wfn.org | ACNS Submission from the Archbishop of Cape Town to the Lambeth

[Worldwide Faith News <wfn@igc.org>]

ACNS 3844     |     SOUTHERN AFRICA	 |     17 JUNE 2004

Submission from the Archbishop of Cape Town to the Lambeth Commission

The Most Revd Njongonkulu Ndungane
Archbishop of Cape Town and Primate of the Province of Southern Africa

The Life of the Anglican Communion: A Way Ahead

14 June 2004

As the Lambeth Commission on Communion prepares to meet, I want to put
forward three perspectives from my part of the 'Global South' which I
hope will offer support to the Commission in its challenging task. My
prayer is to find restorative processes that open doors beyond painful
division. We must develop new means for handling conflict and finding
new beginnings, to share with the world for the good of the gospel.

First is the question of Church Order, the way we structure ourselves as
the Anglican Communion. We recognise that the Commission members tackle
the difficult questions before them within the context of the existing
organisational framework of the Communion, with all its complexities and
ambiguities. They must deal with the autonomy of provinces alongside the
weighty, but non-binding, authority we give to the Instruments of Unity,
that contribute to the 'bonds of affection' that tie us to our common
life. They must address these constraints and, though they may suggest
changes, we cannot expect them to make unfeasible proposals.

It is for us, who watch and pray while the Commission do their work, to
acknowledge their duly constituted mandate - given by the Archbishop of
Canterbury following his meeting with the Primates. Our support and
contributions to their deliberations must respect the process they
pursue. We cannot prejudge their conclusions - but must give them the
space to address their task in whatever ways are most useful to them as
they work towards their October report. I look forward to responding to
that report in due course - through whatever channels will contribute
most constructively to a way forward.

In what I say, I do not downplay the seriousness of what we are facing.
There is such tremendous pain surrounding the issues of sexuality that
gave rise to the Commission - though its mandate focuses on questions of
koinonia, communion. Actions have been taken and statements made that
have fallen far, far, short of building up our common life. I keep
praying that when each of us speaks or acts, we will have the grace to
consider the wider, and longer-term consequences - and have the courage
to hold back when we may be bringing further distress.

My second concern is to underline once more the perspectives which
theological reflection offers to us. All the Bible teaches us about
creation resonates with both unity and diversity. We know these give
rise to inescapable tensions, which we must face head on. There will
inevitably be times when we disagree, and I do not think we have yet
fathomed all the dimensions of how we hold together in Christ. The
'bonds of affection' that hold us together are both human and
God-graced. Our human frailties in relationships are interwoven with
transcendent possibilities of reconciliation and forgiveness.

Where injury has been done, we must respond in ways that help heal the
breach. The secular world is increasingly turning to restorative
justice, in place of retributive justice, as a way of not just dealing
with wrong-doing but making it the stepping stone to something better.

Restorative justice is a systematic response to conflict or wrongdoing,
that emphasises healing the wounds of all parties concerned - whether
offended against, or offending - while also pursuing whatever makes for
greater wholeness in the community. It is a process that certainly
upholds the need for justice, expecting those who have caused injury to
take steps to repair it (and may sometimes run in parallel with other
judicial processes). Yet this happens as an intrinsic part of genuine
deep encounter between the concerned parties. All sides must be willing
to engage openly and honestly, and be prepared to contribute
appropriately to help bring resolution, in ways that may only emerge as
this holistic process unfolds. The desired outcome is that everyone
involved will become contributing members of a community that grows and
shapes itself to minimise the possibility of similar harmful actions
finding fertile ground.

The South African experience shows something of what can be achieved.
When political change came, we were so fearful of the potential for a
bloodbath as sworn enemies had to overcome bloodshed, even murder, and
work together under democracy. The Truth and Reconciliation Commission,
drawing on principles of restorative justice, made a vital contribution
to the ongoing process of building and rebuilding a new South Africa.

Within the Church we should not be slow to follow this lead! How much
greater should be our optimism that with God's grace we can overcome
even painful division. Lasting discord and separation can never be God's
plan for us - rather, as Paul tells the Corinthians as they dealt with
the aftermath of rift, 'Satan must not be allowed to get the better of
us; we know his wiles all too well.' On whatever side of dividing lines
brothers and sisters in Christ find ourselves, our greater task is to
fight together against the evils of the world.

This underlines for me my third concern, that we must always bear in
mind the demands upon us as servants of God's mission in his world. We
are the disciples of the Prince of Peace, called to be his peacemakers
wherever there is strife. Sent by the God of all compassion, we are to
be messengers of love and mediators of mercy.

The Anglican Communion worldwide has had such a good track record, both
in public advocacy and behind the scenes, in helping bring lasting peace
with justice in the conflicts of the world. There are so many challenges
around us today - in my own continent, in Sudan and the Democratic
Republic of the Congo, to name but two, as well as farther afield. I
fear that if we struggle to deal maturely with our internal differences,
we will undermine our standing and ability to act in other areas of
conflict. Our calling to bring good news to the poor, in a world where
half the population live in poverty, must not be jeopardised. Faith
communities are uniquely placed to give a lead, and among them the
Anglican Communion must play its part - learning how to handle our own
divergences can only be a help within our diverse world.

As the Lambeth Commission meets, my prayer is that the God who promises
to make all things new, will lead them into creative solutions that will
help heal not just our own pains, but the pains of the broken and
hurting world in which we live.

Cape Town
14 June 2004

___________________________________________________________________
ACNSlist, published by Anglican Communion News Service, London, is
distributed to more than 7,500 journalists and other readers around
the world.

For subscription INFORMATION please go to:
http://www.anglicancommunion.org/acns/acnslist.html