Report from the Lambeth Conference

Lambeth Conference 2008

Report to the Diocese of Tasmania
by Bishop John and Mrs Gayelene Harrower

two people in cathedral

Bishop John and Gayelene Harrower in Canterbury Cathedral. Photo: Samuel Dow

Bishop John writes:

Firstly, I am very grateful to the Archbishop of Canterbury, +Rowan and Mrs Jane Williams for their hospitality and hard work in organising the Conference. Their unstinting commitment and pleasant readiness to ‘meet and greet’ gave charm and warmth to a complex and conflicted gathering. I will be ever grateful for the joy of fellowship with people from all around the world who are living out their discipleship of the Lord Jesus. It was an inspiring and challenging time and I am very glad that Gayelene and I attended.

Lambeth Conference 2008 began with a three day retreat held at Canterbury Cathedral in the town of Canterbury in Kent, a thirty minute walk from our accommodation at the University of Kent. The retreat was led by the Archbishop of Canterbury, Dr Rowan Williams, and was a refreshing time although being held in the midst of this busy pilgrim and tourist town did make for many distractions.

Accommodation at the University of Kent was generally good: bishops and spouses had adjacent student rooms, the meals were generous and my waistline soon showed it! A large marquee hosted our worship and major addresses. Seminars and workshops were well organized and wide ranging. Significant reading materials were only available at the Conference and hence preparation went well into the night and the lack of a daily newsletter caused some unnecessary confusion.

Volunteers from local churches were simply outstanding in their service. A team of volunteer stewards also toiled endlessly and a former member of our Diocese, Samuel Dow of Devonport, did us all proud with his pleasantness and servanthood.

People

The rich tapestry of the Anglican Church was seen in so many outstanding bishops. I had the pleasure of special time with Mouneer Anis of Egypt, John Chew of Singapore, Harold, Ken and Alan of Ireland, bishops from the Dalit of India, Jack Iker of Fort Worth, Texas and many more, including the Aussie contingent. Some 650 bishops and 530 spouses attended.

Bible study group

One of the intriguing things about the Lambeth Conference of Bishops was the need for the Bible study leaders to receive intensive pre-conference training in leading . . . Bible studies! This raised many a cryptic comment concerning the capacity of bishops! As one of those privileged to be invited to lead a Bible study group I found that while the three two-hour training sessions beginning the day prior to the commencement of the retreat did not reveal anything new they were a good introduction to our studies on the ‘I am’ sayings in the Gospel according to John. The prepared Bible study material varied in quality. Its background notes were helpful but the discussion questions gave insufficient attention to the text of Scripture. We remedied this after a couple of studies and had an encouraging and challenging encounter with one another in and through Scripture.

My group was diverse with bishops from India, England, USA, Australia, a monk from Italy. We also had two visitors for a couple of days each - Cardinal Walter Kaspar and Bishop Brian Farrell of the Vatican's Pontifical Council for Christian Unity. This was a privileged time of sharing and learning together around God’s word.

As the Lambeth Conference concluded, violence against Christians in Uttarakhand, North India, flared as Indian missionaries were attacked by Hindu extremists in the apparent safety of a police station. In Orissa state, East India, further persecution has resulted in death and destruction of Christian homes and churches. This heartrending news brought home to me in a very personal and devastating way the ‘lagoon of safety and fellowship‘ of our Bible study group. Three bishops in my Bible study group had returned to the worst anti-Christian violence in the sixty years since Indian independence. They are from the Dalit (untouchables class) and had shared about the discrimination they faced both as Dalits and especially as Christians, of how their Dioceses suffered and of their powerlessness and grief.

The cost of following Christ is real to so many of our brothers and sisters in Christ, for simply being that - disciples of Jesus Christ. Please let us continue to uphold them before the throne of the Lord of all history. One of the important themes of Lambeth was the vital need to stand with our brothers and sisters living in minority situations who too frequently face not just passive opposition but active discrimination and life threatening persecution.

We were starkly reminded of this at the final Eucharist when the names of seven Melanesian Brothers were added to the Book of Remembrance at the Chapel of Modern Martyrs in Canterbury Cathedral. We were transfixed in solemnity and sorrow, yet held in resurrection hope and joy as Melanesian Brothers and Sisters processed through the long Cathedral carrying the seven names up to the far Chapel. What a profound inspiration and challenge. Give us grace and strength Lord to follow you in everything. Amen. Amen. Amen.

Some further personal highlights

  • The conference retreat and precious personal prayer times
  • Leading a Bible study group
  • The Walk Against Poverty
  • Seminar presenter on the Millennium Development Goals
  • Reading the Gospel at the Australian led Eucharist
  • Participation in the hearings and reflections process
  • Meeting bishops and their spouses from all around the world and hearing of their discipleship
  • The apology of the Japanese bishop to the Korean people
bishop protestors with banner: keep the promise - halve poverty by 2015

Some of the hundreds of bishops and others marching through London in the Walk against Poverty. Photo: Samuel Dow

Indaba process - a process to address communal conflict

A question, ‘How do 650 bishops effectively engage about highly controversial matters?’ The Conference organizers adapted a Zulu process, INDABA, whereby all the villagers concerned about some issue gather and each in turn speaks until the issue is resolved. The ‘LAMBETHISED INDABA’ divided the 650 bishops into groups of approx. 40 and set them a daily issue (eg, Scripture, creation, social justice, human sexuality) to discuss in 2 hours! The responses of the groups were also to be recorded in this time and then brought to a ‘writing group’ who distilled these Indaba group responses into an ‘Indaba Conversations and Reflection Document’ to which the bishops were given scant opportunity to respond - the last draft which included the most controversial issue was distributed as we departed. [See ‘Resources’ below.] While some groups Indaba-ed well my ‘Lambeth Indaba’ experience was highly negative: an imposed agenda, impossible time frame, impoverished engagement producing an uneven document. On the key issues ripping at our Communion we recorded that we wanted to stay together and a Covenant between us seemed to be the way forward. These two responses were affirmed by the Archbishop of Canterbury as keys to our future life together as an Anglican Communion.

The absence of 230 bishops protesting at the Archbishop of Canterbury’s invitation to those bishops who participated in Gene Robinson’s Episcopal ordination was of disputed effect. Their absence clearly biased the Indaba groups towards the gay agenda. Approximately one in four of the bishops at Lambeth was from the USA and its network of American dioceses (called ‘The Episcopal Church’ or ‘TEC’), the majority of whom support the gay agenda. The TEC bishops were well organized and briefed. They were all issued with briefing sheets for their approach to the Indaba groups - two ‘sample narratives’ and a ‘Messaging Strategy’ - as well as mobile phones with all TEC contacts. A journalist ‘out-ed’ this during the Conference.

One of the saddest moments of the Conference for me personally occurred in our Indaba when a bishop spoke earnestly of his views on same sex issues with a brief and solemn conclusion. Some minutes after I saw him surreptitiously pass a sheaf of the TEC briefing notes to the TEC bishop seated in front of him. He had parroted one of the ‘sample narratives’. I wanted to shout and to cry. Any idea of transparency and trust through Indaba had been tragically thrown in our face. Set piece parroting surreptitiously orchestrated was poisoning our communion. God have mercy on us! Although I spoke to our Indaba facilitator of this privately we, as an Indaba group and Conference, had neither the wit nor the will to address our hiddenness.

The muddled conversation of the three questions

There was confusion about what the ‘issue’ facing the Anglican Communion really means. There are three aspects to keep clear and that help to clarify discussions:

  • How the church evangelises, disciples and provides pastoral care for homosexual people;
  • How and on what basis the church admits people to Sacred Orders;
  • How the church deals with the first two locally and globally.

To my mind the key question is concerned with our Anglican ecclesiology: the character and nature of the Church and our Creedal affirmation…'We believe in one holy catholic and apostolic Church'. What is it to be ‘holy’ (the so called second ‘mark’ of the church)? What of the calling to holiness and the pastoral care and evangelism of those who do not share this view of holiness? When is diversity of practice ‘inclusive’ and when ‘unholy’? Do we have a future as the Anglican Communion? What are the limits of communion? What type of communion?

These issues were not effectively addressed by Lambeth Indaba process.

Ecumenical guests

The Ecumenical guests played an important role in presenting key issues such as the uniqueness of Jesus Christ and the centrality of Christian family life to the kingdom of God. I believe Lambeth 2008 was greatly strengthened by their participation.

The gay lobby

A confrontational ethos was engendered by the all pervasive ‘gay’ lobby distributing a free daily newsletter ‘Lambeth Witness’ at newspaper style stands, establishing dominant positions at the stalls area, holding major promotional events, the presence of Bishop Gene Robinson on campus ('It’s a public space.'), a ‘gay Eucharist’ and gay centre at a local parish.

The future?

The Archbishop of Canterbury has set out a Covenant process to address the crisis over same sex blessings and ordination in the Anglican Communion.

Very importantly, he affirmed the traditional Christian understanding of human sexuality as set out in the 1998 Lambeth Resolution 1.10 on Human sexuality.

I believe the Covenant process provides the possibility of the Anglican Communion continuing in some reasonable but clearly weakened form. The Anglican Communion will never be ‘in communion’ in the way it was before the 2003 and 2004 events in Canada and the USA. My estimate is that the 1998 Lambeth Conference was the last of the Lambeth Conferences enjoying the full fellowship of all Anglican bishops. It is clear that the Anglican Communion is of vital significance to Anglicans in minority Christian contexts.

While supporting the Archbishop of Canterbury’s process I am not optimistic of a healthy outcome. There are many unanswered questions. Among them:

  • Will the Covenant have teeth?
  • Who will be appointed to the Pastoral Forum?
  • Will the Anglican Consultative Council actually make the tough decisions when Provinces fail to uphold or decline to enter into the Covenant commitments?
  • Does the Office of the Archbishop of Canterbury have sufficient resources to respond to this crisis and give the leadership so essential to its sustainability?
  • Will the Archbishop of Canterbury act decisively and finally say ‘Yes’ and ‘No’?
  • As the time frame for implementation of the Covenant Process and Pastoral Forum is a long way off:
  • What is being done about the current disputes within TEC and Canada? (1) Why has the semantic ‘fudging’ of ‘authorised’ rites and blessings for same sex relationships by TEC and Canada not been addressed? (2) In what way will further ‘cross border’ ministry be put on hold?
  • Given the irreconcilable differences within the Communion over same sex ordinations and blessings: (1) What will the new Anglican Communion be in form and function? (2) Is this ‘communion’?

In conclusion, we need to give the process a fair go. We will know in three years' time.

The future of GAFCON

I believe the fellowship of the Global Anglican Future Conference participants in the Anglican Communion is imperative to advocating and encouraging the traditional Christian faith. A number of bishops from the two-thirds world expressed to me their concern, 'We are not developed nations so we are not yet where the developed world is. Is ‘same sex’ an aspect of being a developed nation?'

Of concern in my view is that GAFCON is built on shaky ground: it is formed in reaction to a perceived threat which masks the profound differences in theology and practice among its members. What will happen when the flames of passion become embers? GAFCON has emerged principally from evangelicals who have traditionally fellowshipped through EFAC. What is the GAFCON-EFAC relationship? Is their sufficient leadership for these two organizations? What of GAFCON and the Global South?

Some reflections on episcopal leadership and exercising authority

How does a bishop exercise authority? USA bishops told me that they could not stand against the authority of their laity. Some African bishops were seen as highly authoritarian. Some lines of reflection include:

  • Authority as command
  • Authority as persuasion
  • Authority as presiding and facilitating process
  • Authority as teacher
  • Authority as shepherd
  • Authority as duty and joy

My understanding of same sex relationships

The issue of human sexuality demonstrates the importance of clarifying the way in which we seek the meaning of Scripture: If the Church’s understanding of slavery, usury, remarriage of divorced people and the ordination of women has changed, what is different about human sexuality that means our understanding of it should not also change?

I believe the interpretive key in thinking biblically about human sexuality lies in the creation ordinance and ‘holiness’: the holiness of God and God’s call on his people to ‘be holy as I am holy’ and to be ‘a holy nation’. In the weeks prior to Lambeth I gave the Bible studies at the St Andrew’s Cathedral Singapore Family Camp on Walking in Holiness. This theme is central to our identity in Christ. A further interpretive key is the family unit and all that is meant by ‘one flesh’ union and the nurture of the human community from generation to generation. I concur with Lambeth Resolution 1.10 on Human Sexuality.

Thank you Tasmania for the honour

It is a great honour and privilege under God to be your bishop and I thank you most sincerely for supporting Gayelene and my attendance at Lambeth Conference 2008. The Lambeth Conference is held every ten years and this Lambeth coincided with my eighth anniversary as Bishop of Tasmania - a special highlight.

During my extended absence, some eleven weeks including leave following Lambeth, the affairs of the Diocese have been carried forward in an exemplary manner. I am very grateful to the Diocesan staff lead by Russell Morton, Paul Cavanough and in particular to Chris Jones, Vicar General, who carried the responsibilities of the Bishop’s Office and ensured I could attend Lambeth and that, following it, Gayelene and I could enjoy an undisturbed break. Thank you.

The Holy Spirit has called us to be followers/disciples of Jesus Christ and formed us into the Church, the Body of Christ. This Lambeth Conference has challenged and inspired my discipleship and understanding of ‘Church’ in its character and standing in solidarity within its universality.

I ask for your continuing prayers and support as we co-labour in Christ to be a healthy church...transforming life.

Your brother in Christ

John Harrower

From Gayelene Harrower

Lambeth spouses' program

The Lambeth Spouses’ Program of the Lambeth Conference 2008 had its own program although there were some combined activities with the Bishops’ program. The Spouses’ program was very creative and inspiring and our fullest thanks went to the organizing committee. An Australian, Bronwyn Fryar, wife of Bishop Godfrey of Rockhampton Diocese, was one of the hard working members and we are very grateful to her.

The morning plenary sessions were stimulating and I particularly appreciated the input from women of varying nationalities and cultures with their own personal and particular insights into life as Bishops’ wives and as Christian women in their own right.

The Bible study groups which followed each of the above sessions was on the Gospel of St John and each involved women from a variety of countries and Christian traditions. This meant that some groups were extremely richly blessed and learnt from each other at a very deep and meaningful level.

However, it was the afternoon elective seminars which I personally found truly wonderful and encouraging for my own spiritual life. Each day we could choose from tourist trips to various historic towns, gardens, sites etc; workshops on creative or computer or small business skills; workshops on issues such as poverty, AIDS, etc; workshops on prayer, leading Bible Studies, mentoring or some aspect of the morning plenary session.

I decided that for me, personally I wished to attend a number of the available sessions on aspects of prayer, one on how to 'green' our Diocese in line with global warming events, one on ethical trade and personal buying, and another on living in a 'green' way (at which I had to try to simultaneously translate from English to Spanish for two non-English speaking Mexican Bishops’ wives). I attended workshops also on reaching un-reached people groups in the world and another on Sat-7 the Middle East satellite television ministry which is having such an effective ministry in that area to millions of potential viewers.

Bishop John and Gaylene Harrower with Australian bishops at Lambeth. Photo: Samuel Dow

Instead of a 'touristy' visit (among those offered for spouses), I elected instead to visit two places that I felt I would never otherwise have an opportunity to visit - Malling Abbey and Burrswood Hospital.

The visit to Malling Abbey: a community of Anglican Benedictine nun provided an opportunity to learn of the Benedictine way as a Christ-centred life of prayer, work and study. It is a life lived within the enclosure of the Abbey grounds and within a community where relationships are essential for the growth of each sister.

 

The novice finally offers her life to God by taking the Benedictine vows of:

  • Stability- being rooted in Christ within this community
  • Conversion of life - growing into the likeness of Christ within this monastic way
  • Obedience - free consent to the mind of Christ

I found much to challenge and encourage my own walk with Christ through this all too short a visit with these Christian sisters.

The second highlight of the opportunities I was given at the Lambeth Spouses’ Conference was a visit to Burrswood, a registered Christian hospital and place of healing in Kent. Central to the life of Burrswood is the power of God’s love, Christian worship and prayer. At the heart of the estate is the Church of Christ the Healer. A stained glass window shows Christ raising Jairus’ daughter, a dog faithfully waiting by her bedside. As a charity Burrswood exists to fulfill the commission to given to its founder, Dorothy Kerin, 'to heal the sick, comfort the sorrowing and bring faith to the faithless'. The doctors, nurses, counsellors, physiotherapists etc who work there all believe they 'are but channels for the healing love and power of Jesus Christ.'

I was greatly encouraged by the Christian commitments that undergird Burrswood’s wonderful ministry of bringing Christ and his healing love to one and all.

My own prayer life has been strengthened significantly by my attendance at the workshops and the two above special places I was privileged to visit.

Bishop John and Gayelene Harrower thanking guests for attending the luncheon! Photo: Samuel Dow

Finally I must mention three intimate visits which I will always remember with much gratitude and profound spiritual uplifting. These were:

A night-time candlelit evening prayer visit to Canterbury Cathedral with John and a small group where we could visit and pray in various parts of the silent, majestic Cathedral, (including the original crypt).

Secondly a time in an afternoon when John and I were able to pray in the beautiful St Gabriel’s chapel (set aside at this time only and specifically for Lambeth bishops and spouses for prayer.) The Chapel was in the original crypt of Canterbury Cathedral and contains rare 12th century wall paintings that once covered the whole Crypt ceiling. It was a humbling and awe-inspiring feeling to be able to kneel and pray in a place that has seen over 900 years of prayer and worship.

Finally, it was a memorable gift from God for me to be able to be able to have the French Huguenot chapel opened especially for me one afternoon so that I could privately kneel and pray there, and thank God for my own Huguenot (French Protestant) ancestors who fled persecution in France and found religious sanctuary in the Channel Islands before migrating to South Australia in 1852. I thanked God that since the 16th century Huguenots have found sanctuary, and their own place of worship, within the walls of Canterbury Cathedral - and, indeed, French speakers and Huguenot descendants still worship there every Sunday afternoon.

I wish to formally thank the Diocese of Tasmania for encouraging and enabling me to attend the Lambeth Conference and to receive the spiritually uplifting and encouraging time that God had prepared for me.

God bless you all.

Gayelene Harrower

Web resources

Archbishop of Canterbury

Indaba Reflections

Lambeth Indaba Capturing Conversations and Reflections from the Lambeth Conference 2008: Equipping Bishops for Mission and Strengthening Anglican Identity. From the Reflections Group Lambeth Indaba 2008

Lambeth Conference 2008

http://www.lambethconference.org/index.cfm
Photos - http://www.flickr.com/photos/28514279@N08

Lambeth Resolution 1.10 - Human Sexuality

http://www.lambethconference.org/resolutions/1998/1998-1-10.cfm

The report of Section 1 of the 1998 Lambeth Conference on Human Sexuality is in The Official Report of the Lambeth Conference 1998, Morehouse, 1999, pp.93,94

Kuala Lumpur Statement on Human Sexuality

This Statement of February 1997 is referred to in the 1998 Lambeth Resolution 1.10

Prime Minister Gordon Brown speech to Walk For Witness Rally 24 July 2008

http://www.aco.org/daily/news.cfm/2008/7/25/ACNS4468

GAFCON Affirmation

Statement on Global Anglican Future Conference (GAFCON) June 2008

http://www.globalsouthanglican.org/index.php/weblog/comments/gafcon_final_statement/

Bruce Kaye ABC Religion Report - Lambeth Post-Mortem

Former General Secretary of the Anglican Church of Australia Dr Bruce Kaye is writing a book about GAFCON, the Lambeth Conference and the crisis in world Anglicanism. We seek his views - http://www.abc.net.au/rn/religionreport/stories/2008/2333504.htm

Persecution of Christian community in India

http://timescolumns.typepad.com/gledhill/2008/09/persecution-ind.html