Adventure,where does it begin or end?
Wednesday, 30 July 2008
Tuesday, 29 July 2008
Chaplain's Job
Having spent several years in Chaplaincy, especially in health care, I feel I have the right to state what makes a good chaplain or at least what qualities are expected and possessed by those looking for a position as a chaplain.
While the Lord will constantly open up doors for you, as he moves you to where he wants you, at the same time, having spent the last two years in the "One Horse Town" known as as Redlands in California, I wonder what the purpose was. After all, there are churches which are led by corrupt clergy pressurising the elderly members of the congregation to "pay up"! If that is not bad enough, there are Drug Addicts in ministry, along with those Pastors having affairs with the younger members of the congregation.
But as I decide to go to pastures new; the hills that sings or the valley that screams, life is truly going to become interesting!
Saturday, 26 July 2008
Local Ecumenical Partnerships: the way forward?
The LEP's as they are commonly known are a growing entity within the UK structure, but especially in England. Both the Church of England as well as the United Reformed Church are innovators for the majority of them; there is also a large degree of cooperation from the Methodist & Baptist churches as well.
The question that sits in most people heads is; why do we need this? After all, each Denominational group comes from its own perspective and how on earth can everyone come together in agreement? Is this not just another form of the Ecumenical movement, after all the Catholic church are involved?
Over the past decade several things have been happening, some of which I or "we" have covered in previous blogs posts, but they are worthy to bring up again. However we like to approach this, the numbers of church attendance has began to fall on the whole. Now there is always the acception to the rule, where there is actual growth. This has occurred where numerous increases in East European Immigrants have arrived and therefore added to the Roman Catholic population. On a few occasions, those from "Catholic Countries" have not been Catholic, but Baptist, this is especially from Poland.But right across the country there has been a steady decline in regular attendance.
As a result many new ideas have been introduced and tested for growth. As the generations that were dedicated to "their church" die off, a growing group have emerged with wanting a "church" that presents the gospel as real and in a relevant way to their lives. Now the "name across the door" does not matter, nor does the historical looking building or anything else.
The LEP's can be led by an Anglican priest in a Church of England building or a Baptist or URC minister in an Anglican building or even an Anglican priest in Baptist chapel;this is where LEP's come in.
Maybe this is where "The Church" truly becomes "The Church" as Christ intended, rather the separate versions on different Denominations sneering at each other. So far, the LEP's are limited to the "mainstream" as it seems inconceivable that anyone else from other church Denominations would be accepted! But maybe this is the future that will take the Ecumenical movement to a new and positive level.
The question that sits in most people heads is; why do we need this? After all, each Denominational group comes from its own perspective and how on earth can everyone come together in agreement? Is this not just another form of the Ecumenical movement, after all the Catholic church are involved?
Over the past decade several things have been happening, some of which I or "we" have covered in previous blogs posts, but they are worthy to bring up again. However we like to approach this, the numbers of church attendance has began to fall on the whole. Now there is always the acception to the rule, where there is actual growth. This has occurred where numerous increases in East European Immigrants have arrived and therefore added to the Roman Catholic population. On a few occasions, those from "Catholic Countries" have not been Catholic, but Baptist, this is especially from Poland.But right across the country there has been a steady decline in regular attendance.
As a result many new ideas have been introduced and tested for growth. As the generations that were dedicated to "their church" die off, a growing group have emerged with wanting a "church" that presents the gospel as real and in a relevant way to their lives. Now the "name across the door" does not matter, nor does the historical looking building or anything else.
The LEP's can be led by an Anglican priest in a Church of England building or a Baptist or URC minister in an Anglican building or even an Anglican priest in Baptist chapel;this is where LEP's come in.
Maybe this is where "The Church" truly becomes "The Church" as Christ intended, rather the separate versions on different Denominations sneering at each other. So far, the LEP's are limited to the "mainstream" as it seems inconceivable that anyone else from other church Denominations would be accepted! But maybe this is the future that will take the Ecumenical movement to a new and positive level.
Interview with Chaplain Mumina Kowalskim
Since 1999, I have been the Muslim Chaplain at the State Correctional Institution at Muncy, the first woman to work in this capacity in the Pennsylvania state system. Located in the north central sector of the state, this prison is the largest facility for women in Pennsylvania, with approximately 900 females incarcerated at five levels of security, including capital cases.
: What kind of education and training do you have that enables you to perform in this capacity?
My educational background includes a liberal arts degree and numerous professional training courses with organizations such as the Islamic Foundation of America, Pennsylvania Prison Chaplains’ Association, Council on American-Islamic Relations, Islamic Society of North America, Alternatives in Criminal Justice, and Arab World and Islamic Resources. Prior to my job in the prison, I worked for many years as a teacher and later principal of an Islamic weekend school. I have served as the secretary for the Pennsylvania Prison Chaplains’ Association and the vice president of the Islamic Society of Central Pennsylvania
: What are the specific duties that you are required to perform as the prison Muslim Chaplain?
My contract specifies that I provide chaplaincy service in the following areas:
Conduct formal Muslim religious services, counsel inmates on personal and religious needs, maintain participation records and reports, visit inmates in the infirmary, community hospital, Mental Health Unit, Behavioral Adjustment Unit and Restricted Housing Units, conduct group religious counseling, distribute religious literature, participate in special religious programs, attend religious conferences at the request of the institution, relate in a positive way to other religious perspectives found among the inmate population and perform any other chaplaincy services reasonably expected of a member of that profession and faith.
: Are there any materials or methods that you find particularly helpful in your teaching?
Presenting myself as a resource person rather then an authority, I was able gain the trust and appreciation of many Muslim inmates when I started. I concentrated on bringing in quality, up-to-date English language materials, but I did not immediately displace the materials and routines already in place. I feel it is critically important to work with the inmate leaders who have established the Muslim program, especially inmates doing life or long sentences, and to act as mediator between inmates. Misconceptions and recalcitrant positions on controversial topics by Muslim inmates can be addressed gradually and through indirect methods. For this I have used the video/audio tapes of leading Muslim scholars in America who understand the American context.
In my conversations and counseling sessions with inmates I try to bring positive advice and encouragement to the women at Muncy, adding to the rehabilitative programs at the institution. The prison experience causes many inmates to turn to religion, and opens the door to ‘come back’ to their faith or learn about a new faith. I have prepared beginner’s packets of information, containing streamlined information on Islam in clear modern English and geared for the prison environment. Topics such as taking shahada, how to pray, participating in Ramadan, obtaining permission to wear hijab, and how to attend Jumu’ah are some of the materials I have prepared specifically for the institution. These I hand out to inmates when they come in to see me for the first time.
It is important to stock the Muslim library with literature that is broad, normative and well translated or written for English-speakers. Inmates take a great deal of their information on Islam from books and pamphlets, so it is wise to gradually weed out overly complicated or divisive, sectarian books and pamphlets.
: What would you say are the major challenges and rewards that you encounter in your work?
Correctional institutions within the state of Pennsylvania vary in their policies and procedures governing the practice of religion, at the county, state and federal levels. This factor, along with the history of Islam in American prisons, often clouds the vision of clear educational objectives. The Muslim Chaplain also impacts his/her own program in terms of materials, attitudes and styles. From my experiences in Pennsylvania, I think Muslim chaplains would benefit from a general model of an appropriate Muslim educational program in correctional facilities.
Lack of Muslim volunteers in prison programs is another area where we need improvement. Creating viable models of prison outreach and identifying Muslim communities that could incorporate these programs would serve inmates, help prison chaplaincy programs and connect outside communities to meaningful social activism.
Muslims suited to work in prison chaplaincy are those committed to serving and educating in a multifaith environment and who understand the role of prison chaplain as spiritual advisor, role model and advocate. I have learned that the challenges in this field are many, but the power of positive influence in teaching the transforming concepts and pillars of Islam, gives back genuine rewards. I see the small but significant changes that take place in a woman’s perception of herself and her responsibility to others when she has changed through the spiritual teachings of Islam. This rekindles my personal conviction as a Muslim and inspires me to work for improvement in my own practice and in how I present Islam to others.
The opportunity to teach the true peaceful nature of Islam to non-Muslims is another benefit of this job. At the request of the Drug and Alcohol unit I have spoken on various issues, notably the events of 9/11, the month of Ramadan and Hajj. Non-Muslim inmates listened to my perspective and asked pressing questions, which staff later related had a positive effect on the group as well as helping staff manage individuals with serious disruptive issues.
.: What would you say to others considering prison Chaplaincy as a profession?
Islam in American prisons is a significant arena and a vital opportunity for Muslims to participate in the important discourse that religion plays in American institutions. If we can construct successful educational and service programs for Muslim inmates we will be performing a great service to both incarcerated Muslims in particular and to our society in general. Muslim Chaplains in prisons will, by the grace of Allah, be able to contribute to the “greater good” and bring hope and help to an eager and growing segment of the American population.
: What kind of education and training do you have that enables you to perform in this capacity?
My educational background includes a liberal arts degree and numerous professional training courses with organizations such as the Islamic Foundation of America, Pennsylvania Prison Chaplains’ Association, Council on American-Islamic Relations, Islamic Society of North America, Alternatives in Criminal Justice, and Arab World and Islamic Resources. Prior to my job in the prison, I worked for many years as a teacher and later principal of an Islamic weekend school. I have served as the secretary for the Pennsylvania Prison Chaplains’ Association and the vice president of the Islamic Society of Central Pennsylvania
: What are the specific duties that you are required to perform as the prison Muslim Chaplain?
My contract specifies that I provide chaplaincy service in the following areas:
Conduct formal Muslim religious services, counsel inmates on personal and religious needs, maintain participation records and reports, visit inmates in the infirmary, community hospital, Mental Health Unit, Behavioral Adjustment Unit and Restricted Housing Units, conduct group religious counseling, distribute religious literature, participate in special religious programs, attend religious conferences at the request of the institution, relate in a positive way to other religious perspectives found among the inmate population and perform any other chaplaincy services reasonably expected of a member of that profession and faith.
: Are there any materials or methods that you find particularly helpful in your teaching?
Presenting myself as a resource person rather then an authority, I was able gain the trust and appreciation of many Muslim inmates when I started. I concentrated on bringing in quality, up-to-date English language materials, but I did not immediately displace the materials and routines already in place. I feel it is critically important to work with the inmate leaders who have established the Muslim program, especially inmates doing life or long sentences, and to act as mediator between inmates. Misconceptions and recalcitrant positions on controversial topics by Muslim inmates can be addressed gradually and through indirect methods. For this I have used the video/audio tapes of leading Muslim scholars in America who understand the American context.
In my conversations and counseling sessions with inmates I try to bring positive advice and encouragement to the women at Muncy, adding to the rehabilitative programs at the institution. The prison experience causes many inmates to turn to religion, and opens the door to ‘come back’ to their faith or learn about a new faith. I have prepared beginner’s packets of information, containing streamlined information on Islam in clear modern English and geared for the prison environment. Topics such as taking shahada, how to pray, participating in Ramadan, obtaining permission to wear hijab, and how to attend Jumu’ah are some of the materials I have prepared specifically for the institution. These I hand out to inmates when they come in to see me for the first time.
It is important to stock the Muslim library with literature that is broad, normative and well translated or written for English-speakers. Inmates take a great deal of their information on Islam from books and pamphlets, so it is wise to gradually weed out overly complicated or divisive, sectarian books and pamphlets.
: What would you say are the major challenges and rewards that you encounter in your work?
Correctional institutions within the state of Pennsylvania vary in their policies and procedures governing the practice of religion, at the county, state and federal levels. This factor, along with the history of Islam in American prisons, often clouds the vision of clear educational objectives. The Muslim Chaplain also impacts his/her own program in terms of materials, attitudes and styles. From my experiences in Pennsylvania, I think Muslim chaplains would benefit from a general model of an appropriate Muslim educational program in correctional facilities.
Lack of Muslim volunteers in prison programs is another area where we need improvement. Creating viable models of prison outreach and identifying Muslim communities that could incorporate these programs would serve inmates, help prison chaplaincy programs and connect outside communities to meaningful social activism.
Muslims suited to work in prison chaplaincy are those committed to serving and educating in a multifaith environment and who understand the role of prison chaplain as spiritual advisor, role model and advocate. I have learned that the challenges in this field are many, but the power of positive influence in teaching the transforming concepts and pillars of Islam, gives back genuine rewards. I see the small but significant changes that take place in a woman’s perception of herself and her responsibility to others when she has changed through the spiritual teachings of Islam. This rekindles my personal conviction as a Muslim and inspires me to work for improvement in my own practice and in how I present Islam to others.
The opportunity to teach the true peaceful nature of Islam to non-Muslims is another benefit of this job. At the request of the Drug and Alcohol unit I have spoken on various issues, notably the events of 9/11, the month of Ramadan and Hajj. Non-Muslim inmates listened to my perspective and asked pressing questions, which staff later related had a positive effect on the group as well as helping staff manage individuals with serious disruptive issues.
.: What would you say to others considering prison Chaplaincy as a profession?
Islam in American prisons is a significant arena and a vital opportunity for Muslims to participate in the important discourse that religion plays in American institutions. If we can construct successful educational and service programs for Muslim inmates we will be performing a great service to both incarcerated Muslims in particular and to our society in general. Muslim Chaplains in prisons will, by the grace of Allah, be able to contribute to the “greater good” and bring hope and help to an eager and growing segment of the American population.
Thursday, 24 July 2008
Prison Chaplain admitted using Drugs
A prison chaplain has been suspended after admitting smoking crack cocaine. The Rev Robert Pearson, 54, a Church of England priest at Pentonville jail in north London, was secretly filmed visiting a crack den.
A report in yesterday's Daily Mirror said that when confronted by mobile phone footage showing him heating the highly addictive drug before inhaling it from a pipe, Mr Pearson confessed: "It's true. I can't make any excuses. It's a stupid sodding thing to do. I just want to say sorry to my family. They know nothing about this."
The father of two insisted he was not addicted, but it would be "hard to stop".
A Prison Service spokeswoman said: "A member of the chaplaincy at HMP Pentonville has been suspended following allegations of inappropriate behaviour."
According to the Mirror, Mr Pearson took the drug at a housing association flat in Wood Green, north-west London. He told the paper he had first tried it after chatting to a user in Soho. "It was a spur of the moment thing but very enjoyable. Part of it was trying to understand what was going on for the people who take it. But I don't want to make excuses."
The clergyman, who befriended the troubled rock singer Pete Doherty when the star spent 13 nights in Pentonville in January for drugs offences, now faces the sack and could lose his prison-owned home. But he said he was glad his secret had been exposed. "This has been a wake-up call. It's a relief it's out in the open. I'm not going to let crack destroy me."
Mr Pearson moved to work at Pentonville four years ago after a post at Wandsworth jail in south London.
The Rt Rev Stephen Oliver, the Bishop of Stepney, said: "We will take steps to ensure that he and his family receive support."
A report in yesterday's Daily Mirror said that when confronted by mobile phone footage showing him heating the highly addictive drug before inhaling it from a pipe, Mr Pearson confessed: "It's true. I can't make any excuses. It's a stupid sodding thing to do. I just want to say sorry to my family. They know nothing about this."
The father of two insisted he was not addicted, but it would be "hard to stop".
A Prison Service spokeswoman said: "A member of the chaplaincy at HMP Pentonville has been suspended following allegations of inappropriate behaviour."
According to the Mirror, Mr Pearson took the drug at a housing association flat in Wood Green, north-west London. He told the paper he had first tried it after chatting to a user in Soho. "It was a spur of the moment thing but very enjoyable. Part of it was trying to understand what was going on for the people who take it. But I don't want to make excuses."
The clergyman, who befriended the troubled rock singer Pete Doherty when the star spent 13 nights in Pentonville in January for drugs offences, now faces the sack and could lose his prison-owned home. But he said he was glad his secret had been exposed. "This has been a wake-up call. It's a relief it's out in the open. I'm not going to let crack destroy me."
Mr Pearson moved to work at Pentonville four years ago after a post at Wandsworth jail in south London.
The Rt Rev Stephen Oliver, the Bishop of Stepney, said: "We will take steps to ensure that he and his family receive support."
Sunday, 20 July 2008
Crosses to be removed from Police Chaplain Badges
Crosses will be removed from badges worn by Spokane Police chaplains under terms of an out-of-court settlement between the city and a former Lutheran pastor-turned-atheist who sued over the government agency’s use of the insignias and Christian prayers.
Additionally, lawyers from the Center for Justice who represented former pastor Ray Ideus will get $1,000.
“It’s a milestone,” said Ideus, who volunteers eight hours a week with the police department. “It’s very important that they’ll have to take that cross off. It’s not a Christian police department. The chaplains have to minister to all faiths – and non-faiths,” Ideus said.
The chaplains’ badges previously contained the city of Spokane seal and a Christian/Latin cross. Spokane Police Chief Anne Kirkpatrick informed the Spokane City Council of the settlement in a report to the council Monday night.
Ideus, 75, said Tuesday he’s happy about the settlement of his lawsuit, filed in January 2006 in U.S. District Court in Spokane.
His lawsuit claimed that the police department’s use of the Christian cross is an “impermissible incorporation of a particular religious symbol in a government insignia.”
Assistant City Attorney Rocky Treppiedi countersued Ideus for filing a lawsuit that he considered “false, and unfounded, malicious and without probable cause.” Treppiedi’s action was part of a controversial past practice of countersuing civil rights plaintiffs that has been curtailed by the city’s new chief lawyer, Jim Craven. The countersuit, along with the rest of the federal litigation, will be dismissed.
The settlement is a recognition by the city that its chaplains and volunteer chaplains need to be accepted by all faith groups, said John Sklut, the Center for Justice attorney who handled the case.
“There are some in the community who saw the suit as anti-Christian, and that’s an unfortunate perception. The language that’s now in place between the city and the chaplaincy board is a recognition and appreciation of all faith groups,” Sklut said.
City Councilwoman Nancy McLaughlin disagreed, calling the legal settlement “an attack on Christianity.” She said the city’s legal department had not briefed the City Council on the case when settlement talks were under way this fall.
“I didn’t realize this was going on. When people are intimidated into removing religious symbols, it’s not good for our country. I was amazed there was not more attention paid to it,” McLaughlin said.
The $1,000 that the city will pay to the Center for Justice relates to the center’s public records request for documents related to the chaplaincy program.
In its response, the city forwarded a 1995 document that stated that all police chaplains “must adhere to the Judeo-Christian ethic,” but the city later said that wasn’t its official policy, Sklut said.
The payment “is a recognition that the center reasonably relied on those documents as the basis for the lawsuit,” Sklut said.
The city will accept police chaplains and volunteer chaplains from any faith or non-faith group, and any uniform patches “shall not reflect any particular religious belief or serve to promote a specific religion,” the settlement says.
However, chaplains will be allowed to wear lapel pins with crosses, stars of David or other insignia to express personal religious preferences, Kirkpatrick told the City Council.
Ideus was a Lutheran pastor for 30 years before he became an atheist. He and his wife, Lorraine, moved to Spokane from Kansas in 2003.
Additionally, lawyers from the Center for Justice who represented former pastor Ray Ideus will get $1,000.
“It’s a milestone,” said Ideus, who volunteers eight hours a week with the police department. “It’s very important that they’ll have to take that cross off. It’s not a Christian police department. The chaplains have to minister to all faiths – and non-faiths,” Ideus said.
The chaplains’ badges previously contained the city of Spokane seal and a Christian/Latin cross. Spokane Police Chief Anne Kirkpatrick informed the Spokane City Council of the settlement in a report to the council Monday night.
Ideus, 75, said Tuesday he’s happy about the settlement of his lawsuit, filed in January 2006 in U.S. District Court in Spokane.
His lawsuit claimed that the police department’s use of the Christian cross is an “impermissible incorporation of a particular religious symbol in a government insignia.”
Assistant City Attorney Rocky Treppiedi countersued Ideus for filing a lawsuit that he considered “false, and unfounded, malicious and without probable cause.” Treppiedi’s action was part of a controversial past practice of countersuing civil rights plaintiffs that has been curtailed by the city’s new chief lawyer, Jim Craven. The countersuit, along with the rest of the federal litigation, will be dismissed.
The settlement is a recognition by the city that its chaplains and volunteer chaplains need to be accepted by all faith groups, said John Sklut, the Center for Justice attorney who handled the case.
“There are some in the community who saw the suit as anti-Christian, and that’s an unfortunate perception. The language that’s now in place between the city and the chaplaincy board is a recognition and appreciation of all faith groups,” Sklut said.
City Councilwoman Nancy McLaughlin disagreed, calling the legal settlement “an attack on Christianity.” She said the city’s legal department had not briefed the City Council on the case when settlement talks were under way this fall.
“I didn’t realize this was going on. When people are intimidated into removing religious symbols, it’s not good for our country. I was amazed there was not more attention paid to it,” McLaughlin said.
The $1,000 that the city will pay to the Center for Justice relates to the center’s public records request for documents related to the chaplaincy program.
In its response, the city forwarded a 1995 document that stated that all police chaplains “must adhere to the Judeo-Christian ethic,” but the city later said that wasn’t its official policy, Sklut said.
The payment “is a recognition that the center reasonably relied on those documents as the basis for the lawsuit,” Sklut said.
The city will accept police chaplains and volunteer chaplains from any faith or non-faith group, and any uniform patches “shall not reflect any particular religious belief or serve to promote a specific religion,” the settlement says.
However, chaplains will be allowed to wear lapel pins with crosses, stars of David or other insignia to express personal religious preferences, Kirkpatrick told the City Council.
Ideus was a Lutheran pastor for 30 years before he became an atheist. He and his wife, Lorraine, moved to Spokane from Kansas in 2003.
Tuesday, 8 July 2008
A Letter from the Future President
My fellow Americans: As your future President I want to thank my supporters, for your mindless support of me, despite my complete lack of any legislative achievement, my pastor’s relations with Louis Farrakhan and Libyan dictator Moamar Quadafi, my ability to pay attention in church, or my blatantly leftist voting record while I present myself as some sort of bi-partisan agent of change. I also like how my supporters claim my youthful drug use and criminal behavior somehow qualifies me for the Presidency after 8 years of claiming Bush’s youthful drinking disqualifies him. Your hypocrisy is a beacon of hope shining over a sea of political posing. I would also like to thank the Kennedy’s for coming out in support of me. There’s a lot of glamour behind the Kennedy name, even though JFK started the Vietnam War, his brother Robert illegally wiretapped Martin Luther King, Jr. and Teddy killed a female employee with whom he was having an extra marital affair and who was pregnant with his child. And I’m not going anywhere near the cousins, both literally and figuratively.And, I’d like to thank Oprah Winfrey for her support. Her love of meaningless empty platitudes will be the force that propels me to the White House.Americans should vote for me, not because of my lack of experience or achievement in anything other than professional activism, but because I make people feel good and feeling good is good. Voting for me also causes some white folk to feel relieved of their imagined, racist guilt. I say things that sound meaningful, but don’t really mean anything because Americans are tired of things having meaning. If things have meaning, then that means you have to think about them.Americans are tired of thinking. It’s time to shut down the brain, and open up the heart. So when you go to vote, remember, don’t think, go with your emotions, just do it, and do it for me.Thank You.Barack
Doors open for Women Bishops
The Church of England was thrown into turmoil last night over the issue of women bishops, as it rejected proposals that would have accommodated clergy strongly opposed to the historic change.
In an emotional, sometimes bitter debate lasting more than seven hours, the General Synod voted against introducing separate structures and "superbishops", to oversee parishes opposed to women bishops, because they were seen as amounting to institutionalised discrimination.
Instead, the 468 members narrowly agreed to the idea of introducing a national statutory code of practice, throwing out all compromises that would have appeased opponents of women bishops.
A code of practice has yet to be fully explored, but will not satisfy the demands of traditionalists and conservative evangelicals, who had formed an alliance to block consideration of any such code.
The Bishop of Winchester, Michael Scott-Joynt, condemned the final vote, taken after amendments had been tabled and rejected, as "mean-spirited and short-sighted". "The manifest majority was profoundly short-sighted. At every point it could have offered reassurances, and it did not do that," he said.
In the debate, one churchman, Gerald O'Brien, told the synod there were possibilities of receiving episcopal oversight from overseas archbishops. His comments drew boos and hisses from the assembly.
Scott-Joynt criticised such threats. "We've got people talking about defection - they were clearly talking about the Global Anglican Future conference [held last month in Jerusalem, which ended with the threat of an Anglican breakaway]. We've got a lot of soul-searching to do."
He echoed the sentiments of the Bishop of Dover, the Right Rev Stephen Venner, who was in tears after he made a speech, imploring the pro-women lobby to show some generosity.
"I feel ashamed. We have talked about wanting to give an honourable place for those who disagree, and we have turned down almost every realistic opportunity. We have not even been prepared to explore the possibility of fresh expressions of dioceses or bishops. And still we talk the talk of being inclusive."
Venner was referring to the superbishops plan, which failed to win a two-thirds majority across the three houses (bishops, clergy and laity) even though more backed it than opposed it. Synod's decision infuriated the influential Anglo-Catholic wing, which wants protection from women bishops. One senior churchman, the Rev Prebendary David Houlding, said: "It's getting worse, it's going downhill very badly. It's quite clear there's a pincer movement and we're being squeezed out. There is only one way forward: a code of practice." He added: "There will be no walkout - yet."
The archbishops of Canterbury and York appeared pensive during the debate, holding their heads in their hands. There were frequent pauses for silent prayer and reflection. The synod ignored their pleas. Rowan Williams and John Sentamu wanted legislative protection rather than a voluntary code of practice. Sentamu supported plans for superbishops, while Williams wanted "more rather than less robust" legislation.
The Bishop of Durham said such a vital and sensitive debate should not have taken place a week before Lambeth, the once-a-decade gathering of the world's Anglican bishops. He called for unity amid the mood of unhappiness and disunity.
The Right Rev Tom Wright said: "There might be some things that we might eventually have to split over. This should not be one of them."
The prospect of rebellion has loomed large over the meeting in York, which ends today. Yesterday's vote means the church moves toward ordaining women bishops with a code of practice, to be drawn up for consideration by the synod in February. The code will need a two-thirds majority in each of the houses when it reaches the final vote in several years' time.
In an emotional, sometimes bitter debate lasting more than seven hours, the General Synod voted against introducing separate structures and "superbishops", to oversee parishes opposed to women bishops, because they were seen as amounting to institutionalised discrimination.
Instead, the 468 members narrowly agreed to the idea of introducing a national statutory code of practice, throwing out all compromises that would have appeased opponents of women bishops.
A code of practice has yet to be fully explored, but will not satisfy the demands of traditionalists and conservative evangelicals, who had formed an alliance to block consideration of any such code.
The Bishop of Winchester, Michael Scott-Joynt, condemned the final vote, taken after amendments had been tabled and rejected, as "mean-spirited and short-sighted". "The manifest majority was profoundly short-sighted. At every point it could have offered reassurances, and it did not do that," he said.
In the debate, one churchman, Gerald O'Brien, told the synod there were possibilities of receiving episcopal oversight from overseas archbishops. His comments drew boos and hisses from the assembly.
Scott-Joynt criticised such threats. "We've got people talking about defection - they were clearly talking about the Global Anglican Future conference [held last month in Jerusalem, which ended with the threat of an Anglican breakaway]. We've got a lot of soul-searching to do."
He echoed the sentiments of the Bishop of Dover, the Right Rev Stephen Venner, who was in tears after he made a speech, imploring the pro-women lobby to show some generosity.
"I feel ashamed. We have talked about wanting to give an honourable place for those who disagree, and we have turned down almost every realistic opportunity. We have not even been prepared to explore the possibility of fresh expressions of dioceses or bishops. And still we talk the talk of being inclusive."
Venner was referring to the superbishops plan, which failed to win a two-thirds majority across the three houses (bishops, clergy and laity) even though more backed it than opposed it. Synod's decision infuriated the influential Anglo-Catholic wing, which wants protection from women bishops. One senior churchman, the Rev Prebendary David Houlding, said: "It's getting worse, it's going downhill very badly. It's quite clear there's a pincer movement and we're being squeezed out. There is only one way forward: a code of practice." He added: "There will be no walkout - yet."
The archbishops of Canterbury and York appeared pensive during the debate, holding their heads in their hands. There were frequent pauses for silent prayer and reflection. The synod ignored their pleas. Rowan Williams and John Sentamu wanted legislative protection rather than a voluntary code of practice. Sentamu supported plans for superbishops, while Williams wanted "more rather than less robust" legislation.
The Bishop of Durham said such a vital and sensitive debate should not have taken place a week before Lambeth, the once-a-decade gathering of the world's Anglican bishops. He called for unity amid the mood of unhappiness and disunity.
The Right Rev Tom Wright said: "There might be some things that we might eventually have to split over. This should not be one of them."
The prospect of rebellion has loomed large over the meeting in York, which ends today. Yesterday's vote means the church moves toward ordaining women bishops with a code of practice, to be drawn up for consideration by the synod in February. The code will need a two-thirds majority in each of the houses when it reaches the final vote in several years' time.
Monday, 7 July 2008
Oldest British Serviceman killed in Afghanistan
Senior Aircraftman Gary Thompson, who at 52 is the oldest serviceman to be killed on current operations, died after his Wolf Land Rover was blown up while patrolling outside Kandahar airfield along with his comrade SAC Graham Livingstone.
Graham Livingstone and Gary Thompson were killed by a roadside bomb
In a statement SAC Thompson's family said he had "touched the lives of everyone who knew him".
"Gary was more than our hero, he was the rock and foundation of our family. Words cannot express how much he was loved and how proud of him we are. Gary, you have had our hearts from the beginning and now they are yours forever."
He leaves behind, his wife Jacqui and five daughters: Laurie, 24, Aimee, 22, Jordan, 20, Jade, 17 and Kelly, 16 - who he said inspired him to serve in the war against the Taliban.
He was quoted in the Rutland and Stamford Mercury in February as saying: "I have five daughters, three of whom are at university.
"I want women in Afghanistan to be given the same opportunity that my daughters have had.
"It means I can come back and say I have played my part in trying to make that happen."
The airman had originally joined the RAF for four years in 1973 but left to pursue a civilian career that ended with him becoming the managing director of Sherwood, a plumbing firm in Nottingham.
Approaching his 50th birthday he joined up with the Royal Auxiliary Air Force in 2005 and deployed to Afghanistan 3 Squadron RAF last February.
The RAF Regiment patrol was targeted by a hidden roadside bomb in which two other servicemen were injured on Sunday.
SAC Thompson's colleagues described him as "a father figure to us all" who constantly talked about his family and how much he missed them.
"He had always noticed when one of us had been down, even though we tried to hide our emotions from him, with this compassion you were always left feeling better within yourself," he fellow servicemen said in a statement.
"The energy with which he approached his work belied his age and set an example for those around him."
Squadron Leader Richard Langley, the commander of 3 Squadron, said: "Fitting in immediately, his skills and humour were such that all held him in the highest regard.
"'Tommo' was not one to seek the attention, but was the voice of calm and reason who continuously supported the Squadron's less experienced gunners."
SAC Livingstone, 23, from Strathclyde, Scotland, was the father of a young son, Kyle, and had served in Iraq, Northern Ireland and Afghanistan after a four year career in the military. He was described as "extremely professional".
His mother, Rosemary O'Neil, said: "He died doing a job he loved. As a family we are very proud and he will be sadly missed."
The total British dead from Afghanistan now numbers 93.
Graham Livingstone and Gary Thompson were killed by a roadside bomb
In a statement SAC Thompson's family said he had "touched the lives of everyone who knew him".
"Gary was more than our hero, he was the rock and foundation of our family. Words cannot express how much he was loved and how proud of him we are. Gary, you have had our hearts from the beginning and now they are yours forever."
He leaves behind, his wife Jacqui and five daughters: Laurie, 24, Aimee, 22, Jordan, 20, Jade, 17 and Kelly, 16 - who he said inspired him to serve in the war against the Taliban.
He was quoted in the Rutland and Stamford Mercury in February as saying: "I have five daughters, three of whom are at university.
"I want women in Afghanistan to be given the same opportunity that my daughters have had.
"It means I can come back and say I have played my part in trying to make that happen."
The airman had originally joined the RAF for four years in 1973 but left to pursue a civilian career that ended with him becoming the managing director of Sherwood, a plumbing firm in Nottingham.
Approaching his 50th birthday he joined up with the Royal Auxiliary Air Force in 2005 and deployed to Afghanistan 3 Squadron RAF last February.
The RAF Regiment patrol was targeted by a hidden roadside bomb in which two other servicemen were injured on Sunday.
SAC Thompson's colleagues described him as "a father figure to us all" who constantly talked about his family and how much he missed them.
"He had always noticed when one of us had been down, even though we tried to hide our emotions from him, with this compassion you were always left feeling better within yourself," he fellow servicemen said in a statement.
"The energy with which he approached his work belied his age and set an example for those around him."
Squadron Leader Richard Langley, the commander of 3 Squadron, said: "Fitting in immediately, his skills and humour were such that all held him in the highest regard.
"'Tommo' was not one to seek the attention, but was the voice of calm and reason who continuously supported the Squadron's less experienced gunners."
SAC Livingstone, 23, from Strathclyde, Scotland, was the father of a young son, Kyle, and had served in Iraq, Northern Ireland and Afghanistan after a four year career in the military. He was described as "extremely professional".
His mother, Rosemary O'Neil, said: "He died doing a job he loved. As a family we are very proud and he will be sadly missed."
The total British dead from Afghanistan now numbers 93.
Sunday, 6 July 2008
Royal Navy Chaplains want to carry Guns.
Revd Stuart Hallam, Royal Navy Chaplain, says the issue of carrying guns is ' a debate that needs resolving'
British military chaplains in Afghanistan are urging an historic change in the rules to allow them to carry weapons when out on patrol alongside troops fighting the Taliban, because of the risk of capture.
For the first time in any theatre of conflict chaplains are no longer considered to be protected by the rules of war, because of the propaganda Taliban extremists would gain from showing "trophy" footage of a captive Christian priest.
By long tradition, clergy serving in Britain's armed forces have not carried weapons in war-zones, but now some Royal Navy Commando chaplains want to be allowed to carry a side-arm, stating that as a last resort they would rather take their own life than fall into the hands of the Taliban.
The issue has sparked an intense debate within the chaplain community, where some oppose the move on principle.
Under the Geneva Convention all military chaplains are 'non-combatants' and are granted certain protections if taken prisoner, but in Afghanistan such rules are irrelevant since the Taliban pay no heed to international law or the Convention.
UK forces in Afghanistan have already stopped observing one requirement of the Geneva Convention, as for the first time both chaplains and frontline medics have abandoned their traditional Red Cross arm bands when out in the field.
The assessment by commanders is that far from enjoying any protection, anyone wearing the Red Cross would be at greater risk from the enemy.
So far the firearms debate only involves Royal Navy Commando chaplains who minister to the Royal Marines, currently fighting and working to build security in southern Afghanistan.
Commando chaplains routinely visit forward operating bases to conduct services and offer pastoral support, and unlike most of their Army counterparts they also join troops on patrols in order to share and understand their experiences.
Uniquely among military clergy they have all completed the same training as their "flock" - in this case the gruelling 32-week Commando training course - enabling them to live and work on the frontline without being a burden to the men or their commanders.
Without Red Cross armbands they are now indistinguishable within a group of Marines, wearing identical uniform, body armour and helmets.
During training they are taught to handle and fire SA-80 assault rifles and pistols, because as trained first-aiders they are allowed to use a wounded Marine's own weapon to protect him on a battlefield.
But now some chaplains are pressing for the rules barring them from carrying their own personal weapon to be relaxed - specifically within Afghanistan, because of the nature of the enemy - giving them the discretion to take a sidearm on patrol.
There are about a dozen chaplains in Afghanistan.
The Revd Stuart Hallam, (Church of England) Royal Navy Chaplain to 40 Commando, currently serving in Afghanistan, is one of those in favour.
He said: "For the first time in any theatre of war we are seen as a legitimate target by the enemy.
"We are already effectively breaking the Geneva Convention by not wearing red arm bands. Maybe we're passed gentlemen's agreements, and have to re-think the way we go about our ministry in this kind of conflict.
"The Convention itself doesn't actually prohibit us from carrying a weapon, but long tradition and UK military rules do, and the issue has divided the chaplain community.
"For Commando chaplains our ethos is that to serve our people we have to be able to go through what they go through, which includes patrolling on the ground.
"In theory if we're captured in war we are supposed to be allowed to go about our ministry among prisoners. But that's a very long way from the reality in Afghanistan."
He added: "It's very unlikely we could be captured here, but if we were, the Taliban may well use us for publicity, and then probably execute us - just as they probably would any other coalition serviceman.
"I don't think I could put my wife through that. I personally would not want to let myself be captured.
"For that reason I think we should be pragmatic over sidearms. None of us are comfortable with this, and there are those who think it's going too far.
"But it's a debate which needs resolving, because of the kind of operations the Royal Marines are carrying out and are likely to in the years ahead."
Monsignor Paul Donovan, (Roman Catholic) Director of the Naval Chaplaincy Service (Operations), said: "The Chaplain on the ground needs to make the judgement whether the Red Cross symbol, which is meant to afford protection under the Geneva Convention, instead stands him in greater danger.
"Whilst some other nations do arm their chaplains as a matter of course, current British practice is not to."
Military chaplains - commonly known as Padres - have a proud history of supporting Britain's frontline forces often at great personal risk, and some have been decorated for extreme valour in helping wounded troops under fire.
In World War Two 134 British and Commonwealth Padres were killed, and chaplains followed the troops ashore on D-Day and jumped with Paratroopers behind enemy lines.
