Rick Warren was in Rwanda recently and the Anglican Church used the occasion to march out all three Archbishops: Kolini, Rwaje, and Mbanda, in close identification with the regime.
On February 23, 2011 Rwandan Anglican Bishop Nathan Gasatura spoke during the chapel message at Wheaton College. During his message, he mentioned that he went to high school with Rwanda’s dictator, Paul Kagame:
I have been in the presence of the Presidents, about four, in our region, and every time I ask the Lord, “Lord give me the strength to just raise your flag, just in a small humble way.” And recently when, you know, we met, the President Kagame with many delegates we talked business and after were done we were to go and in my heart I said, “Oh Lord, I’m failing you help me!” And I put up my hand and asked, I said, “Your excellency, would you allow me to kindly pray in this place?” He said, “Of course Nathan” because we bumped into each other in some high school, so we knew each other a little bit.
And he was right there, it’s a big, big, you know, Presidential hall. And I just felt I need to move and pray with him there, something crazy, some of these things happen. So, I, I said, “if I move the security will think I’m in, you know, I’m up to something.” But I said anyway, “don’t worry” so I walked right across and as I stood behind him, near him, we were almost the same height, so I said, “yeah, I think it’s fitting to put my hand on him.” I prayed, and we all got out so I said, “who knows when I will ever have the opportunity like this?” Praise be to God.
Bishop Gasatura discusses the much-touted reconciliation process in Rwanda between the Hutu and the Tutsi. He goes on to make the astounding claim that “Kagame honors the Lord”:
In Rwanda the story of forgiveness, healing, peacebuilding and reconciliation has been a very painful journey, has been a heartbreaking journey, has been a painful, excruciating journey, has been a very, very, hostile journey, but it has been a worthwhile journey. We thank God for the leadership whom we believe God has used in some way because Kagame honors the Lord. He doesn’t proclaim Christianity openly, many of his ministers, members of Parliament and Senators they honor the Lord. When you come in the Presidential Prayer Breakfast that’s when you see it, it’s, it’s just moving. And we have no doubt that God has used that government to be used as his instrument like he used King Darius. And, Rwanda is changing partly because of the work of the church and government and other forces.
Bishop Gasatura then claims that Kagame was used by God to stop revenge after the genocide of 1994:
When the genocide was beaten and stopped, the very first policy that was put in place was a policy of no revenge, Kagame, somehow was used by God to say, “If we never stop this bloodletting and revenge this vicious cycle will never stop.” So he put in place like a general an order, which had not gone into policy and law, that nobody was allowed whatsoever to shed blood of someone who had killed even 200 of your family members, the government will handle that, nobody (should) take the law in his hands. And today that policy has gone into practice, into law, and a Commission of Unity and Reconciliation has been put in place to re-educate and help the Rwandans unlearn the wrong and poisonous history that they were taught. And if that was not supported by the Church, praying and interceding and teaching, and you know, repenting, it would never go far.
Fact checking the Bishop
Does Kagame honor the Lord?
One of his former cabinet ministers told me, “Like all of us, he grew up Catholic. He has never seriously practiced any faith.Before those he trusts, he ridicules faith in God, and those who believe.”
Furthermore, Kagame is a murderer who crushes all dissent in the open prison that is Rwanda, not quite the qualities of a leader who honors the Lord.
Did Kagame stop the bloodletting?
To the contrary, the entire reign of Kagame is covered in blood. Look at just a couple of the thousands of examples; first, former Kagame bodyguard Aloys Ruyezni wrote:
The Murder of Religious Leaders in Rwanda
The 157th Battalion, led by (then) Col. Fred Ibingira, killed many innocent people in Mutara, Kibungo, Bugesera, Gitarama and elsewhere during the final attack to take control of the country. This includes the bishops who were murdered in Kabgayi. The 157th Battalion’s I.O., Wilson Gumisiriza, organized a section of his staff to kill the bishops. It was led by (then) Sgt. Kwitegetse (alias Burakari), who was briefed on the mission by Gumisiriza. Gen. Kagame gave the final order to kill the bishops to Col. Ibingira. He gave him the order in these words: “Remove those rubbishes,” or “Fagia,” in Swahili.
Maj. Silas Udahemuka was appointed by President Kagame to supervise the killing of civilians during 1994 and afterwards. He would complete his assigned operation and then report back directly to Gen. Kagame.
The example of Festo Kivengere
Bishop Gasatura rightly praises the example of Ugandan Bishop Festo Kivengere, and says he wants to be like him. However, Kivengere spoke up against his dictator, Idi Amin, and had to flee Uganda because of it. Bishop Festo wrote:
A suffering Church can bless a nation and provide a refuge to which the suffering society may turn for healing, for liberation and hope. This was proved in Uganda as the Church came under more systematic attack, and hundreds of martyrs’ deaths were added to that of the archbishop’s.
Bishop Gasatura is knowingly or unknowingly spreading falsehoods about Rwanda and the nature of Paul Kagame.
In 2006, Andrew Paquin wrote an article in Christianity Today, part of which said this about Pastor Rick Warren’s connection to Rwanda:
Warren’s relationship with Rwandan President Paul Kagame is also of concern. Kagame was the leader of the rebel Tutsi forces that brought an end to genocide in 1994. Yet as president, he has overseen a military that continues to occupy parts of the Democratic Republic of Congo. Human-rights observers such as Amnesty International and even the U.S. State Department accuse Kagame of not only stripping Congo of its natural resources, but also of mass rape, burning villages, and murdering civilians. Rwandan leaders reject these claims, yet the human-rights community maintains their accuracy.
Years of African corruption in the wake of colonial puppetry have created rifts of distrust between those who are suffering and those with friends in high places. Although Kagame is an improvement from past leaders, his connection to former regimes and to ongoing human-rights concerns should trouble anyone seeking to work with him.
Coming to the defense of Kagame, current Anglican Bishop Augustin Ahimana Murekezi of the Kivu diocese wrote a response in Christianity Today. He said:
It is also our duty to inform American Christians that there has been a malicious campaign to demonize Rwanda’s leaders, distorting the political situation. This distortion emanates from people often hiding behind so-called humanitarian organizations. Some have a hidden agenda of distracting the international community so that their own role in Rwanda’s tragedy cannot be exposed.
When Rwandan troops decided to pursue the genocidal forces and their sponsors in the Democratic Republic of Congo (DRC) in 1996 and 1998, they did so in the light of day. The peace we enjoy today in our country is mainly a consequence of that action. When our troops pulled out of DRC in 2002, it was under the intense gaze of international observers and media. So accusing Rwandan troops today of continuing “to occupy parts of the Democratic Republic of Congo” is simply mind-boggling.
Bishop Augustin attributed all the multitude of reports pointing out
Kagame’s evil actions to “a malicious campaign to demonize Rwanda’s
leaders.” Would he say the same of all the former Rwandan leaders who
have defected and told the same stories? They are all liars to a man as
well? In fact, his attack on Paquin’s accurate article follows a pattern
clearly elucidated by Filip Reyntjens in this paper.
As history has shown since 2006, Rwanda has continued to stir up death and mayhem in the DRC, particularly in the Kivus. In fact, as this week’s Report of the Secretary-General on the United Nations Organization Stabilization Mission in the Democratic Republic of the Congo says:
The advance of M23 towards Goma started in earnest on 15 November with an attack on Kibumba, approximately 20 km north of Goma. After some success in pushing back M23 on the first and second days of the offensive with significant and robust support by MONUSCO, which is estimated to have resulted in high casualties to M23, the Congolese armed forces later succumbed to a larger, well-organized and well-supplied force. Following the setback of its first attack on Kibumba, the subsequent speed, efficiency and success of the renewed M23 offensive were rendered possible by a sudden increase in the group’s combatants, coordinated multi-pronged attacks and attacks with coordination between infantry and fire support, all capacities that are not characteristic of former integrated CNDP elements. Furthermore, MONUSCO observations of the command and control ability of the attacking force, the effective coordination of its fire support, the quality of its equipment and its general fighting ability, particularly during night- time, all suggested the existence of external support, both direct and indirect.
Let’s be clear, “external support” means “the Rwandan Army.”
The wars that Bishop Augustin defended involved horrific atrocities, as outlined in the Mapping Exercise report of the UN. Wikipedia says that the Second Congo War “and its aftermath had killed 5.4 million people, mostly from disease and starvation, making the Second Congo War the deadliest conflict worldwide since World War II.”
In fact, the Mapping Report says that the Armée patriotique rwandaise (APR – the Rwandan Army), went after ethnic Hutu’s regardless of their lack of involvement in the 94 genocide:
Several of the incidents listed appear to confirm that multiple attacks targeted members of the Hutu ethnic group as such, and not only the criminals responsible for the genocide committed in 1994 against the Tutsis in Rwanda and that no effort had been made by the AFDL/APR to distinguish between Hutu members of the ex-FAR/Interahamwe and Hutu civilians, whether or not they were refugees.
30. The intention to destroy a group in part is sufficient to constitute a crime of genocide and the international courts have confirmed that the destruction of a group can be limited to a particular geographical area. It is therefore possible to assert that, even if only a part of the Hutu population in Zaire was targeted and destroyed, it could nonetheless constitute a crime of genocide if this was the intention of the perpetrators. Several incidents listed in this report point to circumstances and facts from which a court could infer the intention to destroy the Hutu ethnic group in the DRC in part, if these were established beyond all reasonable doubt.
The incidents of horror from this war could be enumerated at length, but here is a sample of what the Rwandan Army did:
- On 21 October 1996, units of the AFDL/APR/FAB attacked Lubarika camp and village, killing an unknown number of Rwandan and Burundian refugees, as well as Zairian civilians who were trying to flee the village after the departure of the FAZ. The soldiers forced local people to bury the bodies in four large mass graves. On the same day, soldiers also burned thirty refugees alive in a house in the village of Kakumbukumbu, five kilometres from Lubarika camp.
- On 24 November 1996, in the village of Mwaba, units of the AFDL/APR/FAB burned 24 Burundian Hutu refugees from the Biriba camp alive. On their arrival in Mwaba, the soldiers arrested those present in the village. After questioning them, they freed the Zairian civilians and imprisoned the Burundian refugees in a house which they then set on fire.
- On 22 October 1996, in the Rushima ravine between Bwegera and Luberizi, units of the AFDL/APR/FAB killed a group of nearly 550 Rwandan Hutu refugees who had escaped the Luberizi and Rwenena camps a few days before. Soldiers inter- cepted the victims at the checkpoints set up in the surrounding area. Between 27 October and 1 November 1996, under the pretext of repatriating them to Rwanda, units of the AFDL/APR/FAB led an unknown number of additional refugees into the Rushima ravine and executed them.
- In January 1997, AFDL/APR units killed at least thirty Rwandan and Burundian refugees, mostly with knives, on the Bukavu to Walungu road, around sixteen kilometres from the city of Bukavu. The victims had been arrested as part of a combing operation. Before killing the victims, the soldiers often tortured and maimed them.
- Between 15 November and 16 November 1996, AFDL/APR units arrested an un- known number of Rwandan Hutu men from the Lac Vert camp and Mugunga and executed them. Some were bound and then thrown alive into Lac Vert, where they drowned. Others were shot in the head and their bodies dumped in the lake.
This could go on and on. Suffice it to say that these wars and those who instigate them should not be defended, but decried. Going after the humanitarian organizations instead is astonishing.
Dr. Phillip Cantrell commented on my post on RPF massacres below, and I thought it was worth elevating his comment to a post of its own given the seriousness of these issues for ACNA and GAFCON, so here is what he said:
Hello again Joel, and any readers. This is in response to this and your two previous posts from/abt Ryentjens. As a historian of Rwanda and the region, I would say Ryentjens is a major voice in Rwandan studies. For the record, he is more of a political scientist than a historian. He is also, or at least last time I checked, a jurist in Belgium; that is, our equivalent of a Belgian senator. As such, he used to have high-level, credible access to information in Rwanda. He still does, but he has been banned from Rwanda now b/c of his criticisms of Kagame and the RPF (obvious enough perhaps from your posts). He knows he would probably be detained and deported if he tried to enter the country now, which is true of other prominent historians, critics and observers of the country. I have read many of his writings and used them in my own publications. He is regarded by the community of Rwanda scholars as spot-on, accurate and fair; fair that is in his approach to the Hutu/Tutsi question and the issue of culpability in regards to the genocide and RPF attrocities since.
Tying into his comments abt Kagame and the allegations about RPF atrocities and killings since the genocide, these are really no longer in question, however much it may disturb some of the readers of this blog who, like many, including myself once, desperately wanted to believe in the “new Rwanda.” Kagame and the RPF, whatever their intentions may have been when they invaded from Uganda in 1991, did in fact play a role in bringing on the genocide, even as they fought to end it when no one else in the international community, including the U.S./U.N., did not. And they have run an increasingly despotic regime since.
It’s tragically ironic that I write these comments on the very day that the activist politician Victorie Ingabire was sentenced to 8 years in prison in Rwanda for alleged crimes of “speech” after a decidedly unfair trial by any Western standards, and even that assumes that its fair and just to imprison someone for non-violent political opposition. To the readers of this post: what would we say if George W. Bush had imprisoned Al Gore for 8 years for “vocal opposition” or if President Obama had imprisoned Newt Gingrich? Get the picture?
The only remaining, valid question it seems for the readers of this post, and the former AMiA, is to what extent is the Anglican Church in Rwanda complicit in all this, either thru its support or willing silence in Kagame and the RPF’s actions? Does it not behoove us and the Christian community to find out? Is it a just use of our “aid dollars” to inadvertently support such a state in Rwanda? At a time when the evidence is mounting of Rwanda’s support for the M23 rebels? The chickens are coming home to roost for Rwanda and the RPF. The “you owe us your silence b/c of your genocidal guilt” mantra is wearing out. The truth will come out. But even worse, the retribution will flow one day, and retribution in Africa usually, sadly, flows red.
Its not an easy position to be in and I do not envy the decision-makers in the former AMiA. Its not natural for us. As Ryentjens said once its hard for Americans to comprehend African conflicts b/c everything in American history is cast as the “good guys versus the bad guys” so find the bad guys and call the rangers. But, Ryentjans said, in African conflicts its always the “bad guys versus the bad guys” and that makes decision-making difficult. Lastly, I will say this, Ryentjens is a Belgian politician and the Belgians carry alot of guilt. I note that he suggested, from your posts, the problems began in 1959/60. Not really. The problems began even earlier when the country became racialized into Hutus and Tutsis. And the Belgians bear much responsibility for that, but not all of it. Some of it lies at the foot of the Rwandans. But they are not as willing as the Belgians, Ryentjens not withstanding, to admit it. I’m Phil Cantrell (firstname.lastname@example.org) and, unlike the RPF, I welcome comments, criticisms and dialogue.
In my previous post on “Playing an Away Game”, I referred to a document written by Dr. Phillip Cantrell called “The Anglican Church of Rwanda : domestic agendas and international linkages.” Dr. Cantrell was kind enough to comment on that post, and his insights are important. He has expanded on that comment a bit and given me permission to post it here. He welcomes dialog on the subject, so please give this a read. His concluding sentence should give PEAR USA, ACNA and GAFCON pause: “I have never been more fearful for Rwanda and the region.” Let’s hope that Anglicans can fulfill the role of Jeremiah in relationship to the government of Rwanda. Dr. Cantrell’s comments follow:
I’m Phil Cantrell, author of the above mentioned article “The Anglican Church of Rwanda: domestic agendas and international linkages.” I came across this blog and mention of myself from following Nkunda Rwanda on Twitter. I decided to write in order to clarify my own position, explain some issues raised here and invite further discussion. I’m a professor of African history at Longwood University in Virginia and I specialize in East Central Africa. I’m also a believer in Christ and was a member of an AMIA church for five years, and would be still if there was such an option where I now live.
In 2004 I undertook a mission trip with AMIA to Rwanda and knowing it was a Franco-phone country I brushed up on my French, only to find that the Anglican pastors and bishops I met with spoke better English than I. Finding this intriguing, I undertook my own research as a professional historian of Africa; research that resulted in the article. Let me state that like Joel, I have found the rank-and-file Anglican pastors and parishioners in Rwanda to be utterly sincere in their faith and desire for a better Rwanda. I have never questioned their faith in my writing and presentations on Rwanda. But I stand by my conclusions regarding the church’s relationship to the ruling RPF of Kagame. In a larger context, this should not be surprising in that mission-minded Americans fail to realize that the concept of separation of church and state as its understood in the West does not exist in Africa. I do not say that disparagingly of Africa; it’s a cultural difference. But it does mean that Rwanda’s Anglican hierarchy supports the RPF’s public face in Rwanda, perhaps unknowingly themselves but they do nevertheless. And their hierarchy certainly does knowingly.
As far as RPF members “infiltrating” the church, I think that is a complicated and arguable proposition. The RPF and the present Anglican hierarchy were born of the same Tutsi refugee diaspora in the camps of Uganda prior to the genocide and the RPF takeover of the country. They were a tight-knit diaspora and so some crossover is to be expected. I do contend however that the Anglican Church has failed to distance itself from the regime, with may contribute to a disastrous future for the country. I harbor no animus towards AMIA and its former relationship to the Anglican Church. As I said, I speak as a grieving member for the broken relationship and Rwanda’s plight.
In 2007, I made another research trip to Rwanda as an advisor to an ad hoc Rwanda Missions Board with AMIA. On that trip, I challenged my own conclusions before the article went to press. My research only confirmed my findings however and I published the article. I will also say Kolini and Rucyahana and other pastors and bishops I interviewed in 2007 were fully aware that I was a historian researching Rwanda and did not withhold talking to me. I suspect that at the time they were unaware of my knowledge of what was happening in the country. Because, after my return, the Mission Board was dissolved and I was disinvited from coming to Rwanda and will not return until the situation is changed. The full reasons for that are still somewhat unknown but it may have become apparent after my departure that I was asking the “wrong” questions. Some of my more outspoken and accomplished colleagues in the academic profession have been threatened if they return.
My concern always, as I was uniquely positioned as a professional historian and an AMIA parishioner, was that if American churches blindly provided aid to Rwanda vis-à-vis the Anglican Church of Rwanda, they would be de facto supporting an increasingly despotic regime which failed to enact the Arusha Accords of 1994, which promised a multi-ethnic and inclusive democracy, which the RPF itself signed in Arusha. Incidentally, the pre-genocide Anglican hierarchy in Rwanda did in fact support the genocidal actions of the previous Habyarimana regime. They were removed after the genocide and replaced with new leadership (i.e. Kolini, Rucyahana, etc) when the RPF took over, hence the close and troubling relationship presently. My fear, as someone who loves Rwanda and the region, is that the church is making the same mistakes the pre-genocide leadership did. And American missionaries must be wary of tacitly endorsing it too.
All that being said, I do not believe the rank-and-file of the church is behaving in an intentionally sinister way. The theological origins of the Anglican Church of Rwanda, born as it was from the English Church Missionary Society of the 1920s, gives it a tendency to avoid political engagement and critique, even as they collude with the false narrative of Rwanda’s history. As for the recent information concerning Kolini and Rucyahana and Rwanda’s actions in Congo, I think we must warily wait and see. I have met both men on several occasions and found them to be entirely sincere in their faith and intentions. I will need more evidence to convince me otherwise, but a connection to M23 is possible. Kolini after all is Congolese Rwanda. Other information was unwittingly provided to me in 2007, which raised my concerns about Rwanda’s intentions in Congo. For example, an Anglican pastor, whose name I will never reveal so as not to endanger him, tried to inform me that Eastern Congo had once been part of Rwanda. This is false but I felt it must have been coming from somewhere higher than him and its implications troubled me. I’m not sure of this clarifies or confuses but I felt like adding it to the debate here. I am happy to continue the dialogue. The things I have written about Rwanda and the AMiA relationship have caused angst and soul-searching for me but I have counseled with pastoral friends and I believe God has called me professionally to seek and speak truth, especially to power. I have never been more fearful for Rwanda and the region.
PEARUSA will begin with three Networks and at least one new bishop (bishops Glenn and Barnum will no longer be actively serving as bishops). Rev. Steve Breedlove will become a Bishop for PEARUSA. An excerpt from the report by Don Schulze:
The first PEARUSA Celebration Assembly meeting in Raleigh, NC elected their first bishop and announced the formation of three network relationship groups that include the West/MidWest, the Southeast, and the North/Northeast. Provisional Network Leaders are Rev. Ken Ross for the West/Mid-West, Rev. David Bryan for the Southeast, and Rev. Steve Breedlove for the North/Northeast.
The Rev. Steve Breedlove was elected by unanimous acclamation to be their first bishop. He has been senior rector of All Saints, Chapel Hill, SC and will leave that position in five weeks. He will serve as the Presider Pro Tem of PEARUSA and as network leader of the North/Northeast regional network of PEARUSA till his inauguration in October.
The working group of the Northeast Network met to identify its members and found that there were approximately thirty-six churches represented, from North Carolina to Connecticut.
Among the issues discussed was the need to find a way to communicate or meet in the months between June and September to consider, propose, and elect one or more network bishops. As various considerations were voiced and a number of ideas were considered, it appeared that the idea of such a large and geographically diverse group working in a cohesive way after leaving Raleigh was going to be difficult and a Network bishop would be necessary.
Breedlove was considered the choice for Network Bishop in view of his past experience in team leadership and pastoral care and oversight. Following a brief discussion the decision to make him the first Bishop Candidate of the new PEARUSA was made by acclamation.
I hope we’ll be able to see video or read the text of the presentations from this Assembly.
Reports are emerging from the PEARUSA Assembly in Raleigh. The Rev. Don Schulze writes:
In a brief ceremony Archbishop Rwaje, Bishop Laurent Mbanda, and Bishop Gasatura formally installed Rev. Steve Breedlove as the "Presider Pro-Tem" of the new Missionary District. A "Missionary Council Pro-Tem" will replace the "steering committee" that has served so well for the last five months. They were also "sworn in" by the Rwandan Bishops.
The Rev. Clark Lowenfield and Rev. Alan Hawkins who played critical roles in getting PEARUSA to this point will not be serving on the provisional missionary council. Lowenfield will take up duties as Vicar of the new Diocese of the Gulf West Coast for ACNA and will be an ACNA clergyman. The Rev. Alan Hawkins will remain as a PEARUSA clergy and rector of his church in Greensboro, NC but will take on additional responsibilities as Vicar of the Anglican 1000 church planting initiative.
It was formally announced that Bishop Terrell Glenn would remain a Bishop in Rwanda. He will not serve in an active role for some time as he takes a much-deserved sabbatical and seeks God’s direction for the future.
Bishop Thad Barnum will not serve on the Missionary Council Pro-Tem in an active role. He was appointed by Rwaje to serve as counselor, advisor, and pastor to Rev. Steve Breedlove as he leads that working group until October.
Another major PEARUSA gathering, an Inaugural Assembly, will be held in October at a place and date to be announced. At that time the Provisional Missionary Council will have done their work of finalizing structures, documents, offices, and regional responsibilities and relationships for the new organization. At that meeting the official episcopal structure of the new PEARUSA Missionary District will be announced. This will entail consecrating new bishops and formally establishing regional oversight.
Read the rest here.
The Proposed Charter of the new Missionary District says:
Section 3. Men and Women in Ministry
PEARUSA upholds the biblical teaching that both men and women are created in God’s image and called to service in his Kingdom. For this reason, PEARUSA is committed to promoting the ministry of women alongside men, both within and outside the church. At the same time, the Bible also teaches that God created men and women with distinct differences, and has given them different roles within his Kingdom. Within the Anglican Communion there is a diversity of opinion regarding the ordination of women. While the Anglican Province of Rwanda does ordain women as Presbyters, PEARUSA does not, nor does it consecrate women as Bishops, nor does it receive or license women to serve as Presbyters or Bishops.
Technically, AMiA held this same position, although it watered it down over time by creating various sub-jurisdictions and entities. This is a very encouraging step towards rolling back the errors inflicted on the Church in the Seventies.
Article 165 of the draft Penal Code, which was approved last week by the Chamber of Deputies and promptly forwarded to the Senate for further scrutiny, criminalises abortion but outlines four exceptional cases under which it may be permitted by a court of law.
The article stipulates that there is no criminal liability for a woman who causes her own abortion and a medical doctor who helps a woman to abort provided that any of the following conditions are met. They are; in case of pregnancy as a result of incest, rape, forced marriage, and/or when the continuation of a pregnancy seriously jeopardises the health of the unborn baby or the pregnant woman.
But Rwaje insisted that, rather than accepting abortion under those conditions, measures should be taken to address the four highlighted causes “since they are the problem and not abortion”.
He argued that some people were also born as a result of terrible circumstances, like rape, forced marriages or incest, among others, but have gone on to become useful citizens to the nation.
Retired Anglican Archbishop, Most Reverend Emmanuel Kolini, said abortion was wrong, adding that pouring innocent blood brings terrible conditions on a nation.
He, however, couldn’t commit himself regarding clause four of Article 165, which permits abortion to save a life.
Asked his position in case a woman who has been advised by medical personnel to abort due to the fact that the health of mother/baby was at great risk if they continued with the pregnancy, Kolini said the decision should be between the two parents.
“The decision should be made by the two parents of the child and a medical doctor. If they are uncertain about the decision, they should ask for God’s help,” he said.
Asked the same question, Archbishop Rwaje couldn’t also commit himself on whether he would advise a woman in that situation to terminate the pregnancy or not, only insisting that abortion is wrong.
Bishop Mbonyitege, however, stuck to his guns, saying “abortion is killing and therefore wrong”.
Archbishop Rwaje warned that secularism was knocking at the door of the country, so Rwandans should be very careful not to let it in.
Anglican bishop, Louis Muvunyi, of Kigali Diocese, Rwanda is down the same lane the US took when it started legalising abortion “bit-by-bit.”
The Rwandan House of Bishops just issued another letter. The upshot of it is:
- AMiA clergy have more time than AMiA bishops to make a decision about where they are headed. The bishops must decide within weeks (meaning April), while the clergy have until August to decide.
- An Inaugural General Assembly for PEAR USA clergy and laity will occur in August, at which time the charter for the Missionary District will be ratified.
- PEAR is working with ACNA to establish how the new Missionary District will function within ACNA.
Here is the text:
April 10, 2012
To the Clergy of Rwanda serving the work of the Gospel in North America: Greetings in the Name of the Lord Jesus, the Risen Christ and the Lamb of God who takes away the sin of the world!
We write to clarify some important questions that remain after our March 29 Resolution and April 2 Communiqué.
As a result of our March 29 Resolution, a Missionary District of PEAR in North America has been established. We are currently working with members of the PEAR‐USA Steering Team to create a temporary Charter for Ministry which will define the mission and structure of the Missionary District. Once we have approved the recommended Charter we will make it available to you. This Charter will be ratified through a proper process at an Inaugural General Assembly (of laity, clergy, and bishops) for the Missionary District which we hope to host in early August.
Members of the PEAR House of Bishops are also working with leaders from ACNA that Archbishop Robert Duncan has appointed and members of the PEAR‐USA Steering Team in the hope of establishing protocols that will govern the Missionary District as a sub‐ jurisdiction of the ACNA.
It is our clear intention that the Missionary District will be the only option for clergy and churches in North America wishing stay canonically resident in PEAR. As the details of the Charter for Ministry and the sub‐jurisdictional protocols become clear, we hope that all North American clergy resident in PEAR, along with their churches, will eventually join the Missionary District. A process of formal affiliation with the Missionary District will be described in the Charter. Until the Charter is approved, any North American clergy resident in PEAR can affiliate with the Missionary District by a simple declaration of desire and intent. (This declaration should be communicated in writing to the PEARUSA office. They will pass on further instruction for affiliation and participation for both clergy and churches.)
However, we understand that some clergy currently resident and in good standing in PEAR have chosen, with their churches, to begin the process of transferring to dioceses within the ACNA or other Anglican jurisdictions. Bishop Terrell Glenn is coordinating these requests for letters dimissory on my behalf. This process should continue as needed, and we are fully supportive of those moving directly into the ACNA and other Anglican jurisdictions.
We also understand that some clergy and churches may choose to remain affiliated with the Anglican Mission in the Americas. They are free to do so. Again, we will supply those clergy with letters dimissory to another Anglican jurisdiction upon request.
As per our April 2 communiqué, the bishops of the Anglican Mission who resigned in December have been asked to declare the ecclesiastical jurisdiction to which they wish to be translated within the next few weeks. However, we understand that clergy and churches require additional time to make this decision. Therefore, all PEAR clergy in North America must make a clear decision about either affiliating with the Missionary District or transferring directly to the ACNA or another Anglican jurisdiction by August
In summary, as you come to understand God’s direction for you, please send all requests in writing:
• For those who desire letters dimissory to be sent to a diocese in the ACNA or any other Anglican jurisdiction, to Archbishop Onesphore Rwaje, c/o Bishop Terrell____
• For affiliation with the PEAR Missionary District, to Archbishop Onesphore
Rwaje, c/o the PEARUSA ___
It is important that you are aware of one additional deadline: We anticipate the Inaugural General Assembly for the Missionary District to take place in early August. The proposed deadline for submitting lay and clergy delegates, which will be explained in the Charter, will be no later than thirty days prior to the General Assembly. Clergy and churches that have not decided to affiliate with the Missionary District at least thirty days prior to the General Assembly will be welcome to attend, but they will not have voice and vote.
We trust that this answers important questions and clarifies the possible directions that lie ahead for you.
You are beloved in the Lord! You remain the focus of our prayers. May God grant you his
Spirit in full measure as you continue to proclaim the Gospel of the Risen Lord! Archbishop Onesphore Rwaje and the House of Bishops of PEAR