html?pagewanted=all">eventually splintered</a> to evade capture, with most members escaping into the Central African Republic.</p>
<p>Uganda called off the operation in March 2009, saying the Lord’s Resistance Army was at its <a href="https://www.independent.co.ug/revisiting-operation-lightning-thunder/">weakest point ever</a>.</p>
<p>In <a href="https://www.bbc.com/news/world-africa-25036874">November 2013</a>, Central African Republic officials reported that Kony was ready to <a href="https://www.washingtonpost.com/world/national-security/kony-2013-us-quietly-intensifies-effort-to-help-african-troops-capture-infamous-warlord/2013/10/28/74db9720-3cb3-11e3-b6a9-da62c264f40e_story.html">negotiate his surrender</a>. He was reported to be in poor health in Nzoka, a town in the country’s eastern region. He never showed up.</p>
<p><a href="https://www.theguardian.com/global-development/2015/jan/07/surrender-aide-joseph-kony-blow-lords-resistance-army">By 2017</a>, the rebel group’s membership had shrunk to an estimated 100 soldiers. <a href="https://www.nytimes.com/2017/04/20/world/africa/uganda-joseph-kony-lra.html">In April</a> that year, the US and Ugandan governments ended efforts to find Kony. They stated he no longer posed a significant security risk to Uganda. But he is still wanted by the International Criminal Court. </p>
<h2>Kony today</h2>
<p>Some of the fighters from the Lord’s Resistance Army took advantage of <a href="https://www.ulrc.go.ug/system/files_force/ulrc_resources/amnesty-act.pdf?download=1">Uganda’s 2000 amnesty programme</a>, which offered blanket immunity to any rebel who had taken up arms against the government since 1986. </p>
<p>Kony’s exact location, however, remains unknown. He’s thought to be hiding in <a href="https://observer.ug/news/headlines/52475-why-updf-abandoned-hunt-for-kony-in-car.html">the vast jungles</a> of the Central African Republic or in <a href="https://www.dw.com/en/is-lra-rebel-leader-joseph-kony-hiding-in-darfur/a-61478125">Sudan</a>.</p>
<p>While attempts to bring Kony to justice continue, post-conflict northern Uganda is on the <a href="https://odi.org/en/publications/the-mental-landscape-of-post-conflict-life-in-northern-uganda/">slow path</a> to economic and social recovery.</p><img src="https://counter.theconversation.com/content/200361/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>The authors do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The Ugandan militant remains on the run despite a US$5 million bounty on his head for war crimes committed between 1987 and 2006.Dennis Jjuuko, Doctoral Candidate, UMass BostonTonny Raymond Kirabira, Teaching Fellow, University of PortsmouthLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1994132023-02-26T19:06:10Z2023-02-26T19:06:10ZWe’re told Pentecostal churches like Hillsong are growing in Australia, but they’re not anymore – is there a gender problem?<figure><img src="https://images.theconversation.com/files/509581/original/file-20230212-24-y1i3k2.jpg?ixlib=rb-1.1.0&rect=0%2C6%2C4343%2C2889&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">
</span> <span class="attribution"><span class="source">Andres Kudacki/AP</span></span></figcaption></figure><p>The conventional narrative about Australian Christianity is that Pentecostal churches – most famously, Hillsong – are bucking the trend of <a href="https://censusnoreligion.org.au/are-australians-losing-their-religion/">declining attendance</a> at the big denominations (such as Catholic and Anglican churches). That in fact, Pentecostal churches continue to grow.</p>
<p>This narrative is based on the steady rise of people indicating affiliation with Pentecostal Christianity from the 1990s, through to 2016. After the 2016 census, sociologists <a href="https://journal.equinoxpub.com/JASR/article/view/2089">Bouma and Halafoff</a> noted a rise in those claiming affiliation with Pentecostal churches, alongside the rise in the religious “nones”. </p>
<p>But the most recent Australian census shows a decrease in Pentecostal affiliation. Gender inequality and leadership abuses of power seem to be implicated. But more research is needed to confirm who is leaving Pentecostal churches, and why.</p>
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Read more:
<a href="https://theconversation.com/holy-womans-fleshy-feminist-spiritual-pilgrimage-is-a-warning-against-religious-coercive-control-185388">Holy Woman's fleshy, feminist spiritual pilgrimage is a warning against religious coercive control</a>
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<h2>A shifting story?</h2>
<p>As recently as July 2022, an opinion piece for <a href="https://www.abc.net.au/religion/david-smith-christianity-and-the-australian-census/13953748">ABC Religion & Ethics</a> retold this story, explaining that while the 2021 data showed a drop in Christian affiliation, “some Christian groups such as Pentecostals are enjoying considerable growth”. </p>
<p>Academic analyses often cite Hillsong as a case study, describing the church as a stand-out success. In their recently published book, sociologists <a href="https://www.routledge.com/Religion-and-Change-in-Australia/Possamai-Tittensor/p/book/9781032186030">Possemai and Tittensor</a> write, “unlike their fellow Christians who are all in decline, the more patriarchal Pentecostals are growing”. Hillsong is depicted as reaching and retaining large numbers of women, through specifically targeted conferences and events. </p>
<p>For many years, “contemporary” churches like Hillsong have provided the poster-model for Christianity across Australia. We’ve heard other churches ought to <a href="https://theconversation.com/the-rise-and-rise-of-hillsong-and-what-other-australian-churches-should-learn-from-them-94487">learn from their leadership success</a>. We were told by <a href="https://www.theguardian.com/australia-news/2017/jun/27/christianity-on-the-wane-in-australia-but-pentecostal-church-bucks-trend">journalists</a> and <a href="https://www.dymocks.com.au/book/religion-and-culture-and-society-by-andrew-singleton-9781446202913">academics</a> alike that when it comes to gaining new members – especially young people – Pentecostal churches are getting it “right”. </p>
<p>Well, it turns out this story may be in need of a rewrite.</p>
<h2>Explaining the shifts</h2>
<p>The <a href="https://www.abs.gov.au/articles/religious-affiliation-australia#decline-in-christian-affiliation">2021 census reports</a> that nationally, Australian Pentecostalism declined by 4,700 people – or 2% – since 2016. And a <a href="https://crucis.ac.edu.au/what-the-census-tells-us-about-the-pentecostals-in-australia/">Christian Research Association report</a> shows the strongest drop was among those aged 15-34. </p>
<p>Few are talking about the de-conversion of Pentecostal youth. Unless you follow <a href="https://www.christianpost.com/news/hillsong-australia-suffers-drop-in-giving-attendance-annual-report.html">Christian</a> <a href="https://religionunplugged.com/news/2022/11/9/hillsong-megachurch-revenue-fell-almost-20-in-last-two-years-report-shows">newspapers</a>, you may not have realised the narrative about the rise of Pentecostalism is dated.</p>
<p>When we look to Hillsong, shifts in attendance and revenue call the growth story into question.</p>
<p>Reported attendance stats are murky, but the 2019 annual report boasted a live attendance of 47,000 across Hillsong churches in Australia and Bali. In 2020, during lockdowns, Hillsong moved online and grew exponentially, with 786,214 people <a href="https://issuu.com/hillsong/docs/hillsong_annual_report_2020_final?fr=sNzkwODM3Mjk2MDI">reported</a> to be watching live by the end of March 2020. </p>
<p>However, the church’s <a href="https://hillsong.com/australia/annualreport2021/">2021 Annual Report</a> shows only 21,219 attendees across Australia. And it states, “we experienced a 12.3% drop in total revenue compared to 2020 resulting in a reduction of our surplus to $514,318 for 2021 (2020: $4,696,547).”</p>
<p>The big question for religious scholars is, following the recent <a href="https://hillsong.com/newsroom/blog/2023/02/hillsong-church-looks-to-the-future-appoints-new-global-senior-pastors/#.Y-Qs33ZBzrc">appointment of new leaders</a>, will these changes continue for 2023 and beyond? </p>
<p>For now, we want to know: who is staying, who is leaving – and why? </p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/explainer-what-is-pentecostalism-and-how-might-it-influence-scott-morrisons-politics-103530">Explainer: what is Pentecostalism, and how might it influence Scott Morrison's politics?</a>
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<h2>Is a gendered analysis needed?</h2>
<p>Aside from young people, we don’t know for certain who is leaving Pentecostal churches. But anecdotally, it appears to be women.</p>
<p>Reverend Dr Philip Hughes, a research fellow at the Christian Research Association, told us, “The decline in Pentecostals has been greater among females than males, with the female proportion dropping from 56% in 2011 to 54% in 2021.”</p>
<p>While this is more a slow drift than a catastrophic exit, it shouldn’t be overlooked. Globally, religious women are the backbone of churches, particularly Pentecostal ones. We know women make up about <a href="https://www.ncls.org.au/articles/gender-mix-in-australian-church-attenders/#:%7E:text=In%20every%20denomination%2C%20in%20every,with%2051%25%20of%20all%20Australians.">two thirds of the church</a> across Australia’s denominations. </p>
<p>While women are often underrepresented in <a href="https://www.amazon.com.au/Raising-Women-Leaders-Perspectives-Supplementary-ebook/dp/B00BUUKGX0">leadership</a> of these churches, they are – or, at least, have been – overrepresented in the congregation and in the paid and voluntary workforce. It’s often women who do the day-to-day work of administrating a church, keeping its shops, charities and schools going. Churches need women. </p>
<p><a href="https://www.routledge.com/Women-and-Religion-in-the-West-Challenging-Secularization/Aune-Sharma/p/book/9781138276048">International research</a> suggests ultimately, without women, there is no church. As sociologist <a href="https://www.routledge.com/Women-and-Religion-in-the-West-Challenging-Secularization/Aune-Sharma/p/book/9781138276048">Penny Marler</a> puts it, “Despite the fact that religious elites continue to be predominantly male, as the women go, so goes the church.”</p>
<p>A gendered analysis of who is staying and who is leaving may help us understand the current shift in Pentecostal affiliation, and future challenges facing church leadership. </p>
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<em>
<strong>
Read more:
<a href="https://theconversation.com/explainer-why-some-churches-teach-that-women-are-separate-but-equal-64305">Explainer: why some churches teach that women are 'separate but equal'</a>
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<h2>Why might women leave?</h2>
<p>Larney Peerenboom, who recently completed a masters degree thesis in Christian studies, explained to us:</p>
<blockquote>
<p>While Australian Pentecostal churches are often vocal about their support of women in leadership, the lack of an official theological stance regarding gender equality means that while the women themselves largely held egalitarian views, it was more common that their leadership and many others in their community held a stance of soft <a href="https://theconversation.com/explainer-why-some-churches-teach-that-women-are-separate-but-equal-64305">complementarianism</a>. </p>
</blockquote>
<p>A woman Peerenboom spoke to was accused of having a feminist agenda when she tried to introduce inclusive language in church documentation. In Peerenboom’s experience, several women found the disparity between what was preached and what was <em>actually</em> valued led them to feeling out of place at church, with some choosing to leave.</p>
<p>Similarly, there are many converging accounts in the “<a href="https://gravityleadership.com/exvangelical/">exvangelical</a>” movement. In her memoir documenting her journey out of Pentecostalism, Australian author <a href="https://www.louiseomer.com/holy-woman">Louise Omer</a> describes feeling physically sick when she realised her church had taught her to submit not just to God, but to men, and she had therefore come to see herself as inferior to men. Omer reflects:</p>
<blockquote>
<p>I remembered the question I’d left home with: could a woman belong in Christianity? Only if she agreed she was inferior.</p>
</blockquote>
<figure class="align-center zoomable">
<a href="https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img alt="" src="https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/511357/original/file-20230221-24-wdp1mc.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px"></a>
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<span class="caption">Louise Omer felt ‘physically sick’ when she realised her Pentecostal church had taught her to submit not only to God, but to men.</span>
<span class="attribution"><span class="source">Sia Duff</span>, <span class="license">Author provided</span></span>
</figcaption>
</figure>
<p>Sociologist Katie Gadinni, author of <a href="https://www.amazon.com.au/Struggle-Stay-Single-Evangelical-Leaving/dp/0231196741">The Struggle to Stay: Why Single Evangelical Women are Leaving the Church</a>, documents the stories of 50 women leaving the church. She states, “single women desire to be valued and treated equally within their religious communities […] In short, they desire more acceptable ways of being.” </p>
<h2>Pentecostal leadership cultures matter</h2>
<p>The “growth as success” story not only seems inaccurate, but could be obscuring what it’s like to be a Pentecostal Christian. Importantly, it could mean we’re not properly seeing or hearing the experiences of Pentecostal women and leaders. </p>
<p>An important distinction of Australian Pentecostal history has been its emphasis on equality and <a href="https://oatd.org/oatd/record?record=handle:10.25949%2F19435460.v1">women’s leadership</a>. While there are notable women leaders within Australian Pentecostalism, almost all known public figures in the movement today are men. Where women are leaders, they are often presented as the wife of the male leader. As a model, this can make Pentecostal women dependent on men for their role. </p>
<p>Why is this important? Christian leadership creates cultures and upholds theologies, which are potential sources of <a href="https://anglican.org.au/wp-content/uploads/2021/06/NAFVP-Top-Line-Results-Report-NCLS-Research.pdf">spiritual harm or nourishment</a>. A growing body of <a href="https://csrm.cass.anu.edu.au/research/publications/faith-based-communities-responses-family-and-domestic-violence">Australian</a> and <a href="https://pure.coventry.ac.uk/ws/portalfiles/portal/19148579/In_churches_too_final_report.pdf">international</a> research shows us certain theologies – particularly the teaching that women should submit to their husbands, or to male authority more generally – can (even if inadvertently) scaffold and sanction abuse. </p>
<p>This seems to be particularly true if churches teach that leadership is reserved for men. It means <a href="https://theconversation.com/a-long-way-to-go-catholic-women-call-for-wide-ranging-church-reforms-in-new-international-survey-191253">all denominations</a> of Australian churches have the potential to model unsafe dynamics for women – and that intentionally cultivating safe and trauma-informed practices are necessary. Making sure women leaders are represented and accessible to congregants is one important piece of the picture. </p>
<h2>Abuses of power</h2>
<p>Churches of all denominations continue to grapple with religious leaders’ varied abuses of power. And women’s continuing church participation, as well as their potential disaffiliation, is part of that story, too. </p>
<p>The news on Hillsong over the past year, both factual and sensational, tended to focus on reports of men’s alleged <a href="https://www.abc.net.au/news/2022-08-12/hillsong-church-allegedly-mislead-charities-regulators/101324578#:%7E:text=A%20whistleblower%20suing%20Hillsong%20in,by%20the%20Australian%20charities%20regulator">financial</a> and sexual <a href="https://www.themonthly.com.au/issue/2023/february/elle-hardy/hillsong-and-life-brian#mtr">misconduct</a>. </p>
<p>Brian Houston <a href="https://www.abc.net.au/news/2022-03-23/hillsong-church-founder-brian-houston-resigns/100932318">resigned</a> in March 2022, after allegations surfaced regarding his own conduct. Similarly, recent media reports have highlighted leadership failings in many other Christian communities: including <a href="https://commissiondetude-jeanvanier.org/commissiondetudeindependante2023-empriseetabus/index.php/en/home-english/">L’Arche</a>, where the movement’s founders have been accused of sexual abuse; and the <a href="https://www.washingtonpost.com/religion/2022/08/12/fbi-southern-baptist-sexual-abuse/">Southern Baptist Convention</a>, where the US justice department is investigating leaders for several reports of mishandled complaints.</p>
<p>There have been multiple accounts of male leaders in churches and Christian organisations who either concealed or perpetrated abuse against women and children. The prevalence of such serious failings raises important questions about how churches will respond to recent events, or whether the established rhetoric about women’s roles (and failure to act) will continue. </p>
<p>For Pentecostal churches, it is time to attend to the stories of what makes church participation both meaningful and safe. Hearing from Pentecostal women – both those who have stayed and those who have recently left – is crucial. </p>
<p>We can attribute women’s decreased church participation and disaffiliation to a variety of societal causes, including the pandemic and <a href="https://journals.sagepub.com/doi/10.1177/1350506808091508">changes to work and family patterns</a>. It is important not to frame this as a “woman problem”. We suspect the testimony of church women may show us that Christianity’s gender problem is with its (male) leadership.</p>
<h2>More research needed</h2>
<p>At the moment, it isn’t entirely clear how the story of Pentecostalism in Australia will need to be rewritten. But we know from looking at other Christian movements that a lack of women’s leadership – not to mention revelations of misconduct – contribute to disaffiliation. </p>
<p>It’s important for Pentecostal leaders to understand their church’s demographic shifts. It will also be important for Pentecostal women, if they are to continue in their tradition, to find new identity markers, separate to the recent scandals and reported leadership misconduct. For Australian Pentecostal churches, “success” may lie not in numeric growth, but in becoming genuinely safe places, particularly for women.</p>
<p>Has Pentecostalism been a success story for women? The only way to know is to ask. For women, at least, talking about why they are (or are not) staying in their churches could quite seriously be a matter of survival. </p>
<p>The time for a detailed, gendered analysis of the shifts in the story of Australian Pentecostalism is now.</p><img src="https://counter.theconversation.com/content/199413/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Rosie Clare Shorter has attended evangelical Anglican churches for most of her life. She currently attends a Uniting church.</span></em></p><p class="fine-print"><em><span>Tanya Riches is an ordained Pentecostal minister who has attended various churches, most recently Hillsong. She is an unpaid research fellow at Christian Research Association and a former Hillsong College employee.
</span></em></p>The latest Australian census shows a decrease in affiliation with Pentecostal churches, despite the ‘boom’ narrative. Women seem to be leaving: gender inequality and abuses of power are having an impact.Rosie Clare Shorter, PhD candidate, Religion and Society Research Cluster, Western Sydney UniversityTanya Riches, Research, Training and Development Officer, Centre for Disability Studies, University of BirminghamLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1907662022-09-20T20:14:06Z2022-09-20T20:14:06ZKing Charles, defender of faith: what the monarchy’s long relationship with religion may look like under the new sovereign<p>When Queen Elizabeth II ascended the throne in 1953, she took on the role of “defender of the faith” (<em>Fidei Defensor</em> in the original Latin) – a title first granted to Henry VIII <a href="https://stories.sal.org.uk/henryviii/">by the Pope in 1521</a>. He subsequently broke with Rome and became the first head of the Church of England.</p>
<p>In the past 70 years, the role of religion in British public life has evolved significantly. As King Charles III assumes the role of monarch, his relationship with faith will also come into focus, and may look different from his mother’s.</p>
<p>At a memorial service for the Queen in <a href="https://www.bbc.co.uk/news/uk-northern-ireland-62878272">Belfast cathedral</a>, the new king took care on his arrival to meet representatives of all religious groups in the province. It is expected that there will be a full, similar presence of religious representatives at his forthcoming coronation. Although the Archbishop of Canterbury and Anglican clergy will remain the principal celebrants, other Christian denominations and non-Christian religions are expected to have a place in the ceremony.</p>
<p>Since 1945, two concurrent social processes have changed Britain’s <a href="https://bsa.natcen.ac.uk/latest-report/british-social-attitudes-36/religion.aspx">relationship with religion</a>. Increased secularisation, meaning that just over 50% of the population now have no religious affiliation. And increased pluralisation, meaning the number of non-Christian religions has grown – their followers amount to about 9% of the population. </p>
<p>The monarchy has responded to these changes in two ways. First, as Prince of Wales in the 1990s, the now-King <a href="https://www.princeofwales.gov.uk/will-prince-wales-be-defender-faith-or-defender-faith">mused aloud</a> whether the monarchical title defender of the faith should not be reinterpreted as “defender of faith”. This is understood to have been his reaction to the growing presence of non-Christian religions in the UK, as well as signalling a more relaxed and inclusive attitude towards non-Anglican Christians.</p>
<p>Second, at a Lambeth Palace ecumenical meeting hosted by the Archbishop of Canterbury in February 2012, the Queen, speaking as <a href="https://www.royal.uk/queens-speech-lambeth-palace-15-february-2012">supreme governor of the Church of England</a> in her diamond jubilee year, said:</p>
<blockquote>
<p>The concept of our established Church is occasionally misunderstood and, I believe, commonly under-appreciated. Its role is not to defend Anglicanism to the exclusion of other religions. Instead, the Church has a duty to protect the free practice of all faiths in this country.</p>
</blockquote>
<p>In practice, this was thought to confer a role on the Church of England distinct from its previous concern to defend its exclusivity. At the same time, it was welcome to many of the members of non-Christian religions whose presence had grown in the post-war period, and also accepted by the Anglican hierarchy, which seems to have encouraged the Queen to take the initiative.</p>
<p>And at a <a href="https://www.royal.uk/kings-remarks-faith-leaders">recent meeting</a> with faith leaders, the King remarked that, as monarch, he intends to protect the diversity of religion in Britain, and to “respect those who follow other spiritual paths, as well as those who seek to live their lives in accordance with secular ideals”.</p>
<h2>The monarchy and religion</h2>
<p>The King’s constitutional links with the Christian churches derive from the 16th century Protestant reformations, which took different forms in England and Scotland (then separate countries). Towards the end of the 17th century, when threatened by Catholic states, legislation banned Roman Catholics, or (until 2013) anyone married to one, from succeeding to the throne.</p>
<p>Roman Catholics and all Protestant groups not belonging to the Anglican Church of England or the Church of Scotland were deprived of most of their civic freedoms. These were finally restored, after some earlier relaxations, in the late 1820s – and last of all for the Roman Catholics in 1829.</p>
<p>The present position is that a British king cannot be a Roman Catholic, must be “in communion with” the Church of England, and swear that he is a faithful Protestant. Following the 1707 Act of Union between Scotland and England, he must, after accession, swear to “inviolably maintain and preserve” the Presbyterian form of church government established in the more autonomous Church of Scotland. This was one of Charles III’s <a href="https://www.churchofscotland.org.uk/news-and-events/news/2022/articles/king-charles-vows-to-protect-the-security-of-the-church-of-scotland">first acts as king</a>.</p>
<p>The King’s coronation consists of a service of Holy Communion, and a rite during which he is anointed and crowned by the Archbishop of Canterbury, primate of the Church of England. In coronation oaths prescribed by parliament in 1689, the King will swear, among other things, to “maintain and preserve inviolately” the establishment of the Church of England and the rights and privileges of its clergy. </p>
<p>The monarch has been supreme head of the Church of England <a href="https://www.legislation.gov.uk/aep/Eliz1/1/1">since 1558</a>. The monarch appoints all the senior clergy in England on the advice of the UK prime minister, after a selection process run by the Church of England.</p>
<p>In Scotland, the greater autonomy of the Church of Scotland means the King has no similar relationship. However, he will appoint a <a href="https://www.royal.uk/lord-high-commissioner-general-assembly-church-scotland">Lord High Commissioner</a> every year to attend and observe the proceedings of the Church’s annual General Assembly, and will occasionally attend himself in the same capacity. At the coronation in 1953, that year’s moderator (clerical chairman) of the Church of Scotland was the sole non-Anglican present among the officiating clergy.</p>
<h2>King Charles and the faith</h2>
<p>The new King’s coronation is still some months’ away, but the changing face of religion in the United Kingdom, combined with his and his mother’s past comments, suggest that the title <em>Fidei Defensor</em> will be interpreted in more inclusive and positive ways.</p>
<p>He has said as much himself in his <a href="https://www.royal.uk/kings-remarks-faith-leaders">recent comments</a> to faith leaders after ascending the throne: </p>
<blockquote>
<p>The beliefs that flourish in, and contribute to, our richly diverse society differ. They, and our society, can only thrive through a clear collective commitment to those vital principles of freedom of conscience, generosity of spirit and care for others which are, to me, the essence of our nationhood. I am determined, as King, to preserve and promote those principles across all communities, and for all beliefs, with all my heart.</p>
</blockquote><img src="https://counter.theconversation.com/content/190766/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Bob Morris has received funding from the Rowntree Trust, and is a member of the honorary staff of the Constitution Unit, University College London.</span></em></p>King Charles inherits a multi-faith Britain. An expert explains the monarch’s complicated relationship with religion.Bob Morris, Honorary Senior Research Associate, Constitution Unit, UCLLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1891302022-08-29T06:55:01Z2022-08-29T06:55:01ZThe Anglican split: why has sexuality become so important to conservative Christians?<p>The newly formed “Diocese of the Southern Cross” has broken away from the Anglican Church of Australia to form a denomination committed to a highly conservative position <a href="https://theconversation.com/behind-the-split-of-the-anglican-church-in-australia-over-gay-marriage-188893">on sexuality and marriage equality</a>.</p>
<p>Global Anglican Futures Conference (GAFCON), the association supporting the breakaway denomination, <a href="https://www.gafconaustralia.org/2022/08/15/an-anglican-lifeboat-for-faithful-christians/?fbclid=IwAR3FdBxmnqo7qwBaeZtwtTPWshMAoKedXF2HWdbkyrS9zwRbY4USiLr4nY4">claim Anglican bishops</a> “were unable to uphold the Bible’s ancient teaching on marriage and sexual ethics”, making their defection necessary.</p>
<p>One question Australians, the majority of whom <a href="https://www.theguardian.com/australia-news/2017/dec/07/marriage-equality-law-passes-australias-parliament-in-landslide-vote">support marriage equality</a>, may ask is – why is sexuality such a significant issue for the Christians who have left to form this group, and many conservative Christians generally? </p>
<p>According to GAFCON, the <a href="https://www.gafconaustralia.org/about/#vision">answer</a> is “orthodoxy”. In the sense used here, orthodoxy refers to “right teaching” (this is broader than the word’s more specific meaning in Eastern Orthodox Christianity). Permitting anything other than heterosexual relations or marriage, GAFCON argues, is a departure from Christianity’s long-held orthodox stance.</p>
<p>However, this understanding of orthodoxy is not “ancient teaching”, but new.</p>
<p><div data-react-class="Tweet" data-react-props="{"tweetId":"1560436755202990083"}"></div></p>
<h2>The claim that sexuality has always been central to Christianity is shaky</h2>
<p>Historically, Christian orthodoxy had nothing to do with sexuality.</p>
<p>The first time there was a need for Christians to define orthodoxy was in the late third century. Around this time, a renegade priest named Arius began <a href="https://www.britannica.com/topic/Christology/The-Arian-controversy">teaching</a> that Jesus Christ was an important human being, but not the divine Son of God.</p>
<p>Beginning with the <a href="https://www.newworldencyclopedia.org/entry/First_Council_of_Nicaea">Council of Nicaea</a> in 325 CE, seven Ecumenical Councils of the church were convened in order to establish the orthodox “doctrines and dogmata” – theological statements and principles – about the nature of God and Jesus.</p>
<p>The <a href="http://web.mit.edu/ocf/www/nicene_creed.html">formal statements of belief</a> were orthodox because they concerned what might be called Christianity’s “logic of salvation” – how humanity was saved from sin and death by Jesus.</p>
<p>“Heresy”, or false teaching, was perceived as a threat to the faith’s existence. </p>
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<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/anglican-disunity-on-same-sex-marriage-threatens-to-tear-the-church-apart-182936">Anglican disunity on same-sex marriage threatens to tear the church apart</a>
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<p>Not only is the claim that sexuality is central to Christian orthodoxy dubious, but it’s not certain same-sex sexuality has always been condemned by the church. Bible scholars such as <a href="https://www.google.com.au/books/edition/Making_Sense_of_Sex/txsQisxoYcQC?hl=en">William Loader</a> and <a href="https://uncpress.org/book/9781469624112/reforming-sodom/">Heather R. White</a> call into question the interpretation of Biblical passages that conservative Christians claim exclude same-sex sexuality.</p>
<p>Historians like <a href="https://press.uchicago.edu/ucp/books/book/chicago/C/bo22782232.html">John Boswell</a>, <a href="https://www.goodreads.com/book/show/414788.Immodest_Acts">Judith C. Brown</a>, and <a href="https://www.google.com.au/books/edition/The_Silence_of_Sodom/A8qfobm2BOwC?hl=en">Mark D. Jordan</a> have shown that while same-sex sexuality was at times prohibited, at other times it was tolerated and even celebrated over the course of Christian history. </p>
<p>So the argument that sexuality has always been central to Christian orthodoxy is shaky. Yet, it seems that <a href="https://www.abc.net.au/religion/the-australian-christian-lobby-and-the-heterodox-israel-folau/11776738">for some conservative Christians</a>, this view of sexuality has become more important than doctrines that really are central to orthodoxy, traditionally understood.</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/a-thousand-years-ago-the-catholic-church-paid-little-attention-to-homosexuality-112830">A thousand years ago, the Catholic Church paid little attention to homosexuality</a>
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</em>
</p>
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<h2>So why is sexuality so important to conservative Christians now?</h2>
<p>This leaves us with our initial question unanswered – why is sexuality so important for this group of Christians now?</p>
<p>One answer is to be found in the work of the 20th century French academic Michel Foucault. </p>
<p>Foucault was fascinated by how certain ways of understanding and speaking about the world actually shape what we can see and say – making some things very visible and important, while other things become invisible and impossible.</p>
<p>Foucault called this “discourse”, which for him had a broader meaning than our everyday usage. He argued discourse was more than words or discussion on a topic. Discourse includes that, but also the practices, language, techniques and overall conditions that produce the acceptable “truth” in relation to something. </p>
<p>In <a href="https://www.goodreads.com/book/show/1875.The_History_of_Sexuality_Volume_1">The History of Sexuality</a>, Foucault argued sexuality was the discourse of sex, or the set of conditions that create the acceptable “truth” concerning sex. He observed two such discourses, both emerging in the mid-19th century.</p>
<p>The first was concerned with classifying sexual practices in order to declare some healthy and normal, and others wrong or requiring “treatment”.</p>
<p>The second was a “reverse discourse”, opposed to the criminalisation of homosexuality and promoting sexual freedom. </p>
<p>Conservative Christians tend to align with the first discourse, firmly holding that same-sex sexuality is opposed to God’s “truth” of sex. In fact, being the ones who have the authority to say what is and is not the “truth” of sexuality has become a marker of who is “really” Christian. As Church of England priest and educator Mark Vasey-Saunders <a href="https://www.google.com.au/books/edition/The_Scandal_of_Evangelicals_and_Homosexu/KHy1CwAAQBAJ?hl=en&gbpv=0">puts it</a>, “an issue that had never featured in any evangelical basis of faith came to represent the definitive mark of authentic Christian identity”. </p>
<p>The conflict that has led to the Diocese of the Southern Cross breaking away from the Australian Anglican church isn’t based on ancient teachings, as the new group claim. The ancient meaning of “orthodoxy” had nothing to do with sexuality, but concerned matters related to the nature of God and Christian salvation.</p>
<p>The position of the new denomination is the result of a modern discursive conflict over the “truth” of sex. The fact that sexuality has become central in a way it never has been before helps explain why this group decided it was important enough to leave their former church. It couldn’t be more important, as in this new “orthodoxy” the cost of giving ground is ceasing to be truly Christian at all.</p><img src="https://counter.theconversation.com/content/189130/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Mark Jennings is employed by the Anglican Diocese of Perth</span></em></p>Not only is the claim that sexuality is central to Christian orthodoxy dubious, but it’s unclear same-sex sexuality has always been condemned by the church.Mark Jennings, Senior Lecturer in Religious Studies, University of DivinityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1888932022-08-18T08:32:08Z2022-08-18T08:32:08ZBehind the split of the Anglican church in Australia over gay marriage<figure><img src="https://images.theconversation.com/files/479830/original/file-20220818-445-2n0zyw.jpeg?ixlib=rb-1.1.0&rect=0%2C6%2C4594%2C3442&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">St. Andrew's Cronulla Anglican Church of Australia</span> <span class="attribution"><span class="source">Shutterstock</span></span></figcaption></figure><p>In the opening address of this year’s <a href="https://www.gafconaustralia.org/">Global Anglican Futures Conference (GAFCON) Australasia</a>, Bishop Richard Condie announced the creation of the Diocese of the Southern Cross. In Bishop Condie’s <a href="https://www.gafconaustralia.org/2022/08/15/an-anglican-lifeboat-for-faithful-christians/?fbclid=IwAR3FdBxmnqo7qwBaeZtwtTPWshMAoKedXF2HWdbkyrS9zwRbY4USiLr4nY4">words</a>:</p>
<blockquote>
<p>the Diocese of the Southern Cross is a new structure for Anglicans in Australia who can no longer sit under the authority of their bishop.</p>
</blockquote>
<p>What lead to this rupture and what does it mean for the future of the Anglican Church in Australia?</p>
<h2>Anglicans in Australia</h2>
<p>Anglicans are the second largest Christian denomination in Australia, making up <a href="https://www.abs.gov.au/statistics/people/people-and-communities/cultural-diversity-census/latest-release">9.8%</a> of the population. They suffered the greatest decline in numbers of any Christian denomination between the 2016 and 2021 census, <a href="https://www.abs.gov.au/articles/religious-affiliation-australia">losing 604,900 members</a>. </p>
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<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/anglican-disunity-on-same-sex-marriage-threatens-to-tear-the-church-apart-182936">Anglican disunity on same-sex marriage threatens to tear the church apart</a>
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<p>The Australian Anglican Church is divided into <a href="https://anglican.org.au/about-us/anglican-church-of-australia/">23 independent diocese</a> and is a part of the worldwide <a href="https://www.anglicancommunion.org/">Anglican Communion</a>. </p>
<p>The <a href="https://scd.org.au/">Diocese of the Southern Cross</a> is a <a href="https://adelaideguardian.com/2022/08/18/a-statement-on-the-launch-of-the-company-the-diocese-of-the-southern-cross/?fbclid=IwAR2I9WR4oyyZj70GYrfiCYY5yC2EqMKAv56110cLxAzRw9_FQYCGw9hV-9s">new religious denomination</a> that was first incorporated in September 2021, although it was not formally launched until this week. Its first bishop will be the former Anglican archbishop of Sydney, Glen Davies. </p>
<p><a href="https://www.gafconaustralia.org/2022/08/17/faq-on-diocese-of-the-southern-cross/?fbclid=IwAR2k9ISL0kJwgKtook-sUnWryAn063oZMMbFtABsABsgtVEJtne61XgTWx0">The new diocese describes itself</a> as a parallel Anglican structure following key Anglican documents such as the 39 articles, the Book of Common Prayer and the Ordinal. However, it is not part of the Australian Anglican Church nor will it be part of the Anglican Communion. In other words, it is not the 24th diocese of the Anglican Church of Australia.</p>
<figure class="align-center zoomable">
<a href="https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img alt="" src="https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/479819/original/file-20220818-22-ubh18b.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px"></a>
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<span class="caption">St Mary’s Anglican Church in North Melbourne.</span>
<span class="attribution"><span class="source">AAP</span></span>
</figcaption>
</figure>
<h2>Why has the Diocese of the Southern Cross been created?</h2>
<p>The reasons behind the creation of the Diocese of the Southern Cross are complex. On its web page, GAFCON Australia <a href="https://www.gafconaustralia.org/2022/08/15/an-anglican-lifeboat-for-faithful-christians/#:%7E:text=At%20the%20recent%20General%20Synod,of%20sexual%20ethics%20for%20leaders.">states</a>:</p>
<blockquote>
<p>At the recent General Synod (the church’s triennial meeting), a majority of bishops were unable to uphold the Bible’s ancient teaching on marriage and sexual ethics.</p>
</blockquote>
<p>However, in his response to the announcement of the creation of the Diocese of the Southern Cross, the Primate of the Australian Anglican Church Archbishop Geoff Smith <a href="https://anglican.ink/2022/08/17/statement-from-the-primate-of-australia-on-the-diocese-of-the-southern-cross/">noted</a>:</p>
<blockquote>
<p>The meeting of the General Synod held in May this year clearly affirmed the view that marriage is between a man and a woman, and declined to affirm same sex marriage. It is perplexing therefore that the leaders of this breakaway movement cite the reason for this new denomination as the failure of General Synod to explicitly express an opinion against the blessing of same sex marriages.</p>
</blockquote>
<p>In 2020, the Anglican Church’s <a href="https://anglican.org.au/governance/tribunals/appellate-tribunal-current-matters/">Appellate Tribunal</a> ruled that blessings of same-sex couples were permitted under church law. The Bishops of the church met in response to this ruling, and noted “with pain we recognise that there is not a common mind on these issues within the House of Bishops.” </p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/is-the-anglican-church-about-to-split-it-is-facing-the-gravest-threat-to-its-unity-in-more-than-200-years-150365">Is the Anglican Church about to split? It is facing the gravest threat to its unity in more than 200 years</a>
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<p>The 2022 General Synod did not pass any resolutions specifically affirming that marriage is between a man and a woman. However, a resolution on <a href="https://anglican.org.au/the-general-synod/search-resolutions-of-gs-sessions/?sid=14186">Exemptions Clauses for Religious Bodies</a> included this statement that the Anglican Church:</p>
<blockquote>
<p>Continues to affirm that marriage according to the rites and ceremonies of the Anglican Church of Australia is the voluntary union of one man and one woman arising from mutual promises of lifelong faithfulness. The doctrines, tenets, beliefs and teachings of our Church are expressed in the authorised liturgies of our church and there is currently no liturgy for the solemnisation of a same-sex marriage.</p>
</blockquote>
<p>However, the House of Bishops also voted against a <a href="https://anglican.org.au/wp-content/uploads/2022/05/Statement-on-Marriage-110522.pdf">specific motion</a> “that sought to affirm that marriage is only between a man and a woman and the blessing of same sex marriages was not in accordance with the teaching of Christ.”</p>
<h2>What is the future of the Australian Anglican Church?</h2>
<p>While much has already been said about the split in the press and elsewhere, the future is very much unknown. Parallel Anglican organisations have previously been set up in other parts of the world including New Zealand, the United States and Canada with varying degrees of success. </p>
<p>The Diocese of the Southern Cross is not even the first parallel Anglican denomination to be set up in Australia. For example, the Anglican Catholic Church was established in 1987 and <a href="https://www.accopanz.org/">describes itself</a> as the “traditional Anglican Church in that we preserve the Historic Beliefs, Holy Tradition, Creeds, and Liturgies used by the Church in England prior to their latest reformation”. </p>
<p>Australian Anglicans are used to a church that does things a bit differently. For example, while the Anglican Diocese of Sydney will only ordain women as deacons, the Diocese of Perth is headed by Archbishop Kay Goldsworthy, one of the first women to be ordained to the Anglican priesthood in Australia. </p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/why-anglican-women-can-be-bishops-in-australia-but-not-england-11337">Why Anglican women can be bishops in Australia but not England</a>
</strong>
</em>
</p>
<hr>
<p>While things may be uncertain at the moment, the words of Archbishop Smith sum up the current position of the church well:</p>
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<p>It is always easier to gather with those we agree with. But in a tragically divided world God’s call and therefore the church’s role includes showing how to live together with difference. Not merely showing tolerance but receiving the other as a gift from God.</p>
<p>My conviction is that the Anglican Church of Australia can find a way to stay together, graciously reflecting God’s great love, with our differences held sincerely. This week’s announcement makes achieving that end more difficult but not impossible.</p>
</blockquote><img src="https://counter.theconversation.com/content/188893/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Renae Barker is the Advocate of the Anglican Diocese of Bunbury and a member of General Synod. </span></em></p>A schism over gay marriage has led to a split in the Anglican church in Australia. Will it affect the church’s future?Renae Barker, Senior Lecturer, The University of Western AustraliaLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/976192021-12-26T07:13:40Z2021-12-26T07:13:40ZArchbishop Desmond Tutu: father of South Africa’s ‘rainbow nation’<figure><img src="https://images.theconversation.com/files/304935/original/file-20191203-67028-uqkr65.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">Archbishop Desmond Tutu</span> <span class="attribution"><span class="source"> Epa/Ian Langsdon</span></span></figcaption></figure><p>Archbishop Emeritus Desmond Mpilo Tutu has <a href="https://ewn.co.za/2021/12/26/breaking-news-archbishop-desmond-tutu-passes-away">died</a> at the age of 90. </p>
<p>Archbishop Tutu earned the respect and love of millions of South Africans and the world. He carved out a permanent place in their hearts and minds, becoming known affectionately as “The Arch”. </p>
<p>When South Africans woke up on the morning of 7 April, 2017 to protest against then President Jacob Zuma’s <a href="https://www.nytimes.com/2017/03/31/world/africa/south-africa-pravin-gordhan-jacob-zuma.html">removal </a> of the respected Finance Minister Pravin Gordhan, <a href="https://www.sahistory.org.za/people/archbishop-emeritus-desmond-mpilo-tutu">Archbishop Tutu</a> left his Hermanus retirement home to join the protests. He was 86 years old at the time, and his health was frail. But protest was in his blood. In his view, no government was legitimate unless it represented all its people well.</p>
<p>There was still that sharpness in his words when <a href="http://ewn.co.za/2017/04/07/tutu-makes-rare-appearance-to-support-anti-zuma-march">he said that</a></p>
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<p>We will pray for the downfall of a government that misrepresents us.</p>
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<p>These words echoed his stance of ethical and moral integrity as well as human dignity. It is on these principles that he had fought valiantly against the system of apartheid and became, as the Desmond Tutu Foundation rightly <a href="http://www.tutufoundationusa.org/mission-vision/">affirms</a>, </p>
<blockquote>
<p>an outspoken defender of human rights and campaigner for the oppressed. </p>
</blockquote>
<p>But <a href="https://www.sahistory.org.za/people/archbishop-emeritus-desmond-mpilo-tutu">Archbishop Tutu</a> didn’t stop his fight for human rights once apartheid came to a formal end in 1994. He continued to speak critically against politicians who abused their power. He also added his weight to various causes, including HIV/AIDS, poverty, racism, homophobia and transphobia. </p>
<p>His fight for human rights wasn’t limited to South Africa. Through his <a href="http://www.tutufoundationusa.org/mission-vision/">peace foundation</a>, which he formed in 2015, he extended his vision for a peaceful world “in which everyone values human dignity and our interconnectedness”.</p>
<figure class="align-center ">
<img alt="" src="https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=404&fit=crop&dpr=1 600w, https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=404&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=404&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=508&fit=crop&dpr=1 754w, https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=508&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/301976/original/file-20191115-66937-1e6zrq4.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=508&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
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<span class="caption">Archbishop Tutu with the Dalai Lama at the Tibetan Children’s Village school in Dharamsala, in 2015.</span>
<span class="attribution"><span class="source">EFE-EPA/Sanjay Baid</span></span>
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</figure>
<p>He also became relentless in his support for the Dalai Lama, whom he considered his best friend. He condemned the South African government for refusing the exiled Tibetan spiritual leader a visa to deliver the <a href="http://www.sahistory.org.za/people/archbishop-emeritus-mpilo-desmond-tutu">“Desmond Tutu International Peace Lecture”</a> <a href="https://www.telegraph.co.uk/news/worldnews/africaandindianocean/southafrica/8807080/Tutu-South-African-government-is-worse-than-apartheid-after-Dalai-Lama-visa-row.html">in 2011</a>. </p>
<h2>Early years</h2>
<p>Archbishop Tutu came from humble beginnings. Born on 7 October, 1931 in Klerksdorp, in the North West Province of South Africa where his father, Zachariah was a headmaster of a high school. His mother, Aletha Matlare, was a domestic worker.</p>
<p>One of the most influential figures in his early years was <a href="https://www.sahistory.org.za/people/father-trevor-huddleston">Father Trevor Huddleston</a>, a fierce campaigner against apartheid. Their friendship led to the young Tutu being introduced into the Anglican Church. </p>
<p>After completing his education he had a brief stint teaching English and History at Madibane High School in Soweto; and then at Krugersdorp High School , west of Johannesburg; where his father was a headmaster. It was here that he met his future wife, Nomalizo Leah Shenxane. </p>
<p>It is interesting that he agreed to a Roman Catholic wedding ceremony, although he was Anglican. This ecumenical act at the very early stage in his life gives us a hint of his commitment to ecumenical work in later years. </p>
<p>He quit teaching in the wake of the introduction of the inferior <a href="https://www.sahistory.org.za/article/bantu-education-and-racist-compartmentalizing-education">“Bantu education”</a> for black people in 1953. Under the <a href="https://www.sahistory.org.za/archive/bantu-education-act-act-no-47-1953">Bantu Education Act, 1953</a>, the education of the native African population was limited to producing an unskilled work force. </p>
<p>In 1955 Tutu entered the service of the church as a sub-deacon. He got married the same year. He enrolled for theological education in 1958 and, after completing his studies, was ordained as a deacon of Saint Mary’s Cathedral in Johannesburg in 1960, and became its first black dean in 1975. </p>
<p>In 1962 he went to London to pursue further theological education with funding from the World Council of Churches. He earned a Master of Theology degree, and after serving in various parishes in London, returned to South Africa in 1966 <a href="http://www.sahistory.org.za/people/archbishop-emeritus-mpilo-desmond-tutu">to teach</a> at the Federal Theological Seminary at Alice, Eastern Cape. </p>
<p>One of the lesser known facts is that he had special interest in the study of Islam. He had wanted to pursue this in his doctoral studies, but this was not to be. </p>
<figure class="align-center ">
<img alt="" src="https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/301983/original/file-20191115-66957-7p8h3n.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
<figcaption>
<span class="caption">Archbishop Emeritus Desmond Tutu and his wife Tutu at the Youth Health Festival in Cape Town in 2016.</span>
<span class="attribution"><span class="source">EFE-EPA/Nic Bothma</span></span>
</figcaption>
</figure>
<p>The activities he was involved in in the early 1970s were to lay the foundation for his political struggle against apartheid. These included teaching in Botswana, Lesotho and Swaziland and, thereafter, a posting to London as the <a href="https://www.tutu.org.za/founders-journey/">Associate Director for Africa</a> at the Theological Education Fund, and his exposure to <a href="http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222016000100033">Black Theology</a>. He also visited many African countries in the early 1970s. </p>
<p>He eventually returned to Johannesburg as the dean of Johannesburg and the rector of St. Mary’s Anglican Parish in 1976. </p>
<h2>Political activism</h2>
<p>It was at St Mary’s that Tutu first confronted the then apartheid Prime Minister John Vorster, writing him <a href="https://www.sahistory.org.za/archive/letter-desmond-tutu-p-w-botha-letter-pretoria">a letter</a> in 1976 decrying the deplorable state in which black people had to live. </p>
<p>On 16 June <a href="https://www.sahistory.org.za/article/june-16-soweto-youth-uprising">Soweto went up in flames</a>, when black high school pupils protested against the forced use of Afrikaans as a medium of instruction, and were mowed down by apartheid police.</p>
<p>Bishop Tutu was thrust deeper and deeper into the struggle. He delivered one of his most passionate and fiery orations <a href="https://www.sahistory.org.za/article/bikos-imprisonment-death-and-aftermath">following the death in detention</a> of the black consciousness leader, Steve Biko in 1977.</p>
<p>His role as the <a href="http://sacc.org.za/history/">General Secretary of the South African Council of Churches</a>, and later as the rector of St. Augustine’s Church in Orlando West in Soweto, saw him become an ardent critic of the most egregious aspects of apartheid. This included the forced removals of black people from urban areas deemed to be white areas. </p>
<h2>A target</h2>
<p>With his growing political activism in the 1980s, the Arch became a target of the apartheid government’s full scale victimisation and faced death threats as well as bomb scares. In March 1980 <a href="https://www.upi.com/Archives/1981/04/16/South-Africa-revokes-bishops-passport/8490356245200/">his passport was revoked</a>. After much international outcry and intervention, he was given a “limited travel document” two years later to travel overseas.</p>
<p>His work was recognised globally, and he was awarded <a href="https://www.nobelprize.org/prizes/peace/1984/summary/">Nobel Prize for Peace</a> in 1984 for being a unifying leader in the campaign to resolve the problem of apartheid in South Africa. </p>
<p>He went on to receive more distinguished awards. He became the Bishop of Johannesburg in 1984, and the Archbishop of Cape Town <a href="http://www.sahistory.org.za/people/archbishop-emeritus-mpilo-desmond-tutu">in 1986</a>. In the following four years leading up to the release of Nelson Mandela after 27 years in prison, the Arch had his work cut out for him. This involved campaigning for international pressure to be brought on the apartheid through sanctions.</p>
<figure class="align-left ">
<img alt="" src="https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=237&fit=clip" srcset="https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=860&fit=crop&dpr=1 600w, https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=860&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=860&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=1081&fit=crop&dpr=1 754w, https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=1081&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/301974/original/file-20191115-66932-1kefr5i.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=1081&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
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<span class="caption">Archbishop Tutu received the Presidential Medal of Freedom from US President Obama in 2009.</span>
<span class="attribution"><span class="source">EFE-EPA/Shawn Thew</span></span>
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</figure>
<h2>Democracy years</h2>
<p>After 1994, he headed the <a href="http://www.justice.gov.za/trc/">Truth and Reconciliation Commission</a>. Its primary goal was to afford those who committed human rights abuses – for or against apartheid – the opportunity to come clean, offer legal amnesty to deserving ones, and to enable the perpetrators to make amends to their victims. </p>
<p>Two greatest moments in his personal life took his theological outlook beyond the confines of the Church. One was when his daughter Mpho declared she was gay and the church refused her same sex marriage. The Arch <a href="http://www.capetownmagazine.com/whats-the-deal-with/desmond-tutu/125_22_17533">proclaimed</a> </p>
<blockquote>
<p>If God, as they say, is homophobic, I wouldn’t worship that God. </p>
</blockquote>
<p>The second was when he declared his <a href="http://www.telegraph.co.uk/news/2016/10/07/archbishop-desmond-tutu-asks-for-the-right-to-an-assisted-death/">preference for assisted death</a>.</p>
<p>South Africa is blessed to have had such a brave and courageous man as The Arch, who truly symbolised the idea of the country as a <a href="https://www.bbc.com/news/world-africa-10734471">“rainbow nation” </a>. South Africa will feel the loss of the moral direction of this brave soldier of God for generations to come. <em>Hamba kahle</em> (go well) Arch.</p><img src="https://counter.theconversation.com/content/97619/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>P. Pratap Kumar receives funding from the National Research Foundation of South Africa. </span></em></p>Archbishop Desmond Tutu didn’t stop his fight for human rights once apartheid came to a formal end in 1994. He continued to speak critically against politicians who abused their power.P. Pratap Kumar, Emeritus Professor, School of Religion, Philosophy and Classics, University of KwaZulu-NatalLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1564992021-07-23T22:51:17Z2021-07-23T22:51:17ZRadicalism mixed with openness: how Desmond Tutu used his gifts to help end Apartheid<figure><img src="https://images.theconversation.com/files/390069/original/file-20210317-19-pw121z.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">
</span> <span class="attribution"><span class="source">AAP/EPA/Nic Bothma</span></span></figcaption></figure><p><em>This piece is part of a new series in collaboration with the ABC’s Saturday Extra program. Each week, the show will have a “who am I” quiz for listeners about influential figures who helped shape the 20th century, and we will publish profiles for each one. You can read the other pieces in the series <a href="https://theconversation.com/au/topics/guess-the-game-changer-106624">here</a>.</em></p>
<hr>
<p>A court in Colombia has recently been working to uncover the dread secrets of a <a href="https://theconversation.com/violence-and-killings-havent-stopped-in-colombia-despite-landmark-peace-deal-111232">long and bloody civil war</a>. But rather than identifying perpetrators for death or imprisonment, it seeks reconciliation of the estranged and restoration of a torn social fabric.</p>
<p>Like many similar processes around the world over recent decades, this <a href="https://academic.oup.com/jicj/article-abstract/18/2/449/5864747?redirectedFrom=fulltext">Special Jurisdiction for Peace</a> was inspired by the most prominent such court, South Africa’s <a href="https://www.justice.gov.za/trc/">Truth and Reconciliation Commission</a>, headed by Desmond Tutu.</p>
<p>This last public role for the Anglican archbishop embodied what made him the most influential figure of the new South Africa after Nelson Mandela, and a world religious leader comparable only to Mother Teresa, the Dalai Lama and Pope John Paul II in recent times.</p>
<p>Proud of his black African identity and culture, Tutu is an advocate of radical social change and a staunch proponent of non-violence. A pious Christian, he is at home with people of other faiths as well as those of none. His capacity to reconcile opposites and his unflagging hope about the human capacity to change has been influential in his country, his church and the world.</p>
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<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/desmond-tutus-long-history-of-fighting-for-lesbian-and-gay-rights-131598">Desmond Tutu's long history of fighting for lesbian and gay rights</a>
</strong>
</em>
</p>
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<h2>Early struggles</h2>
<p>Desmond Tutu was born in 1931 to parents from Xhosa and Tswana backgrounds. He grew up in Sophiatown, a slum later demolished to make way for a whites-only suburb near Johannesburg. Their circumstances were not prosperous; his father was a teacher and his mother a laundress and then a cook.</p>
<p>His family were people of faith, but his most important religious influence in childhood was <a href="https://www.sahistory.org.za/people/father-trevor-huddleston">Trevor Huddleston</a>, an Oxford-educated monk and priest then working in the slum. Tutu recalled Huddleston as the first white man he ever saw lifting his hat to his mother; in a place where white boys would taunt his educator father, this was striking. When Desmond came down with tuberculosis at 14, Huddleston brought books and conversation to him for months, which also had a lasting impact. Tutu would name his first child Trevor.</p>
<p>Like his father, Tutu first trained as a teacher, entering college in 1950 just as the National Party’s new apartheid laws were biting. After marrying Leah Shenxane, he began training for the Anglican priesthood in 1956, the same year Huddleston was ordered by his monastic superiors to leave South Africa to avoid arrest. The older priest’s memoir and exposé, <a href="http://www.trevorhuddleston.org/page23.html">Naught For Your Comfort</a>, brought the Apartheid regime to wider international attention the same year. </p>
<figure class="align-right ">
<img alt="" src="https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=237&fit=clip" srcset="https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=758&fit=crop&dpr=1 600w, https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=758&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=758&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=952&fit=crop&dpr=1 754w, https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=952&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/390071/original/file-20210317-13-1e6dq04.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=952&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
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<span class="caption">Tutu with his wife Leah in 2014.</span>
<span class="attribution"><span class="source">AAP/EPA/Nic Bothma</span></span>
</figcaption>
</figure>
<p>Tutu had embraced the Anglo-Catholic sacramental ethos and its pastoral heart shown to him, but was not yet drawn into activism or public witness, even as Nelson Mandela was responding to the new racial laws with boycotts.</p>
<p>After a few years of parish work, Tutu was sent for postgraduate study in London, focusing on Islam in Africa. This openness to learn about and from those who differed from him was a hallmark throughout his life. He returned from the UK to teach trainee clergy, but finding racism more markedly expressed in law galvanised his commitments. </p>
<p>He dipped his toe in the waters of protest – in characteristic ways, via prayers and sermon – at the student demonstrations in Fort Hare in 1968, driven by the black consciousness movement of Steve Biko (at whose funeral Tutu would preach in 1977).</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/world-politics-explainer-the-end-of-apartheid-101602">World politics explainer: the end of Apartheid</a>
</strong>
</em>
</p>
<hr>
<p>After more time away working with the World Council of Churches, where he was exposed both to Latin American Liberation theology and the Black theology emerging in the United States, Tutu became head of South Africa’s peak ecumenical church body, then successively bishop of Johannesburg and archbishop of Cape Town. </p>
<p>His criticism of Apartheid become more voluble and wider-known. He earned the wrath of white leaders for urging sanctions, <a href="https://www.speaktruthtopowerinschool.com/defenders-map/bishop-desmond-tutu#:%7E:text=%E2%80%9CIf%20you%20are%20neutral%20in,1931%20in%20Transvaal%2C%20South%20Africa.">famously saying</a> in 1983:</p>
<blockquote>
<p>If you are neutral in situations of injustice, you have chosen the side of the oppressor. If an elephant has its foot on the tail of a mouse, and you say that you are neutral, the mouse will not appreciate your neutrality. </p>
</blockquote>
<figure class="align-center ">
<img alt="" src="https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=457&fit=crop&dpr=1 600w, https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=457&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=457&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=574&fit=crop&dpr=1 754w, https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=574&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/390070/original/file-20210317-13-13t4bg6.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=574&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
<figcaption>
<span class="caption">Desmond Tutu with Nelson Mandela in 1994, two of the towering figures of the anti-Apartheid movement in South Africa.</span>
<span class="attribution"><span class="source">Jerry Holt/AP/AAP</span></span>
</figcaption>
</figure>
<p>While his opposition to Apartheid was admired, his insistence on rejection of violence did not satisfy some. The <a href="https://www.sahistory.org.za/article/african-national-congress-anc">African National Congress</a> found other religious allies like reformed theologian <a href="https://www.sahistory.org.za/people/reverend-allan-aubrey-boesak">Allan Boesak</a>, yet Tutu’s voice and influence grew stronger, in part because of his distance from the factions of the anti-Apartheid movement. His radicalism had emerged not merely as a religiously modulated version of contemporary politics, but something different.</p>
<p>Tutu was awarded the <a href="https://www.nobelprize.org/prizes/peace/1984/tutu/facts/">Nobel Prize in 1984</a> for his part in ending Apartheid.</p>
<p>After his retirement as archbishop, this same mixture of radicalism and uncompromising openness to others made his contributions to the Truth and Reconciliation Commission controversial as well as effective. He was criticised for conciliatory moves towards both former prime minister <a href="https://www.sahistory.org.za/people/pieter-willem-botha">P.W. Botha</a> and Winnie Mandela. After the work of the commission concluded, his uncompromising support of gay and lesbian rights in an Anglican Church still globally riven over the issue became his most celebrated cause. Here he has proved similarly inspiring as well as hard to pin down to factional positions.</p>
<p>Tutu’s contribution to the end of Apartheid has been so remarkable in part because of its strong grounding in his faith. Tutu’s work suggests every culture and tradition may dig deep for what it brings to present divisions, and that the way to address oppositions based on identity may be to embrace our own. That way, we can understand that others can be embraced and listened to as well.</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/do-truth-and-reconciliation-commissions-heal-divided-nations-109925">Do truth and reconciliation commissions heal divided nations?</a>
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</em>
</p>
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<img src="https://counter.theconversation.com/content/156499/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Andrew McGowan does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The archbishop’s willingness to listen to those of a different viewpoint and his staunch opposition to violence made him a pivotal figure in the end of Apartheid in South Africa.Andrew McGowan, Dean and President of Berkeley Divinity School, Yale UniversityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1503652020-11-26T01:18:16Z2020-11-26T01:18:16ZIs the Anglican Church about to split? It is facing the gravest threat to its unity in more than 200 years<figure><img src="https://images.theconversation.com/files/370989/original/file-20201124-21-m87fu.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">
</span> <span class="attribution"><span class="source">www.shutterstock.com</span></span></figcaption></figure><p>Almost three years on from same-sex marriage <a href="https://www.smh.com.au/politics/federal/samesex-marriage-legalised-in-australia-as-parliament-passes-historic-law-20171207-h00cdj.html">becoming legal in Australia</a>, the issue is threatening to break up the Anglican Church in this country. </p>
<p>This is the gravest threat to the church’s unity in its more than 200-year history. For the three million-plus Australians who identify as Anglican, it could mean at the least sharp disagreement and at worst, damaging disunity.</p>
<h2>Same-sex blessings approved</h2>
<p>Long-simmering tensions within the church have come to a head with a recent judgement that supports the right of clergy to bless civil marriages, regardless of sexual orientation. </p>
<p>Last year, the dioceses of <a href="https://www.abc.net.au/news/2019-09-01/same-sex-marriage-blessings-wangaratta-anglican-diocese/11468984">Wangaratta</a> and <a href="https://www.canberratimes.com.au/story/6459774/newcastle-anglicans-support-gay-marriage/?cs=14231">Newcastle</a> approved services for marriage blessings. Wangaratta diocese, once conservative, has become more progressive, while Newcastle has long had progressive stance. </p>
<p>Their new services are just for blessings of couples married in civil ceremonies, not actual church marriages. </p>
<p>Nevertheless, the services sparked <a href="https://www.smh.com.au/national/please-leave-us-archbishop-tells-same-sex-marriage-supporters-to-abandon-anglican-church-20191015-p530tk.html">fierce opposition</a> from the fundamentalist Diocese of Sydney. During the same-sex marriage debate in 2017, Sydney Diocese <a href="https://www.theguardian.com/australia-news/2017/oct/10/sydney-anglican-diocese-donates-1m-to-no-campaign-for-same-sex-marriage-vote">gave $1 million</a> to the “No” campaign, because Sydney and its conservative allies condemn same-sex relationships as sinful and bound for hell-fire. </p>
<h2>Church’s court weighs in</h2>
<p>Given the disagreement, the blessing services were immediately referred to the church’s highest court, the <a href="https://anglican.org.au/governance/tribunals/appellate-tribunal-current-matters/">Appellate Tribunal</a>, to see if they conformed to the basic principles of the national church’s constitution. </p>
<p>On November 11, the court ruled by a majority of five to one <a href="https://anglican.org.au/governance/tribunals/appellate-tribunal-current-matters/appellate-tribunal-reference1/">in favour</a> of same-sex blessings. The one person who opposed the majority view was a lawyer from the Sydney Diocese, and whose minority view is included in the <a href="https://anglican.org.au/governance/tribunals/appellate-tribunal-current-matters/appellate-tribunal-reference1/">tribunal’s report</a>.</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/how-the-anglican-church-has-hardened-its-stance-against-same-sex-marriage-98149">How the Anglican Church has hardened its stance against same-sex marriage</a>
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<p>The bishops of all the Australian dioceses then held rapid virtual meetings to review the tribunal decision, and it was expected they would decree no blessings should go ahead in the interests of church unity. </p>
<p>At this point, those in favour of the blessings, including <a href="https://www.equalvoicesanglican.org">Equal Voices Anglican</a>, feared progressive bishops would give in to a conservative push to do nothing until the next meeting of the General Synod. The synod, the church’s national “parliament”, is not scheduled to meet until mid next year. But given the pandemic, even that timing is uncertain.</p>
<figure class="align-center ">
<img alt="" src="https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=390&fit=crop&dpr=1 600w, https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=390&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=390&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=491&fit=crop&dpr=1 754w, https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=491&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/371168/original/file-20201124-15-7hf564.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=491&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
<figcaption>
<span class="caption">Some Anglicans want to see same-sex marriages ‘blessed’ by the Church.</span>
<span class="attribution"><span class="source">www.shutterstock.com</span></span>
</figcaption>
</figure>
<p>A statement <a href="https://anglican.org.au/australian-church-news/">issued by the bishops</a> on November 20 acknowledges “there is not a common mind” on same-sex issues among them. This is a significant comment, as this group has traditionally agreed in formal statements — however artificial — in the interests of church unity. </p>
<p>While the bishops say the General Synod will be able to address the issues, they have nevertheless urged clergy to consider carefully “whether or how to bless those married according to the Marriage Act” (which allows for same-sex marriage). In other words, the Australian bishops have officially recognised these blessings can now go ahead. </p>
<h2>But disagreement continues</h2>
<p>This will not be the end of heated disagreement. The Sydney Diocese will <a href="https://sydneyanglicans.net/news/general-synod-to-consider-legal-opinions-on-same-sex-blessings/50798?fbclid=IwAR3mUCBHZ5CAyS9xhX8OxPDmW_0HW4VASSHDvSkax5bXiL9QnixQuu19UNo">not easily give in</a> on this issue. On same-sex relationships, they <a href="https://researchoutput.csu.edu.au/ws/portalfiles/portal/36075647/30818569_peer_review.pdf">base their stance</a> on a few contested Bible texts.</p>
<p>Most biblical scholars, however, see those texts as referring to predatory forms of sexual behaviour rather than loving monogamous relationships. They <a href="https://researchoutput.csu.edu.au/ws/portalfiles/portal/36075647/30818569_peer_review.pdf">claim there is nothing</a> in the Christian scriptures condemning same-sex marriage. </p>
<h2>Other Anglican churches have split</h2>
<p>The dispute is very real. There have already been splits in Anglican churches around the world over this issue. Whole dioceses and individual parishes have broken away from national churches to form conservative enclaves in the <a href="https://www.huffpost.com/entry/anglican-punishment-of-ep_3_b_9001442?guccounter=1&guce_referrer=aHR0cHM6Ly93d3cuZ29vZ2xlLmNvbS8&guce_referrer_sig=AQAAABTOCD0fit9Ivk2ugb03VdC61PaJTuPuawTjkuwUBY2NOi_-CNGm82_NMpMRdSfrwns1IEv7Br-dWz-w55vvVKg90apiHVoMjVMUb2P0wjC1WeT0FKDj3BgJpyygik98OUdMdvo9RXkZzNlDmtceZZU-1Msgvacuzm30xyLyPhDS">United States</a>, <a href="https://ca.reuters.com/article/canada-anglicans-col-idCAN1447677320080214">Canada</a>, and <a href="https://www.eternitynews.com.au/australia/nz-gets-two-anglican-churches-maybe-australia-will-too/">New Zealand</a>. </p>
<p>Last year, Archbishop of Sydney <a href="https://www.smh.com.au/national/please-leave-us-archbishop-tells-same-sex-marriage-supporters-to-abandon-anglican-church-20191015-p530tk.html">Glenn Davies</a> told Anglican supporters of same-sex marriage they should leave the church. Other Anglicans accused him of trying to <a href="https://www.smh.com.au/national/archbishop-accused-of-trying-to-split-anglican-church-over-same-sex-marriage-20191016-p5318r.html">force a split</a>. </p>
<figure class="align-center ">
<img alt="" src="https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=394&fit=crop&dpr=1 600w, https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=394&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=394&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=495&fit=crop&dpr=1 754w, https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=495&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/371169/original/file-20201124-21-s8ri3g.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=495&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px">
<figcaption>
<span class="caption">Newcastle Anglicans voted to support same-sex blessings in 2019.</span>
<span class="attribution"><span class="source">Darren Pateman/AAP</span></span>
</figcaption>
</figure>
<p>An amicable agreement might yet be possible across the Australian church, because there is already considerable diversity among the dioceses on numerous issues, such as women as priests and bishops, the submission of wives to husbands, and the remarriage of divorced persons. </p>
<p>But same-sex issues might well prove to be the Rubicon, because they have become an international Anglican issue in the era of the internet. This can be seen from the “<a href="https://www.gafcon.org/jerusalem-2018/key-documents/jerusalem-declaration">Jerusalem Declaration</a>” from the first meeting of the influential Global Anglican Future Conference in 2008. </p>
<blockquote>
<p>We acknowledge […] the unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family.</p>
</blockquote>
<p>Once some clergy go ahead and bless some same-sex marriages, the Sydney Diocese might push for some form of division in the Anglican Church in the coming months. The crucial issue will be what form it would take. </p>
<h2>Would progressives have to abandon the church?</h2>
<p>The Sydney Diocese is by far the largest diocese in Australia, and would not countenance being part of an offshoot church. It would want to establish itself as the “true” Anglican Church in this country, laying claim to the name and status. It would draw other conservative dioceses into its boundaries, and possibly even parishes and individuals from within progressive dioceses.</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/same-sex-marriage-is-legal-so-why-have-churches-been-so-slow-to-embrace-it-91564">Same-sex marriage is legal, so why have churches been so slow to embrace it?</a>
</strong>
</em>
</p>
<hr>
<p>Progressive dioceses might be forced to abandon the national church structure, and be left impoverished. The battle over this issue, and who owns the name and church property, could well tie up lawyers and civil courts for years to come. </p>
<p>Such a split would also further diminish Anglicanism as a voice for justice and equality in Australian society.</p>
<p>However, such a split is not inevitable. Church leaders across the board will have to work hard in the coming months to find a way to prevent it, while allowing conservative and progressive forms of Anglicanism to flourish side-by-side, with mutual respect. </p>
<p>The decisions the leaders make in 2021 will be the most critical they have ever faced.</p><img src="https://counter.theconversation.com/content/150365/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>The authors do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The decisions the leaders make in 2021 will be the most critical they have ever faced.Dorothy Ann Lee, Stewart Research Professor of New Testament, Trinity College, University of Divinity, University of DivinityMuriel Porter, Honorary Research Fellow, Trinity College Theological School, University of DivinityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1315982020-02-17T13:07:12Z2020-02-17T13:07:12ZDesmond Tutu’s long history of fighting for lesbian and gay rights<figure><img src="https://images.theconversation.com/files/315038/original/file-20200212-61947-ufl55a.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">
</span> <span class="attribution"><span class="source">Robert Tshabalala/Business Day/Gallo Images/Getty Images</span></span></figcaption></figure><p><a href="https://www.sahistory.org.za/people/archbishop-emeritus-desmond-mpilo-tutu">Archbishop Desmond Mpilo Tutu</a> is mostly known to the world for his highly prominent role in the campaign against <a href="https://www.sahistory.org.za/article/history-apartheid-south-africa">apartheid</a> in South Africa. This role was internationally recognised by the awarding of the <a href="https://www.nobelprize.org/prizes/peace/1984/summary/">1984 Nobel Peace Prize</a>. </p>
<p>Tutu continued his activism even after the country’s democratic transition in South Africa in the early 1990s. Among other things, he served as chair of the country’s <a href="https://www.justice.gov.za/trc/">Truth and Reconciliation Commission</a> which sought to deal with the crimes and injustices under apartheid, and to bring about justice, healing and reconciliation in a wounded society. He retired as Archbishop of Cape Town in 1996.</p>
<p>In more recent years Tutu has become known for his strong advocacy on issues of sexuality, in particular the rights of lesbian and gay people. For instance, in 2013, he made global headlines with the clear and <a href="https://www.bbc.co.uk/news/world-africa-23464694">succinct statement</a>, in typical Tutu fashion, that he:</p>
<blockquote>
<p>would rather go to hell than to a homophobic heaven.</p>
</blockquote>
<p>Tutu is by far the most high-profile African, if not global, religious leader to support lesbian and gay rights. This has added to his international reputation as a progressive thinker and activist, especially in the western world. But his stance has been met with suspicion on the African continent itself. A fellow Anglican bishop, Emmanuel Chukwuma from Nigeria, even declared him to be “<a href="https://books.google.co.uk/books?id=bsxXDwAAQBAJ&lpg=PP1&dq=Emmanuel%20Chukwuma%20%22spiritually%20dead%22&pg=PT8#v=onepage&q=spiritually%20dead&f=false">spiritually dead</a>”.</p>
<p>For distant observers, Tutu’s advocacy around sexuality might appear to be a recent phenomenon. For his critics, it might be another illustration of how he has tried to be the darling of white liberal audiences in the Western world. </p>
<p>In fact his commitment to defending gay and lesbian rights isn’t a recent development; it dates as far back as the 1970s. In addition, it is very much in continuity with his long-standing resistance against apartheid and his relentless defence of black civil rights in South Africa.</p>
<h2>Common thread</h2>
<p>Shortly after the end of apartheid in 1994, Tutu <a href="https://books.google.co.uk/books?id=yYHcK6kWcPAC&lpg=PP1&dq=aliens%20household%20god%20gruchy&pg=PP1#v=onepage&q=worthy%20moral&f=true">wrote</a> that</p>
<blockquote>
<p>If the church, after the victory over apartheid, is looking for a worthy moral crusade, then this is it: the fight against homophobia and heterosexism. </p>
</blockquote>
<p>Driving both struggles is Tutu’s strong moral and political commitment to defending the human dignity and rights of all people. Theologically, this is rooted in his conviction that every human being is created in the image of God and therefore is worthy of respect.</p>
<p>In the 1980s, Tutu and other Christian leaders had used the concept of ‘heresy’ to denounce apartheid in the strongest theological language. They famously stated that “<a href="https://www.sahistory.org.za/sites/default/files/archive-files2/remar84.7.pdf">apartheid is a heresy</a>”, meaning that it is in conflict with the most fundamental Christian teaching. </p>
<p>Tutu also used another strong theological term: blasphemy, meaning an insult of God-self. In 1984, he wrote:</p>
<blockquote>
<p>Apartheid’s most blasphemous aspect is … that it can make a child of God doubt that he is a child of God. For that reason alone, it deserves to be condemned as a heresy. </p>
</blockquote>
<p>More than a decade later, Tutu used very similar words to denounce homophobia and heterosexism. He wrote that it was “<a href="https://books.google.co.uk/books?id=yYHcK6kWcPAC&lpg=PP1&dq=aliens%20household%20god%20gruchy&pg=PP14#v=onepage&q=ultimate%20blasphemy%20&f=false">the ultimate blasphemy</a>” to make lesbian and gay people doubt whether they truly were children of God and whether their sexuality was part of how they were created by God.</p>
<p>Tutu’s equation of black civil rights and lesbian and gay rights is part of a broader South African narrative and dates back to the days of the apartheid struggle. Openly gay anti-apartheid activists, such as <a href="https://www.sahistory.org.za/dated-event/tseko-simon-nkoli-dies">Simon Nkoli</a>, had actively participated in the liberation movement, and had successfully intertwined the struggles against racism and homophobia. </p>
<p>On the basis of this history, South Africa’s <a href="https://www.gov.za/documents/constitution-republic-south-africa-1996">Constitution</a>, adopted in 1996, included a <a href="https://www.justice.gov.za/legislation/acts/2000-004.pdf">non-discrimination clause</a> that lists sexual orientation, alongside race and other characteristics. It was the first country in the world to do so, and Tutu had actively lobbied for it. </p>
<p>A decade later, South Africa became the sixth country in the world to <a href="https://www.brandsouthafrica.com/governance/services/rights/south-africa-legalises-gay-marriage">legalise same-sex marriage</a>.</p>
<figure class="align-center zoomable">
<a href="https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img alt="" src="https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" srcset="https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/315040/original/file-20200212-61966-m5e4cw.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px"></a>
<figcaption>
<span class="caption">Reverend Mpho Andrea Tutu and Archbishop Emeritus of Cape Town Desmond Tutu attend an award gala in New York City.</span>
<span class="attribution"><span class="source">Thos Robinson/Getty Images/Shared Interest</span></span>
</figcaption>
</figure>
<h2>Attitudes still need work</h2>
<p>Arguably, these legal provisions did not automatically translate into a change of social attitudes towards lesbian and gay people at a grassroots level. <a href="https://www.weforum.org/agenda/2018/11/south-africa-road-to-lgbtq-equality/">Homophobia remains widespread</a> in South African society today. </p>
<p>Tutu’s own church, the Anglican Church of Southern Africa, continues to struggle with gay issues. In 2015 his daughter, Mpho Tutu, had to give up her <a href="https://www.theguardian.com/world/2016/jun/09/mpho-tutu-van-furth-its-painful-to-step-down-from-my-priestly-ministry">position as an ordained priest after she married a woman</a>. Tutu gave the newly wed couple a blessing anyway.</p>
<p>The question of same-sex relationships and the status of lesbian, gay, bisexual, transgender and intersex people continues to be controversial across the world. In this context, Tutu is an influential figure who uses his moral authority to help shape the debates. </p>
<p>His equation of racial and sexual equality is particularly important, as it foregrounds how the struggle for justice, equality and human rights are interconnected: we cannot claim rights for one group of people while denying them to others.</p>
<p><em>This article is an abbreviated version of a chapter about Desmond Tutu in the book Reimagining Christianity and Sexuality in Africa, co-authored by Adriaan van Klinken and Ezra Chitando, and to be published with Zed Books in London (2021).</em></p><img src="https://counter.theconversation.com/content/131598/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Adriaan van Klinken receives funding for research projects from the Arts and Humanities Research Council in the UK, and from the British Academy. </span></em></p>Desmond Tutu is by far the most high-profile African, if not global, religious leader to support lesbian and gay rights, and he has done so since the 1970s.Adriaan van Klinken, Professor of Religion and African Studies, University of LeedsLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1203842019-07-16T09:12:39Z2019-07-16T09:12:39ZThe Church of England needs to speak out about Brexit – here’s why<p>Central to the Church of England’s understanding of itself as the established church is its vocation to be a “church of the nation” – a public institution ready to bring a theological voice to the national debates of the day. The trauma of Brexit confronts the four nations of the United Kingdom in different ways but – given the centrality to the debate of a <a href="https://theconversation.com/by-riding-the-tiger-of-populism-the-conservatives-may-have-destroyed-the-uk-61614">resurgent English nationalism</a> – it is most painful for England, which is where the Church of England’s mission is primarily directed.</p>
<p>Since 2016, <a href="https://www.churchtimes.co.uk/articles/2018/21-september/news/uk/bishop-of-leeds-we-will-tell-the-truth-about-brexit">several individual bishops</a>, some in their capacity as “<a href="https://churchinparliament.org/2019/01/09/archbishop-of-canterbury-a-no-deal-brexit-would-be-a-moral-failure/">Lords Spiritual</a>” have sought to contribute to this debate, often with balance and insight. Yet – unlike both the (Anglican) <a href="https://www.churchtimes.co.uk/articles/2018/25-may/news/uk/scottish-episcopal-church-general-synod-brexit-resolution-second-referendum">Scottish Episcopal Church</a> and the (Presbyterian) <a href="https://www.edinburghnews.scotsman.com/news/church-of-scotland-s-general-assembly-opposes-brexit-1-4137491">Church of Scotland</a> – the Church of England has so far been unable to bring any authoritative collective voice to the national conversation.</p>
<p>No debate on Brexit has taken place in General Synod (the Church of England’s governing body), either before or since the 2016 referendum. While the House of Bishops was able in 2015 to produce an unusually substantial statement before the general election – <a href="https://www.churchofengland.org/sites/default/files/2017-11/whoismyneighbour-pages.pdf">Who is my Neighbour?</a> – it has so far delivered no formal public statement on Brexit at all.</p>
<p><div data-react-class="Tweet" data-react-props="{"tweetId":"1066020806503862277"}"></div></p>
<p>One obvious explanation for this official silence suggests itself. A <a href="https://blogs.lse.ac.uk/brexit/2018/09/20/how-anglicans-tipped-the-brexit-vote/">referendum exit poll</a> conducted by Greg Smith and Linda Woodhead revealed that English Anglicans are as divided on Brexit as the general population, with 66% reportedly having voted Leave. Since almost all bishops were Remainers, a collective intervention on Brexit could have proved incendiary.</p>
<p>But this cannot be a sufficient account of the church’s institutional reticence. The Church of England has at times been prepared to risk significant controversy in its public interventions. Acrimonious divisions among Anglicans did not prevent the leadership defending its traditional but highly controversial stance <a href="https://www.cambridge.org/core/journals/ecclesiastical-law-journal/article/church-of-england-and-samesex-marriage-beyond-a-rightsbased-analysis/27E9D1594DB2E05DB2F32078A23D76C9">against same-sex marriage in 2013</a>. </p>
<p>Moreover, bishops do not regard their teaching authority as subject to opinion polls of Anglicans – many of whom identify as such merely as <a href="https://www.economist.com/erasmus/2018/09/28/the-odd-connection-between-brexit-and-lukewarm-religion?fsrc=gp_en?fsrc=scn/tw/te/bl/ed/theoddconnectionbetweenbrexitandlukewarmreligionanglicanismevangelicalismandbrexit">a cultural marker of Englishness</a> rather than an indicator of strong affiliation with the church.</p>
<p>A more plausible explanation lies in the combination of the daunting complexity of the issue itself and the longstanding deficit of theologically informed reflection on the EU among British theologians and Christian politicians generally. Like so many institutions, the church was caught in the headlights, ill-equipped to respond promptly and intelligently to an issue that thrust itself suddenly upon a woefully unprepared nation.</p>
<p>By contrast, two weeks before the referendum (coincidentally), the Council of European Churches published a substantial <a href="http://www.ceceurope.org/wp-content/uploads/2016/06/1GB2016_Doc15-Open-letter-Future-of-Europe.pdf">open letter</a> to all European churches on the future of the EU, drawing on years of serious prior reflection on European integration, but the work has not been widely disseminated in the UK.</p>
<h2>Truth before reconciliation</h2>
<p>In recent months, however, some have begun to suggest that, while the church should remain officially neutral on Brexit itself, it might nevertheless <a href="https://www.churchofengland.org/more/media-centre/news/churches-and-cathedrals-open-doors-brexit-conversation-and-prayer">engage in a process of “reconciliation”</a>. One can see the initial plausibility of this strategy, given that the church is both widely embedded – and often trusted – in local communities (at parish and diocesan levels) and possessed of a notable constitutional platform from which to address national issues.</p>
<p>A recent example of the former is the <a href="https://www.theguardian.com/uk-news/2019/jun/03/grenfell-bring-uk-together-bishop-kensington-graham-tomlin">Bishop of Kensington’s role</a> as chair of the Grenfell Tower inquiry. Examples of the latter would include <a href="http://www.bbc.co.uk/southyorkshire/content/articles/2009/03/06/miners_strike_and_church_feature.shtml">clerical interventions</a> in the 1984-5 Miners’ Strike and the Anglican Church’s presiding over the official Falklands war thanksgiving service in 1982.</p>
<p>Such a proposal, however, runs up against two considerable objections. One is that, while the church’s local efforts at reconciliation have often been welcomed, its national interventions have often proved highly divisive. This was certainly the case with <a href="https://www.csmonitor.com/1982/0712/071246.html">the Falklands service</a>. The other is that such a plan fails to acknowledge the scale and intensity of the national demons Brexit has unleashed and considerably overestimates the church’s match fitness for such a task.</p>
<h2>The way forward</h2>
<p>I would propose, instead, a more modest, albeit still demanding, two-part strategy.</p>
<p>First, as “truth and reconciliation” processes around the world show, the precondition of any meaningful reconciliation is some degree of public reckoning with the reality of what has occurred. Without claiming any privileged access to the “truth about Brexit”, the church might add a distinctive voice to those already arguing that both sides in the referendum campaign projected serious misrepresentations of core questions. </p>
<p>These included the nature, achievements and failings of the EU as well as the costs and benefits of UK membership and the sheer complexity of leaving. The Church of England is also well placed to comment on the causes and impact of background factors such as economic inequality and rising immigration and the nature of – and supposed threats to – British/English identity.</p>
<p>Second, if the church is to go beyond merely echoing existing secular commentaries, it might exploit its considerable traditions of theological reflection on the fundamental questions underlying Brexit. These would include the meaning of sovereignty, the value and limits of national loyalty, the significance of place and tradition, the requirements of representation and the dangers of overweening power. </p>
<p>There could also be a valuable theological perspective to help explain the demands of hospitality to strangers as well as the shape of economic justice and the obligation of international solidarity. These could be effectively marshalled to present a fresh moral and political vision of the fundamental questions underlying Brexit.</p>
<p>Since these questions will disturb the nation for years to come – whether or not the UK actually leaves the EU in 2019 and, if so, on what terms – it is not too late for the Church of England to muster its considerable resources and speak out on the most divisive national issue of our times.</p><img src="https://counter.theconversation.com/content/120384/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Jonathan Chaplin does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The church is itself divided on Brexit, but that doesn’t mean it can’t provide guidance for a polarised community.Jonathan Chaplin, Member, Divinity Faculty, University of CambridgeLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/1044132018-10-23T01:39:16Z2018-10-23T01:39:16ZA priest says sceptics should stop demanding proof of climate change, as that’s not how science works<figure><img src="https://images.theconversation.com/files/241560/original/file-20181022-105757-q0qiya.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">An Anglican priest teaching climate change is often asked about the difference between science and faith.</span> <span class="attribution"><span class="source">Shutterstock/catalina.m</span></span></figcaption></figure><p>As an Anglican priest teaching in philosophy and in climate change at two universities, I am often asked about the difference between science and my own faith convictions.</p>
<p>“Isn’t science about objective proof and evidence and certainty,” they ask with a quizzical look. The question then trails off but the implication is obvious, “and isn’t your faith about subjective, personal belief and values?”</p>
<p>Their quizzical looks arise from a misunderstanding about the nature of scientific knowledge, and more generally about what it means to make a truth claim, that lies behind climate scepticism.</p>
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Read more:
<a href="https://theconversation.com/wheres-the-proof-in-science-there-is-none-30570">Where's the proof in science? There is none</a>
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<p>Any announcement on climate change opens the door to climate sceptics and deniers who doubt that human activities have a significant influence on global climate.</p>
<p>But the sceptics have a point: there is no proof. If that shakes your confidence as a true climate change believer, think again.</p>
<p>We have been led to believe that science offers proof and certainty, and anything less than that is just a theory or not even science at all.</p>
<p>But the problem isn’t with the science, it’s with our naïve and impossible expectations of science. And the climate change sceptic often has unrealistic standards of evidence that we simply do not accept in everyday life.</p>
<h2>Forensic proof: ‘beyond reasonable doubt’</h2>
<p>In most of life the unwritten rules for what counts as evidence are those of the law court: proof beyond reasonable doubt. What is considered beyond reasonable doubt is left for a juror to decide.</p>
<p>Even in mathematics – where proof has a more fixed meaning – some axioms need to be accepted to start raising the edifice of knowledge.</p>
<p>In natural science, just as in economics or sociology or history, theories are provisionally accepted because they seem to make the most sense of the evidence as it is understood.</p>
<p>What counts as evidence is determined according to the sort of truth claim being made. Particle physics seeks different evidence to historical claims; economics offers different sorts of evidence to moral philosophy. It’s horses for courses when it comes to evidence and truth claims.</p>
<p>In climate science, empirical observations blend with theories and modelling. Theories and models are tested as far as possible but in the end no amount of testing and confirmation can absolutely prove the case. </p>
<p>This is the nature of the inductive thinking that grounds science. “All swans are white” was accepted as true (because all the evidence pointed that way) until <a href="https://theconversation.com/black-swans-and-other-deviations-like-evolution-all-scientific-theories-are-a-work-in-progress-95544">Europeans visited Australia and found black swans</a>. </p>
<p>The latest <a href="http://www.ipcc.ch/report/sr15/">special report</a> from the Intergovernmental Panel on Climate Change (<a href="http://www.ipcc.ch">IPCC</a>) is based on the scientific consensus of the experts in their respective fields.</p>
<p>One of the IPCC report’s authors is Professor <a href="https://gci.uq.edu.au/professor-ove-hoegh-guldberg">Ove Hoegh-Guldberg</a>, head of the University of Queensland’s Global Change Institute, and he <a href="https://www.businessinsider.com.au/ipcc-report-findings-2018-10">said</a> that it:</p>
<blockquote>
<p>…strongly concludes that climate change is already affecting people, ecosystems and livelihood all around the world, and that it is beyond reasonable doubt that humans are responsible.</p>
</blockquote>
<p>While we may have good reasons for believing in climate change and for taking action, that still does not constitute proof or absolute certainty – which brings us back to the sceptics.</p>
<h2>The fallacious sceptical argument</h2>
<p>Here’s one way the climate change sceptical argument works:</p>
<ul>
<li><p>Premise 1: Science gives us proof and certainty.</p></li>
<li><p>Premise 2: Climate change is not proven or certain.</p></li>
<li><p>Conclusion: Climate change is not science.</p></li>
</ul>
<p>This argument is good in one sense: it is logically coherent. So if you want to challenge the conclusion you need to challenge one or other premise. </p>
<p>But it would be a (common) mistake to challenge Premise 2 by arguing the unwinnable case that climate science is proven to be true in some absolute sense. In fact, the problem is with Premise 1, as explained above: science does not offer the sort of proof or certainty that the sceptic demands.</p>
<p>This provisionality is recognised in the careful wording of the IPCC which does not speak of proof: just look at page 4 of the <a href="http://report.ipcc.ch/sr15/pdf/sr15_spm_final.pdf">latest report</a> where the word “likely” appears seven times and where “high” or “medium confidence” appear nine times. Careful science speaks of degrees of confidence.</p>
<p>Eminent scientist turned philosopher of science, Michael Polanyi, was one of the first to highlight the provisionality of scientific claims. His purpose in writing his main work, <a href="https://books.google.com.au/books?id=oIqFAgAAQBAJ&pg=PA228&lpg=PA228#v=onepage&q&f=false">Personal Knowledge</a>, was:</p>
<blockquote>
<p>…to achieve a frame of mind in which I may hold firmly to what I believe to be true, even though I know that it might conceivably be false.</p>
</blockquote>
<p>John Polkinghorne, former professor of mathematical physics at Cambridge University (and also an Anglican priest) <a href="https://books.google.com.au/books?id=lW6pAwAAQBAJ&lpg=PT24&dq=a%20tightening%20grasp%20of%20a%20never%20completely%20comprehended%20reality&pg=PT24#v=onepage&q=a%20tightening%20grasp%20of%20a%20never%20completely%20comprehended%20reality&f=false">observed in his book One World: The Interaction of Science and Theology</a> that science results in:</p>
<blockquote>
<p>…a tightening grasp of a never completely comprehended reality.</p>
</blockquote>
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<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/the-uns-1-5-c-special-climate-report-at-a-glance-104547">The UN's 1.5°C special climate report at a glance</a>
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<p>Nobel Prize winning physicist Richard Feynman <a href="https://www.goodreads.com/quotes/144214-scientific-knowledge-is-a-body-of-statements-of-varying-degrees">said</a>:</p>
<blockquote>
<p>Scientific knowledge is a body of statements of varying degrees of certainty, some most unsure, some nearly sure, but none absolutely certain.</p>
</blockquote>
<p>Despite the sceptics’ muddying of the waters, climate science is good science, the stakes are enormous, and we proceed with business as usual at our peril. While the evidence does not amount to certain proof, it is beyond reasonable doubt and leaves no room for delay.</p><img src="https://counter.theconversation.com/content/104413/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Chris Mulherin does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>An Anglican priest teaching about climate change says people have a naïve view of how science really works.Chris Mulherin, Lecturer, Executive Director of ISCAST–Christians in Science, and Anglican minister, The University of MelbourneLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/981492018-06-18T20:11:13Z2018-06-18T20:11:13ZHow the Anglican Church has hardened its stance against same-sex marriage<p>In the aftermath of the legalising of same-sex marriage in Australia, the Anglican Church has ramped up its discrimination against gay people to new heights.</p>
<p>Not content simply with the discrimination built into the legislation – per ministers of religion to refuse to marry same-sex couples – conservatives in the Anglican Church are making sure the church is a complete no-go zone for gay couples. </p>
<p>To begin with, Anglican clergy are not actually free to marry same-sex couples, should they wish to do so. And many clergy would like to. </p>
<p>The state licenses ministers to perform marriages only according to their church’s authorised marriage rites. Conservatives have been quick to point out that the Anglican Church’s wedding services are specifically for male-female marriages, and so cannot be used legally for same-sex weddings.</p>
<hr>
<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/if-australia-says-yes-churches-are-still-free-to-say-no-to-marrying-same-sex-couples-84271">If Australia says 'yes', churches are still free to say 'no' to marrying same-sex couples</a>
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<p>Now the Anglican bishops have added a raft of new restrictions as well.</p>
<p>In <a href="https://www.flipsnack.com/57E5BE6BDC9/05-may-2018-tma-web.html">a joint resolution</a>, they have declared that it is not “appropriate” for same-sex weddings to be held anywhere on Anglican property. Not just in Anglican churches. They cannot be held in church halls, or the chapels of Anglican schools, or in other Anglican organisations, such as welfare agencies and the like.</p>
<p>The bishops are also concerned about Anglican priests wanting simply to bless a same-sex union. The bishops have decided they need to control private prayer for gay people as well. They are going to consider the “appropriate content for an informal prayer for same-sex couples, which occurs outside a public liturgical setting”. </p>
<p>There is more. They will also consider “what issues arise for officials of the Anglican Church who are merely present at a same-sex marriage or blessing of a same-sex union”. </p>
<p>Anglican “officials” is a very broad term. Presumably, it covers everyone from bishops and clergy to members of diocesan synods to members of parish councils. It means that thousands of ordinary Anglican lay people, if the conservatives continue to get their way, will be told they should not attend same-sex weddings, even in a secular setting.</p>
<p>Yes, the bishops’ resolution includes some warm and fuzzy words about the “need for humility and graciousness in discerning the way forward on these issues, recognising there are complex interactions among the theological, pastoral and missional dimensions to these questions”. Presumably more liberal bishops – and there are quite a few – managed to have these added.</p>
<p>But these words do nothing to assuage the hurt and pain this resolution’s harsh prescriptions will cause gay people, including the many who are faithful practising Christians – people who would dearly love to have their weddings solemnised in their parish churches, by their parish priests, using the prayers and blessings regularly offered to heterosexual couples.</p>
<p>What is this really about? The bishops claim it is to uphold the Anglican Church’s doctrine that marriage is a “lifelong union between a man and a woman”.</p>
<p>Well, that doctrine has been compromised for decades now. “Lifelong” is now merely an ideal, no longer a doctrinal stance, since the Anglican Church changed its harsh no-divorce rule nationally in 1985. Divorced people remarry regularly in Anglican churches around the country. Numbers of clergy and even some bishops are remarried divorcees. Divorce has not been an issue for Anglicans for ages.</p>
<p>No, these harsh rules about gay people come from an entirely different place.
The conservatives who are championing the anti-gay agenda – and sadly, persuading moderate church leaders to come on board – are on a power trip. This is their “line in the sand”.</p>
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<p>
<em>
<strong>
Read more:
<a href="https://theconversation.com/breaking-news-marriage-has-very-little-to-do-with-religion-and-vice-versa-63041">Breaking news: marriage has very little to do with religion (and vice versa)</a>
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<p>These are the same people, principally from the ultra-conservative Diocese of Sydney, who fought tooth and nail against allowing women to be ordained clergy. In that diocese, they still do not recognise women as priests or bishops.</p>
<p>They lost the battle against women. So now gays are almost obsessively in their firing line. Remember, the <a href="http://www.abc.net.au/news/2017-10-11/archbishop-defends-1m-donation-to-same-sex-marriage-no-campaign/9040322">Diocese of Sydney gave a million dollars</a> to the same-sex marriage “no” campaign.</p>
<p>The conservatives claim their opposition to gay relationships is a matter of biblical obedience. This is based on a few ambiguous texts that most biblical scholars interpret differently.</p>
<p>Rather, the conservatives are using their stance as a means of controlling not just the Australian Anglican Church, but to exert power in the international Anglican Communion. A former Archbishop of Sydney, Dr Peter Jensen, continues to be secretary-general of GAFCON, a divisive global movement founded in 2008 to oppose church recognition of same-sex unions. GAFCON’s latest international gathering <a href="https://www.gafcon.org/events/jerusalem-2018">is under way</a> in Jerusalem. </p>
<p>Perhaps the saddest aspect of the bishops’ resolution is that presumably all the bishops agreed to it. I know that at least a third of them – perhaps more – privately think differently. It is time for them to remember that “the only thing necessary for the triumph of evil is that good men [and women] do nothing”.</p><img src="https://counter.theconversation.com/content/98149/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Muriel Porter is a member of the General Synod of the Anglican Church of Australia</span></em></p>In response to the legalisation of same-sex marriage in Australia, conservative clergy have hardened their stance against it, causing even more pain for same-sex Christian couples.Muriel Porter, Honorary Research Fellow, Trinity College Theological School, University of DivinityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/851932017-10-05T14:51:41Z2017-10-05T14:51:41ZTutu’s activism for justice shows how theology can be made real<figure><img src="https://images.theconversation.com/files/188779/original/file-20171004-32388-1icaddd.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption"> Archbishop Desmond Tutu 's deep spirituality drove him to fight for freedom and justice.</span> <span class="attribution"><span class="source">EPA/Nic Bothma</span></span></figcaption></figure><p><a href="http://www.sahistory.org.za/people/archbishop-emeritus-mpilo-desmond-tutu">Archbishop Emeritus Desmond Tutu</a> is internationally acclaimed for his life and work. </p>
<p>He has become best known for his work as General Secretary of the <a href="http://www.sahistory.org.za/archive/statement-by-the-general-secretary-of-south-african-council-of-churches%2C-desmond-tutu">South African Council of Churches</a>, a base from which he led the churches in the struggle against apartheid for which he was awarded the <a href="https://www.nobelprize.org/nobel_prizes/peace/laureates/1984/tutu-facts.html">Nobel Peace Prize</a> in 1984, and his role as <a href="http://www.sahistory.org.za/dated-event/archbishop-tutu-retires-0">Anglican Archbishop of Cape Town</a> in which he continued that public role as a leading symbol of black liberation and the bane of white South Africa. </p>
<p>He is also known for his role as the chairperson of the <a href="http://www.sahistory.org.za/article/tutu-and-his-role-truth-reconciliation-commission">Truth and Reconciliation Commission</a> in which he endeavoured to help heal the nation as its father confessor; and lastly in a regularly deferred retirement, as a respected <a href="http://abcnews.go.com/International/TenWays/story?id=3389067">global elder</a> in seeking to resolve both local and international conflicts.</p>
<p>Where does one even begin to start writing in appreciation of such a person and such a life? Fortunately, my task has been defined for me. I have been asked to write about his theology, an unusual request, but important nonetheless, given the fact that everything Tutu has said and done has been shaped, not by political insight and ambition, or by ecclesiastical interests, but by his faith in God, that is, by his theology.</p>
<h2>Spiritual leader</h2>
<p>Tutu is first and foremost, a spiritual leader, a man of deep prayer. But his deep spirituality is not and has never been the piety of a religious ghetto; exactly the opposite. </p>
<p>It was this that motivated his participation in seeking justice for the downtrodden and supporting the <a href="http://www.sahistory.org.za/article/1960-1994-armed-struggle-and-popular-resistance">liberation struggle</a>. It was this that gave him the courage to confront political bullies, stand up to abuse even from within his own church, and lead protest marches in the face of overwhelming displays of state power.</p>
<p>Functionaries of the apartheid state as well as those of our current government who abuse their power, look decidedly tawdry alongside the Arch. They are no match for his moral authority, his spiritual depth, or his theological wisdom. Nor can they compete with his humility, humour or humanity.</p>
<p>Unless we begin at this point in acknowledging Tutu’s spirituality we will completely misunderstand who he is and the contribution he makes to the life of the world. Critics who label him a political priest, totally misunderstand him. Tutu is politically astute, but he has had no personal political ambitions, nor was or is he a member of any political party.</p>
<h2>Reconciliatory ministry</h2>
<p>His social engagement began as he daily celebrated the <a href="https://www.ewtn.com/faith/teachings/eucha1a.htm">Eucharist</a>, listening in the silence to discern what needed to be said and done in the public arena. He had learnt this from his earliest teachers, the <a href="https://books.google.com.ng/books?id=S6UYpCoGUkgC&pg=PA25&lpg=PA25&dq=Fathers+of+the+Community+of+the+Resurrection+in+Rosettenville&source=bl&ots=YrN70Xk0-4&sig=AtpDlGmPQfTRNDeyckq5YdTZoek&hl=en&sa=X&ved=0ahUKEwiE2Mqe79bWAhUJsY8KHY7MCLIQ6AEILzAB#v=onepage&q=Fathers%20of%20the%20Community%20of%20the%20Resurrection%20in%20Rosettenville&f=false">Fathers of the Community of the Resurrection</a> in Rosettenville and <a href="http://www.sahistory.org.za/place/sophiatown">Sophiatown</a>, among them <a href="http://www.sahistory.org.za/people/father-trevor-huddleston">Trevor Huddleston</a>, whose scathing critique of apartheid, <a href="https://archive.org/details/naughtforyourcom001856mbp"><em>Naught for your Comfort</em>,</a> remains a classic.</p>
<p>It goes without saying that Tutu was well versed in the theological doctrines of Christian faith. In particular he had a profound understanding of the incarnational character of Christianity, the faith conviction that</p>
<blockquote>
<p>God was in Christ reconciling the world.</p>
</blockquote>
<p>Therefore, he stressed the incarnational and reconciling ministry of the church in the life of the world. He discerned the image of God imprinted on the face of all human beings, and believed that despite their sins, none was beyond redemption. Thus forgiveness and the inclusive embrace of the other are fundamental to human and social well-being.</p>
<p>His favourite theological theme was the <a href="http://www.biblestudytools.com/dictionary/transfiguration/">Transfiguration</a>, a symbol of hope and encouragement in times of darkest despair when the cross looms large and suffering becomes inevitable though potentially redemptive. Tutu drank deeply from the wells of the Hebrew prophets whose words inspired his own as he challenged evil, spoke truth to power and words of hope to the powerless. All the while, he was being drawn deeper into the mystery of God as he journeyed into the suffering of people and trying to find meaning in the darkest of times. On one occasion, in speaking about the untimely death of a young Christian leader, he cried out</p>
<blockquote>
<p><a href="https://kairossouthernafrica.wordpress.com/2012/04/25/2012-steve-de-gruchy-memorial-lecture-archbishop-emeritus-desmond-tutu/">God is God’s worst enemy!</a></p>
</blockquote>
<p>That is when theology becomes real – when the very word God becomes difficult to utter, when God is apparently absent. It is at the cross that faith is born. That is the faith of Desmond Tutu; the faith that enabled him to fight injustice and provide leadership in the struggle against oppression. That is Tutu’s theology, profoundly simple, yet simply profound.</p><img src="https://counter.theconversation.com/content/85193/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>John de Gruchy does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>Archbishop Desmond Tutu is first and foremost, a spiritual leader, a man of deep prayer. This motivated his participation in supporting South Africa’s liberation struggle.John de Gruchy, Emeritus Professor of Christian Studies, University of Cape TownLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/761292017-04-16T05:21:43Z2017-04-16T05:21:43ZNo need to despair even as the dream of South Africa feels like a nightmare<figure><img src="https://images.theconversation.com/files/165238/original/image-20170413-25862-16hh64n.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">A protester waves the South African flag during a mass protest demanding President Jacob Zuma step down. </span> <span class="attribution"><span class="source">EPA/Kim Ludbrook</span></span></figcaption></figure><p>Like many, this Easter I feel that the dream of South Africa feels more like a nightmare. Personal interests, corruption, private gain, entitlement, a vicious contempt for the poor and the common good, a culture of blatant lies and cronyism — and possibly worse — dominate our public landscape.</p>
<p>This past week, the nightmare got worse as the full impact of President Jacob Zuma’s recent actions <a href="https://theconversation.com/stakes-for-south-africas-democracy-are-high-as-zuma-plunges-the-knife-75550">(the cabinet reshuffle)</a> unfolded, leading to the country’s <a href="http://ewn.co.za/2017/04/07/breaking-fitch-downgrades-south-africa-to-junk-status">credit downgrade</a>. They have devastated our hopes for the kind of foreign investment which we desperately need to grow our economy and create new jobs. </p>
<p>The impact of the president’s actions on consumer confidence and trust is immeasurable. Tens of thousands of jobs are directly affected by just a 10 percent drop in consumer confidence. If we cannot turn the situation around, we face the prospect of employees being fired; shops shuttering; malls closing; the poor unable to afford bread, paraffin, electricity and the cost of burials; possible hyperinflation — it’s as if we are entering the <a href="https://www.bloomberg.com/news/articles/2016-10-21/new-zimbabwe-currency-stirs-memory-of-500-000-000-000-inflation">Zimbabwe moment</a>.</p>
<h2>Hope amid gloom</h2>
<p>In this hour we grieve because the <a href="https://www.goodreads.com/quotes/110264-i-tell-you-naught-for-your-comfort-yea-naught-for">words</a> of writer and philosopher <a href="http://www.online-literature.com/chesterton/">GK Chesterton</a>, used to such effect by the anti-apartheid cleric <a href="http://www.sahistory.org.za/people/father-trevor-huddleston">Trevor Huddleston</a> as apartheid’s grip intensified in the 1950s, are again apt now:</p>
<blockquote>
<p>I tell you naught for your comfort,
Yea, naught for your desire,
Save that the sky grows darker yet
And the sea rises higher.</p>
</blockquote>
<p>Our nightmare is similar to that under which the ancient Hebrews once lived. In our case, while we aren’t being disadvantaged by colonial slavery any longer and apartheid is over; some of our institutions, part of our economy and some among our leaders have become slaves to a new form of oppression. </p>
<p>It’s a moral and economic oppression that manifests itself in the form of one family’s <a href="https://theconversation.com/why-patronage-and-state-capture-spell-trouble-for-south-africa-64704">capture of our country</a>, and a president whose integrity, soul and heart have been <a href="http://www.news24.com/SouthAfrica/News/download-the-full-state-of-capture-pdf-20161102">compromised</a>.</p>
<p>The promise of <a href="https://theconversation.com/why-easter-is-called-easter-and-other-little-known-facts-about-the-holiday-75025">Easter</a>, which Christians around the world and here in South Africa celebrate, can be likened to what I call the new struggle in South Africa. In that struggle, the realisation of the promise of Easter is measured not only by how soon we replace the current administration, but by how well we ready ourselves for what comes next. </p>
<p>How do we prepare ourselves for the future after the end of a deeply corrupt regime? After Zuma has fallen, will those who benefit from his patronage fall too? Because if we change leaders but the patronage system that the current leadership has produced doesn’t change; if state-owned enterprises, the prosecution and law enforcement agencies remain captured by corrupt interests, we are no better off.</p>
<p>Over the past days, hundreds of thousands of South Africans have <a href="http://ewn.co.za/2017/04/08/south-africans-strengthen-calls-for-president-zuma-to-step-down">issued a call</a> to the country’s political leaders. They have called on them to come out from the places that hold them in bondage to the death of greed, in bondage to the lust for and the seduction of power, in bondage to the shadow of moral corruption that has enveloped South Africa.</p>
<h2>Time for selfless leadership</h2>
<p>Ordinary South Africans have called to their leaders, to those who are economically, socially and morally deaf; to those who ignore the crisis of distrust that has cast the longest and darkest shadow the country has ever seen in the democratic era, ordinary South Africans have said:</p>
<blockquote>
<p>Don’t stay in places that will pull us all into a culture that wounds or kills us. Don’t be overtaken by the culture into which our president and some of our elected officials have descended. Don’t ignore the pleas, cries and profound sense of pain and suffering that plague our wonderful and beautiful nation.</p>
</blockquote>
<p>South Africa needs real leaders who must be ready to sacrifice all to ensure dignity, equality, opportunity and freedom for all of our people. We cannot and should not ever be afraid to raise our voices for honesty, truth and compassion, and against injustice and lying and greed. </p>
<p>It’s time to take sides. Silence encourages the tormentor, never the tormented. Nothing strengthens authority as much as silence. Neutrality helps the oppressor, never the victim. As Archbishop Emeritus Desmond Tutu <a href="http://www.oxfordreference.com/view/10.1093/acref/9780191804144.001.0001/q-oro-ed3-00016497">has said</a>,</p>
<blockquote>
<p>If an elephant has its foot on the tail of a mouse and you say that you are neutral, the mouse will not appreciate your neutrality. We need to rise up, to stand up and speak up for our rights, our children’s rights and our grandchildren’s rights.</p>
</blockquote>
<p>Let us acknowledge that the old order, the economic system which makes us one of the <a href="https://theconversation.com/factcheck-is-south-africa-the-most-unequal-society-in-the-world-48334">most unequal</a> societies on earth, must go. Let us challenge the narrative of the corrupt, who use that old order as a fig leaf behind which they hide their greed. As I have said before, we need to overcome the skewed racial ordering of our economy and the obscene inequality which it produces. Not by indulging the rapacious greed of a few politically connected individuals, but by building a new, fairer society which distributes wealth more equitably for all.</p>
<p>Let the different interest groups and elements of our society which are committed to these ideals — whether rich or poor, whether black, white, coloured or Indian, whether Christian, Communist, Muslim, Hindu or Jew — let us all find one another in a powerful, united coalition which puts first the interests of the poor and thereby the interests of all of us.</p>
<h2>Working for a just South Africa</h2>
<p>While former presidents Nelson Mandela’s and Thabo Mbeki’s administrations made mistakes, their record shows that if government pulls together representatives of different interest groups, we can find rational, workable solutions to our most difficult problems. In that spirit, let us turn this moment of crisis into a moment of opportunity and convene a convention on the emotive land issue, along the lines of the Convention for a Democratic South Africa <a href="http://www.sahistory.org.za/article/codesa-negotiations">(Codesa)</a> to negotiate a solution. And, in the light of the downgrades of our credit ratings, an economic Codesa too.</p>
<p>In this new struggle, let us reject the participation of white racists who don’t believe that black people are capable of running a country or an economy. They are not welcome on marches and protests. Let us also not be distracted by hurtful and anachronistic <a href="https://theconversation.com/zille-tweeting-and-inanity-more-reasons-for-white-south-africans-to-shut-up-75326">comments on colonialism</a>. </p>
<p>Let us also reject those who want an unequal, tribal, sexist and racialised South Africa, and who exploit the views of a minority of racists to portray their opponents as stooges and to threaten white compatriots for exercising their civic rights.</p>
<p>To all politicians, we appeal to all of you to rise above your petty everyday squabbles and obsessions and to recognise this as a turning point in our history. I want to issue a special challenge to our Members of Parliament: when you are called upon to decide on whether you have confidence in our president, vote for the country’s future, and not for your own pockets. You should know that:</p>
<blockquote>
<p>South Africa will be watching.
The world will be watching.
Vote your conscience.</p>
</blockquote>
<p><em>This is an edited version of <a href="http://archbishop.anglicanchurchsa.org/">the sermon</a> by the Most Reverend Thabo Makgoba, Archbishop of Cape Town, prepared for delivery at the Easter Vigil at St George’s Cathedral on April 16, 2017.</em></p><img src="https://counter.theconversation.com/content/76129/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Thabo Makgoba was awarded the Ernest Oppenheimer Memorial Trust Scholarship to study for his PhD. He is the Archbishop of Cape Town. </span></em></p>The promise of Easter, which Christians around the world celebrate, can be likened to the new struggle in South Africa for a new leadership and government that cares about the people.Thabo Makgoba, Anglican Archbishop of Cape Town and chancellor, University of the Western CapeLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/665912016-10-06T14:16:29Z2016-10-06T14:16:29ZPope and archbishop hope ‘unity pilgrimage’ will calm their own warring factions<p>Pope Francis and the archbishop of Canterbury, Justin Welby, are on a pilgrimage together. It’s a long one – measuring in distance the thousand and more miles from Canterbury to Rome and a journey of more than 500 years in the making, but the two religious leaders hope that their respective churches will follow in their footsteps to a new, closer, relationship that heals ancient hurts.</p>
<p>“New Steps on an Ancient Pilgrimage: Walking Together from Canterbury to Rome”, is the title of the <a href="http://www.anglicannews.org/features/2016/09/archbishop-justin-welby-and-pope-francis-celebrate-closer-anglican-catholic-relationship.aspx">ecumenical summit</a> between the Anglican and Catholic churches, involving meetings in both religious centres. The pope and archbishop appointed 19 pairs of bishops tasked with going out and spreading the unity message. </p>
<p>The timing could not be more appropriate, as the communion among the Anglican church itself is under severe strain over <a href="http://ordinationtruth.com/2015/02/14/time-magazine-connects-wo-and-homosexuality/">ordination of women and gay clergy</a>, while the Catholic community faces serious allegations <a href="http://www.nytimes.com/2016/04/20/insider/sex-abuse-and-the-catholic-church-why-is-it-still-a-story.html">about child abuse and related cover-ups</a>. What began as a joint statement of unity made in 1966 by Pope Paul VI and the then archbishop of Canterbury, Michael Ramsey, has taken on more concrete roots in terms of the two churches strengthening each other’s perceptions of their shared faith. </p>
<p>Half a century of ecumenical pilgrimage has been littered with difficult conversations around doctrine, tradition and holy orders – many of which have been addressed, including some of the difficult questions around the understanding of the sacraments, scripture and priestly authority. Statements in the past have stressed the common understanding of baptism and eucharist (the taking of communion) and have encouraged Catholics and Anglicans to explore the possibility of worshipping together. </p>
<p>There have also been efforts in the past at co-operation between the two communities, particularly over social justice issues such as poverty and care for the environment. This was stressed in a 2007 <a href="http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/angl-comm-docs/rc_pc_chrstuni_doc_20070914_growing-together_en.html">Growing Together</a> document, released to mark four decades of this ecumenical pilgrimage. </p>
<h2>Thorny issues</h2>
<p>In the joint statement Pope Francis and Archbishop Justin frankly admitted the serious obstacles to unity among Catholics and Anglicans: the acknowledgement of committed same-sex relationships and the ordination of women. These are going to be thorny issues for both the heads of the church and neither is going to go away any time soon. </p>
<p>There have been several changes in the postures from the hierarchy with regards to the ordination of women. In the past those opposed to the ordination of women within the Anglican Church, the Church of England in particular, sought refuge in the Catholic Church – and the Catholic Church welcomed them into the fold. But since then the Anglican Church <a href="http://www.bbc.co.uk/news/uk-politics-30974547">has introduced women bishops</a> and even the pope has <a href="http://www.theguardian.com/world/2016/may/12/pope-francis-consider-ordaining-women-female-deacons-catholic-church-commission">hinted at plans for the ordination of woman as deacons</a> as a possibility. </p>
<p>As far as same-sex relationships go, the issue is still causing <a href="https://theconversation.com/primate-row-over-sexuality-could-split-the-anglican-church-53005">serious rifts among Anglicans</a>, as some of the Anglican provinces have allowed openly gay clergy to be ordained and even consecrated as bishops, while others have condemned such a liberal stance. And while the pope has not publicly condoned same-sex relationships, he has <a href="https://www.theguardian.com/world/2016/jun/26/pope-francis-says-christians-should-apologise-to-gay-people">suggested that the church should not discriminate</a> against gay people – instead they should apologise to them. So, by recognising these two issues as the main obstacles to their unity, the archbishop and pope have scored a major victory among the “catholic” (or small-liberal) in both traditions, who share their view. </p>
<h2>Shared pulpits</h2>
<p>The biggest challenge facing both churches is the speed at which Western societies are becoming post-Christian – with highly secularised values shaping the worldview of young people. Both churches have been struggling with a steady decline of membership and lack of young people coming forward for ministry. The perception is that the Catholic and Anglican Churches have lost touch with the young generation. </p>
<p>But Pope Francis, in particular, has reversed the fortunes of the Catholic Church due to his <a href="http://americamagazine.org/issue/pastor-his-people">pastoral approach to papacy</a>. Welby meanwhile, despite being from an evangelical – or conservative – branch of Anglicanism, has sown the seeds of “<a href="https://www.churchofengland.org/renewal-reform.aspx">renewal and reform</a>” within the Church of England to arrest this decline. The ecumenical summit could be seen as a natural movement towards not just pulpit swaps and shared retreats among the clergy but strengthening each of the two churches’ base communities. </p>
<p>While the efforts of the archbishop of Canterbury for unity have been welcomed by the “Anglo-Catholics”, the more evangelical churches within the Anglican communion, such as the Global Anglican Future Conferences (spearheaded by African bishops who are opposed to women and gay pastoral leaders) will find this dialogue difficult. The pope is also <a href="https://www.theguardian.com/world/2016/sep/13/pope-endorsement-softens-stance-on-divorced-catholics">gradually softening some of the hardline Catholic teachings</a> on family and marriage, but <a href="https://www.theguardian.com/world/2016/jun/29/traditionalist-catholics-pope-francis-painful-confusion">not all are happy</a> about his reforms. </p>
<p>So while the ecumenical journey set in motion by the two leaders shows their desire to reconcile the two churches so that together they can address some of the common challenges faced by their communities, they must be hoping that this message for greater unity will be heard by the warring factions in their own churches around the world.</p><img src="https://counter.theconversation.com/content/66591/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Anderson Jeremiah does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The two church leaders want to promote togetherness between Catholics and Anglicans, but their own churches are bitterly divided.Anderson Jeremiah, Lecturer in the department of Politics, Philosophy and Religion, Lancaster UniversityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/630412016-09-14T20:17:03Z2016-09-14T20:17:03ZBreaking news: marriage has very little to do with religion (and vice versa)<figure><img src="https://images.theconversation.com/files/137513/original/image-20160913-19266-1uged5l.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">in Australia, marriage is regulated by the state, not the church.</span> <span class="attribution"><span class="source">Shutterstock</span></span></figcaption></figure><p>As <a href="http://www.abc.net.au/news/2016-09-12/same-sex-marriage-plebiscite-funding-plan-causes-coalition-split/7834618">further tensions</a> emerge in the Coalition government over the details of the <a href="https://theconversation.com/explainer-the-same-sex-marriage-plebiscite-65218">proposed marriage plebiscite</a>, reportage of the religious nature of the “no” campaign is becoming more prominent. Yet the relationship between religion and marriage is not clear to many people and is being distorted in the media.</p>
<p>It’s noticeable that the most prominent opponents of marriage equality hold conservative religious views. It’s equally noticeable that few, if any, public arguments against equal marriage are based on religious grounds.</p>
<p>Instead, we hear “scientif-ish” arguments: those shrouded in the language of secular scholarship, but which don’t pass scholarly review. These arguments can be demonstrated to be misleading. But, for the general listener, they muddy the water enough to create doubt and legitimise the “no” campaign on seemingly secular grounds. </p>
<p>I’ve argued <a href="https://theconversation.com/what-really-lies-behind-conservative-opposition-to-same-sex-marriage-46011">elsewhere</a> that these arguments are effectively a Trojan horse for an aggressive, theologically and socially conservative agenda.</p>
<h2>Why are there no religious arguments against marriage equality?</h2>
<p>Opponents of marriage equality cannot make legitimate religious arguments in support of their case because, in Australia, marriage is a secular institution. Marriage is regulated by the state. </p>
<p>Religious marriage celebrants conduct weddings, but legally they do so on behalf of the state in the same capacity as secular celebrants. Marriage itself is not a religious institution.</p>
<p>Australia has a long tradition of secular government, and also of toleration of different religious traditions. That includes those regarding marriage. </p>
<p>This tradition of difference and tolerance was summarised last week by Australia’s most senior Anglican, Archbishop Philip Freier. <a href="http://www.anglicanprimate.org.au/2016/09/09/conscience-rules-on-marriage/">Writing to all Australian bishops</a> about the proposed marriage plebiscite, he said the church should accept marriage equality if it comes into law:</p>
<blockquote>
<p>We can still stand for and offer holy matrimony between a man and a woman as a sacred ordinance given by God, while accepting that the state has endorsed a wider view of marriage.</p>
</blockquote>
<p>Freier pointed out the church and state already have differing views on marriage, citing the state’s endorsement of de-facto relationships, which are not accepted in the Anglican Church. To this we could add different attitudes towards divorce (in Catholicism), polygamy (in some Muslim groups), or even gay marriage (promoted by Quakers).</p>
<p>As Freier has <a href="http://www.theage.com.au/comment/debate-intensifying-on-samesex-marriage-issue-20150703-gi4jat">previously said</a>, in a secular, multicultural and pluralistic country like Australia:</p>
<blockquote>
<p>It is no longer reasonable for us to expect that the state’s approach will be as prescriptive and demanding as the Christian understanding, but nor is it reasonable for the state to expect Christians to give up their comprehensive and long-standing view.</p>
</blockquote>
<p>In short, the passage of marriage equality will have no impact on religious teaching on marriage ethics. It will merely continue our history of divergent and wider views of marriage.</p>
<p>Religious communities can continue to make decisions about their own ethical and moral standards for relationships. Marriage equality won’t change that. But they should also respect the changed moral compass of Australian society with regard to marriage. </p>
<h2>Why is religion seen to be opposed to marriage equality?</h2>
<p>If the relationship between marriage law and religious tradition is as cut-and-dried as Freier explains, why is religious opposition to marriage equality reported as being so significant?</p>
<p>I suggest that there are two reasons.</p>
<p>First, religious voices have been some of the loudest raised in opposition to marriage equality. Conservative Christians in the right of the Liberal Party, such as Eric Abetz, Cory Bernardi and Kevin Andrews, are flexing their muscles in parliament. And the <a href="http://www.acl.org.au/">Australian Christian Lobby</a> takes every opportunity to represent its hardline views as those of Australian Christians.</p>
<p>Second, the dynamics of contemporary mainstream media distort the representation of religion in this context. A series of <a href="http://www.abc.net.au/news/2016-06-22/election-2016-vote-compass-same-sex-marriage/7520478">recent polls</a> show that a <a href="http://www.australianmarriageequality.org/a-majority-of-christians-support-marriage-equality/">majority of people of faith</a> support marriage equality. In this matter, the Christian right is not representative of the majority of Christians. Unfortunately, media consumers are unlikely to realise this.</p>
<p>The media’s need to appear to be fair and balanced has frequently produced a “<a href="https://theconversation.com/no-youre-not-entitled-to-your-opinion-9978">false balance</a>” on this issue. The desire to present equivalent “pro” and “anti” voices has led to the unwarranted amplification of certain conservative voices. </p>
<p>Freier heads Australia’s largest Protestant church. But his espousal of moderate (but still conservative) views doesn’t easily fit the oppositional dynamic of “balance”. The Australian Christian Lobby, founded by <a href="https://www.crikey.com.au/2016/02/22/money-and-mining-men-behind-the-shadowy-australian-christian-lobby/">wealthy mining interests</a> and not representative of any Christian churches, makes better headlines. </p>
<p>The media have thus been complicit in distorting the role of religion in the marriage debate and helping the Christian right punch above its weight.</p>
<p>To curb the distortion of religion in the media, reporting of religious involvement in marriage politics must resist false balance and oppositions. Marriage is not a religious institution, and religion is not categorically opposed to marriage equality. </p>
<p>The majority of Australians of faith support marriage equality. The religious right are promoting the plebiscite because they know it will hand a megaphone to the shrinking minority of Australians who have negative views of LGBT people and their relationships. </p>
<p>It is imperative, if the marriage plebiscite <a href="https://theconversation.com/plebiscite-looks-set-to-fail-but-the-push-for-same-sex-marriage-will-not-65243">goes ahead</a>, that media representations of religion improve.</p><img src="https://counter.theconversation.com/content/63041/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Timothy W. Jones receives funding from the Australian Research Council and the Australian Research Theology Foundation Incorporated. </span></em></p>The role of religion in marriage has been distorted, helping the ‘no’ case for same-sex marriage to attract more attention than it deserves.Timothy W. Jones, Senior Lecturer in History, La Trobe UniversityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/540212016-02-10T09:43:53Z2016-02-10T09:43:53ZCriticised for rejecting same-sex marriage, but is the Anglican church actually helping gay rights?<p>The recent decision by the leaders of the worldwide Anglican church to <a href="https://theconversation.com/together-but-at-what-price-anglican-ruling-against-same-sex-marriage-marginalises-us-church-53252">punish its US branch</a> for recognising gay marriage has, understandably, led many to feel the church is taking an anti-LGBT stance. But there is a silver lining in this story.</p>
<p>At their recent meeting, the Anglican church leaders did indeed decide to suspend the episcopal church for its “<a href="https://theconversation.com/together-but-at-what-price-anglican-ruling-against-same-sex-marriage-marginalises-us-church-53252">fundamental departure</a>” from the faith. It’s also true that the decision has come as a result of pressure from more conservative church leaders – not at least those from a range of African countries.</p>
<p>But one part of the <a href="http://www.primates2016.org/articles/2016/01/15/communique-primates/">official statement</a> that came out of this meeting has gone largely unnoticed – and that’s the section in which the church leaders “reaffirmed their rejection of criminal sanctions against same-sex attracted people”.</p>
<p>This statement is surprising. Many of the leaders come from countries in which same-sex practices are illegal – particularly those who sought sanctions on the US church. Gay men and women face being ostracised and even imprisoned in countries such as Uganda, Burundi, Nigeria and Rwanda – all of which were represented at the meeting.</p>
<p>The Anglican churches <a href="http://www.christianpost.com/news/church-of-uganda-spokesperson-explains-support-for-controversial-anti-homosexuality-law-117718/">in Uganda</a> and <a href="http://anglican-nig.org/the-whole-armour-of-god-a-necessary-weapon-against-evil-primate-okoh/">Nigeria</a> have even supported introducing new, fiercer anti-homosexual legislation in their countries.</p>
<p>They could do so without facing any “consequences” for their role in the Anglican Communion, while the US church is now being sanctioned for its support for, and blessing of, loving relationships between people of the same sex.</p>
<p>The inclusion of this statement may very well testify to the <a href="http://www.theguardian.com/commentisfree/2016/jan/15/the-guardian-view-on-the-anglican-communion-archbishop-welbys-holy-smoke-and-mirrors">extraordinary diplomatic skills</a> of Justin Welby, the archbishop of Canterbury and spiritual leader of the Anglican Communion.</p>
<p>One can imagine the bargaining taking place at such a meeting. Welby and others may have insisted on including this statement after the conservative bishops had got what they wanted – sanctions against the US church.</p>
<p>Yet one wonders what this statement is worth. How are the primates, the churches they represent – and the Anglican Communion as a whole – going to follow up on their stated goal?</p>
<h2>New allies</h2>
<p>Homosexuality is <a href="http://antigaylaws.org/">criminalised</a> in 77 countries around the world. A total of 40 of these countries are part of the Commonwealth – and their penal codes date back to the <a href="https://www.washingtonpost.com/blogs/monkey-cage/wp/2014/10/30/the-british-colonial-origins-of-anti-gay-laws/">colonial period</a>. But while Britain updated its laws to end criminalisation between 1967 and 1982, other countries have lagged behind.</p>
<p>Might it be possible for the Anglican Communion – itself a byproduct of British Empire – to join forces with human rights activists to change the anti-sodomy laws that many countries inherited from the same empire?</p>
<p>Apart from in South Africa, marriage equality has never been on top of the agenda of African LGBT activists. So they may not be much bothered by the doctrinal definition of marriage that is being used as an argument to suspend the US church. Decriminalisation of same-sex practices, on the other hand, is a <a href="http://www.blacklooks.org/2011/05/african-lgbti-manifestodeclaration/">top priority</a> for them, for which they seek global support.</p>
<p>There is a growing momentum for greater LGBT rights in Africa. Only a year ago, <a href="http://www.bbc.co.uk/news/world-africa-33342963">Mozambique</a> dropped the colonial-era clause outlawing “vices against nature” from its penal code, effectively allowing for same-sex relationships. Prominent figures such as <a href="http://www.bbc.co.uk/news/world-africa-15368752">Festus Mogae</a>, the former president of Botswana, and the retired Anglican archbishop of Cape Town, <a href="http://www.christiantoday.com/article/tutu.supports.decriminalisation.of.homosexuality.worldwide/30333.htm">Desmond Tutu</a>, are advocating for decriminalisation. In the same trend, the African Commission on Human and Peoples’ Rights in 2014 adopted a <a href="http://www.achpr.org/sessions/55th/resolutions/275/">landmark resolution</a> on preventing violence and other human rights violations against people on the basis of their sexual orientation or gender identity.</p>
<p>If the church leaders are serious about their rejection of criminal sanctions against same-sex loving people, African LGBT and human rights activists around the world have found important allies.</p>
<p>In that case, the outcome of the Canterbury meeting would be more positive than appears at first sight. It’s up to the primates – and the archbishop of Canterbury as their <em>primus inter pares</em> – to show that all this isn’t just wishful thinking. We have to take these church leaders at their own word, and call them to account if they fail to act on it.</p><img src="https://counter.theconversation.com/content/54021/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Adriaan van Klinken does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The Anglican church has been criticised for standing against gay marriage, but it has taken a positive step on an issue that many activists see as more important.Adriaan van Klinken, Associate Professor of Religion and African Studies, University of LeedsLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/532352016-01-18T10:46:31Z2016-01-18T10:46:31ZCould feminists save the Anglican Church?<figure><img src="https://images.theconversation.com/files/108322/original/image-20160115-7338-1t3huez.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=496&fit=clip" /><figcaption><span class="caption">
</span> <span class="attribution"><span class="source">Shutterstock</span></span></figcaption></figure><p>The Anglican Church is experiencing <a href="http://theconversation.com/together-but-at-what-price-anglican-church-rules-against-same-sex-marriage-53252">internal angst</a> – again. For those looking in, the endless debates about gender and human sexuality seem unreasonable, outmoded and downright unjust.</p>
<p>Challenges that rattle the “divine order” are difficult for the church. For centuries doctrine has been fixed on notions of a “natural” order; God made man, then woman as the second sex, and he made them heterosexual.</p>
<p>As <a href="http://liberationtheology.org/people-organizations/rosemary-radford-ruether/">Rosemary Radford Ruether</a>, a brilliant theologian of the feminist movement, reminded us, Christianity has always absorbed cultural change to match people’s real lives – thankfully. Yet Christian doctrine seems to be continually out of step with social progress.</p>
<p>On the other hand, feminist theologians of the 1970s and 1980s have a message that is still relevant today. If religious symbols or doctrines do not match people’s experiences and identities, the symbols and doctrines need to change. The more fundamental the change, however, the more painful it appears to be.</p>
<p>Diverse theologies are, no doubt, part of the training for the priestly caste, but both the hierarchy and the lay population of the worldwide Anglican Church may well be missing out on the discussion of feminist theology happening at the margins. </p>
<h2>Changing what seemed fixed</h2>
<p>Feminism has produced some startling and radical theologies over the years, making it possible for women to claim their place in the Anglican Church hierarchy as <a href="https://theconversation.com/female-bishops-in-the-c-of-e-how-theology-has-changed-the-church-36708">priests and bishops</a>.</p>
<p>Christian feminists are working to subvert the patriarchal dogma of Christianity from within, dealing with some awkward, misogynist biblical passages and some awkward traditionalists. Read <a href="http://www.nytimes.com/2010/01/07/education/07daly.html?_r=0">Mary Daly</a> or <a href="http://aejt.com.au/__data/assets/pdf_file/0009/395514/AEJT_5.12_Tuohy.pdf">Elisabeth Schussler Fiorenza</a> and it becomes possible to imagine Christian symbols in ways that are not oppressive.</p>
<p>Feminist theology attempts to re-frame Christianity to allow oppressed groups access to God, who, it turns out, does not privilege the male, white, middle class and heterosexual humans after all. Queer theology, like feminist theology, operates at the boundaries of the Church, though there is much more hope, acceptance and optimism at the grassroots. </p>
<p>Feminism started a theological ball rolling. As a result the worldwide Anglican Church has seen dramatic, if uneven, change. In the 1960s, the Archbishop of Canterbury, <a href="https://books.google.co.uk/books?id=mmxWAAAAYAAJ&dq=By+Sex+Divided%3A+The+Church+of+England+and+Women+Priests&focus=searchwithinvolume&q=millions">Michael Ramsey</a>, said with confidence that it would take “millions and millions of years” for women to be ordained in the Church of England. Those millions of years turned out to be just 30.</p>
<p>In that time, feminists worked tirelessly to talk the church out of its most blatant sexist dogma. The same process is happening for the LGBTQ Christian community. Of course, sexual identity is much more than being able to be married in church, but it would be an outward sign of theological transformation. </p>
<p>For those who identify as Christian and are part of any group that could be considered marginal, the importance of <a href="https://books.google.co.uk/books?id=9WmpAwAAQBAJ&pg=PT8&lpg=PT8&dq=Seeking+the+Risen+Christa&source=bl&ots=OoziK47cG2&sig=XqkhEzfaftr60dKfnmcbwdixBEs&hl=en&sa=X&ved=0ahUKEwj1haLAo6zKAhUDOBoKHV1cAtYQ6AEIQjAK#v=onepage&q=Seeking%20the%20Risen%20Christa&f=false">feminist theology</a> cannot be overstated. We now have ways of seeing religious myths and symbols separately from the dominant masculine heterosexual perspective. Christ can be imagined as female, lesbian, gay, queer, black – blowing the symbol wide open.</p>
<p>In 1975, Mary Daly gave feminists the task of challenging all religious symbols that result in discrimination and oppression. For her, the women’s movement is in the business of raising consciousness so that religious beliefs negating a person’s identity can (and must) be changed.</p>
<p>This is important, as Mary Daly puts it, because:</p>
<blockquote>
<p>Christian theology widely asserted that women were inferior, weak, depraved, and vicious. The logical consequences of this opinion were worked out in a brutal set of social arrangements that shortened and crushed the lives of women.</p>
</blockquote>
<p>People who are not heterosexual, living in communities where traditional Christian dogma influences socially oppressive views, may well relate to this statement. </p>
<p>Feminist theology has the capacity to change Christian spirituality into a liberating force. Daly <a href="https://books.google.co.uk/books?id=Ykk-IivEKxcC&pg=PA231&lpg=PA231&dq=the+greatest+single+hope+for+survival+of+spiritual+consciousness+on+this+planet%22+daly&source=bl&ots=SThi1FIRIm&sig=CO9H0AcFtAAPEc0upxxjdKHB06A&hl=en&sa=X&ved=0ahUKEwi-ptu-w6zKAhURhhoKHa7sAwUQ6AEIHzAA#v=onepage&q=the%20greatest%20single%20hope%20for%20survival%20of%20spiritual%20consciousness%20on%20this%20planet%22%20daly&f=false">spoke loudly</a> from the revolutionary atmosphere of second wave feminism in the 1970s, believing the women’s movement was “the greatest single hope for survival of spiritual consciousness on this planet”. Feminism, she said, would be the saviour of the human species. Perhaps feminism could, at the very least, be the antidote to schism over same-sex marriage?</p><img src="https://counter.theconversation.com/content/53235/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Sharon Jagger does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>Feminists played a major part in raising the profile of women in the church. Now they need to step up for same-sex marriage.Sharon Jagger, PhD researcher in Women's Studies, specific areas of study female clergy and gender and performance, University of YorkLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/532522016-01-15T19:07:52Z2016-01-15T19:07:52ZTogether, but at what price? Anglican ruling against same-sex marriage marginalises US church<p>After painful negotiations, leaders of the Anglican church have decided to <a href="http://www.bbc.co.uk/news/uk-35326324">“walk together”</a> in spite of having deep differences on the subject of marriage.</p>
<p>There was concern that the communion – a group which brings together Anglican churches across the globe – would split up if it could not agree on a position on same-sex marriage. While the US church has embraced same-sex marriage for some years, more conservative congregations, particularly in Africa, remain vehemently opposed.</p>
<p>It is very unfortunate that to preserve the communion from breaking up, the majority got together and slapped sanctions on the US branch of the church for supporting same-sex marriage. At the meeting, it was decided that US church leaders had made a <a href="http://www.anglicannews.org/news/2016/01/statement-from-primates-2016.aspx">“fundamental departure”</a> from the faith in accepting same-sex marriage.</p>
<p>Perhaps with the aim of deterring other churches from following its example, the US province has been demoted to observer status for three years. It won’t be able to participate in the Anglican Consultative Council or ecumenical and interfaith activities. </p>
<p>If the church leaders are truly committed to “healing the hurt” caused by this row, they should perhaps consider the not insignificant section of its followers that will be hurt by the outcome of their meeting. Many LGBTI Anglicans and those who support them across the globe will have been left feeling at best overlooked and at worst utterly rejected by their church.</p>
<h2>A sad message</h2>
<p>The Archbishop of Canterbury might have saved his communion from splitting but potentially at the expense of having put on hold truthful engagement with those who differ on issues of sexuality.</p>
<p>The primates seem to have used disciplining as a tool to bring the episcopal church into line. The latter has embraced same-sex marriage, changing its canon laws to accommodate and be faithful to its members. According to the primates in the communique, important canon laws cannot be changed unilaterally and without catholic unity. Such actions will invite consequences, as explained by Welby in the press conference. </p>
<p>It’s to be welcomed that the primates have at least acknowledged their differences on the issue of sexuality, rather than behaving as though Anglican doctrine on marriage was a finished matter.</p>
<p>Since the consecration of the openly gay priest Gene Robinson as an Episcopal Bishop in 2003, the Anglican Communion has struggled to come to terms with the changing nature of marriage.</p>
<p>Some US churches became more and more liberal, while the more evangelical and conservative sections continued to hold the view that marriage is exclusively between a man and a woman.</p>
<p>That tone seems to have changed in the current primates’ debate, where the “exclusive” idea has not been mentioned. Nevertheless, the conservative perception of marriage has prevailed. The sanction levied against the US church for its attempts to be inclusive makes second-class Anglicans of its members.</p>
<p>The fact that they will not be allowed to be elected in the internal committees and excluded from decision making as equals questions the very nature of the disciplining process in the Anglican Communion. If the primates are truly committed to “restoration of relationship, and the rebuilding of mutual trust”, they should have thought and acted differently.</p>
<p>Restoration does not come from exclusion. The primates seem to have acted out of fear, even while the Episcopal Church acted out of love in changing its canon laws.</p>
<p>Michael Curry, the presiding bishop of the Episcopal Church, responded poignantly to the primates sanctions, saying:</p>
<blockquote>
<p>Our commitment to be an inclusive church is not based on a social theory or capitulation to the ways of the culture, but on our belief that the outstretched arms of Jesus on the cross are a sign of the very love of God reaching out to us all. While I understand that many disagree with us, our decision regarding marriage is based on the belief that the words of the Apostle Paul to the Galatians are true for the church today: All who have been baptized into Christ have put on Christ. There is no longer Jew or Gentile, slave or free, male or female, for all are one in Christ. </p>
</blockquote>
<p>The primates could have used this opportunity to initiate a communion-wide consultation, so that the Anglicans could have had more say in this matter.</p>
<p>The Scottish Episcopal Church, for example, has successfully initiated such a practice in the form of what it calls the <a href="http://www.scotland.anglican.org/cascade-conversation-listening-across-spectrum/">cascade process</a>. This approach, which aimed to give a voice to ordinary Anglicans on the marriage debate, was widely supported by congregations. It is hoped that this would eventually lead to amending the canon laws in the Scottish Episcopal Church.</p>
<p>Using the instrument of communion for mutual learning and betterment of each other’s lives could have been a better option than slapping sanctions on the US church. Every day many LGBTI Anglicans across the world are discriminated against and their lives threatened. Sadly this seems to have failed to occur to the primates. The Anglican Communion prides itself in learning from its diversity but unfortunately not at this juncture. </p>
<p>The mistrust the primates refer to in the statement released after their meeting is wholly brought about by lack of appreciation of the dynamic nature of God’s love among all Christians, including Anglicans.</p>
<p>Sometimes those who fail to see the image of God in others, particularly those who differ from themselves, fail to acknowledge the unbound nature of God. The recently concluded primates’ gathering has gone about doing business in a democratic manner but singularly failed to reflect the inclusivity and hospitality practised by millions of Anglicans.</p><img src="https://counter.theconversation.com/content/53252/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Anderson Jeremiah is an ordained Anglican Priest</span></em></p>In an attempt to avoid complete meltdown, the Anglican Church has sanctioned its US branch for backing same-sex marriage.Anderson Jeremiah, Lecturer in the department of Politics, Philosophy and Religion, Lancaster UniversityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/530052016-01-12T14:06:06Z2016-01-12T14:06:06ZPrimate row over sexuality could split the Anglican church<p>The 38 primates of the Anglican Communion are <a href="http://www.bbc.co.uk/news/uk-35278124">meeting</a> for the first time under the leadership of Justin Welby, the archbishop of Canterbury. But how long it lasts is anybody’s guess.</p>
<p>The communion is a collective of independent churches across the globe that share the Anglican history, doctrine and faith. It has been predicted that the group will disintegrate over differing views on homosexuality, particularly led by the conservative groups that oppose the imposition of liberal practices on this issue within the Anglican Communion.</p>
<p>Truth be told, primates never gather without there being predictions of a schism. That exactly captures the nature of the communion. As a group, it is made up of very different communities, underpinned by their colonial history and cultural practices. It is very much still evolving.</p>
<p>However, the issue tearing the primates apart at the moment is certainly a complex one. The Anglican Communion has, in the past, survived many difficult and polarising issues, from slavery to racism, to ordaining women to ministry. But the matter of sexuality, and the strong views expressed on either side of the debate, seem to have derailed the communion even before it began.</p>
<h2>African challenge</h2>
<p>In addressing this argument, the West – and particularly the Church of England – needs to accept that the Anglican Communion is the vestige of a colonial era. Many feel that the see of Canterbury doesn’t have the moral authority to dictate terms to the global church.</p>
<p>The majority of Anglicans live in the global south, where the issue of sexuality is mixed up with ethnic tribal, and cultural factors, further complicated by the fierce politicisation of religious belonging. </p>
<p>Although the attitudes of many Anglicans towards sexuality can be traced back to the pietistic missionaries who brought the faith to other countries, other factors, such as local religious practices and cultural norms have also contributed to the skewed understanding often seen in Africa and Asia.</p>
<p>The six primates opposing a more liberal stand on sexuality – all of whom represent African provinces – are not only challenging the moral authority of the Archbishop, but the power of the west to determine their doctrinal position. This is at the heart of the disagreement. Their question is should Anglicans in Africa listen to their erstwhile white masters? </p>
<p>And it is not solely an African issue.</p>
<p>The founding principles of the Anglican Communion allowed different doctrinal positions to flourish together, side by side. That’s because the very nature of Anglican Communion stems from a very diverse missionary history in different parts of the world that hardly had any doctrinal uniformity.</p>
<p>By pushing for a decision on a complex issue such as sexuality, the current leadership has decided the future of the communion even before it begins, and the result could be counterproductive to the LGBTI community within these churches. </p>
<h2>Changing communion</h2>
<p>But while the communion may disintegrate as predicted, something more diverse could evolve in its place. Rather than disappearing altogether as a global church, it might simply be that the group will no longer be led out of an HQ in South London.</p>
<p>Welby announced in September, after visiting all 38 Anglican provinces, that a looser cooperation would better suit the church than a formal communion. His proposal being that churches will still be linked to Canterbury but not to each other. </p>
<p>Unlike his predecessors as leader, Welby has said that he does not see any future in the current dysfunctional communion and <a href="http://www.theguardian.com/world/2015/sep/16/archbishop-of-canterbury-urges-breakup-of-divided-anglican-communion">appears resigned</a> to the idea of a looser grouping that doesn’t share the same doctrine. </p>
<p>It seems that he wasn’t willing to do the hard work of living with and bringing together people of different doctrinal positions. In taking this stance, he has only given more room for the hardliners who oppose same sex marriage to argue that there is no space for conservative views within the Anglican Communion.</p>
<p>His predecessors, keeping in line with tradition and through patient listening, facilitated a process of conversation and disagreement about difficult subjects rather than deciding on the rights and wrongs of a particular issue.</p>
<p>The primates from the six provinces may have their differences but are willing participants of the conversation. It is the task of the leaders to keep them engaged until there is a better understanding of the issue itself, rather than calling on everybody to abandon ship.</p>
<p>The leadership of the communion could use this opportune time to initiate a global, grassroots conversation on human sexuality instead of focusing on the disagreements of the leaders. </p>
<p>This issue has exposed the double standards of the Church of England when it comes to the treatment of LGTBI people. Only recently, more than 100 senior members of the church wrote an open letter to archbishops, calling on them to <a href="http://www.theguardian.com/world/2016/jan/10/senior-anglicans-call-church-of-england-repentance-lgbti-sexual-discrimination">repent</a> for their failure to protect the LGTBI community. They failed to do so.</p>
<p>Many in the Church of England continue to oppose same-sex marriage. Given this division, and Welby’s failure to take decisive action on the matter, it’s baffling that he has allowed sexuality to be the central focus of the primates’ meeting, instead of initiating a respectful debate on such an important issue.</p><img src="https://counter.theconversation.com/content/53005/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Anderson Jeremiah is an ordained Anglican Priest.</span></em></p>Sexuality is proving a destructive issue for the church.Anderson Jeremiah, Lecturer in the department of Politics, Philosophy and Religion, Lancaster UniversityLicensed as Creative Commons – attribution, no derivatives.tag:theconversation.com,2011:article/477242015-09-18T13:17:20Z2015-09-18T13:17:20ZDiversity not divorce: Anglicans must aim for a broad church if they can’t agree<p>The Times has suggested that Anglicanism is facing its “<a href="http://www.thetimes.co.uk/tto/faith/article4559325.ece">biggest crisis … since Darwin</a>”. Differences over women priests and bishops, sexuality – and more besides – have certainly <a href="http://www.theguardian.com/world/2015/sep/16/archbishop-of-canterbury-urges-breakup-of-divided-anglican-communion">exacerbated pronounced differences</a> between those parts of the Anglican Communion found in the developing world, and those from the developed world.</p>
<p>To the outsider, Anglicans have a strange way of doing business. The ground rules for doctrinal debates always guaranteed inclusion for participants and most reasonable points of view – even those one might passionately oppose. All sides could always claim a victory, since final decisions were seldom reached. </p>
<p>But in recent years the issue of sexuality and gender has exacerbated, rather than soothed, the vast differences. So is Anglicanism about to slide into extinction? Depending on which newspaper you read, the crisis is either temporary or terminal. For The Times, it is a dramatic “crisis”, for The Guardian, it’s a “loosening of ties”. But how might Anglicanism respond?</p>
<p>To my mind, there are three possible options – <a href="http://www.theguardian.com/world/2003/oct/11/religion.uk">options that have faced the church for some years</a>. First, there is the “Carry on Disagreeing” option – plenty of slapstick, but minus the humour. A second option would be to divide from those you no longer agree with. The third option would be to recognise that geography mean less today and that congregations and churches are increasingly related by their shared affinities and agreed moral coherence. Might the Communion become a kind of federation, in just the same way that the British Empire has become a Commonwealth?</p>
<h2>Global mansion</h2>
<p>Anglicanism is undoubtedly global, but may now be too diverse to be centrally or collegially governed in a manner that guarantees unequivocal unity. So, overlapping might work for a church that has always valued pluralism. Some congregations (note, not all the people living in a parish) that can’t accept women priests or bishops in the Church of England already have this option.</p>
<p>If I read the archbishop’s proposal correctly, he is inviting his fellow archbishops to quietly drop the chimera of “<a>Communion</a>” to become more like a family of churches. Much like the Baptist family name – with prefixes such as Southern, American, Reformed, Strict and so on. If that’s ok for them, why not for Anglicans – Conservative, Liberal, Traditional, Progressive and so on?</p>
<p><a href="http://www.ashgate.com/isbn/9780754632597">Many years ago I argued that</a> the Anglican Communion could be visualised as vast mansion, with the addition of Evangelical and Catholic wings. It remains a large stately home – albeit one in which the vast rooms are now being made into self-contained flats, like many grand houses today. Everyone still has the same official address and shares the imposing exterior and frontage: but different internal relations within the “storied dwelling” mean the union is not as it once was. Essentially, this is an argument about the ownership of the Anglican family name and who is allowed to divorce who and on what grounds. And, of course, who gets the house.</p>
<h2>Reform and alienation</h2>
<p>That said, the <a href="http://www.theguardian.com/world/2015/sep/16/archbishop-of-canterbury-urges-breakup-of-divided-anglican-communion">Archbishop of Canterbury’s initiative</a> seems to be characteristically direct and forthright, and potentially perilous – a risk he himself acknowledges. In his very short period of office, he has moved quickly <a href="http://www.spectator.co.uk/features/9583672/gods-management-consultants-the-church-of-england-turns-to-bankers-for-salvation/">on a range of reforms</a> in the Church of England, with many of these lacking in requisite consultation.</p>
<p>Reforms in theological education, leadership training and simplifying Canon Law have produced both dismay and demoralisation. The emphasis on numerical growth and management has downplayed broader definitions of mission and ministry and undervalued the centrality of pastoral care. Bishops are increasingly seen as managers and setters of targets – not as pastors and teachers. Clergy are increasingly alienated from their own church, and the leadership driving such reforms.</p>
<p>So, I have three concerns about the apparent proposals. First, there is no sign of the <a href="http://www.anglicancommunion.org/structures/instruments-of-communion/acc.aspx">Anglican Consultative Council</a> being referred to. The archbishop’s initiative feels like it might be born out of impatience, frustration and exasperation – even though it is being marketed as potentially visionary. Holding complex tensions and competing convictions together is what archbishops are supposed to do. We need them to model patience and wisdom, not terminate tensions through executive managerial shortcuts.</p>
<p>Second, the <a href="http://www.thinkinganglicans.org.uk/">notice from Lambeth Palace</a> seems to place the stress on the Bible, when “properly interpreted”. This is a tetchy phrase – Anglicans all agree what the Bible says, we just don’t always agree on what it means – and it raises questions about coded affirmations and denigrations being buried in the text. There is no explicit acknowledgement of the role of reason and tradition in shaping church polity (or the role of the Holy Spirit in these).</p>
<p>Third, the assumption in the Lambeth statement is that our distinctive cultures, though different from country to country and continent to continent, are homogeneous in their own local and regional contexts. They are not, of course, as many of our cities and towns support a highly varied ecology of parish churches – some that are passionately conservative, others avowedly liberal, and others just mixed. In any parish, anywhere, some parishioners are happily married; some in civil partnerships; some straight, some gay. Parishes are just a microcosm of the wider Communion and of the society in which they live.</p>
<p>We need bishops and archbishops who can hold these tensions together – rather than allowing divisions to grow, people to go their separate ways and tribal enclaves to develop. What we are aiming for? Is it a United Kingdom of confessional diversity, or a post-war Balkanisation of differences? Whatever the primates decide in January, my guess is that a degree of separation will not necessarily mean schism, let alone divorce.</p>
<p>A slight loosening of the ties could help the Anglican churches. Those family members that want the space to individuate should perhaps be given some licence. Eighty million members, in 38 provinces, all living under one roof, might be a bit too stifling for the 21st century. Instead of a single Communion, might we develop a broad “family” of Anglican churches? Instead of trying to paper over our differences, can Anglicans agree to live slightly apart, but still as friends and neighbours?</p><img src="https://counter.theconversation.com/content/47724/count.gif" alt="The Conversation" width="1" height="1" />
<p class="fine-print"><em><span>Martyn Percy does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.</span></em></p>The church is too diverse to be governed from Canterbury and should agree to disagree on issues such as women priests and bishops and sexuality.Martyn Percy, Dean, Christ Church, University of OxfordLicensed as Creative Commons – attribution, no derivatives.