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.
Retired Archbishop Yong Ping Chung has been part of the Anglican Mission In the Americas (AMiA) “College of Consultors” since its odd inception, but is finally retiring. Archbishop Chung stood by the AMiA in the face of its defiance of both Rwanda and the ACNA. He also stayed affiliated with the group after his home province had moved on from sponsoring it.
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.
In light of the post that Doug Wilson just wrote about the Federal Vision, it might be good to review some of what he said back when the FV was the hot item on the theological market. To that end, here are some of his papers from the Knox Theological Seminary Colloquium on the Federal Vision, from 2003:
I am a little unsatisfied with Medium. It has broken most of my old WordPress posts due to captioning and the lack of footnotes. I’m thinking about rolling back to WordPress, but I’m afraid I’ll break something badly. If the site vanishes for awhile, that will be what is happening.
There is an in-depth look at Rwanda and its neighboring states and the risk for war in this article. It contains some interesting speculation about the possibility of U.S. — China tensions spilling into a new cold war in Africa.
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).
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.
Let’s imagine that the bishops of the Anglican Church in North America (ACNA) decide that they want to end the practice of ordaining women to the priesthood, something I find very unlikely. How would they set this change into motion?
First, the Provincial Council would have to adopt an amendment to the Constitution and Canons. What is the Provincial Council? It is the governing body, made up of a bishop, a member of the clergy, and two lay persons from each diocese. I don’t know who sits on it now.
Next, a two-thirds vote of the Provincial Assembly is required to ratify the amendment. What is the Provincial Assembly? It is, “…composed of laity, Clergy and Bishops….Each Diocese, at a minimum, shall be represented by its Bishop or Bishops and two (2) members of the Clergy and two (2) lay persons. One (1) additional lay person and one (1) additional member of the Clergy may be added for each additional full one thousand (1,000) ASA of the Diocese” (Canon 2, Section 3).
A couple sections of the ACNA Constitution that are relevant:
ARTICLE VI: THE PROVINCIAL ASSEMBLY
2. The Provincial Assembly shall ratify Constitutional amendments and Canons adopted by the Provincial Council. The process of ratification is set forth by canon.
ARTICLE XV: ADOPTION AND AMENDMENT OF THIS CONSTITUTION
2. This Constitution may be amended by the Provincial Assembly by two-thirds of the members present and voting at any regular or special meeting called for that purpose. Any changes or amendments to the Constitution shall not become effective in less than ninety days following that meeting.
A few weeks ago, after two years of waiting, the Bibliotheca Bible arrived. In the time since Adam Greene proposed Bibliotheca, Crossway imitated the idea and beat him to market, but this didn’t change my love for the project or my anticipation for how good it would be—and Adam and his team delivered!
The books themselves are plain to behold, understated and elegant. I did not order the wood case, so I have a lower grade version of the case, but it is still very pleasing to the eye.
The paper is high quality, the pages are very pleasant to turn and the readability is outstanding. I have been reading Proverbs and the experience is superior to any other Bible I own. There is no hint of versification, so it really does feel like reading a book without any extra apparatus to infer that it should be referenced, diagrammed or chopped up in any way.
The colophon describes the unique features of the books:
This is how the Table of Contents looks in each volume:
In this paper I have followed the sacramental thinking of historic Reformation Anglican in Christ’s incarnation and the believer’s union in Christ with the resultant integrity in the priest’s ministerial office of Word and sacrament. It is this underlying theology that has provided the structure for the nature and duties in the office of priest and deacon explained in the Ordinal. The weight of evidence has led me to conclude that the practice of the Deacon’s Mass confuses the integrity of the priestly office and neglects the essential character of the diaconate. I thereby recommend that parishes reconsider their current practice in light of this evidence and that the practice should be discontinued within a timeframe that allows sufficient space for doctrinal teaching and that is pastorally sensitive to individual CANA East parishes.
The trajectory of CANA East continues to be worth watching for Classical Anglicans.