Tagged: anglican communion RSS

  • NSIEAB 10:50 AM on 04/11/2008 Permalink | Reply
    Tags: anglican communion, archbishop of canterbury, open letter   

    House of Bishops Writes Open Letter to the Archbishop of Canterbury 

    A statement issued by the House of Bishops of the Episcopal Anglican Church of Brazil was sent to all provinces of the Anglican Communion. It dealt with the recent visit of the Primate of the Southern Cone to Brazil, where he performed unauthorized episcopal acts.

    The document appeals to Anglican principles, such as collegiality and respect for primatial autonomy and to several recommendations both of the Windsor Report and of Primates’ Meetings, regarding provincial frontiers.

    The document can be read through this link , or by visiting the “Documents” section, which can be accessed through the Media menu.

    Luiz Coelho

    Communications WG Member

     
  • NSIEAB 10:53 AM on 02/17/2008 Permalink | Reply
    Tags: anglican communion, , lambeth   

    Which Path will we Walk? 

    Message from the Anglican Primate of Brazil, Maurício de Andrade, on letter announcing the Boycott by Five Anglican Primates of the 2008 Lambeth Conference

    Which path will we walk?
    Who will hear us?
    How will we bear witness?

    These days I wonder which path we will walk. At the last meeting of Anglican primates, in Tanzania, 12 primates besides me were participating at the gathering for the first time. It was an experience of patience and hope: patience, because nothing happens when we want it to and, hope, because the new primates, including one woman, indicated the possibility of taking new paths.

    We were very well received by Archbishop Donald Mtetemela of Tanzania, by the provincial secretary, Canon Mwita Akiri, and by the local organizing committee. There, I saw friends I had met awhile ago, like Ian Ernst, work colleagues, and provincial secretaries such as Nathaniel Uematsu and Bernard Ntahoturi. I met other people who have become friends and joined hands in face of the challenges of walking as a Church desiring to stay on the path of unity.

    I also spoke with Archbishop Gregory Venables of the Southern Cone about the situation of Robinson Cavalcanti of Recife and reaffirmed to him what I have already said on other occasions, that is, that I have been trying to develop my ministry in the Anglican Communion as primate of Brazil based on three precepts: reconciliation, restoration, and renewal. And in reaffirming these principles to Archbishop Venables I told him we could follow this threefold path by establishing a conversation with Robinson Cavalcanti. He agreed with me and even committed to take the initiative of setting up a meeting with the three of us in São Paulo in July 2007. But nothing happened. I have read that Archbishop Venables will come to Brazil for a pastoral visit with Robinson Cavalcanti and his clergy. But I have received no message concerning this visit, despite the announcement published on the Web site of Cavalcanti’s diocese. When I saw Archbishop Venables in Tanzania, he told me: “our act was only to show solidarity with the situation in Recife, and it is clear to me that this is merely a temporary situation.”

    In view of facts of this nature we are forced to ask: Which path will we take? Who will hear us? How will we bear witness? These are serious questions that we need to answer for the members of the Church.

    This is the season of Lent, a time for seeking conversion to God in all our actions; it is a time for prayer and meditation and a time for forgiveness and reconciliation.

    I think we need to take a hard look in the mirror and see what we are doing with the Anglican Communion; I think it is time to remember that we are a “communion” and not simply a “federation” of churches and that, therefore, we do not need a “pact.” What we do need is to deepen the communion beyond the search for power, domination, and control.

    Who will hear us? Who can hear the message we have to proclaim, which some want to envelop in the concept of “orthodoxy,” when it is in fact the message of God through Jesus Christ, whose love reconciles us with life, and life in abundance? Our words have been words of division. Yet, in Brazil we sing: “The Word was not made to divide anyone; the Word is the bridge over which love comes and goes. The Word was not made to dominate; the destination of the Word is dialogue.” Who will hear the archbishops/primates, bishops, and priests of the Church?

    We are seriously preparing ourselves in Brazil to participate in the 2008 Lambeth Conference because we are certain that this is the space for unity, and we know that unity does not mean uniformity. All of us bishops in Brazil and our spouses are in prayer while we await to meet and be reunited with brothers and sisters who live challenges and in different contexts from our own, knowing that we are united in God’s mission. So we are preparing to share our lives, challenges, and experience of being a Church that lives in missionary expansion. In 1998, the Province of Brazil had seven dioceses. Today, in 2008, we have nine dioceses and one missionary district. Despite the difficulties of two schisms, one in 2002 and another in 2004, we can say “thus far the Lord has helped us” (1 Sam 7:12, NRSV). We therefore desire to devote ourselves fully at the Lambeth Conference to the Bible study groups, to prayer, and to the breaking of bread (Acts 2).

    How will we bear witness? Who will hear us? We are not being honest with ourselves. Could it be that we want to propose the path of disunity for the future of the Anglican Communion?

    I believe The Episcopal Church of the United States has been showing all of us an example of the path to unity and reconciliation, because they have met all the requests for visits that were made and answered all the questions that were posed. They have spent time, money, and energy to meet the primates’ requests, always with generosity and openness. I think we need to keep in mind that we are Anglican. We are seeing a disregard of our richness and our ethos, that is, autonomy of the Provinces.

    The Anglican Province of Brazil has already spoken out against the creation of a new covenant, because our way of being Anglican has already been defined in the Chicago-Lambeth Quadrilateral. We are not nor do we want to be a mere federation of churches. We wish to continue in communion with Canterbury, a symbol of our unity, as full members of the Anglican Communion.

    We intend to go to Lambeth open to dialogue, and to feel the presence of God guiding us as His people, breaking the bread that unites us in the Body of Christ, and expressing solidarity with the world in need of the Word of transformation and salvation. We therefore reaffirm our reply to the invitation of Archbishop Rowan Williams and deeply regret the boycott by five archbishops.

    Brasília, February 17th 2008.

    Second Sunday of Lent

    -

    The Most Revd. Maurício Andrade

    Primate of IEAB

     
  • NSIEAB 4:18 PM on 12/19/2007 Permalink | Reply
    Tags: anglican communion, , recife,   

    Diocese of Recife Celebrates its Rebirth 

    The history of Anglicanism in the northeast of Brazil started with the English chaplaincies under the jurisdiction of the Church of England in 19th century. An agreement reached in 1955 opened the way to a handover between the English and the Brazilians. In Recife, as in Salvador, half a century has passed since the departure of the last English chaplain who attended a dwindling English-speaking congregation. The work undertaken by the English speaking community and their descendents in Recife, Salvador and Belem, was fundamental to the expansion of the Church in a region in which Anglican Brazilians were practically absent.

    In Recife, the original church was situated where the current Cinema São Luiz is located until 1946, subsequently moving to the Rua Carneiro Vilela where the building remains until today, although in the hands of the Episcopal Charismatic Church. The minister who attended the community resided in “Beco do Pe. Inglês” (Alley of the English Priest), in Boa Vista.

    In 1968 bishop Edmund Knox Sherill, of the Central Diocese – Rio de Janeiro transferred the Revd. Alfredo Rocha Fonesca to Recife, as the first Brazilian chaplain of the Parish of Holy Trinity, commencing a slow process of integration. Up until that point the work of the church was focused on the pastoral care of the English-speaking community.

    In 1975, the Revd. Paulo Ruiz Garcia arrived to assume the Parish of Holy Trinity, finding the parish with a reduced number of members. In June of the same year, the synod created the Diocese Setentrional, having Recife, the capital of Pernambuco, as her seat, and also including the states of Pará, Amazonas, Bahia, Maranhão, Piauí, Ceará, Rio Grande do Norte, Paraíba, Alagoas and Bahia, with Sherill as their first bishop, who chose to leave the Central Diocese.

    In Salvador, the English chaplaincy was established in 1815 with services in homes, and in 1851 the chaplain Edward George Parker led a movement to urbanize the suburb of Campo Grande, turning the Ladeira da Barra (today Av. Sete de Setembro) passable, permitting better access to the English cemetery. The inauguration took place in October 1853 in the land bought by Parker in the name of the Society of St. George. Parker was the chaplain until 1860.

    In Salvador, the chaplaincy passed to the jurisdiction of the Central Diocese under the pastoral care of the missionaries Roger Blankley and Stuart Broughton. The English community adopted the name Christ Church, and the mission of the Brazilians, was called the Mission of Christ the Redeemer. Two apartments were constructed below the chapel alongside the English cemetery, forming an “Anglican House” for guests.

    In 1976, a constructor offered a new site in the suburb of Pituba and an apartment in the Edifício Morada da Pituba, given the poor state of the old church building. The building in Campo Grande was the second non-Roman Catholic Church in Brazil and probably in South America. The inauguration of the new temple took place on 30th October 1976, by Bishop Sherrill integrating the community into the Central Diocese.

    In 1977 Bishop Sherrill instituted the Revd. Lauro Borba da Silva as priest-in-charge of the Mission of Christ the Redeemer, while the Revd. Broughton continued attending the English-speaking community. The Brazilian community became known as the Good Shepherd, due to the stained glass window dating to 1860 and brought from Campo Grande. The Preaching Point that was located in the “Anglican House” became known as Christ the Redeemer.

    Her first Diocesan Council took place in 1976. The diocese had only four clerics, three missionaries, a Lay Worker and three parishes. By the end of Sherrill’s episcopacy, these numbers had changed to nine clerics, six parishes and two missions.

    In 1984 Bishop Sherrill announced his retirement by the end of 1985, which made possible the election of the Revd. Clovis Erly Rodrigues, Dean of the Cathedral of Santa Maria, at the General Synod of the IEAB in July 1984, as successor to the Diocese Sententrional.

    This election was contrary to the wishes of Bishop Sherrill and the clergy and laity of the delegation of Diocese of Recife, who desired the election of the Revd. Paulo Ruiz Garcia as Sherrill’s successor. It is in this period, as well, that some clergy and laity founded the ABAE (The Brazilian Association of Anglican Evangelicals) and affiliated themselves to EFAC (Evangelical Fellowships in the Anglican Communion), in a clear demonstration of the theological tendencies of the Diocese Setentrional.

    During the episcopate of D. Clovis Erly Rodrigues, there was a great increase of Anglicanism in the northeast, particularly through events such as “Meetings of Married Couples”, Seminaries of Life in the Spirit and Cursillos that gravitated around the Parish of Holy Trinity. There was also an expansion of theological education in the diocese with the foundation of the Nuclear of Anglican Theological Studies (NAET) through the work of the Revd. Francisco de Assis da Silva, her first rector. Clovis’s succession was planned with plenty of debates involving the clergy of the diocese elaborating a profile and mission plan for the Northeast. From this debate was elected the Revd. Edward Robinson de Barros Cavalcanti at the Diocesan Council of 1997 in Bahia. During this time various new communities were created, such as Caruaru (Reconciliação), Piedade (Espírito Santo), and Maceió (Filadélfia).

    In 1997, Edward Robinson de Barros Cavalcanti assumed the episcopacy of the Diocese of Recife. A well known professor and writer in evangelical circles, Bishop Robinson immediately attracted around him a large group of people interested in joining the Anglican Church. The majority were from the Presbyterian Church, with some Baptists, Pentecostals and Roman Catholics. There are some notable marks of his administration of the diocese. While there was a numerical increase in members and an expansion of theological education with an emphasis on a brand of Anglican identity, on the other hand, his episcopacy was marked by schisms and personal conflicts. In 2002, the diocese suffered two schisms, first by Paulo Garcia, taking with him the community and the building that historically belonged to the English and afterwards to the IEAB, the Missions of the Beatitudes and the Living Rock, as well as the Revd. Célio Spineli, Edgar B. Ferreira Neto, Frederico Carneiro Rego Bastos. In the second schism, the Revd. Leonides Menezes Ferreira, Revda. Karla Patriota, the Revd. Adonias Ramos de Souza and the Parishes of Bethany and Calavary left the diocese.

    The episcopacy of Robinson saw the consecration as suffragan bishop of Filadelfo Oliveira Neto in 2002. Originating from a Presbyterian background, Filadelfo headed the administrative department of the diocese and dealt with pastoral problems in the Archdeanery of Paraíba and Rio Grande do Norte, and afterwards in the southern region of the Diocese, which extended from Boa Viagem in Recife to Ilha de Itaparica in Bahia.

    2004 was a difficult year for Anglicanism in the northeast and consequently for the whole of the IEAB. Bishop Cavalcanti demonstrated a lack of pastoral sensitivity, a great difficulty to relate in collegiality with his fellow bishops, committing acts of indiscipline against the IEAB. This unleashed the greatest crisis known to the church in recent times, which culminated in his separation from the province and the withdrawal of his episcopal jurisdiction, as a result of an ecclesiastical tribunal.

    With the installation in the crisis, Maurício Andrade, bishop of the Diocese of Brasília, was nominated by the province to offer special episcopal supervision, to help Filadelfo in the pastoral and administrative work of the diocese. Later, Bishops Sebastião Armando Gameleira Soares and Glauco Soares de Lima also played a supporting role.

    In 2005, a notable number of clergy continued in full communion and obedience to the deposed bishop, suspending their relationship with the IEAB, in a clear display of the desertion of the doctrine, worship and discipline of the Church. Thirty-two clergy and their respective communities left.
    During this time, Bishop Filadelfo assumed temporarily the ecclesiastical authority of the diocese, nominated by the Primate. Eight deacons were ordained.

    The Missions of Christ the Good Shepherd, Jesus of Nazareth, Mount Sinai, St. Francis of Assis, came into being, a demonstration of the will to overcome the crisis.

    During the General Synod in Curitiba in 2006, Sebastião Armando Gameleira Soares was elected the new diocesan bishop, with Bishop Filadelfo as suffragan, and was installed on 11th October in a celebration that brought hope for the future of Anglicanism in the northeast.

    In December the XXV Diocesan Council took place with a strong turnout of clergy, and in which it was possible to outline new directions for the future of the Church in the northeast, under the leadership of Bishop Sebastião.
    In 2007, the new building of the Cathedral of the Holy Trinity was consecrated in the suburb of Espinheiro with a festive spirit, demonstrating that the crisis, was surmounted, and would not prevent the continuity of the ministry of the church.

    The Revds. Elias Leôncio de Brito Filho and César Romero Leal Vieira, who had followed the deposed bishop returned to the diocese.

    Currently the diocese has eleven active priests, one licensed, one retired and eight deacons. The geographical area of the diocese extends through the whole of the northeast of Brazil, with seven parishes, two missions, five missionary points in all: two parishes, one mission and three missionary points in the state of Pernambuco; two parishes and one missionary point in the state of Bahia; one parish and one mission in the state of Paraíba and one mission in the state of Ceará.

    -

    The Rev. Francisco de Assis da Silva

    Secretary General of IEAB

     
  • NSIEAB 11:28 AM on 11/01/2007 Permalink | Reply
    Tags: anglican communion, ,   

    IEAB Representatives Take Part of TEC’s Executive Council Meeting 

    Members of the Episcopal Church’s Executive Council spent a large portion of the second day of a three-day meeting in Dearborn, Michigan, October 27 hearing about the mission and ministry of its covenant partners in Brazil, Central America, Liberia, Mexico and the Philippines.

    The Primate of the Episcopal Anglican Church of Brazil, Bp. Maurício Andrade, said the church in Brazil has nine dioceses and one missionary district covering the entire country comprising about 120,000 Anglicans. He said the church has engaged in a deliberate expansion plan over the last 20 years, and has companion diocese relationships with domestic dioceses including Atlanta, California, Central Pennsylvania, Indianapolis and Massachusetts.

    “We are a living church,” said the Rev. Canon Francisco de Assis Silva (Secretary-General of IEAB). “We are a church that is relevant in the Brazilian context and a church that has its own way of being that is very unique within the Anglican Communion.”

    The provincial secretary called the Brazilian church “a place where we respect all individuals” and diversity including that of gender and sexual orientation. He also said that the church must be a “firm and strong witness” to a country “on the cusp” of becoming fully developed.

    The Brazilian Church “rejects any attempt to introduce into the Anglican Communion any practices that are foreign to our traditions, our historical tradition, our evangelism, and our inspiration in God,” Andrade told the Council.

    At the end of the presentations, Presiding-Bishop of The Episcopal Church, Katharine Jefferts Schori, told the Council that the primates of the covenant partners met October 26 and, in part, discussed the possibility of a covenant among themselves “that might be an example to the rest of the Communion of what an Anglican covenant could look like.”

    The Primate and the Secretary-General were invited by Presiding-Bishop Katharine Schori to share their thoughts at TEC’s Executive Council and World Missions Committee.

    Photo: Primate and Secretary-General talking to the Executive Council (courtesy Episcopal News Service)

    Text adapted from an Episcopal News Service article.

    -

    Luiz Coelho

    Communications WG Member

     
  • NSIEAB 11:34 AM on 03/23/2007 Permalink | Reply
    Tags: anglican communion, ,   

    Open Letter to the President of the House of Deputies of TEC – Ms. Bonnie Anderson 

    Peace! It is a privilege to me to write to you as your colleague. I am the President of the House of Clergy and Laity of the Episcopal Anglican Church of Brazil. As you said in your statement about the Communiqué from the Primates’ Meeting in Dar es Salaam, Tanzania, it has serious implications for the Episcopal Church and the Worldwide Anglican Communion. First of all, I want to express my support to your statement concerning this issue.

    The decision process in the Anglican Tradition is taken among the laity, priests and deacons and bishops. The House of Bishops of any of our provinces does not rule the church alone, and the Primate’s Meeting is just an instrument were the Primates can share their theological thoughts, pray together and have a consultation opportunity among themselves.

    The Primate’s Meetings cannot take final decisions about any kind of problem or situation, without hearing before and respecting all the Governance Bodies of each Province or Diocese within the Anglican Communion. In issuing what is essentially an ultimatum, the Primates are assuming more authority than is accorded them in our Communion’s current structure and polity.

    Before the Windsor Report recommendations can be understood to be ‘the most clear and comprehensive principles’ for governing the Communion’s life, our Churches must engage this debate in its member provinces’ General Synods and Conventions, and then at the Lambeth Conference next year and in the Anglican Consultative Council which will follow it. As Anglican Episcopalians we cannot sacrifice the gifts we enjoy as an inclusive church, accepting all people as full members of our churches, so that we might conform to a doctrinal uniformity that is anti-natural to our historic identity and experience as an inclusive church.

    The real crisis at the Anglican Communion is not about Human Sexuality or Sexual Orientation, is about Authority. There is a battle to find out who has the power at the Anglican Communion. Our Church leaders should remember that who has the real power is Jesus Christ, and that His power is grounded in LOVE. Love that respects everyone and all the different points of view within the Church. As Christian we are not allowed to deny any kind of support and full membership to people that want to be part of our churches. It is not by coertion, but with love that the Anglican Communion will find out the way to solve its present crisis.

    Only through our continued faithfulness to being a Church of inclusiveness, compassion, shared authority, justice, love and respect for the dignity of every human being, we will be a witness to the world. May this Lent be an opportunity for all of us to discern more deeply God’s Word and call to service in this world hungry for justice and peace.

    In Christ,

    Luiz Alberto Barbosa

    -

    The Rev. Luiz Alberto Barbosa

    President of the House of Clergy and Laity of IEAB

     
  • NSIEAB 2:20 PM on 09/15/2005 Permalink | Reply
    Tags: anglican communion, ,   

    Brazilian Court Prevents Cavalcanti from Suspending Recife’s Diocesan Council 

    The Courts acted with agility. In a decision expedited by a judge of the 31st Recife Civil Jurisdiction, the deposition presented by Robinson Cavalcanti with the intention of suspending the XXIV Council of the Recife Anglican Diocese, was rejected on Monday last September 12. Cavalcanti “forgot” to inform the judge that he had been deposed as bishop of the Brazilian Anglican Episcopal Church and hence was no longer representing the Recife Anglican Diocese.

    This is not the first time that the “so-called bishop” appeals to the Courts in an effort to obstruct the Brazilian Church from carrying out its activities. Robinson omitted to mention to the magistrate the preceding and
    preventive judicial decisions of the District judge of the 16th Jurisdiction of the Capital, in the lawsuit records of the process, number 001.2005.004782-6, and of the High Court Judge of the 4th Civil Chamber of the Pernambuco Justice Tribunal, Judge Eloy DAlmeida Lins, in the lawsuit records of Appeal number122540-5, which attests to his suspension and his dismissal from Episcopal functions and from representing as such the Recife Anglican Diocese.

    From Rev. Senomar Teixeira, a BAEC and Diocesan lawyer, “He (Robinson Cavalcanti) acted in bad faith and ideological falsity, omitting to mention the Court decisions that removed him from Episcopal functions. Bishop
    Filadelfo Neto is the legitimate Diocesan authority and has the powers to convoke a Council. All decisions, canonical reforms and ordinations that took place over the weekend are confirmed.”

    It is clear to the Church and to the Courts that Robinson is no longer an Anglican bishop. He does not represent the Anglican Church and has lost all priestly prerogatives, for he was deposed from his orders. In participating
    in activities, presenting himself as a bishop of the Recife Anglican Church, Cavalcanti is trying to mislead those who have not yet become aware of the facts and decisions of the BAEC, which have already been acknowledged by the Brazilian Courts.

    -

    Christina Takatsu Winnischofer

    Secretary General of IEAB

     
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