Rebel Bishop-Pryke in England given a warning!

Church of England issues warning against conservative minister consecrated as rebel bishop

A rebel minister consecrated a bishop in a breakaway move could face consequences, as the Church of England insisted no permission had been given.

Rev Jonathan Pryke, senior minister at Jesmond Parish Church, was made a bishop last Tuesday in a surprise move that could signal the start of a major split.

Jonathan Pryke is listed as a senior minister at Jesmond Parish ChurchYouTube / Clayton TV

He is one of three to be consecrated without the permission of official CofE leaders to oversee conservative parishes concerned by what they see as the liberal drift in the Church.

A CofE spokesman confirmed that no authorisation for the consecration ceremony had been given and said any minister claiming to be an Anglican bishop would need permission under law.

‘The Bishop of Newcastle is aware that a minister holding her licence to a parish within the Diocese has taken part in a service of consecration as a bishop under the auspices of an overseas church,’ the spokesman said.

‘It is the clearly established law of the land that no one can exercise ministry in the Church of England without either holding office or having the permission of the diocesan bishop.

‘It is also the case that no overseas bishop may exercise episcopal functions within the Church of England without the express permission of the Archbishop of the province and a commission from the Bishop of the diocese in which they wish to minister.

‘In this case neither has been sought.’

The Archbishop of York – the senior Anglican figure in the area – is being kept informed but is yet to make a formal response.

It comes after Jesmond Parish Church, which has long been antagonistic towards their official Bishop of Newcastle, confirmed the secret ceremony had taken place last Tuesday.

The service did not take place at Jesmond Parish Church, nor in any other CofE building, a statement insisted. Pryke was consecrated by the presiding bishop of the deeply conservative Reformed Evangelical Anglican Church of South Africa (REACH-SA) and took an oath of ‘all due reverence and obedience’ but to ‘bishops and other chief ministers’ in the UK.

Pryke will spend 80 per cent of his time working in the Jesmond parish and 20 per cent ‘helping establish new churches’, the church said in a statement.

Confirming the move, the statement said it was necessary so they could ordain their own clergy to oversee church plants.

‘The main thing that is significantly different now as far as Jonathan is concerned is that Jonathan can ordain men for the ministry, whereas other presbyter/priests of us involved in evangelism cannot,’ it read.

Despite insisting Jesmond does not want to see bishops ‘parachuted in’ to form a new ‘orthodox church’ or ‘province’, the move will be seen as forming a parallel Church of England – an official one overseen by the Archbishop of Canterbury and another unofficial one, overseen by conservative bishops.

The statement said Pryke sees his role as ‘helping English people have the courage to take responsibility for reforming the Church of England to be in line with’ traditional Anglican teaching as well as to evangelize and to see growth’.


Here is further clear evidence of the situation into which the Church of England has allowed itself to be compromised by schismatics affecting to minister in the U.K. as Anglican Church clergy.

Jesmond Parish Church has, for some time now, considered itself to be a ‘rebel’ within the Church of England. However, this new step – the ordination of one of its ministers being ordained by a ‘bishop’ of the schismatic “Reformed Evangelical Anglican Church of South Africa (REACH-SA)” is seen by some Anglicans as a direct snub to the local Church of England Bishop and the Archbishop of the Province of York, The Rt. Revd. John Sentamu.

We are told in this report that Archbishop Sentamu has yet to comment on this situation, but he must surely soon make some response. Especially when the article claims that the new ‘bishop’ – still serving as a member of the clergy of Jesmond Anglican parish – has placed himself outside of the jurisdiction of the Church of England:

“The statement said Pryke sees his role as ‘helping English people have the courage to take responsibility for reforming the Church of England to be in line with traditional Anglican teaching as well as to evangelize and to see growth’.”

In the light of the reluctance of the Church of England’s hierarchy to discipline (or to disassociate themselves from)  the leadership of the schismatic activities of the GAFCON-planted ‘Anglican Mission in England’ (AMiE), which already operates within the boundaries of the Church of England’s jurisdiction; it would seem that the national Church will have to contend with the sort of piracy in its midst that has already occurred in North America and Canada with the advent of ACNA – also GAFCON-sponsored.

Interestingly, both GAFCON and AMiE claim they had nothing to do with this current episcopal ordination of Jonathan Pryke. However, both organisations are applauding the action of the schismatic African Anglican ‘Church’ in conducting the ‘ordination’.

The question now is: What will the Church of England’s Archbishops actually do to stem the tide of rebellion in their own territory, having closed their eyes to the devastation caused by the GAFCON Primates in North America?


See this latest ‘hot-off-the-press’ from the oxymoronically-named ‘Anglican Mainstream’ :


Father Ron Smith, Christchurch, New Zealand

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Schismatic Bishop – a ‘Surprise’ for GAFCON ?

Jesmond curate’s breakaway consecration surprises both diocese and conservative Evangelicals

Tim Wyatt

by Tim Wyatt – CHURCH TIMES – Posted: 08 May 2017 @ 07:20

Click to enlarge

In the dark: Jesmond Parish Church, in Newcastle, where the new bishop works as an assistant curate

THE authorities in Newcastle diocese still seem to be in the dark after an assistant curate of a conservative Evangelical parish church in the diocese was reportedly consecrated bishop through the action of a breakaway Church in South Africa.

The curate, the Revd Jonathan Pryke, has served at Jesmond Parish Church since 1988. He was consecrated by bishops from the Reformed Evangelical Anglican Church of South Africa (REACH-SA) at a service in Newcastle earlier this month, several sources told the Church Times.

But a spokesman for the diocese simply said today: “The Bishop of Newcastle is aware of reports concerning this matter and is seeking clarification.”

The Church Times has repeatedly attempted to contact both Bishop Pryke and his Vicar, the Revd David Holloway, but neither has responded.

The news also appears to have surprised GAFCON UK and the Anglican Mission in England (AMiE), who agreed last week to appoint their own missionary bishop for conservative Evangelical parishes in Britain (News, 5 May), even though the new bishop is a member of AMiE’s executive committee.

In a statement put out this evening, AMiE said: “We can confirm that the consecration of the Revd Jonathan Pryke was a gospel decision taken independently of AMiE. His consecration was never discussed at our Executive meetings.

“Jonathan is a valued member of the AMiE Exec and we are thankful to God for his abundant gifts and wisdom. We will be praying for him in this new season of his ministry.

“The AMiE Executive Committee recently requested that the GAFCON Primates support the consecration of a Missionary Bishop. We were overjoyed when they agreed to do this for the sake of gospel growth.”

It was unclear whether Jonathan Pryke, who was ordained priest in 1986, had formally left the Church of England. He is still listed on the Jesmond Parish Church website as a “senior minister” in the parish.

REACH-SA, formerly known as the Church of England in South Africa, split from the Anglican Church of the Province of Southern Africa soon after its founding, in opposition to the Anglo-Catholic Archbishop of Cape Town.

In 2008, Jesmond Parish Church was listed as in impaired communion or seeking alternative episcopal oversight, by the Revd Rod Thomas, the then chairman of the conservative Evangelical network Reform.

The “impaired communion” was in fact first declared by the church in 1997 just before the Rt Revd Martin Wharton became Bishop of Newcastle, because of disagreements over homosexuality. Jesmond Parish Church was also accused of breaking canon law in 1998 when it appointed an unlicensed assistant priest to its staff.


Odd things seem to be happening in England – under the noses of the Church of England’s Bishops without their knowledge. Not only that, the consecration of a ‘Missionary Bishop’ by the schismatic Anglican entity in South Africa, known as the ‘Church of England in South Africa’ (very much like the recently GAFCON-planted ‘Anglican Mission in England’) seems to have been without the explicit ‘permission of either GAFCON or its English plant: AMiE. Not that either GAFCON or AMiE have any official standing within the Church of England. Machiavelli would appear to have nothing on the machinations of both GAFCON and AMiE in their interference in the C.of E. The schismatic tendencies of the breakaway GAFCON Primates, though convoluted in this instance are coming home to roost in the ‘Mother Church of England, which has done little to discipline the GAFCON Provinces in their intentional  split from mainline Anglicanism. Here is the heart of the matter:
“The AMiE Executive Committee recently requested that the GAFCON Primates support the consecration of a Missionary Bishop. We were overjoyed when they agreed to do this for the sake of gospel growth.” – however:
“The news also appears to have surprised GAFCON UK and the Anglican Mission in England (AMiE), who agreed last week to appoint their own missionary bishop for conservative Evangelical parishes in Britain (News, 5 May), even though the new bishop is a member of AMiE’s executive committee.
Father Ron Smith, Christchurch, New Zealand
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Pope Francis reflects on the role of the B.V.M.

Posted by Alicia von Stamwitz on 5/8/17 7:00 AM

An angel appears to the Virgin Mary at the Annunciation. Image: Wikimedia CommonsMary first conceived Jesus in faith and then in the flesh, when she said “yes” to the message God gave her through the angel. What does this mean? It means that God did not want to become man by bypassing our freedom; he wanted to pass through Mary’s free assent, through her “yes.” He asked her: “Are you prepared to do this?” And she replied: “Yes.”

But what took place most singularly in the Virgin Mary also takes place within us, spiritually, when we receive the word of God with a good and sincere heart and put it into practice. It is as if God takes flesh within us; he comes to dwell in us, for he dwells in all who love him and keep his word. It is not easy to understand this, but really, it is easy to feel it in our heart.

—Pope Francis, October 12, 2013

 Handmaid of the Lord

The Gospel of Saint Luke presents us with Mary, a girl from Nazareth, a small town in Galilee, in the outskirts of the Roman Empire and on the outskirts of Israel as well. A village. Yet the Lord’s gaze rested on her, on this little girl from that distant village, on the one he had chosen to be the Mother of his Son.

In view of this motherhood, Mary was preserved from original sin, from that fracture in communion with God, with others and with creation, which deeply wounds every human being. But this fracture was healed in advance in the Mother of the One who came to free us from the slavery of sin. The Immaculata was written in God’s design; she is the fruit of God’s love that saves the world.

And Our Lady never distanced herself from that love: throughout her life her whole being is a “yes” to that love, it is the “yes” to God. But that didn’t make life easy for her! When the angel calls her “full of grace” (Lk 1:28), she is “greatly troubled” for in her humility she feels she is nothing before God.

The angel consoles her: “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus” (v. 30,31). This announcement troubles her even more because she was not yet married to Joseph; but the angel adds: “The Holy Spirit will come upon you…therefore the child to be born will be called holy, the Son of God” (v. 35). Mary listens, interiorly obeys, and responds: “Behold, I am the handmaid of the Lord; let it be done to me according to your word” (v.38).

—Pope Francis, December 8, 2013

We Pray with Pope Francis

Mary, Mother of Jesus,

you who accepted, teach us how to accept;

you who adored, teach us how to adore;

you who followed, teach us how to follow. Amen.


This lovely post of Reflections by Pope Francis on the place of the Blessed Virgin Mary in God’s plan of redemption reminds us of the fact that Mary, by accepting God’s challenge to become the earthly mother of God’s divine Son – through the intervention of the Holy Spirit – was pivotal to the process of the Incarnation of Jesus.

This is a very Franciscan understanding of the role of Mary in the Church, which has helped me, personally, to come to terms with her relevance to the relationship between God and all humanity.

At this time, when the Church celebrates the Resurrection of Jesus from the dead, we are opened up to what it might mean for our own Resurrection, when Christ comes again at the end of time as we know it, to take ALL who belong to him into the courts of heaven, where Mary and all the Saints will be there to welcome us at our homecoming.

Hail to you O Queen of Heaven Alleluia!

He whom you were meet to bear, Alleluia!

As He promised has arisen, Alleluia!

Pour for us to Him you prayer, Alleluia!

Rejoice and be glad O Virgin Mary, alleluia!

For the Lord is risen indeed, Alleluia!

Father Ron Smith, Christchurch

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Worship – OR – Entertainment

Flickr: Fr. Lawrence Lew, O.P.
I was speaking recently with an evangelical friend who described how, at his large, affluent Presbyterian Church, the current pastor is pushing the vision that the church service should be designed with the outsider in mind. “Seeker”-friendly church is hardly a new concept, but it is obviously becoming more pervasive, since it has spread even to the mainline churches.The theological or biblical rationale for this approach is that Jesus went and met people where they were. Christ’s meeting with the Samaritan woman may be the supreme example. He doesn’t browbeat her for her immorality and her misguided religious notions. He does make a number of important truth statements — God is Spirit — but he does so in the context of their established conversation. Even in addressing her personal life, his tone does not express moral outrage. If it was intended to induce any shame, its only purpose was so that she would know her life had been put in the light of the Lord, in which forgiveness was already on hand before it was even sought.

Creative individuals who have been trying to apply this model to the activity of the Church see our Lord’s encounters with individuals like the Samaritan woman as a paradigm for churches today. Build relationships and community with individuals, and then within that loving relationship the truth of the gospel can be shared. As such, the goal of the Church should really be to get outsiders through the church door so that those relationships can be established and that community can be nurtured.

Such a model for church is perhaps evident in the way Jesus relates to those whom he encounters, but it is very difficult to reconcile it with the remainder of the New Testament and the Acts of the Apostles in particular. Paul did not go from town to town in Asia Minor devising brands and constructing attractional communities. Rather, he and the other apostles are seen proclaiming the truth of God in the death and resurrection of Christ. Their primary goal was not increasing the rolls but, out of a sense of obedience to God, preaching the gospel to the nations.

Such seeker-friendly churches can engage in practices that border on the absurd. Smoke machines, rock bands, and internet churches are today commonplace. Recently I came across the “Cover Songs” from a worship band at a church in Colorado. Their Sunday morning renditions of Led Zepplin’s “Stairway to Heaven” and Bruno Mars’s “Uptown Funk” speak for themselves. Though I found it difficult to pick the worst example, the following cover struck me as particularly cruel because it celebrates a level of worldly success that many of the lost and wounded souls for whom we care will never know

My argument will hardly be controversial to the average Episcopalian or Anglican. Our typical reaction to such extremes is scorn and derision. Our reactive reasoning might fall along these lines: “Church should not be mere entertainment — we’re trying to educate, illuminate, and transform people. As such our worship is not designed to be attractional, but to cater to the spiritual needs of our congregation.” For many of the congregations in my current diocese (New Jersey), most are looking at simply maintaining what they have by meeting the spiritual and communal needs of their members.

Such a view of the purpose of worship — supplying a need of the members — is all too common. It could be said that in the Episcopal Church, in its various liturgical and theological expressions, specializes in boutique congregations that cater to their members’ needs, desires, and (dare I say) prejudices. We’re really not expecting that all or even many would want to come to our churches, but for the ones who can appreciate such things as high-brow music, progressive preaching, or traditional liturgy, we have the church for you. It’s easy to pick on the so-called attractional churches, but the alternate view of the church and worship hits closer to home and is likely to threaten cherished idols.

Both formulations of the purpose and design of Sunday worship are deficient because both are anthropocentric. One view says that the Church ought to be designed to appeal to the unchurched, while the other argues that the Church ought to minister to the faithful. In both cases, the starting point involves meeting the perceived needs of a chosen demographic. Like the catechism of the current prayer book, we (unhelpfully) start with the doctrine of anthropology.

While I think there is place to consider how we might welcome outsiders into loving Christian community where the gospel is proclaimed, and while we need to weigh how what we do (or don’t do) feeds and ministers to the body of Christ in a local congregation, we would be better served if we started from a theocentric position. Worship — on Sunday or otherwise — is for God and his glory, not because God needs our praises or is imperfect in himself but because he has made us the priests of all creation to return in praise and thanksgiving and sacrifice what he has given to us.

My current parish has maintained for over 100 years a noble custom that may not provide definite proof of a theocentric attitude toward worship, but it at least suggests a different framework. In our parish, every memorial dedication — whether on the stained glass, Eucharistic vessels, or vestments — contains the abbreviation A.M.D.G.: Latin for ad majorem dei gloriam, to the greater glory of God.

Please don’t imagine that I am claiming our congregation offers a sterling example of theocentric worship. But like many older congregations, it has vestiges of that older rationale, which I am arguing we need to reclaim and recover. If our worship is truly vertically founded and vertically inclined, for the greater glory of God — not as a ploy of entertainment or the lure of a boutique — I believe it will both draw in those who are called and are seeking the truth of God, and will minister to the faithful. For what they need is not more entertaining preaching or better music, but preaching and music that lifts them to God and puts their hand in the hand of the Master.


This Article – from ‘Living Church’ in the United States – reminds us of the primary purpose of Christian worship: the expression of adoration and thankfulness to the God who created us and all things. In fact, the Institution of the Eucharist (a word which means: ‘Thanksgiving’) by Jesus Christ himself was the beginning of a new paradigm of worship of God that centres around our human appreciation of our redemption through the life-giving sacrificial action of God-in-Christ.

In the Churches’ efforts to become more acceptable in a largely unbelieving world, we may have made the mistake of ‘dumbing down’ our communal worship by catering to the less esoteric qualities of the ever changing culture of popularity – the pop-culture of our day. The prevalence of pop-band music in parish worship is sometimes even seen as a preferred alternative to as a celebration of the Eucharist – which we mistakenly claim as being more in tune with the needs of modern youth.

In the struggle to become ‘relevant’ to what we see as the current youth culture, we even provide ‘Rock Masses’, which – devoid of any semblance of decorum in celebration – are thought to be more inspiring of the ‘good vibes’ thought to be a necessary ingredient of authentic youth participation in the worship of the Living God.

What the author of this article, Father Jonathan Mitchican of The U.S. Episcopal Church (TEC), is advocating is a return to some more traditional understanding of what worship is really all about. It is not primarily entertainment, but rather, a time of close connection with one another in the presence of the Eternal God who made us, and who has redeemed us from the effects of our human faults and failings. 

True worship is thanksgiving for the fact that we are alive and able to enjoy the Creation that God brought into being in and for every one of us.


Christ is Risen, Alleluia. He is Risen indeed, Alleluia, Alleluia!

Father Ron Smith, Christchurch, New Zealand

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First T.E.C. Female African-American Diocesan Bishop

Consecration of first black woman to lead Episcopal diocese

Posted on: May 2, 2017 1:53 PM

Bishop Jennifer Baskerville-Burrows greets the congregation at her consecration
Photo Credit: ENS
Related Categories: USA

[ENS] The Revd. Jennifer Baskerville-Burrows has been ordained and consecrated the eleventh bishop of Indianapolis making her the first black woman to lead a diocese in the history of the US-based Episcopal Church and the first woman to succeed another woman as diocesan bishop.

Presiding Bishop Michael Curry led the service as chief consecrator and was joined by more than 40 bishops from across the church. Nearly 1,400 participated in the service on the campus of Butler University and the Bishop of Chicago, the Rt Revd Jeffrey D. Lee, preached. From 2012 until her election as bishop, Baskerville-Burrows served on Bishop Lee’s staff as Director of Networking in the Diocese of Chicago.

“Indianapolis, you have called a strong, loving and wise pastor to be your bishop,” said Bishop Lee, in a sermon that was interrupted by applause several times. “She will love you, challenge you, tell you the truth as she sees it and invite you to tell it as you do. She will pray with you at the drop of a hat and care for you in ways that will not diminish your own agency. She will empower you. She will lead. Count on it.”

Among the co-consecrators at the service was the Rt Revd Barbara Harris, the first female bishop in the Anglican Communion. Before the consecration, Baskerville-Burrows told the Indianapolis Star, “The first thing that comes to mind is how grateful I am to the women that have come before. Barbara Harris will be at my consecration, and when I think about what she’s done for me and how I’ve even encountered little girls saying, ‘Oh my gosh. One day, may I discern such a call?’ That is just everything.”

Bishop Harris retired in 2003 as bishop suffragan of Massachusetts and was succeeded by the Rt Revd Gayle Harris (no relation), who was also a consecrator of Baskerville-Burrows.  The other chief consecrators were Bishop Catherine Waynick (her predecessor), Northern Indiana Bishop Douglas Sparks, Atlanta Bishop Robert Wright and Evangelical Lutheran Church in American Indiana-Kentucky Synod Bishop William Gafkjen.

Baskerville-Burrows was elected in October by the clergy and lay leaders of the Episcopal Diocese of Indianapolis to lead 48 congregations that comprise nearly 10,000 Episcopalians in central and southern Indiana. She succeeds Waynick, who led the Diocese of Indianapolis for 20 years and was one of the first female bishops in the Episcopal Church.

“Sitting at the crossroads of America, this diocese has a special call to bring healing, hope and love to a world that is too often fearful, hurting and polarized,” Baskerville-Burrows said before her election. “I see the Diocese of Indianapolis as an inclusive community of hope bearing the light of Jesus Christ to central and southern Indiana and the world.”

Before her work in Chicago, Baskerville-Burrows was rector of Grace Episcopal Church in Syracuse, New York, where she also served as Episcopal chaplain at Syracuse University. She holds a bachelor’s degree from Smith College, a master’s degree in historic preservation planning from Cornell University and a master of divinity from Church Divinity School of the Pacific. She and her husband, Harrison, met at her ordination to the priesthood in 1998 and were married in 2003 and have a six year old son.


Thanks to Anglican Taonga for this link, describing the Ordination of the first black female diocesan Bishop to be ordained in the Episcopal Church of the U.S. (T.E.C.)

Perhaps surprising in this news is the fact that, though T.E.C. saw the first woman ordained as a Bishop in the whole of the Anglican Communion when +Barbara Harris was made a Suffragan Bishop in the TEC Diocese of Massachusets in 1989, This is the first ever episcopal ordination of a black woman diocesan bishop in T.E.C.

The Revd. Jennifer Baskerville-Burrows, in becoming the diocesan Bishop of Indianapolis, thus marks a significant first for black women in a Church (TEC) that produced the first ever female bishop (a suffragan) in the worldwide Anglican Communion.

Father Ron Smith, Christchurch, New Zealand

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Election of Bishop Assistant for Wellington Anglicans

Anglicans elect Dr Eleanor Sanderson Assistant Bishop for Wellington


  • Latest NewsEmail This Post‘Cathnews’ N.Z.

The Reverend Canon Dr Eleanor Sanderson has been elected to serve as the Assistant Anglican Bishop in Wellington.

Her ordination as a bishop will take place at Wellington Cathedral of St Paul on the evening of Friday the 2nd of June.

Sanderson was nominated at a Diocesan electoral college held in Palmerston North’s Convention Centre on the 11th of March, and her nomination has since been ratified by the House of Bishops and the members of the General Synod.

She was born and raised in the United Kingdom. her husband, Tim, is Hutt Valley man. They have two sons: Zachary (9) and Joseph (7).

The bishop-elect is at present vicar of St Alban’s, Eastbourne. She is also chaplain of Wellesley College in Days Bay, and she is the Diocesan Canon Theologian.

She has a PhD in Geography – which was awarded for her thesis which explores the intersection between community development and Christian spirituality, through case studies of a Melanesian Anglican parish in Fiji, and a Mother’s Union group in rural Tanzania.

She also holds a Master’s degree in Theology, is a Fellow of Public Theology at Virginia Theological Seminary, and a Research Associate at the School of Religious Studies at Victoria University.

Sanderson was ordained to the priesthood in 2006. She has served in various roles in the Wellington Diocese over sixteen years.

The bishop of Wellington, Justin Duckworth, says her leadership skills and pastoral gifts are to be celebrated.

“We are so thankful to Ellie and her family,” he says, “for saying ‘yes’ to God’s call. We see a strength and depth of leadership in her that we believe will help catalyse the next generation of leaders amongst us.”

Bishop-elect Ellie’s appointment will allow Bishop Justin to spend more time in the north of the diocese, and he plans to move to Whanganui soon.


Thanks to New Zealand’s ‘CATHNEWS’ – a Roman Catholic news source – for this news of the ratified Election of another Anglican Woman Bishop in ACANZP – The Reverend Canon Dr Eleanor Sanderson – who has been chosen to serve as the Assistant Anglican Bishop in Wellington. She will become our 3rd female bishop.

With the recent meeting in Australia of the women bishops of Australia and New Zealand, this addition to the growing number of female Anglican Bishops in Australasia is a very encouraging sign of the desire of our Church to include suitably qualified women as part of the ministerial authority of ACANZP.

Canon Sanderson’s intellectual gifts, together with her pastoral experience as Vicar of the parish of St.Alban’s, Eastbourne in the Wellington Diocese, have commended her as a most suitable candidate for episcopal ministry in the Anglican Church. She is probably one of our most theologically equipped clergy – well qualified to join the rank of bishops. It is good to see that Wellington’s Anglican Bishop, +Justin Duckworth, is pleased with her episcopal election, and will no doubt find her a willing companion in his ongoing campaigning for social justice and integrity in that diocese and in the larger New Zealand community.

Father Ron Smith, Christchurch, New Zealand

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Jensen strikes again – with GAFCON


Peter Jensen, once again tries to make his mark as the voice of the ‘Global South’ in Anglicanism. This former archbishop of Sydney was possibly the first Western Prelate to incite this internecine strife amongst world-wide Anglicans – on the solitary issue of homosexuality which, despite arguments to the contrary, is at the root of this widening gap between Western and African understandings of human sexuality. 

Despite Jensen’s claim that the GAFCON’s provision of a bishop for their piratical offshoot AMiE (already operating as a rival to the Church of England) is not meant to drive a wedge between its client church and the Churches of England and Wales and the Scottish Episcopal Church; it would seem that this is precisely their intention.

This is what happened in the U.S.A. and Canada, when conservatives sought oversight from conservative African Churches, and the incipient GAFCON movement provided their own brand of episcopal leadership which fostered schismatic breakaway from the U.S. Episcopal Church (TEC) and the Anglican Church of Canada.

The point at issue is whether, or not, the U.K. Anglican Church  Leaders will take this threat seriously. Or will there be a new offshoot of the schismatic likes of ACNA in North America, which claims to represent what GAFCON is please to call ‘Orthodoxy’ – based on the Sola scriptura model of Sydney Anglicanism

Father Ron Smith, Christchurch, New Zealand

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