“Heart of Darkness” - A response by Michael Poon

Heart of Darkness: A Response to the Statement by the Secretary General of the Anglican Communion on behalf of the Joint Standing Committee of the Primates and the Anglican Consultative Council, 26 September 2007

Michael Poon

“And this also . . . has been one of the dark places of the earth (Joseph Conrad, Heart of Darkness).”

The Statement the Secretary-General crafted on behalf of the Joint Standing Committee of the Primates and the Anglican Consultative Council is remarkably misleading.  That such statement can come from someone in such high office in the Communion is an indication of the heart of darkness in the once Christian and self-proclaimed civilized West that is slowly eroding the Communion of its Christian foundations.  Such encroachment on the Lordship of Jesus Christ upon his holy and catholic church – his rightful property – must end. 

How the Secretary-General “civilized” the Dar es Salaam requests

Consider how the Secretary-General redefined the Primates’ request to the Episcopal Church:

The primates had requested clarification on the status of Resolution B033 of the 75th General Convention, and whether this did in fact reflect the request of the Windsor Report for a moratorium on the election and consecration of candidates for the episcopate who were living in a sexual relationship outside of Christian marriage.

Secondly, the primates had asked that the Bishops, as the chief liturgical officers in their dioceses, should mutually undertake not to offer public liturgies for the blessing of same-sex unions. (ACNS4323)

Compare the above with what the Windsor Report recommended, and elaborated by the Primates in the Dar es Salaam Communiqué:

. . . the Episcopal Church (USA) be invited to effect a moratorium on the election and consent to the consecration of any candidate to the episcopate who is living in a same gender union until some new consensus in the Anglican Communion emerges. (TWR, 135)

In particular, the Primates request, through the Presiding Bishop, that the House of Bishops of The Episcopal Church

1. make an unequivocal common covenant that the bishops will not authorise any Rite of Blessing for same-sex unions in their dioceses or through General Convention (cf TWR, §143, 144); and
2. confirm that the passing of Resolution B033 of the 75th General Convention means that a candidate for episcopal orders living in a same-sex union shall not receive the necessary consent (cf TWR, §134);
unless some new consensus on these matters emerges across the Communion (cf TWR, §134). (Dar es Salaam Communiqué)

Why such misrepresentation?  The Secretary General acted strangely in concert with the Episcopal Church’s House of Bishops to evade the issue of same-sex union. To replace the specific phrase “living with same-sex union” in the Dar es Salaam Communiqué with the general reference “living in a sexual relationship outside of Christian marriage” is an insult to and betrayal of trust of the Communion, especially to most in the Communion whose first language is not English.

In the second place, the Primates at Dar es Salaam recognized the wide gap between the formal stance and actual practice within the Episcopal Church of the United States of America. 

We believe that there remains a lack of clarity about the stance of The Episcopal Church, especially its position on the authorisation of Rites of Blessing for persons living in same-sex unions. There appears to us to be an inconsistency between the position of General Convention and local pastoral provision. We recognise that the General Convention made no explicit resolution about such Rites and in fact declined to pursue resolutions which, if passed, could have led to the development and authorisation of them. However, we understand that local pastoral provision is made in some places for such blessings. It is the ambiguous stance of The Episcopal Church which causes concern among us (Dar es Salaam Communiqué, 21).

This prompted the Primates to request the American House of Bishops to “make an unequivocal common covenant that the bishops will not authorise any (italics mine) Rite of Blessing for same-sex unions in their dioceses or through General Convention . . . unless some new consensus on these matters emerges across the Communion.” 

The Secretary-General again reinterpreted the Primates’ request. To him, the bishops are “chief liturgical officers”; this was why the Primates asked them not to authorize public rites of blessing! The term “liturgical officer” can be interpreted very differently. I cannot recall an instance in Anglican documents that such self-understanding is attached to the bishop’s office in matters of faith and morals. Absent here is the understanding of the bishop as the sign of sacramental unity and guardian of the faith that was once delivered to the saints. It is remarkable how the Secretary-General has such freedom to impose his private opinion on the Communion. He moreover failed to note the force of the Dar es Salaam request. What was demanded was the promise not merely to authorize public rites, but any rite, “unless some new consensus on these matters emerges across the Communion”.

To reclaim what is the Lord’s

Turning to the American House of Bishops’ Statement, many colleagues have rightly judged it to be evasive and inadequate.  (See for example, Canon Terry Wong’s editorial comment in the Global South Anglican website.)

What next? Two central questions face the Communion, especially the Archbishop of Canterbury:

1.  A confession that the Anglican Church as a worldwide Communion needs to be radical restructured for the sake its continuing usefulness for the Kingdom of God.  To be honest, the instruments of unity as we know them were improvised in the last fifty years.  Provincial and diocesan boundaries in most parts of the world were drawn out in many instances arbitrarily by the American Church, British missionary societies and the Church of England, aided and dictated in some instances by imperialist might.  The scramble for Africa was a case in point.  The strange inclusion of Taiwan (some would see that as part of China) as a diocese in the American Church belonged to the history of American occupation of the island republic at the end of the Second World War.  It is strange for the American bishops to appeal to Ecumenical Councils’ decisions on matters of diocesan boundaries, which is an organizational matter, when they dismiss the faith and moral standards of the Ecumenical Church.  The American Church has only itself to blame for the present anarchy it faces. 
The issue at stake is not to rescue the status quo at all cost.  Canterbury fulfils his historic role insofar if he is able to serve the greater good: to bring about news ways of relating and collaborating within the Communion.  This may call for a conversion (not only in the West but in the East): to repent of a patronizing attitude the dark-skinned are uncivilized and parochial; and the white are the embodiment of progress and international stature.

2. A confession that the Communion requires a common covenant and a common catechesis.  The problem does not lie in power realignment and structural changes. Such considerations have been the main preoccupation of the Communion since the 1960s.  All the while, questions on what the Church should teach and how it could teach well have not receive the same kind of attention. The celebrated comprehensiveness in Anglicanism has come to mean each individual can choose what to believe and how to live.  This has led to the present crisis.  The problem now is not whether the Communion is able to give more time for listening and discerning. We do not have a common platform for such to take place.  The Communion urgently needs to reaffirm what it believes in and provide the faithful the necessary guidance to work it out in their daily life. This alone can save the Communion from breaking up.  The alternative is clear.  The Communion is at the mercy of the Americans, whose promises carry expiry dates (until the next General Convention), but whose practice remains unrepentant.
The present crisis exposes the foundation of straw in the Communion.  The Archbishop of Canterbury would be a wise and faithful steward if he is able to discern of heart of darkness in the Anglican project so far, and reorder the Communion after the heart of God. Of course, there is an alternative.  Luring are the powers of economic and institutional might. The Communion will die a slow death funded by the riches of the rich Provinces.  The present calls for a parting of ways.


22 Responses. Comments closed for this entry.

  1. Gerry O'Brien, Newfoundland, Canada Says:

    I’m having some difficulty with the last paragraph of the above.  I am rather doubtful that Canterbury is able to discern the heart of darkness when he is sitting on the lap of the PB of TEC…...

    Archbishop Rowan is not even elected by the Primates or the Worldwide Bishops.  He is appointed by the Prime Minister and the Crownhead of England…..Now that’s a beaut!!! 

    At least the Roman Catholic Church elects the Pope and at least the Pope has the final say in that Holy, Apostolic and Catholic Church…..

    I’m really starting to wonder if there is any sense to staying Anglican in a torn and shredded Church and if there is much sense in denominationalism at all.  Seems to me that the downfall of the Christian Church is Denominationalism and it will be the thing that will send many, many Christians to the Dark Hole so to speak.

  2. Jackie Says:

    Mr. O’Brien,
    I would say that the only value in remaining in the Anglican Communion at this point is if you are wililng to enjoin the battle.  Unless and until every area of the Communion reaffirms its committment to the Authority of Scripture and renounces their worship at the altar of culture, the Communion stands no chance.  God’s Word, however, is eternal and whether or not the American, Canadian or any other province accepts It as such, will not change one word, one iota of its meaning or power.

  3. Peter Dewberry Says:

    An open letter and an appeal to the Common Cause Council of Bishops meeting in Pittsburgh this week; on the occasion of the Tec HoB’s inadequate response to the primates Dar es Salaam Communiqué.

    “I follow Akinola, I follow Gomez, I follow Nzimbi, I follow Orombi, I follow Chew, I follow Kolini, etc, etc, etc . . . “  1 Corinthians 1: 12 (with sincere apologies to the Apostle Paul)

    Dear Common Cause Bishops,
    Your gathering in Pittsburgh is being watched by those hoping to see some clear direction from you as to the future of the orthodox Anglican cause in North America. The far from adequate response of TEC’s Hob to the Primates’ Communiqué makes it vital that you give to all orthodox Anglicans a clear lead as to when the many orthodox Anglican groupings that dot the North American scene will coalesce into one united, alternative Anglican church in the North America. Your gathering in Pittsburgh is being watched by those hoping to see some clear direction from you as to the future of the orthodox Anglican cause in North America.

    The far from adequate response of TEC’s Hob to the Primates’ Communiqué makes it vital that you give to all orthodox Anglicans a clear lead as to when the many orthodox Anglican groupings that dot the North American scene will coalesce into one united, alternative Anglican church in the North America.

    I believe that there is a deep concern among many orthodox Anglicans concerning
    the plethora of Orthodox Anglican alignments taking place in the USA; with such new groupings as CANA, AMiA and others relating to other provinces of the Global South. Besides these new alliances there is the existence of older groupings such as the Reformed Episcopal Church and so many others that are hard to keep track of them all. Anyone who attempts to count those listed on the “Anglicans Online” website, is likely to come away from the attempt, with questions like, “Who are they, where are they?” “What impact have they made, if any at all?” Many of those viewing the current scene in American Anglicanism may be wondering, with I believe some justification whether or not CANA, AMiA and other such realignments, might be destined pass into obscurity as nothing more than additions to the list on a website such as the others found on “Anglicans Online.” 

    Could these new alignments become just a minor blip in the unfolding history of North American Christianity? Only you, the Common Cause bishops meeting this week will be able to answer that question.

    In May of this year, Prof. Philip Jenkins, of Penn State, addressed the Pew Forum’s Conference on religion, politics and public life, held in Key West. Prof. Philip Jenkins is better known as the author of two books on Christianity in the Global South and a recent book on Christianity and Islam in Europe.  His address was entitled “Global Schism: Is the Anglican Communion rift the first stage of a wider Christian split?” Read the full transcript of Prof. Jenkins session here: http://pewforum.org/events/?EventID=145.

    In a reply to the question, “did he think that the growth of orthodox Anglican groupings would continue to gain momentum?” Prof. Jenkins said, “I don’t see much chance of the different breakaway Anglican denominations achieving any kind of mass following. They could become big presences in small, local areas, maybe in Virginia, for example. But I don’t see them becoming any sort of national presence. Part of the reason for that is they are so disparate . . . I think if there was one ‘alternate Anglican’ church . . . they could do better, but they’re not, so they’ve got all the worst features of sectarianism.” I have a feeling that as these disparate orthodox groupings continue developing in their own ways, that eventually the lines will harden and Prof. Jenkins’ prediction will come true. Please don’t let that happen.

    Many are looking to you, the principle players in this unfolding drama for direction, hoping for at least a clear public statement of intent. A statement that these alignments with other Anglican provinces in the Global South, are but temporary arrangements. We want to hear whether or not the ultimate goal is to form a united and viable ‘alternate Anglican’ church. 
I have spoken to numerous disaffected Episcopalians have told me that they would like to leave TEC, they are tired of the controversy, they want to put it behind them and move on. Unfortunately most find the available alternatives discouraging simply because they appear so fragmented. I am aware of others who have simply joined other evangelical denominations and I hear of still others who are looking to the Roman Catholic and the Eastern Orthodox churches.

    Unless you, the Common Cause bishops give a clear lead, it is possible that Prof. Jenkins prediction will be realized. If you do intend to unite into one alternative Anglican Church, let those who are watching and praying for you know. Give disaffected Episcopalians a beacon of hope knowing that a really viable refuge is in the making for them.

    I submit this I submit this with prayers for God’s blessing and wisdom on your deliberations.

    Rev. Peter Dewberry

  4. Steven Anderson Says:

    The open letter is to the point.  Please, Common Cause bishops and other true orthodox leaders, no more tea time sweetness, no more delays for careful study, no more delays until the next Lambeth, the not yet scheduled Primates meeting. We have long since been at the point of being warriors for Christ.  The ECUSA leadership and those who work with them (including in my view ACB, who simply won’t risk saying so out loud in clear Queen’s English) are our opposition in what has become a battle for the heart of Christ’s Church.
    ECUSA leadership have stepped away from being Christians—so I have no problem fighting to make sure that they are not in control of MY church.

    But we need leaders now who will say, flat out, what they plan to DO NOW. And we, as local parish members, must stand up and inform those who fill the pews with us of what is happening in ECUSA.  I can pray for the PB as a person and as a head of a corporation who needs lots of help in making right choices, but I cannot give her recognition as bishop or even clergy of any part of the Anglican Communion.  Her statements clearly eliminate any claim she makes to being a Christian of any variety.  His Grace of Egypt was right on when he said that many of us see ECUSA as a new religion (not just a very liberal branch of Christianity). I feel the same way for any clergy/bishops who cannot with full faith say the Creed with me. 

    Do I comdemn all other religions?—no.  But do I believe all have equal value and truth?—no.  If ever I discover that another religion (even another part of Christianity) is “better” I shall leave the Anglican Communion and move as quickly as possible to join that other church or movement.  I suggest that ECUSA’s leadership, including PB, do likewise.

  5. Rick Arllen Says:

    Now is the time for action - not words. CCCoB, decide whether you are going to fish or just cut bait. Choose this day!

  6. Elizabeth Says:

    Gerry O’Brien,
    The Pope is not elected he is selected by Cardinals in a very secret process.

  7. Gerry O'Brien, Newfoundland, Canada Says:


    You are correct in how the Pope is found…BUT, secret ballot or open ballot, He is still elected by His Fellow Cardinals.

  8. Gerry O'Brien, Newfoundland, Canada Says:

    Elizabeth:  And I should have added the most important part that I see.

    He is not appointed by a Crown or Prime Minister or Both, both of whom may at this point in history not even know what their Christian Values really are…..Look at the Prince of Wales for one and I won’t start on Politicians, they are just about as sleezy at the PBTEC

  9. Dr. Paula Says:

    Good work, Rev. Dr. Poon! I follow all your writings and believe you have a uniquely accurate perspective on the crisis raised in the global Anglican Communion by the Episcopal Church in America. Blessings.

  10. Michael Poon Says:

    A Clarification on my Response to the Secretary-General’s Statement:

    First, I wish to clarify that my response is not meant to be a personal attack on Canon Kenneth Kearon. My reference to the “heart of darkness” refers to a pervasive mentality in some parts in our Communion, which takes a view that the “post-liberal” outlook is superior, and should be enforced to the rest of the world.  The title “Heart of Darkness”  comes from Joseph Conrad’s critique on a similar European “civilising project” in Congo a hundred years ago. As I suggested in my response, all (both East and West) are prone to such outlook. I do apologize to Canon Kearon for any misunderstanding I caused.

    Second, Canon Kearon’s rendering of the Primate’s request to the TEC House of Bishop do adopt phrases and concepts used in previous Primates’ communiques and the Windsor Report.  What caused great anxiety and confusion on my part—and perhaps to others as well— was that he did not simply reiterate the specific request of the Primates in the Dar es Salaam Statement, which of course was composed with great care.  To rephrase the Primates’ request in connection to the TEC HOB’s statement (which was again composed with great care) , however well-intentioned this may be, may lead to greater confusion at this important time in the Communion’s history.  I raised similar concerns on the Subgroup Report earlier this year.

    Third, I believe the present socio-economic and socio-political structures can become a liability in the listening and discerning processes. Present-day forms of communication can easily be turned into manipulative tools that promote falsehood rather than truth.  This is why I take a more sober view on Anglican structures, and am concerned in how languages are used.  Communication is costly; it involves a personal commitment to live plainly: to repent from what is false, receive truth, convey truth, and live out the truth under the Lordship of Jesus Christ.

  11. Father Ron Smith Says:

    I see from post number 3, above, that the Reverend Peter Dewberry, a Baptist Minister in the USA, is inviting the Common Cause Bishops to join him in a new alliance in America.

    Could this not be a sign that the Common Cause movement has a new spiritual home? - in the Baptist Union? Those of us who are traditional Anglicans, with our roots in Scripture, Tradition and REASON, would be very glad to farewell the disciples of the Global South into the Baptist Union of the American South. That might well have become their true spiritual home. Whereas, the Anglican Communion is still focussed upon its true orientation - True North, with Christ’s love and charity as the Focus and Inspiration. 

    The discipline of Bible reading with modern hermeneutical interpretation does require more than some people - even Bishops - are prepared to give in terms of the time and effort required, and it does pre-suppose an openness to the wisdom of God’s Holy Spirit - generally espoused by the Churches of the historic Anglican Communion.

    So, perhaps those groupings of the Church, who are opposed to the open and and receptive ethos of the TEC and other traditional Anglican who believe that Christ came into the world to SAVE SINNERS, might just seek one another out and form yet another closed shop of Separated Brethren. But will it achieve the outcome that Jesus prayed for in his high-priestly prayer: “Father, may they be one, as you and I are one!”

  12. Gerry O'Brien, Newfoundland, Canada Says:

    Smith - get lost!

    At least Rev. Dewbury is trying to be of help to Born Again Christians instead of posting garbage like you do.

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