wfn.org | Address of the Most Revd Robin Eames, Primate of all Ireland

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ACNS 3825     |     IRELAND	|     11 MAY 2004

Address of the Most Revd Robin Eames, Primate of all Ireland to the
Church of Ireland General Synod 2004

City Hotel Conference Centre, Armagh, 11 May 2004, 12 Noon

The Most Reverend Dr Robin Eames
Archbishop of Armagh, Primate of all Ireland

Members of the General Synod, distinguished guests, ladies and
gentlemen, I welcome you to this meeting of the General Synod of the
Church of Ireland in Armagh and pray that Almighty God will bless and
guide us in our work.

This Synod is historic for several reasons...

It is the first time the supreme law-making body of our Church has met
at the site of the launch of St Patrick's great mission to the people of
Ireland. When we meet for worship in the Cathedral this evening we will
kneel on 'holy ground' where our patron saint built his chief church in
445 A.D. It has long been my hope that one day I could welcome the Synod
to Armagh and today that hope becomes reality through the opening of
this Conference Centre. On behalf of the Diocese and people of Armagh I
welcome you and hope that you will enjoy your time in the Primatial city
and orchard county.

A second reason for this being termed a historic meeting is the presence
with us of my colleagues, the Archbishop of Armagh and Primate of all
Ireland, Dr Sean Brady, the Moderator of the General Assembly of the
Presbyterian Church in Ireland, Dr McKay and the President of the
Methodist Church in Ireland, the Reverend Jim Rea.

In welcoming the leaders of the other three main Churches in Ireland to
this Synod I want to acknowledge publicly the levels of genuine
fellowship which has long existed between us. The image of our country
abroad has too often been associated with religious intolerance and
strife. It comes as a surprise to some when they are confronted by the
co-operation and joint witness of the leaders of the Churches. Through
years of darkness, uncertainty and suffering for members of all our
traditions and now as we struggle to build a peaceful and just society
Church leaders have been able to share, plan and pray together. My
colleagues come as fellow pilgrims and friends together with
representatives of their Churches, whose fellowship I greatly value. I
also welcome Archdeacon Arfon Williams from our sister Celtic Church in
Wales. In a short time we will have the privilege of receiving their
greetings but please help me now to welcome them to the General Synod.

The third reason for the significance of this Synod is of course the
fact that we have just witnessed the presentation of the Book of Common
Prayer, 2004.

Since our disestablishment in the eighteen seventies there have been
three editions of our Prayer Book. While the editions of 1878 and 1926
were revisions in a minor degree of the 1662 book this new edition
represents revision which is the consequence of prayerful thought,
careful research and discussion and is faithful to the practice and
beliefs of the Church of Ireland. Within its covers we have the
traditional and the contemporary. Language which has inspired
generations of devotions is alongside contemporary wording which is the
result of liturgical development. Gone are the days when we needed
several books as a basis for our worship. Now we have one book of which
we can be proud and for which we can be thankful. As far back as 1997
the General Synod requested our Liturgical Advisory Committee to
undertake a radical revision of the Prayer Book and each year since then
we have examined and legislated to enable this new Book to become a
reality.

A Church is identified by its worship. A Prayer Book is the identity of
the people of God in any tradition. When we are asked 'what is the
Church of Ireland' we can point to this Book - this is who we are, this
is how we worship, this is what we are.

I pay tribute to all who over the years have played a part in the
production of our liturgies and who have worked so long and so
faithfully in the name of their Church. Members of the Liturgical
Advisory Committee since 1997 have all played their part and we pay them
tribute. There are some I want to mention in particular : Canon Brian
Mayne, now retired from full-time Ministry, who has nursed this Book
along to its completion : Canon Ricky Rountree, our Central Liturgical
Officer, who has introduced the Book to our dioceses : Bishop Harold
Miller, Chairman of the LAC and his predecessor, Bishop Edward Darling :
the former Archbishop of Dublin, Dr Donald Caird : Dean Michael Burrows
: Dean John Paterson. I also acknowledge the partnership we have forged
with Columba Press who have produced a beautiful book for the Church of
Ireland.

As a token of our welcome to the Synod the Diocese of Armagh has made a
presentation of a copy of the new Prayer Book to each member of the
Synod. I hope this copy will be a momento of your visit to the Primatial
See.

St Patrick's Vision

It is inevitable as we meet in Armagh that we reflect on our past ...

The Church of Ireland has always placed great emphasis on the Celtic
traditions of worship, the mission and vision of the Saints and our
roots in the deep spirituality of learning, teaching, worship and
disciplined prayer life of the golden age of Irish mission and
evangelism. Those roots are reflected yet again today in our new Prayer
Book. Those roots have been obvious in our witness as Catholic and
Reformed through the generations. Through the ups and downs of Irish
history our forefathers have maintained the traditions of the spiritual
richness of those early days. Today we meet deeply grateful for that
ethos which must influence what we seek to be and to do. The three-fold
vision of Patrick - prayer, devotion and evangelism is a constant
reminder of what we should contribute to the Christian pilgrimage in a
new Ireland, a new Europe and a new world order.

In his Confession of Grace Patrick writes of 'The Voice of the Irish'
contained in the letters conveyed by Victoricus:

'We beg you, holy youth, to come and walk once more among us.'

That call today sounds ever more loudly from the Christian community of
this island. It speaks to a people coming to terms with this new
Ireland, this new Europe and this new world order. Yet the 'newness'
calls even more clearly for a fresh vision of the Gospel to be
proclaimed and for a renewed Church faithful to the truths once
delivered to the Saints.

This Church which places its trust in the General Synod this morning may
reflect on the inspirations of the past. But there are reports before us
this week which compel questions :

What direction should our Ministry take in the next few years? Yesterday
the Bishop of Meath posed the question : can western Churches seek
together ways of revitalising Ministry for the right reasons and not
just to buttress institutions?
What is the Christian understanding of marriage and how can we protect
Christian marriage as an institution of stability in Irish society?
Why are there not more candidates coming forward for ordination?
What is our Church saying about the major social, political and economic
dilemmas of today?
A Doctrinal Commission has been established to advise the Bishops : what
should be its priorities?
In your places this morning are copies of a Research paper on attitudes
within the Church of Ireland in Northern Ireland. This document is a
joint project of two Universities and is launched today. Bishop Mehaffey
in retirement and Professor Gillian Robinson, a devoted member of the
Church of Ireland, have been closely involved in its production.

Look at what it says about the spiritual life of the Church of Ireland:

30% of the respondents attend Church every week while 17% never attend
One in ten pray every day and 17% call themselves very religious.
Can any of us doubt we need the faith and vision of St. Patrick to 'come
and walk once more among us....'

New Europe

Recently the continent of Europe has taken a major step forward through
the accession of ten new member states to the European Union. It is not
without significance to this Synod that this enlargement has taken place
during the period of the Republic's Chair of the Council and I pay
tribute to the way the government of the Republic of Ireland has
exercised leadership and influence in this critical period. As my
colleague the Archbishop of Dublin has said the enlargement of the EU
has allowed the people of Ireland
"the opportunity not only to bring their own distinctive contribution
into a greater entity but also to benefit from the experience and rich
diversity that these new members will bring to the European Union."

Members of Synod, let us not forget with gratitude to Almighty God the
changing face of Europe. Despite all the problems integration brings in
these days the new Europe is pushing further and further back into
history the horrors of two World Wars and the Cold War. As one newspaper
headline put it we have moved "from Auschwitz to Dublin in just 60
years." The challenge to the Christian Churches of Europe is to foster
reconciliation and proclaim the Christian ethos to the diversity of
nations. For Anglicans its places even greater importance on our
conversations with other traditions. As we read on pages 227 and 228 of
the Book of Reports the Church of Ireland recognises the guaranteed role
for the Churches in the proposed Constitution of the EU.

As peoples of many ethnic origins move more freely through Europe and
settle in other countries they again challenge the definitions of
pluralism. Already Ireland as part of the global village has seen
freedom of movement from beyond Europe. Immigration, asylum seekers, the
nature of citizenship and integration are all key aspects of the removal
of barriers to human movement today. The face of Ireland north and south
is changing as other cultures, other religious traditions and other
nationalities arrive in our midst. How those newcomers become integrated
in our society holds the key to much more than social engineering. It
will challenge traditional Irish values and Irish problems in new ways.

Undoubtedly the aspect most urgent of solution at present is the
sinister rise in racially-motivated attacks. In both our jurisdictions
racial attacks on people and homes are sinister and threatening for the
future. Let this Synod condemn without reservation such attacks on
people because of class, colour or creed.

I welcome the recent announcement that asylum seekers will no longer be
detained in Maghaberry Prison. This is something I have personally urged
for several years. A prison is no place for people in that category. But
I pay tribute to the prison staff who have done all they could to meet
the particular needs of asylum seekers.

Anglican Communion Problems

We are passing through times of great challenge and heart-searching
within the world Church family of which the Church of Ireland is an
integral part. Recent events in parts of the Anglican Communion have
produced divisions between Provinces and within Provinces and dioceses.
The Consecration of an openly gay bishop in the diocese of New Hampshire
in the United States and the practice of blessing same sex relationships
in parts of Canada have provoked sharp exchanges in the Communion.

As you are aware the Archbishop of Canterbury has asked me to Chair the
Lambeth Commission set up to examine ways of helping our different
Provinces to address differences and divisions. I want to thank the
members of our Church who have sent me messages of prayerful support for
this difficult task. I am working with an extremely gifted international
team and we hope to produce a Report to the Anglican Communion in the
autumn. I believe our recommendations must help the world family not
just with the immediate problems but with any differences which may
arise in the years to come - so our task is formidable.

The Lambeth Commission is not mandated to express opinions on sexuality
- but while that issue has brought divisions to the surface our
diversity demands that ways are found of encouraging the highest
possible level of communion and understanding between the various parts
of the Anglican Communion. Differences are not new to Anglicanism. Not
so long ago we faced divisions on women in the Priesthood and episcopate
: we expressed different views on economic and cultural issues : we
differed on when and how violent opposition to oppression was justified.
The diversities in culture and outlook appear in many forms - yet the
Anglican Communion has survived those diversities.

While I must be careful at this stage as Chairman of the Lambeth
Commission in what I say about our work there are a few comments I would
share with the General Synod of my own Church this morning.

Fundamental to the current situation is what sort of Anglican Communion
do we want?

We are not bound to each other by rigid rules or regulations. We share
fundamentals of belief, doctrine and practice. We subscribe to 'bonds of
affection' with each other rather than seeing the Church of England or
Canterbury as some sort of central curia. We bear one another's burdens
and in the Church of Ireland reach out to our brothers and sisters of
the global south through our excellent missionary societies.

Second, we share together in the mission of the Church which is to
preach Christ crucified to the world. Sadly I feel the current
controversies have the potential to damage that mission by diverting us
from our main task. We may well ask - are these the sort of issues we
really want to divide us or to weaken our mission to suffering humanity?
Where should our priorities lie?

Third, we hold as a priority the centrality of Holy Scripture to our
witness, worship and life. The fact that pilgrims on the journey of the
Church can differ on the interpretation of that same Scripture has
produced much of our present crisis. So we need guidance on how we
interpret Scripture.

Finally, I want to make plain to this Synod and to the wider Anglican
Communion that without prejudice to the final report of the Commission
what the media likes to term the conservative view and the liberal view
are being listened to, noted and taken fully into account. It is wrong
for anyone to conclude that the Commission is listening only to one or
the other. It is wrong to think that the Commission is more sympathetic
to one view rather than to another. I have seen myself the pain of
Anglicans who feel alienated by the actions of others within their own
or other Provinces. I have seen the anxiety of those who feel alienated
in their Province but want to remain in the Anglican Communion. This was
presented to me in stark terms in the United States. No voice or cry is
going unheard. We are meeting with some but listening to the many. The
report next autumn will be as honest and as definitive a document as it
is possible to present. But if we wish to maintain the Anglican
Communion as a vibrant and faithful unity symbolic of the unity of
Christians in Christ decisions on how we relate to each other will have
to be made and we will need courage, vision and sensitivity.

Please continue to pray for the work of the Lambeth Commission.

Church of Ireland and Sexuality

As the Synod knows the bishops of the Church of Ireland have issued a
Pastoral letter to the Church on issues of sexuality and we have invited
submissions and opinions from clergy and laity. We continue to receive
those submissions. We have encouraged a period of listening as we seek
the path God wants this Church to follow. Listening is not the cover
word for any period of predetermined attitude nor is listening
commensurate with inactivity. Irrespective of their individual thoughts
at this stage the bishops want to hear the views of the Church. This
process is entirely in line with the much quoted Lambeth Conference
resolution 1.10. There were two parts to that resolution. This is
sometimes ignored. While stating what a majority of the Lambeth
Conference saw as the norm for relationships it went on to call for
listening, openness and prayerful consideration of opinions contrary to
our own. That is precisely the spirit which is indicated by the Church
of Ireland bishops in their approach at this time. Unfortunately
listening and creating space to exercise sensitivity to others is not
always a dominant priority in Church life. Let honest principle be
expressed in Christian charity. Let the hallmark of this Church's
reaction to the debate be a willingness to listen to "what the Spirit is
saying to the Churches."

Political Process

As we meet Northern Ireland awaits the outcome of the latest attempts by
our two governments and party leaders to find a political way forward
and the re-establishment of devolved government for the Province. Those
efforts have extended over a long period and the political temperature
of this community has risen and fallen with monotonous regularity. The
in-phrase must often used by the media is 'political deadlock' as the
long-suffering people of Northern Ireland have got on with their lives
with varying degrees of interest. The truth is that while the political
process is a vital part of the peace process it is only a part. Few
parts of the western world have been so subjected to political analysis,
comment and scrutiny, few places have been made as politically aware and
yet few places have endured as much political frustration.

It must be a matter of concern when we are confronted with evidence of
public disenchantment with the political process. Figures of those
casting their votes at an election, the results of independent research
into attitudes and opinions expressed particularly by young people,
indicate a weariness with that part of the Peace Process which concerns
political agreement.

Last Friday the Irish Times reported the findings of the National Youth
Federation survey of teenagers in the Republic on political attitudes.
Those findings have added to my anxiety. Nine out of ten teenagers were
unable to name an M.E.P. from their area. Half were unable to name a
local T.D. three-quarters agreed that politicians "do little to improve
the lives of young people" and only forty-seven admitted to having an
interest in politics. The Chief Executive of NYF was quoted as saying
the poll:

"clearly indicates that young people want to engage with local and
global issues but find the political process and their links with
politicians to be of little relevance to their daily lives."

How often in another context have we listened to similar views by young
people on the life of the Church? Is there some sort of parallel here?

Understandable though this attitude is as the apparent speed of
political progress has varied it is a dangerous and regrettable aspect
of community life here at present. It further illustrates the urgent
need for political progress to replace growing disenchantment on the
part of many.

I do not doubt the efforts being made by politicians to make progress.
It is nothing short of amazing the amount of effort being devoted to our
problems by the British and Irish governments but the fact remains
perceptions become realities. Today there is a perception that the
political peace process could remain in a vacuum for a long time - and
equally, could become more and more irrelevant to the lives of ordinary
people.

I cannot over-emphasise how dangerous I feel such a situation could be.
If we reach a point where a large proportion of our population becomes
alienated from or disenchanted with legitimate politics then other
influences will gain influence in society.

Can any doubt what those influences are?

In many aspects of life we have moved on as a community. Compared with
that dark period when hundreds of lives were lost each year through
terrorism we have come a long, long way. Compared with those days when
communities felt totally isolated from each other and suspicious of each
other, we have come a long, long way.

But today there are areas of this Province where life is dictated by and
controlled by the god-fathers of paramilitary organisations. It is their
laws and their concepts of 'justice' which hold sway. It is their
protection rackets which dominate local businesses. It is their will
which determines the lives of young people. It is their drugs which ruin
young lives.

Whatever the real problems may be which confront politicians as they
seek solutions to political difficulties the reality is that for people
in many of their constituencies and in many of our parishes those are
the realities they face day by day.

The majority of Church of Ireland members in Northern Ireland would
claim to belong to the unionist or loyalist community. From within that
community there are frequent calls for a declaration from the republican
tradition that "the war is over" . While there is mounting pressure for
such action and the current political impasse concerns such desires the
community which makes this plea must also recognise realities within its
own ranks. Loyalist paramilitarism cannot be excused simply because of
republican paramilitarism. Loyalism cannot demand actions by
republicanism while remaining ambivalent about loyalist paramilitaries.
Armed gangs and so-called punishment beatings exist within Protestant
areas. Roman Catholics continue to be attacked by thugs under the guise
of loyalism simply because of their religious identity. Protestants are
attacked because of their identity.

Is that the way ordinary decent Protestants or Roman Catholics want to
be represented?

Neither community can allow itself to be misrepresented. Neither
community should allow elements within it to dictate its life through
threat or intimidation. For the vast number of Church of Ireland members
in Northern Ireland loyalist paramilitaries do not speak for them. Let
both communities speak up : Roman Catholics demand the end of
paramilitary activity claiming to speak for them : let Protestants
demand the end of paramilitary activity claiming to speak for them. Let
criminal activity of whatever identity be seen for what it is : nothing
to do with legitimate politics, nothing to do with protection of
religious or political identity - and nothing to do with a stable, just
and forgiving community for the future.

So, let the mounting calls for an end to all paramilitary activity grow
and grow. From within the Protestant community let us say to all
loyalist groupings - stop and stop now ...

Dealing with the Healing of Memories

It has often been said that how we deal with our memories dictates in
large measure the sort of people we are. Those memories can be a source
of joy, satisfaction and encouragement. Equally they can be painful,
negative and a source of grievance. Memories speak of experience and
though the passing of time can dull the edges of pain thoughts of the
past can dictate our personal freedom to address opportunities or fulfil
positive action in the present. Pastoral ministry has taught clergy how
powerful the force of individual memories can be. There is a definite
spiritual dimension for the Christian in how memories are regarded.

Now, when we turn to the wider canvas of a community the same factors
confront us as we deal with the past. The history of how communities
have suffered or reacted in the past to real or imagined hurt or
injustice can be a constant encouragement or sadly, a constant inhibiter
to its present. "Living in the past" is a frequent comment on others -
rarely about ourselves.

Recently there has been renewed debate on how communities and
individuals in Ireland deal with their past, and their memories. I
welcome that debate. It is in particular concerned with how what the
media calls 'drawing a line in the sand' can be produced after years of
sorrow, loss and suffering during the Troubles. Omagh, Enniskillen,
Monaghan, Belfast, Dublin, South Armagh and many more are labels for
atrocities which have marred and destroyed lives. Then there are that
host of tragic deaths individualised to families or smaller groupings of
people. The question facing society is how do we deal with memories of
such a past so that human history and human dignity can move on.

In recent days several suggestions have been put forward as to how this
process can become a reality. I feel it is important to make a
distinction at this point. Unsolved crimes or unsolved injustices to
communities or individuals is a part of this debate - but only a part.
It must not be confused with that other aspect which is reconciliation
of attitudes towards the past. There is certainly an overlap between the
two but I have to say that some recent public statements have spoken of
unsolved crimes as though they can be equated with a generalised process
of reconciliation. There is a danger in this to my mind.

Attention has been focused on the South African process of a Truth and
Reconciliation Commission. It has been asked if such a process would be
appropriate in Ireland. Through my friendship with Archbishop Desmond
Tutu I have acquainted myself with details of that Commission and I have
read the material in depth. It is easy to forget that apart from South
Africa there have been over a dozen similar efforts, notably in South
America.

I have to conclude that the South African model would not be applicable
to the situation in Ireland, particularly in Northern Ireland. My
reasons for this opinion turn on the differences of the South African
situation compared with here. There are fundamental differences - but
chiefly my reservations concern how such a system would adapt to this
community.

In South Africa the conflict was over. Major political steps had been
taken and acknowledgement given to a totally "new era". Immunity from
prosecution opened the door to freedom of confession. The legal system
had been reformed to allow immunity on a wide scale. There was definite
acceptance that the Commission would permit individuals to speak freely
without legal or non-legal retribution. But most important there was
almost universal desire to make the process work. There was a new desire
to trust each other ...

Can we say in our current situation that those conditions already exist
in Northern Ireland today? At the root of our current political impasse
there is the question of the on-going activities of paramilitary
organisations within the Loyalist and Republican communities. There is
also the key issue of an absence of trust that the 'ceasefire' status
means a complete end to violence.

Archbishop Brady has recently termed Northern Ireland to be "a society
pervaded with distrust". I agree with those words. The real legacy of
our past 30 years has been the absence of trust. Slowly we are beginning
to build that trust - but we have a long way to go.

Today there is also a great deal of anger in this community. That anger
is shared by individuals and communities. That anger stems from memories
of the past as much as from so-called 'unsolved crimes'. While we have
come a very long way in many instances as a society - we still have a
long way to travel before a Commission precisely along the South African
pattern would 'draw a line in the sand'.

If the way forward is to be a Northern Ireland or indeed an Irish
version of the Truth and Reconciliation Commission then it needs to be a
particular effort geared to our actual conditions. In fact it may not be
a Commission at all. Both parts of Ireland have seen a multitude of
Tribunals lately. It may be a structured means of basic story-telling
could have a powerful impact on reconciliation. People need to unburden
their memories and that is not always appropriate for a tribunal or a
Commission.

The question of immunity from prosecution which is a very divisive and
emotive element would require legislation. But no legislation to that
effect would work unless there was a widespread and accepted
acknowledgement and willingness to accept that witnesses would be immune
from prosecution. This society would need to be prepared to accept the
consequences of that. Second, people talking openly of their past
actions would need a guarantee that they would not be subject to attack
or intimidation for speaking openly of the past. How would such a
situation be guaranteed? Third, there would have to be a complete, open
and transparent end to even the threat of paramilitary activity. Verbal
assurances would not be enough.

Reconciliation is too often viewed here as a weakness not a strength.,
Forgiveness is seen by too many as a failure rather than an act of
generosity. Individual acts of forgiveness have amazed us all - but it
is still a rare commodity.

What people who have lost most yearn for is simply the knowledge of what
happened to them or their loved ones - and why.

It is possible that at some point some structure could help the process
of healing here - but much needs to happen first if it is to have any
hope of success. Chiefly we need to recognise what it is we want such a
structure to achieve and we need to recognise how much memory of the
past dictates the present and future. Without a great deal more thought
to progress along such lines now would probably open more wounds than it
would heal.

Let us be honest with society as to what memories of our Troubles
involve.

As we look back to those dark days of widespread violence and terrorism
we are beginning to see the real damage they did to the fabric of this
society. The violence destroyed lives, seared bodies and minds and the
statistics of death and injury tell their own tragic story. But much
more was being forced on the community beyond the toll of death. Trust
was shattered. Deeds were done in the name of political aspiration,
religious identity and institutional reaction which rewrote the rule
book of what was morally and legally acceptable. Now we can and do ask
questions about who did what or why? Then the cauldron of violence
pushed moral issues aside in the process of dealing with situations for
which we were not prepared. Undoubtedly actions were taken, individuals
reacted in certain ways which in the cold light of today were morally
wrong and unjustified. Actions were taken by individuals or groupings
which are a shame to the conscience of both communities here - and also
on the collective conscience of governments.

When we talk about the past and its memories those are the realities to
which we refer.

A process of reconciliation and forgiveness is not for 'the other side'
- it has to search us out too ...

I am sure that the Churches have a role as they have always had in the
process of such reconciliation and would be willing to play that role
once the time was right. Until then the slow and often painful path of
reconciliation must go on and political progress must be made.

A BREASTPLATE

So we turn to our business in the shadow of the 'hill of St Patrick'.
How else can we witness as the General Synod to the Faith once delivered
than to take to ourselves a breastplate of truth which must be as alive
this morning as it was when Patrick walked on this soil:

"Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ where I lie, Christ where I sit, Christ where I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of every man who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me."

God bless you all ...

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