Reflections on Provincial Synod XXI

of the Anglican Catholic Church, Original Province

Last week (October 26-30) delegates, observers, clergy and bishops gathered from every major continent for the biannual Provincial Synod of the Original Province of the Anglican Catholic Church (ACC), held this time in Athens, Georgia, at the University of Georgia Hotel and Conference Center. Also present was Pakistani Bishop Mushtaq Andrew form the Second Province of the ACC, whose speech on Wednesday (Oct. 27) concluded the day's meeting on the Synod floor and received a standing ovation. The bushiness of the Synod (i.e. Angends items) was conducted beginning that morning, and the day ended with the Provincial Synod Mass at St. Stephen's ACC in Athens, which included a moving sermon by recently consecrated Bishop Dominic Sonwabo Mdunyelwa of South Africa.

What most of us in the western developed countries (the U.S., Canada, the U.K., Australia) take away from these Provincial Synods, every other year, is the rich and often moving experience of the ACC people and clergy who live in other countries in which persecution and poverty are among the hardships associated with the life of Christians in general (and though Colombia and Haiti are also in the west, geographically, their day to day life, with all of its struggles, are in many ways more like the lives of our brethren in those countries than life in, e.g., the U.S.). 

The shift of Christianity's center of gravity, from the Europe of old Christendom to the Global South as observed and noted years ago by author Philip Jenkins, is visible in the ACC. Our largest diocese of all is in the South Sudan, cared for by Bishop Wilson Garang. It is quite moving, and can make us feel that our own experience is lacking, if in anything, the kind of suffering under which so many others bear up by the grace of God. I want to say, at this point, it is more practical to give what we can to help and support the Church in those countries. One practical way is for a western parish to join with a sister parish in one of the countries where the need is great, to raise funds and to pray. Another is, of course, individual donations which you can make.

Canonical clarifications
The ACC has found it necessary to make very specific clarification in its Canon Law, all of which proposals were voted into effect on Wednesday (Oct. 28) by the lay delegates, clergy delegates and bishops, due to the present day confusion of basic matters of sex and marriage. The language restricting marriage, as we recognize it, to a life long sacramental union between one man and one woman (as ordained by God, and taught by Christ) and concerning what our clergy are allowed to celebrate and bless, and concerning the protection of ACC parishes from litigation regarding the use of their property, etc., was tightly and unmistakably altered so as to avoid any all possible legal loopholes. This also serves the needs of ACC Military Chaplains in the U.S. Armed Forces.

Furthermore, regarding the modern confusion about "gender identity" our Canon Law now clarifies that one's sex is "assigned" at conception and is an objective biological fact. For purposes of marriage, a "man" is an adult who is male and was conceived male, and a woman is an adult who is female, and was conceived female. "So God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:27)." For purposes of marriage we recognize two sexes, not a large variety of "genders." (On The Continuum we have addressed these issues doctrinally and in terms of medical science. See "Not the Author of Confusion" and "The Doctrine of the Lord Jesus Christ Concerning Marriage.")

The ACC has acted prudentially in taking these necessary steps both for spiritual reasons and for legal reasons. Obviously, these issues must be understood correctly for reasons of doctrine, as basic teaching and sacramental theology. They must be clarified, also, to protect our clergy, laity and churches from malicious litigation, or maybe even someday prosecution, as the courts continue to side, more and more, with confusion and immorality at the expense of Freedom to exercise religion. 

Continuing Church ecumenism

Present also were the Most Rev. Brian Marsh, Presiding Bishop of the Anglican Church in America, and the Most Rev. Walter Grundorf, Presiding Bishop of the Anglican Province of America. This has become normal for the Provincial Synods and is no mere symbolic gesture. This generation of bishops are working together in real and practical ways. Presiding Bishop Royal Grote of the Reformed Episcopal Church was present for a while on Wednesday the 28, but was unable to stay for the whole day and for the Synod Mass in the evening.

Summary

The feeling and atmosphere of Provincial Synods (which I attended every other year since 2009) is one of peace and joy. All things are done decently and in order. The business conducted on the Synod Floor is always about genuine and relevant issues upon which to vote. Spiritually, the whole experience is always rich and rewarding.

The Bishop Garang Episcopal visit in Democratic Republic of Congo

I. Introduction

The Anglican Catholic Church in Democratic Republic of Congo joined the Anglican Catholic Church Original Province and was welcomed at November 2009. The first plan of Archbishop Mark Haverland Metropolitan of the ACC-OP was to endeavour to send a bishop to perform confirmations and ordinations which were waited for five years ago in the former Church. This act has convinced Congolese Church to conclude that the ACC is very friendly to missions in general and to work in Africa particular; because for a length of six months as a member church of the ACC-OP a dream has become a reality.

II. Bishop Garang Episcopal visitation in DR-Congo

Archbishop Mark Haverland has made it a reality by sending Bishop Wilson Garang from the diocese of Awiel South Sudan to perform confirmations and ordinations. On Saturday May 8^th the Bishop, accompanied by Father Phanuel Munezero, was welcomed in the border of Rwanda and DR-Congo by Father Steven AYULE-MILENGE, the Administrator of the ACC-Congo.

1. Saint Trinity Parish- Bukavu

- Sunday May 9^th: Bishop has confirmed 5 persons at Saint Trinity Parish Church Bukavu named: Abumba Alaka, Eca Alaka, Makeci Komite, Mmasa Komite and Mwetaminwa Atebeta.

- In the same day bishop has ordained in the Saint Trinity Parish Church 3 persons to the diaconate, Reverend Deacon Abumba Alaka, Reverend Deacon Ntakubajira Cirimwami and Reverend Deacon Mmasa Komite. Deacon Abumba Alaka will serve as curate in the Parish of Saint Trinity- Bukavu; Deacon Mmasa Komite will serve in the new Parish Saint Francis of Assise- Mosho; and Deacon Ntakubajira will serve in the Saint Nativity- Goma newly opened in the Province of North Kivu.

2. Saint Francis of Assise- Mosho

Monday May 10^th: Bishop has confirmed 15 persons at the church of Saint Francis of Assise- Moshi: Amani Alliance, Baderha Gislaine, Bahizire Déogracias, Bikubanga Jeanette, Byandike Franck, Feza Josiana, Furaha Rachel, Kalimurhima Ariette, Kujirabwinja Maria, M’bwazire Odile, Mugisho Innoncent, Mungu Akwokwa Olivier, Ndamuso Angeline, Nzigire Adeline, Ziharirwa Cesaire.

3. Saint Andrew Parish- Mboko

Tuesday May 11^th: Father Steven AYULE-MILENGE and Bishop’s delegation were welcomed by Father Mamba Itongwa in the township of Mboko, at the parish of Saint Andrew- Mboko Bishop Garang has confirmed 22 persons: Amida Mwilemo, Asa Ngyuku, Butunga Georgieta, Bwami Makutano, Clementine Komite, Ecimbo Ngini, Espoir Polepole, Gelta Magayane, Machozi Nalenge, Maneno Mubiho, Mukandja Ngokero, Mtemanwa Kika, Musengo Sephania, Rashidi Mwamba, Ramazani Amuli, Safari Mwanza, Safi Anjela, Salumu Akili, Shukuru W’Elongo, Wabikwa Rebeka, Wakilongo Aliyabu and Zaina Safi.

4. Saint Peter Parish- Baraka

- Wednesday May 12^th bishop confirmed 16 persons in the Parish of Saint Peter- Baraka named: Abea Bibikwa, Abengwa Ekyekekyeke, Ebuela Ecimbo, Eto Neema, Kalenga Kibasomba, Katiba Musobokelwa, Kitungano Mabruki, Lambert Mkongomani, Lubyula Mnyololo, Masoka Balongelwa, Matunga Lutakengwa, Msaseca Lubunga, Mseko Sibwela, Mbeleci Basilwango, Salifu Ezekiel and Tangazo Mkoko.

- In the same day Bishop has ordained 14 persons to the diaconate: Abengwa Ekyekekyeke, Bitangaca Etambala, Byaombe Ungamweko, Ishibatende Mialano, Katiba Musobokelwa, Kitungano Mabruki, Lambert Mkongomani, Lubyula Mnyololo, Matunga Lutakengwa, Mialano Wilondja, Mmokywa Mtundu, Mmunga Salehe, Mseko Sibwela and Mukandja Ngokelo.

- And then three deacons were ordained to the priesthood: Abengwa Ekyekekyeke, Bitangaca Etambala and Mmokywa Mtundu

5. Saint Matthew Parish- Malinde

Thursday May 13^th , in the morning at the church Saint Luke- Sebele of the parish of Saint Matthew- Malinde bishop Garang has confirmed 24 persons named: Ana Bachinge, Baachana Pendelelwa, Bakajane Louise, Balelwa Chantal, Bawili Nyota, Bilemanga Nyasa, Binwa Nyasa, Bitendanwa Eda, Debora Nabalongelwa, Ebanda Fisto, Kamili Wayule, Kyuku Nabalongelwa, Lavika Kajiweka, M’mambelwa Welongo, M’masa Lesa, Mahango Anastazia, Masoka ‘Yala, Mawazo Na’yenge, Mlake Dewayo, Mmbumu Akili, Mwenehitanda Mwaminifu, Nyota Riziki, Safari Mungumwema and Zawadi Siyapata.

6. Saint Paul Parish- Fizi

Thursday May 13^th , in the afternoon at the at the Parish of Saint Paul- Fizi: Bishop has confirmed 10 persons named: A’aleelwa Miambo, Aliabu Itutu, Furaha Nanyota, Lusekea Maenda, Mngeleza Nongo, Mwalihasha Mandami, Namtengya Mandami, Nasu’wa Safi, Nawitambya Abengwa and Welongo Mwenebatu.

III. The Parishes who missed the Episcopal Visit of Bishop Garang

These things were done by Bishop Garang and many remain to be done. The following parishes missed the Episcopal visit of the Right Reverend Wilson Garang due many reasons of the area where the parishes are situated and distance from the ACC-Congo’s headquarter.

1. The 330 Faithful of the 6 congregations of Saint Luke- Katenga Parish didn’t get confirmation because they live on the mountain where the vehicle can not reach the parish even motorbike and Bishop didn’t get time to do the confirmations.
2. The 329 Faithful of the 9 congregations of Saint Barnabas- Ubwari Parish didn’t get confirmations because they live on the Ubwari peninsula where the vehicle can not reach Parish (accessible only by boat) and Bishop didn’t get time to do confirmation.
3. The 308 Faithful of the 7 congregations of Saint Jacques- Lwiko Parish didn’t get confirmations because they live in the villages situated on the mountain in Equatorial Forest where a four wheel car can reach the Parish and walk 29 Km for other congregations.
4. The 175 Faithful of the 5 congregations of Saint Thomas- Kipupu Parish didn’t get confirmation because they live in the villages situated in Equatorial Forest where even four wheel car can not reach only airplane and walk 87 Km.
5. The 230 Faithful of the 6 congregations of Saint Joseph- Kabandja Parish didn’t get confirmations because they live in the villages situated in Equatorial Forest where even four wheel car can not reach, but only an airplane, and walk 49 Km.
6. The 324 Faithful of the 8 congregations of Saint Mark- Kisanya Parish didn’t get confirmations because they live in the villages situated in Equatorial Forest where even four wheel car can not reach, but only an airplane, and walk 75 Km.
7. The192 Faithful of the 7 congregations of Saint Jean- Misisi Parish didn’t get confirmationsbecause they live in Border of Province of South Kivu and in one territory of Katanga for a distance of 450 Km from Bukavu town, but a four wheel car can reach parish.

IV. Conclusion

The Right Reverend Wilson Garang arrived on Saturday May 8^th with Father Phanuel Munezero were welcomed in the border of Rwanda and DR-Congo by Father Steven AYULE-MILENGE, the Administrator of the ACC-Congo. Our programme has undergone some modification because Bishop has chosen to work very hard for confirmation and ordination for those who were ready during his passage in the parishes. This led us to finish the visit before the schedule established. Thus, Bishop returned Friday May 14^th escorted by Fathers Steven AYULE-MILENGE and Phanuel Munezero to Bujumbura capital city of Republic of Burundi because Bishop lacks entrance visa for Rwanda. On Saturday May 15^th, 2010 bishop gets his airplane at 11 Pm to fly up Nairobi- Kenya.

Bishop confirmed 92 persons adults and children, who were ready, from congregations of 6 parishes situated on the main road of Bukavu to Fizi where we drove 758 Km for our trips. He has ordained 17 persons to the diaconate, and 3 of them were ordained to the priesthood. Now, the ACC-Congo has 5 priests and 14 deacons. Thanks to His Grace Archbishop Mark Haverland for sending Bishop Wilson Garang to do confirmations and ordinations on his behalf. For a length of six months we joined the ACC-OP as member a dream has become a reality.

The 7 parishes with their 48 congregations missed the Episcopal visit of the Right Reverend Wilson Garang because they are situated in Equatorial Forest and mountain where even four wheel car can not reach. Also we can not bring our guest in unsafe area where Rwandan Hutu militia forces (Interahamwe), who had fled Rwanda following the ascension of a Tutsi-led government, had been using Congolese Equatorial forest in eastern DR-Congo as a basis for incursion against the government of DR-Congo who had signed peace accord with the Republic of Rwanda. Much of the conflict was focused on gaining control of substantial natural resources country, including diamonds, copper, zinc, gold and coltan.

Two ordinands from two parishes situated in Equatorial forest and mountain missed their ordinations to diaconate during the Episcopal visit of the Right Reverend Wilson Garang because our letter reached them when the fighting was done in the area. Even in the parish of Saint Paul- Fizi, we arrived when government forces and militia were fighting two weeks ago. This was the reason that pushed us to make Fizi as our last step where Christians met with Bishop Garang for confirmation when they are coming from in the forest where they fled during the fighting and still now waiting for the peace.

We thank Bishop Garang for the work he has done very hard and Father Munezero for his best interpretation of English- Swahili during confirmation and ordination service. Again we thank His Grace Mark Haverland and all ACC-OP bishops who has allowed this Episcopal visitation to be done in the ACC- Congo because a dream has become a reality. God bless all.

Thanks,

For the Anglican Catholic Church in Congo,

+Reverend Father Steven AYULE-MILENGE

Administrator of ACC- Congo

ACC MISSION IN RWANDA

The following is a report that was sent to Archbishop Haverland from a priest in Rwanda, Fr. Phanuel, related to a fund drive.
- Fr. Hart

God is His abounding mercy and unlimited provision and protection continues to uphold and expand ACC MISSION IN RWANDA. The mission that started in September, 2008 with the training of ten elders and started officially with a Sunday Mass on January 4, 2009 has grown to four strong parishes and two small worship centers. In Saint Mark Busumba we opened the center with 10 adults and fifteen children and by February 08, 2009, adult members were 25 and the children 22 and now we have 36 adult members and 32 children.

Some members of Saint Mark, standing for benediction towards the end of Sunday Mass

In Saint John Rwanyakayaga, the place where we bought the land, the center began with 35 adults and by the time we resumed our worship services on February 08, 2009, adults were 42 and the children were 26 and now we have 70 adults and 37 children.

Father Phanuel Munezero administering the blood of Jesus to parishioners at Saint Mark Busumba. This church is two miles from the border of Rwanda and DRC.

Saint Stephen Gihorwe worship center began with 14 adults and 12 children and by February 08, adults were 16 and children were 18 and now we have 20 adults and 22 children.

Father Phanuel Munezero mistering the blood of Jesus to parishioners at Saint Mark ACC Mission

In Saint Francis Butare, the worship center began with 8 adults and 13 children and by February 08, 2009, there were 12 adults and 19 children and now we have 35 adults and 23 children. In addition to this worship centers which have matured to parishes, we have opened two worship centers. The reason was that some parishioners used to walk an average of 14 miles to and from the church every Sunday. Thus, I decided that they remain in their respective places and start worshipping every Sunday. Resultantly, we have two new worship centers in Cyanzarwe and Kirambo.

In the year 2009, God provided for three major needs. We bought two pieces of land for church buildings in Saint John Rwanyakayaga and Saint Francis Butare and we had a humanitarian activity where we distributed beans and maize to parishioners. In this year we got the money to build our first church building in Butare. Due to the growth that we have in our different parishes, we have different needs.

This year we are trusting God to provide funds to buy two pieces of land for our remaining two church buildings namely Saint Mark Busumba and Saint Stephen Kareba and to start building our second church building in Rwanda. We also hope to begin our farming project in all the parishes that we have in Rwanda.

The parishioners of Saint Mark during the mass in a rented demolished building in Busumba.

One of the urgent needs that need financial support is to buy a piece of land for this church and to build a church building. These two are part and parcel of the requirements of the Rwanda Government for ACC Mission in Rwanda to get a civil personality.

As ACC Mission continues to grow both numerically and spiritually we do need enough clergy members to nurture and manage this growth.

These are some of the elders who are undergoing thorough training in ACC doctrines and worship and they are looking forward to being made deacons in April 2010 when Bishop Garang makes an Episcopal visit to ACC Mission in Rwanda.

(Question: The English word "elder" cannot mean in this context πρεσβύτερος (presbyteros) inasmuch as these men are postulants. May we assume it is used for elders of the Rwandan village?

Within an hour the answer came: "Yes, Father, 'elder' is a senior male member of the congregation, with status in the village.")

In the course of the year 2009, ACC mission carried out different humanitarian activities namely distributing beans and maize to the needy parishioners and villagers in our four churches and two centers.

Father Phanuel Munezero distributes beans and maize to parishioners at Saint Mark ACC in Busumba.

However some parishioners and villagers were caught unaware and they did not bring containers to carry their shares of these long-awaited and highly needed blessings.

But this did not prevent them to carry their share because they used whatever was at their disposal. This woman used a piece of her cloth to carry her share.

Good read

Questions were raised, in recent comments, about the practice of the Anglican Catholic Church in the United Kingdom. I found their website quite useful for letting us know about them. More so, I found the section entitled About the Anglican Catholic Church to contain statements of faith and practice worth reproducing here. I am sure that readers from the Traditional Anglican Communion may want to debate with the ACC/UK for not listing any but the three Continuing jurisdictions in concordat as part of the Continuing Church; and whereas we may agree to disagree agreeably, I hope they too will affirm the same Faith that is expressed in the contents of what follows.

About the Anglican Catholic Church
The Beginning of the ACC

In 1977, following increasing liberalisation of member churches of the Anglican Communion, an international congress of nearly 2,000 Anglican bishops, clergy and lay people met in St. Louis, Missouri.

As a result of this meeting "The Affirmation of St Louis" was issued. You may fiind this document (in pdf format) by clicking on the Resources button on the left.

In addition many of those present placed themselves under the jurisdiction of the retired bishop of Springfield, Illinois, the Right Reverend Albert Chambers. In October 1978 the Church adopted the name 'ANGLICAN CATHOLIC CHURCH'. The ACC has a presence in North, Central and South America, Africa, Australia and New Zealand and in India you will find the Second Province of the ACC. (Click on the Map above to see the ACC world wide).

Diocese of the United Kingdom

In 1992 the Diocese of the United Kingdom was formally established after the Church of England broke with catholic faith and tradition by admitting women to the priesthood. In August 1992 The Right Revd Leslie Hamlett was consecrated as the first Bishop Ordinary for the Diocese, in 1997 Bishop Hamlett left the ACC.

On 20th September 2008 Father Damien Mead, who was Vicar General, was consecrated as 2nd Bishop Ordinary.

The Bishop is assisted in the administration of the Diocese by his Council of Advice which is appointed annually at the Diocesan Synod.

On January 28, 1978, in Denver, Colorado, Father Mote was consecrated Bishop. The Rt. Rev. Albert A Chambers, retired Episcopal Bishop of Springfield, Illinois, was chief consecrator.

In 1977, following increasing liberalisation of member churches of the Anglican Communion, an international congress of nearly 2,000 Anglican bishops, clergy and lay people met in St. Louis, Missouri. As a result of this meeting "The Affirmation of St Louis" was issued.

In addition many of those present placed themselves under the jurisdiction of the retired bishop of Springfield, Illinois, the Right Reverend Albert Chambers. In October 1978 the Church adopted the name 'ANGLICAN CATHOLIC CHURCH'. The ACC has a presence in North, Central and South America, Africa, Australia and New Zealand and in India you will find the Second Province of the ACC.

In 1992 the Diocese of the United Kingdom was formally established after the Church of England broke with catholic faith and tradition by admitting women to the priesthood. In August 1992 The Right Revd Leslie Hamlett was consecrated as the first Bishop Ordinary for the Diocese, in 1997 Bishop Hamlett left the ACC.

On 20th September 2008 Father Damien Mead, who was Vicar General, was consecrated as 2nd Bishop Ordinary.

The Bishop is assisted in the administration of the Diocese by his Council of Advice which is appointed annually at the Diocesan Synod.

From 1997 until 2008 the Diocese of the United Kingdom was looked after by Episcopal Visitors appointed by the Archbishop of the Original Province from Bishops overseas.

Why Anglican & Catholic?

The Anglican Catholic Church is Anglican, which means 'English'. In other words, we are Christians who have an English liturgical and theological heritage and a spiritual heritage and an ancestral connection to the Church in England. The Anglican Catholic Church is Catholic, because it accepts the doctrine of the ancient Church, which has been "believed everywhere, always, and by all".

But aren't you Protestants?

The terms 'Protestant' and 'Catholic' are often used and very often misunderstood!

Firstly one must understand that to be 'Catholic' one doesn't necessarily have to be 'Roman' Catholic despite what some in the Roman Church may claim. The Orthodox Churches of the East and in other places are Catholic Churches but not in communion with the Pope. The term protestant is equally often misunderstood.

The Catholic Church of England separated from the Roman Catholic Church during the sixteenth century. However, although a Protestant Reformation was taking place on the Continent the English Reformation was fundamentally different in nature and intention. Primarily the reasons for its formation were political. King Henry VIII, whilst wanting to be independent of Rome, was not a Protestant in intention, although his reasons for separation were not especially honourable.

Of course there are Anglicans who have wanted to be Protestant (in the way that continental reformers meant), just as there are Anglicans who want complete union with Rome. However, the Church of England was not formed in the same way as the Continental Protestant Churches. The Continental Reformation was primarily German, under the leadership of Martin Luther; French, under John Calvin and Swiss, under Ulrich Zwingli. The Continental Reformers accepted the principle called Sola Scriptura, that is, Scripture alone as the basis for faith and practice. However, the English Reformers appealed to Scripture as interpreted by the ancient Church, especially through the Seven Ecumenical Councils of the Undivided Church. The Continental Reformers also almost unanimously rejected or dropped the principle of apostolic succession. That is, bishops, by virtue of their consecration, being successors of the apostles, tracing a straight link back to them through history. But the English Reformation retained apostolic succession.

Since the Continental Reformers rejected the apostolic succession of bishops and indeed developed a different understanding of the priesthood, they lost a 'valid' ordained priesthood. But at the English Reformation, the Church of England deliberately retained the title 'priest', because it contained a real truth and intention. Christ is the perfect priest. The Church is His body. The organ of a priestly body cannot be less than priestly.

The Church of England maintained its apostolic ministry of bishops, priests and deacons. Its form of worship, though translated into English and somewhat reformed, nonetheless stood in continuity with the Church's historical worship. The goal of the English Reformation was to reform the practice of the Church and return to the ancient and Catholic faith of the Undivided Church.

From the time of Henry VIII there has always been a theological position within Anglicanism which has sought to stress the continuing Catholic nature of the Church of England. Through the reign of his daughter Elizabeth I this was championed by the Elizabethan divine, Richard Hooker. Then later by Archbishop Laud and the Caroline divines including George Herbert and Lancelot Andrews (pictured above), up to the time of the Oxford Movement, Tractarians, and the Anglo-Catholic Congresses, notables include John Henry Newman, Edward Bouverie Pusey, John Keble and John Mason Neale (pictured below).

What do Anglican Catholics believe?

The Anglican Catholic Church accepts the teachings of the Undivided Church, the Church of the first millennium of Church history. From the Day of Pentecost, when the Church was born, to the Great Schism in A.D. 1054, the Church was truly Catholic: one in faith and doctrine, even though there were differences between the way Eastern and Western Churches worshipped. Therefore, the Anglican Catholic Church claims, in essence, to be both an English Catholic Church and a Western Orthodox Church.

The Anglican Catholic Church is part of the One, Holy, Catholic, and Apostolic Church of the Lord Jesus Christ, faithfully continuing the English Catholic tradition. We practice and uphold the historic Catholic Faith, with Apostolic Order, Orthodox Worship, and Evangelical Witness.

We believe that there is one true and eternal God in Holy Trinity of Father, Son, and Holy Ghost, without any difference or inequality, Consubstantial, Undivided and of one Essence in Three Divine Persons through whom all that is, was and ever shall be, was created and has its being.

We believe that Jesus Christ is the unique and final revelation of the Person and Purpose of God, in whom alone is the fullness of God's truth and grace, and that there is no other through whom salvation may be obtained.

Holy Scripture, Holy Tradition & the Holy Spirit

We believe the Holy Scriptures of the Old and New Testaments to be Inspired by the Holy Ghost as the authentic record of the revelation of God, and as conveying His saving Word to us. We believe in the holy Tradition of the Church as set forth by the ancient catholic bishops and doctors, as defined by the Seven Ecumenical Councils of the undivided Church.
We believe that the Holy Spirit gives life to and inspires and guides the Church.

We believe in Seven Sacraments

We believe in the Seven Sacraments as outward, visible symbols of the inward, spiritual Grace, Presence and working of our Lord Jesus Christ. In accordance with the faith and practice of Holy Mother Church, We declare these Sacraments to be:

Baptism, whereby the forgiveness of sins and new life in Christ and membership into His Mystical Body the Church is proclaimed and that this sacrament is necessary for Salvation.

Confirmation as the "seal of the Holy Spirit" in completion of Baptism.

The Mass, as the sacrifice whereby our Lord, Jesus Christ, unites us to His all-sufficient Sacrifice, once made, to bestow on us "remission of sins, and all other benefits of His Passion", whereby He is truly present under the forms of bread and wine, and gives Himself to us in His Body and Blood, to be our heavenly food and to unite us to Himself and to all in His Sacred Body the Church.

Holy Matrimony, which is a mystical bond of one man and one woman together in lifelong commitment and unity.

Holy Orders, which is the perpetuation of the sacred and apostolic ministry in accordance with the will of Christ established for the Government of His Church as the ministers of His Gospel and Sacraments; and that the three orders of Bishops, Priests, and Deacons by Christ's institution are to be confined to the male sex; and that Bishops alone possess the fullness of apostolic authority as Overseers of the faithful and conveyers of Holy Orders.

Confession, through which the faithful are called to conversion of life, confession of sins and reconciliation with God, and through which we are called to forgive others.

Holy Unction, whereby the healing power and consolation of God is specifically bestowed upon the faithful who are sick in body, mind or soul.

The Communion of Saints

We believe in the Communion of Saints, which is the blessed company of all faithful people both living and departed.
Traditionally the Universal Church has been considered to comprise of the Church Triumphant (those Christians who are in Heaven), The Church Militant (those Christians who are living) and the Church at Rest (Those Christians who are dead but who are not yet in Heaven).

Furthermore we believe that the Blessed Virgin Mary is the Mother of our Lord and God Jesus Christ, and that she is preeminent above all others as the first-fruits of those who are saved by Him.

The prayers of the saints in heaven assist the faithful on earth according to the Revelation of St John (Revelation 5:8 and 8:3-4 in the light of 6:9-11). The Saints are not to be given worship or adoration that belongs to God alone, but their prayers support Christians on earth just as the prayers of Christians on earth support one another in prayer).

Sanctity of Human Life

We believe in the sanctity of human life; that life begins at the moment of conception; and that the willful taking of that life in the womb by abortion to be a grave sin.

Furthermore we believe that the wilful, intentional, and direct taking of any innocent human life is murder, whether disguised as "euthanasia", "mercy-killing" or "assisted suicide".

We believe that all men will appear before Our Lord Jesus Christ, who is the ultimate Judge and Ruler of all Mankind to receive the due recompense of their faith and works.

But didn't the Pope declare Anglican Holy Orders null and void?

In response to Pope Leo XIII's Apostolicae Curae of 1896, which declared the Anglican apostolic succession invalid, the Anglican Archbishops of Canterbury, Frederick Temple and York, William D Maclagan, (pictured above) made an official response, Saepius Officio, stating that there is an unbroken apostolic succession in the Anglican priesthood, and that the historical episcopate has been in the British Isles from the earliest days of the Church.

However, the Roman Catholic Church maintains that this apostolic succession was broken by the use of the Ordination Rite of King Edward VI, which deletes all reference to the central priestly function and was deliberately designed to contain no indication of the "fullness of the ministry", specific tasks of the Catholic bishop or the "high priesthood", which the Holy See considers essential. The Romans assume that their point of view, based on Late Medieval sacramental theory, is valid for all periods of church history.

In their refutation the Archbishops pointed out, amongst other matters, that no such priestly functions or sacramental theology were evident in the Papal ordination rites of the 9th and 10th centuries, which would render their ordinations invalid as well, using the same criteria aimed at the Anglicans.

What about the authority of the Pope?

Since we have stated that the Anglican Catholic Church is not a 'Roman' but an 'English' Catholic Church it will come as no surprise that we do not consider ourselves to be under the Bishop of Rome's 'Universal Jurisdiction'. Again our position is comparable to the practice of the Undivided Church. Furthermore the Pope claims to be infallible in certain matters. Anglican Catholics believe in infallibility, but they believe that it is found not within the Office of the Pope, but within the Church itself, and that this is best expressed when it is acting as an undivided unity through the medium of the Ecumenical Councils. But since A.D. 1054 this hasn't happened. As a result the pronouncements and decisions of Church Council's within the Roman Catholic Church, such as the Council of Trent, Vatican I and Vatican II are not considered to have the same authority.

We do however recognise and give due honour to the Pope as Bishop of Rome and as Patriarch of the West on the ancient principle of primus inter pares. He is the 'first among equals' in the episcopate and has a special role and responsibility because of this.

What are 'Continuing' Anglicans?

There are several present-day bodies, often described collectively as 'Continuing Anglicans' or the 'Anglican Continuum', some which claim and some which do not claim (or possess) descent from the 1977 Congress of St Louis. However, we believe that, strictly speaking, it is only within the Anglican Catholic Church (ACC), The Anglican Province of Christ the King (APCK), and The United Episcopal Church of North America (UECNA) that one finds the 'legitimate' continuation of traditional Anglican Catholicism.

These three all share a common origin, stemming from the same apostolic succession - via The Right Revd Albert Chambers and bear the same responsibility for preserving apostolic order and for being custodians of faith and morals as envisaged by the Congress of St Louis. A recent, exciting development, in terms of Church unity, is a reaffirmation of the mutual recognition and inter-communion between these jurisdictions.

As you will see from this website, at the time of writing the Diocese of the United Kingdom has only a small number of Parishes and Missions. In the Anglican Catholic Church there are a number of different Liturgies (Orders of Service) for celebrating Holy Communion. Sometimes visitors to the Churches in this Diocese are surprised that although we are 'traditional Anglicans' we do not use the 1662 Book of Common Prayer (which is not authorised for use in ACC) - in fact the 1549 Book of Common Prayer, and the 1928 American Book of Common Prayer are in use here, although The English Missal and the Anglican Missal are the books used most commonly in our Diocese at the moment. Of these the Anglican Missal may be found to be celebrated with either the 1549 Canon, American 1928 Canon or the Gregorian Canon. There are other Books of Common Prayer authorised in the ACC but I mention only those that are used currently in the Diocese.

Sometimes our liturgical use in this Diocese - being predominantly 'High Church' or 'Anglo Catholic', is suggested to be off putting to those who come from a more 'middle of the road' or from a 'Low Church' Anglican liturgical tradition, however we are representitive of the people who have taken the step to commit themselves and join us. We are however very much open to the establishment of new Missions using other ACC authorised liturgies in the Diocese. It is our faith that unites us and if you share that faith, or seek to, you are welcome.

The future?

To all, and especially those of you who having waded through this page of text, we extend a hand of friendship and Christian Love and offer you an alternative - Please consider seriously the challenges presented to you and we hope that you will join us.

Join us ...

In the ACC we have the essentials. We have, as the Affirmation of St Louis puts it, Orthodox Catholic Faith, Orthodox Anglican Worship, Apostolic Catholic Order in order to grow we need also Evangelical Witness.

Achbishop Haverland's Response

From the ACC Website

A response from the Anglican Catholic Church to Rome’s Offer to Former Anglicans

1. Rome’s Offer

The Congregation for the Doctrine of the Faith (CDF) on October 20th issued a widely publicized Note that summarizes a forthcoming Apostolic Constitution concerning former Anglicans seeking to be received into full union with the Roman Catholic Church. This Constitution, as best one can judge from the Note, mainly will do two new things:

First, it will extend internationally terms offered already to some in North America by the Pastoral Provision and by the Book of Divine Worship. The Pastoral Provision permits ordination as Roman Catholic priests for some married, formerly Anglican clergy who join the Roman Catholic Church, and this despite the general Roman demand for clerical celibacy. The Book of Divine Worship contains some liturgical forms which have sources in the Anglican tradition: the so-called Anglican Use. At present these forms may be permitted by the local Roman bishop when both a group of former Anglicans desiring the Use and also a competent priest are present. The Pastoral Provision has permitted many dozens of former Anglican clergymen to become Roman Catholic priests. The Anglican Use, in contrast, has had little success, with fewer than ten congregations. In any case, the Apostolic Constitution will extend beyond North America permission both for the Roman Catholic ordination of married, former Anglicans and also for some Anglican liturgical usages within the Roman Church.

The second and more innovative development promised by the Note is the establishment of Ordinariates composed of former Anglicans and led by former Anglicans ordained as Roman clergy and then appointed by Rome as Ordinaries. The new Ordinariates would, it seems, have jurisdiction over such former Anglicans even while those former Anglicans live within the boundaries of existing Roman Catholic dioceses. This development may give a somewhat higher status to an "Anglican Use" within the Roman Church and may signal its development into something more than a short-lived, transitional arrangement in the rare cases of joint conversion to Rome by a suitable Anglican clergyman and by a congregation interested in retaining elements of the Anglican patrimony.

The Note, in brief, offers terms for conversion by Anglicans to the Roman Catholic Church. These terms are, from Rome’s point of view, fairly generous and innovative. For persons who already believe that the doctrine of the Roman Catholic Church is superior to classical Anglican or Orthodox theology, such terms are significant. We have nothing to say against the pleasure such former Anglicans will feel in evidence of a benevolent interest from the Vatican. And we are certain that Pope Benedict by this Constitution intends to be generous, kind, and welcoming and even, in a sense, subjectively intends to be respectful towards and appreciative of some aspects of our Anglican heritage.

II. Our Response

The Note, however, does not mark in any respect an ecumenical advance. The Note assumes the fullest and highest claims for the Petrine Office which emanate from Vatican I and Vatican II. The Note assumes the essential correctness of Pope Leo XIII’s condemnation of Anglican Orders and practically implies that for all effective purposes that condemnation has not been reconsidered or superceded in any degree by subsequent events. The Note assumes that Anglican confirmations and ordinations are utterly null and absolutely void. The Note does not imply the union of ecclesial bodies, but rather the conversion of former Anglicans to Roman Catholicism with what amounts to the prior, effective, and complete dissolution of their former ecclesial structures. This conversion by absorption is the case even if some of the leaders of those former structures may eventually gain office in new subdivisions of the Roman Catholic Church. We assume that local or congregational ownership of property will be entirely extinguished in accordance with normal Roman Catholic practice.

Insofar as the Note and subsequent Constitution provide for relatively one-sided conversions of former Anglicans with minimal concessions, we fear that the Note and Constitution in fact will harm and retard genuine ecumenical progress. By genuine ecumenical progress we mean, for instance, joint consideration of the Petrine Office of the sort some hoped for after promulgation by John Paul II of his encyclical Ut Unum Sint. While Pope John Paul repeated a description of the modern Petrine Office and noted the need for ‘the power and authority without which such an office would be illusory’ (94), he also seemed to speak of a joint exploration of the manner in which that office is exercised which might, it seems, help to reconcile classical Anglicans, as well as Orthodox and Oriental Christians, to the Roman Catholic Church. Pope John Paul wrote,

"I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in ‘a brotherly fraternal communion of faith and sacramental life ... If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator.'" (95)

Anglican and Orthodox Christians look for union and full communion without "conversion," submission, and effective absorption and for an exercise of the Petrine Office that is compatible with the actual situation of the Church of the first millennium. The new Constitution will do nothing to forward that goal.

The forthcoming Constitution is in effect addressed to those who are already essentially Roman Catholic. We are not. We wish nothing but the best to Roman Catholic converts when they act in good conscience. But persons already convinced of the truth of Roman Catholic teaching in its fulness should become Roman Catholics promptly with or without the Pastoral Provision, with or without a liturgical "Anglican Use," and with or without the new Ordinariates. We see in this Note an offer which is merely prudential and practical in its nature and effect, and we do not see anything to attract persons who are not already essentially Roman Catholic in faith.

We believe that classical Anglicanism, as presented clearly in The Affirmation of Saint Louis and in our liturgies and other authoritative formularies, is already faithful to Scripture and the Fathers and is already fully Catholic and Orthodox. Conversion is not necessary and absorption is not appropriate. We believe that our Anglican patrimony is, moreover, by God’s grace and Providence, also most appropriate for the English-speaking peoples and probably is essential for the successful evangelization or re-evangelization of the English-speaking lands. We hope eventually for a genuine dialogue concerning the Petrine Office and long for the day when we, with our Orthodox and Oriental Christian friends, may again find in the successor of Saint Peter a patriarch with the primacy of honor and with high authority both as an organ for strengthening the Church’s unity and also as an instrument for the articulation of the Church’s teaching. We regret that the forthcoming Constitution, while kindly meant, seems set to delay that happy day.

The Most Reverend Mark Haverland, Ph.D.
Archbishop and Metropolitan
Anglican Catholic Church

International Day of Prayer for the Persecuted Church

The following is from a website called Everyday Christian.

[Bishop Wilson] Garang oversees more than 180 churches in South Sudan dealing directly with the spiritual and survival needs of impoverished people across a wide swath of the East African nation.

Garang’s experiences have brought him face-to-face with persecution, cultural doubts about Christianity and repression on a regular basis.

Garang was a refugee and part of the “Lost Boys,” a group of thousands of Sudanese children orphaned by the country’s civil war in the 1980s. It was during a long walk back to his home village in 1992 when felt the pull of ministry.

“Only through fasting and prayer was I able to survive,” Garang said. “The Holy Spirit has been instrumental for a lot of miracles and has convinced a lot of people to come to Christ. All of this has been done with how the Lord has worked, not me.”

I met Bishop Garang at the Provincial Synod of the Anglican Catholic Church in Richmond, VA. last week. You may read the whole article here.

Reflections on the Synod

This past week in Richmond Va., I attended the eighteenth Provincial Synod of the Anglican Catholic Church (ACC), which was the first for me. This was not the Provincial Synod for the entire ACC, but only for the Original Province. The second Province of the ACC is headquartered in India, but the Archbishop of the Second Province, The Most Rev. John Augustine, was present as an observer. He did address us, and I learned from his address something that was new to me, and which I will share with you by quoting part of their website (and I recommend reading the history page there in full), namely that the ACC in India is not a Continuing Church:

"The Church of India - CIPBC (formerly the Church of England in India) is the original Anglican Church in India. The Anglican presence in India dates back four hundred years ago to 1600, when Queen Elizabeth I was still on the throne of England. From that time until within living memory British chaplains and missionaries arrived in ever-increasing numbers, and were the first to minister to the expatriate British community, and later to bring the Gospel of Jesus Christ to the Indian people themselves...

" In the year 1978 following the Congress of St. Louis, (Affirmation of Saint Louis) the news of the Anglican Catholic Church reached India. The Indian Anglicans appealed for a spiritual affiliation in the Anglican Catholic Church Original Province...

"From 1991 until 1995 the late Archbishop William Lewis held office as Acting Metropolitan of India succeeded by Bishop James Bromley. Bishop Bromley appointed Fr. John Augustine as the Archdeacon and the Metropolitan's Commissary to the Province of India. Bishop Rommie Starks succeeded Bishop Bromley as acting Metropolitan. In 2003 the Right Reverend John Augustine was elected and consecrated Bishop of Lucknow. In 2005 the Calcutta Diocesan Council and the House of Bishops elected the Right Reverend John Augustine as the Bishop of Calcutta and Metropolitan of India. The Most Reverend John Augustine was enthroned as Metropolitan of the Church of India -CIPBC on 24th February, 2005 at Christ Church, Lucknow."

I quote this to make the point that our Continuing Church is not necessarily as insignificant as we may allow ourselves to believe. Furthermore, joining us were other ACC members from around the world, including Bishop Damkien Meade from the U.K., The Right Reverend Brian Iverach from Australia, bishops, clergy and laity from Kenya, from the Sudan, from South Africa, Haiti, Colombia. Archbishop Reber and Bishop Robinson of the United Episcopal Church of North America (UECNA) were present as guests.

The truly global presence of orthodox Anglicans in the ACC was something I knew about, but had not had the occasion to experience before this week. The difficulties encountered by our people in foreign lands, due to poverty and persecution, take on new meaning when we meet them. Rt. Rev. Wilson Garang (present at the Synod) and his Diocese of Aweil in Sudan, for example, face a kind of danger in their daily lives that most of us imagine only vaguely. I felt very unworthy, at the Synod Mass, to be preaching a sermon in the company of such true disciples of our Lord; my desire was to encourage with words that might provide edification, exhortation and comfort by the Holy Spirit, something helpful that they could carry with them. But, I felt like John the baptist, unworthy to stoop down and unloose the sandals of Christ himself, as represented by them.

Two priests from South Africa, Fr. Alan Kenyon-Hoare, and Fr. Mahawa, were present to witness the Synod vote on establishing a second diocese in their country, necessary simply because of the vastness of the geography, and the difference of language and culture. The most moving part of the week, for me, was hearing Fr. Mahuawa of the Umzi Wase "Thiyopian" people of the Eastern Cape of South Africa expressing his joy that his people, after over a century of Anglicanism among them, will have their own bishop in their own diocese (and I hope to have more about this for you to read later in the week). The Church of England never gave them what they truly needed for the Church there to thrive, and in recent years other Continuing Anglicans have failed to understand their need as well. He expressed his gratitude to the Original Province of the ACC, and specifically to our Metropolitan, the Most Rev. Mark Haverland. It is expected that bishops for both dioceses will be elected this year, and consecrated by Archbishop Haverland and other ACC bishops in the Spring of 2010.

On a side note, as I saw Fr. Kenyon-Hoare, a white man with a white beard, and Fr. Mahuwa, a black man clearly younger, it was obvious that they share a bond of love that made the difference of color and culture vanish away.

In Christ there is no East or West,
In Him no South or North;
But one great fellowship of love
Throughout the whole wide earth.

It was also quite a joy to see old friends, including Bishop William McLean who received me into the ACC just over a year ago, as well as regular commenting readers, such as Fr. Laurence Wells, Rev. Canon John Hollister, Fr. John Roddy, Fr. James Danford (military chaplain), Fr. Thomas McHenry, and others of you who were there.

Yes, there was the sometimes just plain boring business, that is always proposed, discussed and voted on in synods. Sometimes it is not easy to sit on those chairs at those tables for even a minute longer. But, even then, the manner of Archbishop Haverland was an instructive model of humility and patience, as well as a good amount of humor, much of which was the self-deprecating humor that those who know him have come to expect. The boring synod business may have seemed to be no large matter to those who have long been in the ACC. But, for others it is breath of fresh air. While eating dinner in a restaurant on Wednesday night, Fr. Charles Nalls summed it up neatly to a couple of us: "It was orderly, peaceful, sane and genuinely substantive. It was about things that truly mattered."

Those who are still writing our epitaph, and carving our tombstone as Continuing Anglicans, will themselves be long dead while the work of Christ through our churches grows and spreads. The Canterbury Communion is just about dead, but Anglicanism has its best days ahead.

A few words from Archbishop Mark Haverland

The Metropolitan of the Anglican Catholic Church (ACC), who is also my Bishop, as in Diocesan Ordinary, has sent us the following.

Several matters have struck me about recent posts at the Continuum.

I am inclined to agree with Canon Kirby on the matter of our 16th century Anglican patrimony. It's been years since I read Jewel(l), but I distinctly recall him asserting in more than one place that all Protestants are in substantial agreement about all important doctrines save Eucharistic doctrine. That is, he identifies his own beliefs more closely with the Lutherans and Calvinists than with Rome, and that agreement includes items that I consider very dubious at best. We recall in turn Hooker's deep and frank debt to Jewel.

But while Jewel identifies heavily with the Continental reformers, and while Hooker praises Jewel, in fact there is multiplicity in Tudor theology, there is development from Jewel to Hooker and Andrewes, and again from Hooker and Andrewes to the Non-Jurors. Likewise we have to distinguish the private opinions of Tudor theologians from the official teaching of their Church.

I think efforts such as Father Hart's - to read the Articles and other 16th century English theological writings with care in order to show their essential orthodoxy - are useful. I too often quote the Articles. But I agree with the Spanish ambassador who found the Articles often 'patient but not ambitious' of Catholic interpretation. In a sense the Affirmation of Saint Louis finesses the whole question by asserting that all Anglican formularies are to be read through the lens of the great Tradition. Father Kirby is correct in noting that the ACC's formularies are silent about the Articles, while our formularies vigorously assert the authority of the Prayer Book , the Caroline Divines, and other large swathes of our Patrimony.

So, with Father Kirby and Father Hart I would agree that the Articles contain nothing heretical, but also that the central interpretative key for the ACC lies in the wider tradition. I see no reason to insist on positive approval of the Articles. It is sufficient to understand them in their context (a highly polemical and dangerous age), to appreciate their often winsome and succinct presentation of universally held beliefs, and to recognize that they for us are primarily of historical interest. I am glad for Father Hart to clarify the catholicity of the Articles where that may not be apparent to modern, casual readers. But the ACC doesn't have to demand enthusiastic affirmation of the Articles. The tent is big enough to embrace all those who affirm what we affirmed at Saint Louis.

I know of no ACC clergyman longing to be Roman Catholic or to use the Novus Ordo. The Prayer Book tradition embraces a fair amount of latitude, as in the placement of the Gloria in excelsis. The Missals are consistent with and enrich the BCPs that are authorized for use in our Church. The Missals are themselves authorized by the same Constitution and Canons that authorize the Prayer Book. Since the BCPs and Missals are authorized by the same formularies, I take it that they illuminate the proper interpretation of each other. Our clergy seem sensible, and I know no ACC bishop who would attempt to impose interpolations from the Missals on Prayer Book Catholic congregations. Such imposition would be unpastoral, unwise, and uncharitable. It is undeniable that over the years we've had some bumptious priests who seemed to delight in insulting our Anglican patrimony. I don't think there are many such priests now in the ACC.

Rome also used to have Low Churchmen (who went to the simple, said Mass early in the morning) and High Churchmen (who liked the Solemn High at 10 or 11 a.m.). So long as the doctrine is clear, such differences are a matter of taste, temperament, and time. The ACC's doctrine is clear, and secondary differences are less and less a problem.

My own often stated first ecumenical goal is to help to unite the Continuing Churches on a sound basis, and I recognize that that union should involve the TAC. The ACC's 2007 initiatives in that regard have not received the follow through adumbrated by Archbishop Hepworth's public responses to our 2007 public letters. This silence has not stopped the movement towards union within the Continuing Churches, but seems to have been part of a set of factors which have undermined the TAC from within. In the long run the Continuing Churches are not best served by such distress in one of our larger (though perhaps no longer our largest) bodies. If some or all of the TAC's bishops are going to submit to Rome - well, the sooner the better in order to clear the field for those who want to remain Anglican. If something else is to happen -- well, again the sooner the better for those priests and laymen of the TAC who are as confused as everyone else seems to be about what is going on and not going on.

If the ACC's principal goal were simply institutional growth, then we would welcome the TAC's distress. In that case I would say that for the ACC 'the later the better'. But souls are lost in the shuffle and Continuing Anglicanism as a whole is weakened by the current situation, however much one body or another may benefit.

Since Rome shows no interest in dialogue with the ACC, it makes sense to think that our second ecumenical priority after pursuing Continuing Church unity lies with the Eastern Orthodox, with whom we are on many levels already in deep theological accord. Whether anything in institutional terms comes from such dialogue is up to others as well as to us. If Rome is really going to fulfill the possibilities opened by Ut Unum Sint, it is probably more likely to do so in response to the Orthodox than in response to Anglican Catholics.

At the moment the ACC is basically passive. Rome shows no interest in us. The TAC and its clergy and members have to work out their own problems. What the ACC can do is continue to maintain a consistent, theologically-principled position which implies limits in our relations with Rome, the neo-Anglicans, and other Continuing Anglicans. Within those limits, we are, I think, genuinely open to dialogue and ecumenical progress. And the ACC remains a Church with a clear position that depends not on Haverland or any individual but on clear formularies and collegial leadership. Here we are, still willing to talk with those who want to talk.

+MDH