Bishop Mbanda wishes dictator Kagame a Happy Birthday

If there is any doubt about the relationship of the Anglican Church in Rwanda to the odious dictator, Paul Kagame, look no further than the sycophantic tweet sent by Bishop Laurent Mbanda this week on the occasion of Kagame’s birthday:

The only thing about Kagame that is “amazing” is his ability to hoodwink the West while killing, imprisoning and torturing his own people. GAFCON ought to discipline men like Mbanda who praise evil tyrants.

Refuting Tract XC

In his book “Tract XC. Historically Refuted” the Rev. William Goode writes:

The position maintained by Mr. Newman, Mr. Oakley and others respecting the thirty-nine Articles, is to my mind so utterly and manifestly untenable and unreasonable, that an argument for the purpose of opposing it seems almost like on for proving that two and two do not make five. Moreover the arguments, historical deductions, extracts and references given in proof of their position are often so startlingly inaccurate as to leave one at a loss to know how they found their way into the productions of men whom we believe incapable of voluntarily misleading the reader” (page 1).

Goode continues by reasoning that many who bought into Tractarianism were reasoning backwards and “inventing suitable interpretations” which was easy to do.

Mbanda interview

On November 1, 2015 Bishop Laurent Mbanda spoke to the Dean’s Class of the Cathedral Church of the Advent Birmingham Alabama. He provides some background on how he became a bishop (according to him):

(In) 2010 the church called me up and said, “can we put your name up for a possible candidate as bishop.” And we said, “Nobody know us, and uh, if God can close a door he will still have room to close the door, so, we let them take the name after prayer and getting God’s peace, and was traveling in the country of Ghana and while there I got a call to say, “yes you have been elected bishop of Shyria” and we were consecrated in 2010, March.”

Bishop Mbanda goes on to praise Rwandan dictator, Paul Kagame. Curiously, he does not use his name but refers to him simply as the President:

The country of Rwanda was reduced to ashes in 1994…and no one gave it a chance…but I believe because of good leadership, I believe because of a President who was then a Major in the army, actually he was the head of the army, who stopped the genocide. I think he made two choices that were crucial; one, he made a choice to, not to revenge. He could have led his army to revenge for the number of people who had been killed, over a million people. But he said “we won’t revenge we will instead forgive.” Number two, he was willing to be inclusive in bringing people who were actually fighting him into his government, and so a government of unity. And number three, the churches in Rwanda started talking about evangelism…

Bishop Mbanda does not appeal for help against a dictatorship that disappears people in the night, instead he peddles the false narrative of reconciliation:

And I think those initial decisions then started bringing people together. The reconciliation has taken place, the President, I believe in the leadership that he has, are people who are trying to fight corruption and umm, there are people also who have the country and the people at heart.

Christians in the West should be careful about who they are embracing when they do not realize the historical facts.

ACNA Task Force on Holy Orders Update — January 2017

The Task Force has now completed its work and handed its report off to the College of Bishops. The report from the College of Bishops says:

In 2012, the task force was asked to develop resources to help guide the bishops’ future discussions on holy orders in general, and the ordination of women in particular. At our meeting this week, the Holy Orders Task Force presented Phase 4 of their work to the college. The College thanked the task force for the hard work that they have done on this topic in just a few short years. Having received the report at this meeting, the conversation then turned to the timeline for addressing these issues.

The Phase 4 report is being formatted and combined with the previous documents from the task force. This report will be passed on to the GAFCON Primates and to our ecumenical partners for feedback, and released to the whole Church in late February. The bishops will pick up these discussions at their next two meetings, in June and September of this year.

The task force’s report does not represent the position of the college, as our formal discussions on this topic are just now beginning, but it is our hope that this document will begin to give us a common language for conversation in the College, and aid dialogue in the larger Church.

We are well aware that this is a passionate topic. We would remind our members of the clergy and laity that in all our conversations, whether they be in person, or on social media, our conduct must always honor Christ, and model his sacrificial love.

Past posts:

    Abortion in Rome

    Detail from a sarcophagus, mid-2nd century.

    In early Rome, according to Philippe Ariès:

    The birth of a Roman was not merely a biological fact. Infants came into the world, or at any rate were received into society, only as the head of the family willed. Contraception, abortion, the exposure of freeborn infants, and infanticide of slaves’ children were common and perfectly legal practices. They would not meet with disapproval or be declared illegal until a new morality had taken hold, a morality which for the sake of brevity I shall describe simply as Stoic. A citizen of Rome did not “have” a child; he “took” a child, “raised” him up (tollere). Immediately after the birth it was the father’s prerogative to raise the child from the earth where the midwife had placed it, thus indicating that he recognized the infant as his own and declined to expose it. […]

    A child whose father did not raise it up was exposed outside the house or in some public place. Anyone who wished might claim it. An absent father might order his pregnant wife to expose her baby as soon as it was born. The Greeks and the Romans thought it peculiar that Egyptians, Germans, and Jews exposed none of their children but raised them all. In Greece it was more common to expose female infants than males. In 1 B.C. a Greek wrote his wife: “If (touch wood!) you have a child, let it live if it is a boy.If it is a girl, expose it.” It is not at all clear, however, that the Romans shared this prejudice. They exposed or drowned malformed infants. This, said Seneca, was not wrath but reason: “What is good must be set apart from what is good for nothing.” The Romans also exposed the children of their daughters who had “gone astray.” (Ariès et al. 9–10).

    Cited

    Ariès, Philippe, et al. A History of Private Life, Volume I: From Pagan Rome to Byzantium. Eds. Philippe Aries and Georges Duby. 12th ed. Cambridge, MA: Harvard University Press, 1992. Print.