ACC Secretary General’s Blast at GAFCON Clarifies Difference

ACC Secretary General’s Blast at GAFCON Clarifies Difference
Did Josiah Idowu-Fearon do orthodox Anglicans a favor?


By David W. Virtue, DD

The Secretary General of the Anglican Communion Office Dr. Josiah Idowu-Fearon may have inadvertently done the Anglican Communion a huge favor; by denouncing GAFCON in no uncertain terms, he has clarified forever that two communions now informally exist side by side and that no bridge can be built that will connect them.

His rip against former Sydney archbishop Peter Jensen and GAFCON general secretary was not only a betrayal of a friendship, but a repudiation of ‘the faith once for all delivered to the saints.’

Fearon not only betrayed what GAFCON stands for, but also what his one-time boss, Nigerian archbishop Nicholas Okoh, the chairman of GAFCON, stands for. Fearon tore down walls of faith and friendship that will not soon be healed, and he did it to appease his western paymasters who foot the bill for the Anglican Communion office in London.

He sold the faith down the pansexual river to satisfy U.S. Presiding Bishop Michael Curry, who will undoubtedly reward him for his faithfulness with a continued money flow into ACO coffers. Thirty pieces of silver with inflation is now $1.2 million.

Fearon has been at odds with not one but two archbishops of Nigeria. He first came up against Archbishop Peter Akinola when he was Archbishop of Kaduna and now, more importantly, against Archbishop Nicholas Okoh. His rant at Anglican churches in Africa as “despotic” and “ineffective”, is the final straw. He further burned bridges by saying that provinces in Africa are the cause of “disagreement even hatred” in the Communion.

He said much of the hatred came from the Southern hemisphere and pointed the finger at Sydney Archbishop Peter Jensen and then went on to say GAFCON is not a movement of the Holy Spirit because it is divisive. Really.

If you believe it is possible to commit ecclesiastical and spiritual suicide in one interview, then Fearon proved it could be done. Not even his predecessors — Kenneth Kearon and John L. Peterson — who were liberal to the core, were that outspoken. They preferred to work more clandestinely, behind the scenes, to undermine the Global South. Kearon had the bad habit of taking away cell phones from the African archbishops so they could not communicate with each other when they met once at Kanuga.

The ACC leader took the gloves off and ripped GAFCON and Archbishop Okoh in no uncertain terms.

He did tell one truth however, he said he said there was “no way” of finding agreement. “It’s not possible,” he said. The alternative to finding a way to live together was to allow separate “splinter groups”.

Except it is the Western pansexualists who have caused the “splinter”, not GAFCON or the Global South. By its actions in ordaining a known sodomite to the episcopacy, it shattered the communion’s unity forever, and TEC’s refusal to repent makes it totally impossible for GAFCON ever to do business again with both TEC and the Anglican Church of Canada. In time, it might well be the Church of England.

Fearon said he had come across “hatred, vilification and character assassination” by African leaders. Really. Then what about the vilification by Episcopal Church leaders like bishops John Chane, John Shelby Spong, Frank Griswold and Jefferts-Schori in their repeated scornfulness of Africans as being “primitive” in their theology. These Western Anglican leaders loathed and despised African, and any other Global South leaders who refused to get on board with their theological worldview that they propound and force feed with money on vulnerable African leaders. And they do this even though their own provinces are slowly withering and dying and will, within two decades, no longer be around.

It is the height of hubris and stupidity for Fearon to hitch his star to the West, and one can only imagine he is doing it for the money and his own pension because he knows the truth as he has been on both sides of the equation

Fearon said that not all African Christians were against same sex. “We need to hear from those who subscribe to same sex and those who don’t. Not everybody is against same sex.”

The truth is not even the most liberal Anglican province in Africa — the Anglican Church of Southern Africa — has come out in favor of same-sex blessings. On Sept. 30, 2016, they rejected a proposal to allow “prayers of blessing” to be offered for people in same-sex civil unions under South African law. The vote was taken by the church’s Provincial Synod, its top legislative body, on a proposal by the Diocese of Saldanha Bay, which stretches from the northern suburbs of Cape Town to the Namibian border.

There is no doubt in my mind that some African leaders have been bought by TEC money to roll over, but they are a small minority and they do not speak for the vast majority of Anglicans in Africa who are solid on marriage and homosexual practice.

That has not stopped Fearon wanting his cake and eating it. He said he was wholly committed to Resolution 1.10 of the 1998 Lambeth Conference which sets a traditional line on sexuality. He described it as a “benchmark” of Anglican teaching. He said the next Lambeth Conference will take place in 2020.

“I am conservative – I’ve always been conservative”, he opined, and said he wanted to address the issue from the perspective of Jesus Himself; “What is the Lord doing in his Church?”

In light of his present statements, that is a flat out lie. The Law of Non-Contradiction makes it impossible for him to say this and hold contrary views at the same time. A first year philosophy student could tear this apart.

Fearon ripped GAFCON of being a breakaway movement, even though it bills itself as a global family of authentic Anglicans standing together to retain and restore the Bible to the heart of the Anglican Communion.

There is nothing remotely “breakaway” about GAFCON. Nothing. It is a movement to retain the faith against its theological and cultural despisers like Curry and now, Fearon himself.

Is it any wonder that GAFCON chairman, Nigerian Archbishop Nicholas Okoh, warned in his recent Advent pastoral letter that the Anglican Church is at risk of “sleepwalking into fatal compromise.” That’s strong language and Fearon should heed it.

Doubling down on this, Okoh says that GAFCON is among several groups supporting the orthodox Anglican Mission in England (AMiE) as well as GAFCON — UK. Now that should be a wake-up call both to Fearon and ABC Justin Welby.

Idowu-Fearon is playing fictional games with himself when he says he a “messenger” and “ambassador”. He’s neither. What he has done is clarify, perhaps forever, that two communions now exist side by side; one will grow and the other over time will shrink and die. TEC, the ACoC and C of E all have less than one million practicing members. That’s no bigger than some dioceses in Nigeria.

Archbishop Okoh has said he has no intention of pulling out of the Anglican Communion, and the reason is now obvious — he doesn’t have to. He and GAFCON own the communion. It is theirs. More than 80 percent of Anglicans are orthodox in faith and morals and most either belong to GAFCON or are sympathetic to it. There is no reason for them to leave when their patience will ultimately prevail. When GAFCON gathers in Jerusalem in 2018, it will be hard for Welby to ignore the elephant standing inside Lambeth Palace gates waiting to shoot him a trunk full of water. Hot ecclesiastical air it won’t be.

The bigger question now is what the Archbishop of Canterbury will do. We wait with bated breath.

Are the Leaders of Africa’s Anglican Churches “Despotic”?

Are the Leaders of Africa’s Anglican Churches “Despotic”?
Anglican Consultative Council secretary general decries GAFCON

By David W. Virtue, DD
www.virtueonline. org
A Nigerian Archbishop who is also secretary general of the Anglican Consultative Council — an instrument of unity in the Anglican Communion – blasted Anglican provinces in Africa as the cause of “disagreement even hatred” between fellow Anglicans and conceded that there was no hope or possibility of the Anglican Church ever agreeing on human sexuality.

“They [the provinces] must live together or splinter into groups and that will not glorify the Lord,” Dr. Josiah Idowu-Fearon told Canon Ian Ellis, editor of the Church of Ireland Gazette, in a radio interview.

He confessed that he took the job because he felt called to do something to address the “disagreement and even hatred” between fellow Anglicans. He said much of the hatred came from the Southern hemisphere. Asked what he thought of Australian Archbishop Peter Jensen, who is playing a leadership role in GAFCON, Fearon said, “unfortunately for me I know all these characters… we were good friends. He invited me to Sydney. He asked me what I thought of GAFCON and I said I am sorry but it is not a movement of the Holy Spirit because it is divisive.”

While the Anglican leader said his commitment to reconciliation remained firm, he conceded that on the root of the disagreements, human sexuality, he said there was “no way” of finding agreement. “It’s not possible,” he said. The alternative to finding a way to live together was to allow separate “splinter groups”.

The former Nigerian archbishop criticized the leadership of Anglican churches in Africa, calling them “ineffective.” He said he was speaking from experience, and described them as “despotic”.

“Church leaders in Africa generally do not see themselves as leading the way Christ leads his Church. Rather, the African Church leader sees himself – mainly ‘himself’ – in the light of the traditional rulers, those with absolute authority.”

Fearon said that not all African Christians were against same sex. “We need to hear from those who subscribe to same sex and those who don’t. Not everybody is against same sex.”

Fearon said he had come across “hatred, vilification and character assassination”.

The former Archbishop of Kaduna in Nigeria said he was wholly committed to Resolution 1.10 of the 1998 Lambeth Conference which sets a traditional line on sexuality. He described it as a “benchmark” of Anglican teaching. He said the next Lambeth Conference will take place in 2020.

“I am conservative – I’ve always been conservative”, he opined, and said he wanted to address the issue from the perspective of Jesus Himself; “What is the Lord doing in his Church?”

Fearon ripped GAFCON of being a breakaway movement, even though it bills itself as a global family of authentic Anglicans standing together to retain and restore the Bible to the heart of the Anglican Communion. GAFCON chairman Nigerian Archbishop Nicholas Okoh recently warned in his Advent pastoral letter that the Anglican Church is at risk of “sleepwalking into fatal compromise”. GAFCON is among several groups supporting the orthodox Anglican Mission in England (AMiE) as well as GAFCON — UK.

Idowu-Fearon accused GAFCON of “shifting” its position and then he said that he had even told one of the leadership team; “It is not a movement of the Holy Spirit because it is divisive. GAFCON was given birth but I have never subscribed to the principle of GAFCON.”

Pushed by Canon Ellis, Fearon said he would back the creation of a body for dialogue and reconciliation between GAFCON and the Anglican Communion.

His said he had experience as a bridge-builder between Christians and Muslims in Nigeria and across Africa meant he felt he had something he could offer to the warring Christians. “In my country, there is deep rooted hatred between Christians and Muslims. Hatred is very deep.”

Fearon repeatedly described himself as a “messenger” and “ambassador.”

BC to go ahead with gay weddings

George Conger

The Bishop of British Columbia will not wait for the General Synod of the Anglican Church of Canada to authorize same sex-marriage rites, but will give his permission for celebrations of gay weddings in churches in his diocese with immediate effect. Minutes of the diocesan synod held on 27 Oct 2016 at the Church of the Advent in Colwood, B.C., state that in his presidential address, the Rt. Rev. Logan McMenamie (pictured) said that after “prayerful” consideration, he would let his clergy to bless same sex couples on a “case by case” basis. The minutes of the council meeting stated the bishop believed “principle take precedence over procedure.”  He responded to concerns his decision to move forward with gay blessings in the teeth of opposition from the wider Anglican Communion was not a violation of the godly principle of unity. “Unity was not agreement but the willingness to work together and to walk together,” he said according to the minutes of the meeting. The bishop conceded that not all agreed with his views, but he was nevertheless willing to “journey forward  together” with those he believed he was in error.  At its July 2016 meeting of General Synod the Anglican Church of Canada voted to begin the process towards permitting same-sex marriage rites. A second vote, to be held at the 2019 synod, must be taken before it becomes lawful. The Bishop of British Columbia’s decision preempts the synodical process. Bishop McMenamie is not alone, however. The bishops of Niagara, Toronto, Ottawa, Montreal, Edmonton, Huron, and Rupert’s Land have said they too will ignore synod and move forward with same-sex weddings.

Canadian bishop lays out the case for same-sex marriage


Michael Bird

The three years leading up to this year’s General Synod were a journey for many in the church and for me in particular as the Bishop of Niagara. It involved a great deal of work in terms of developing and building upon relationships:

  • relationships with the members of the LGBTQ2 community … many of them, our fellow parishioners, clergy and leaders, as well as friends, children and grandchildren;
  • relationships with my colleagues in the House of Bishops and our Primate;
  • relationships with our international partners;
  • relationships with Ecumenical partners as well.

As the General Synod approached I was aware that there was a strong possibility that the required majority would not be achieved in all three Houses, and while I continued to work at building relationships I also knew that I would need to decide what, if any, action or statement I would make in the wake of a “no” vote.

After long hours of prayer, consultation and soul-searching, I came to the decision that I could not allow such a vote to be the final word on this matter for the next nine years. (It would be nine years before two more Synods could give the required assent.) I was also encouraged by the released opinion of the National Chancellor and supported by our own Chancellor that the present Marriage Canon, Canon 21, does not prevent a bishop from exercising his or her authority as chief liturgical officer and chief pastor to give permission for all persons who are duly qualified by civil law to enter into marriage, and to have that marriage solemnized in the churches of his or her diocese.

I also came to the conclusion that in the event of a “no” vote I would no longer be able to stand before the members of the LGBTQ2 community as a senior leader in this church or to stand before the people of the Diocese of Niagara as your bishop without taking a stand.

Bill Mous is our Communications Director, and as is the case with all our written and verbal communication at Synod office, we are very intentional about the ways in which we proclaim the gospel message to our members and the wider society. Bill and I, and others with whom we consulted, worked together to be prepared to speak decisively and quickly when the vote was taken. In the wake of the “no” vote, I therefore issued a statement that I would be giving my permission for the celebration of marriages for same gendered couples in the Diocese of Niagara on the pastoral grounds provided for in the Canon.

It is a decision that I believe is grounded in our proclamation of the gospel and our witness to the kingdom of God. It is a decision that comes with the integrity that has been won over decades of work undertaken by the Synod of the diocese and by our bishops, clergy and lay leaders.

Having said that, I also know that not everyone in the diocese agrees with the actions I have taken and I am more than willing to make time to speak to and listen to anyone who would like to talk to me further about this matter.

Four attitudes to Christmas and to life


By Andrew Symes, Anglican Mainstream.

I just took one of those online surveys to find out what kind of person I am, based on my attitude to Christmas. And the result came out completely wrong. But the basic premise behind the test is good, even profound.

‘Four kinds of Christmas’ is a series of resources based on a small book, a tract really, by Australian evangelist Glenn Scrivener which reads as if it had its origin in an excellent Christmas talk. His text is from Isaiah 9: “the people walking in darkness have seen a great light”. After an amusing description of typical Aussie festive celebrations, he concludes that “the true context for Christmas is darkness”, spiritual as well as climatic, and posits four ways in which people deal with it.

‘Scrooge’ describes an attitude of pragmatic pessimism. Life is hard, bad things happen, the outlook is bleak, so we act accordingly: Christmas is definitely not seen as the most wonderful time of the year. The Dickens character is a monstrous extreme, but it’s not difficult to find examples of joylessness, lack of generosity, looking after number one in today’s world. If you give too much of yourself you will be vulnerable; if you allow yourself to hope you will be disappointed. It’s unattractive, but understandable; it may come from a correct diagnosis, though the inward-looking, self-protecting solution leaves the individual and those around him shrivelled.

‘Santa’ represents the opposite attitude – one of positivity and optimism, but often involving complete denial of the reality of the darkness. “God’s in his heaven – all’s right with the world” might be the motto of the “Santa” attitude. For such people, thinking positively is the key to a happy life, focusing on the good things in the present, convinced that all will be well in the future. I’m reminded of the scene in the Netflix drama ‘The Crown’, where it’s clear that King George VI has terminal lung cancer but as the doctors attempt to keep it secret the King refuses to face reality, while his family and household continue to believe that he will make a full recovery.

‘Shopper’ knows full well that life involves suffering and ends in death. The solution is not to deny this, but to enjoy life in the present: as Scrivener puts it, “the light is going out so lets celebrate while we can”. He points out that like Scrooge, the ‘shopper’ has the correct diagnosis of the situation in the present, but unlike the Dickens character he instinctively knows we are created for fullness of life not joyless survival. The problem though is that when the festivities are over “and the credit card hits the doormat, the valley of the shadow remains”. Western neoliberal economics are of course built on this model: when Maynard Keynes was asked who would pay off the debts in the long run, he famously replied “in the long run we will all be dead”. It is the philosophy of: live well now, die later – no-one will ultimately pay because the world ends with no afterlife.

The fourth way of looking at life Scrivener calls ‘stable’. The image is of course the nativity scene, and the Gospel accounts which fulfil the ancient prophecies. Darkness does indeed cover the earth and is in our hearts, but a light has descended . This comes in the form of a person, not imaginary, like Santa ‘out there’, but a real human being in history who is also the Lord in heaven. As prophesied by Isaiah, a child is born, destined to shatter the yoke of our oppression, to replace conflict with peace. If only the Scrooge would open his heart to the love and hope He brings; if only the shopper would not obsess selfishly and foolishly about today’s pleasure and ‘stuff’, and trade it for a new perspective on riches in the future.


This idea of four different attitudes to Christmas, and to life in general, is a clever way of presenting the Gospel to unbelievers. It challenges those who live life with unrealistic wishful thinking, hedonism and pessimistic lack of ambition, to be honest about the state of the world and our hearts, and open to what the real God has done and has called us to. But it reveals something of the mentality of Christians and churches as well. Though we all believe in the truth of the ‘stable’[1], our personalities, our life experiences, our worldviews, our church and mission policies continue to reflect something of Scrooge, shopper or Santa. When I took the ‘Four kinds of Christmas’ survey, I came out as ‘Santa’, which is ridiculous because I’m closest to Scrooge of course – but the survey was clearly skewed by the fact that I do enjoy Christmas!

What is our response to the darkness, as we in the West are reminded daily on the news of war and poverty abroad, atheism and sadness around us at home? “That’s a very negative outlook”, some will say, and point to answers to prayer and exciting plans for the future while not wanting to dwell at all on stories of terrorist atrocities and church divisions. Others will focus on making things comfortable for their own family and local church, cutting back on giving, believing deep down that there is nothing they can do about the scale of evil and unbelief.

But the attitude symbolized by ‘stable’ is in some ways more aligned to the ‘shopper’ – knowing about the darkness, even experiencing it, but spending recklessly in the face of it. The difference with the Christian, of course, is that the motivation for the giving of ourselves and our money is the self-giving of God, the word made flesh in the manger, and the direction of the spending is outwards, towards family, congregation, community and world, not on ourselves. And unlike the shoppers, who make their own light and party while it is still burning, those who believe in the Light of the world allow Him to illuminate their own lives, rejoice when He can be detected even in the darkest situations, and look forward with certainty to the day when all is light, and the darkness is banished forever.

[1] Despite the fact that some theologians like to point out that this particular type of building isn’t mentioned in the nativity stories!

Islam, Christian Persecution, and the War on the West

We should not be very surprised that Christians and other infidels are being attacked and killed in the West by those from the religion of peace. After all, in Muslim majority countries this is common practice. Indeed, the number one source of anti-Christian hate and persecution is Islam.

It is because Islam is so unaccepting of other religions and demands that all infidels convert, die, or become dhimmis, that we in the West have every right to be concerned about Islamic immigration. Those who do not adhere to political Islam and wish to embrace the values and the beliefs of the West may be welcome, but those who refuse to adopt, but want to turn the West into a replica of the hellholes they have come from are not.

Both the persecution of Christians in Muslim nations and the death of Westerners in the West by Muslims has again been big news in today’s press – or at least some of the press. Consider the first issue: the widespread and wholesale persecution of Christians throughout the world.

No prizes for guessing where most of this is occurring. As the Religious Freedom in the World 2016 report makes clear, Islam again leads the way in this area. The report – the 13th edition – is put out by the British-based Aid to the Church in Need.

An executive summary of the report can be found here:

If one examines the top seven nations responsible for the persecution of Christians, we find North Korea and six Muslim majority nations. It was said of these nations that the persecution is so extreme that “it “could scarcely get any worse”. These countries are: Afghanistan, Iraq (northern), Nigeria, North Korea, Saudi Arabia, Somalia and Syria.

Let me share just one other key finding of the report:

Of the 23 countries that showed high levels of persecution…
-In 16 countries the persecution was linked to extremist Islam – 1) Afghanistan, 2) Bangladesh, 3) Indonesia, 4) Iraq, 5) Kenya, 6) Libya, 7) Niger, 8) Nigeria, 9) Palestinian Territories, 10) Pakistan, 11) Saudi Arabia, 12) Somalia, 13) Sudan, 14) Syria, 15) Tanzania, 16) Yemen
-In 6 of the remaining countries the persecution was attributed to authoritarian regimes – 1) Burma, 2) China, 3) Eritrea, 4) North Korea, 5) Turkmenistan, 6) Uzbekistan

But the sad news is, whenever large scale Muslim immigration takes place in the West, we also have plenty of cases of Christians and others being attacked and killed, all in the name of Allah. I often reported on some of these tragic incidents on this site.

ladenburger-1It is alarming how many of them have to do with Muslim “refugees” who have been allowed into the West. The latest case which is getting some press coverage concerns the rape and murder of 19-year-old medical student Maria Ladenburger.

What might shake some things up a bit – finally – is the fact that she also happens to be the daughter of a senior EU official. Here is how one news report covers the story:

Maria Ladenburger, the daughter of a high-ranking EU official, was returning from a party in the university city of Freiburg in Germany when she was assaulted on a cycle path. She was raped and then drowned before her body was found in the River Dreisam. The shocking incident happened on October 16 but details have only been released after an arrest on Friday.
The suspect, an Afghan migrant, was caught after police found DNA on a scarf near the path. The scarf reportedly belonged to Maria. They also found a strand of hair on a nearby blackberry bush. Officers then trawled CCTV to find people with a similar hairstyle, which led them to the suspect.
Following his arrest the suspect, aged 17, pleaded guilty to the attack and will be sentenced next year. However, prosecutors say he can still change his plea and it’s unknown if he has admitted raping Maria. The unnamed migrant arrived in Germany last year as an unaccompanied minor and lived with a local family in the city.

Another news item looks at the broader political situation in Germany:

The news comes ahead of Chancellor Angela Merkel’s CDU conservative party conference in which she sets out her claim to a fourth term in office next year, against a rising tide of anger at her open-door refugee policy. Crime among unaccompanied male refugee has in general been on the rise of late.
In picturesque Garmisch-Partenkirchen the mayor recently wrote to Bavarian state authorities pleading for help in dealing with them at a hostel, while a nationwide alcohol ban has been imposed at all their accommodation centres. Mrs Merkel will attempt to bolster support for her stance on refugees this week, but still refuses to say what a final limit might be.

All around the West we have a strong reaction to what appears to be uncontrolled Muslim immigration into the West, and so many Islamic terrorist attacks occurring on Western streets. The Brexit vote and the surprising Trump win are but two examples of this, and more are expected.

Some are even saying that the Dutch political landscape might shift big time and conservative politician Geert Wilders might become Prime Minister. In France another conservative politician, Marine Le Pen is also doing very well in polling. People are tired of what is often open slather on immigration, and the refusal of so many Muslim immigrants to seek to fit in and adopt to the host cultures.

In the meantime more non-Muslims are being attacked and killed, creeping sharia continues to spread in the West, and most of our gutless leaders are afraid to do anything about it. That is why so many people are voting them out of office.

Consider just one shocking headline from the UK: “Britain BANS heroic bishops: Persecuted Christian leaders from war zones refused entry”. The story begins:

Three archbishops from war-torn Iraq and Syria have been refused permission to enter the UK despite being invited to London to meet Prince Charles. The Christians, including the Archbishop of Mosul, were told there was “no room at the inn” by the Home Office when they applied for visas to attend the consecration of the UK’s first Syriac Orthodox Cathedral.
Last night the decision was described as “unbelievable” by critics who pointed out that extreme Islamic leaders had been allowed visas. The Prince of Wales addressed the congregation at St Thomas Cathedral in London last week, while both the Queen and the Prime Minister sent personal messages of congratulations. Prince Charles, who has previously described the persecution of the Christians in the Middle East as a “tragedy”, used his address to highlight the suffering of Syrian Christians.
But the welcome did not extend to Nicodemus Daoud Sharaf, the Archbishop of Mosul, nor to Timothius Mousa Shamani, the Archbishop of St Matthew’s, which covers the Nineveh valley in northern Iraq, who were refused UK visas to attend the event on November 24. The UK also refused to grant a visa to Archbishop Selwanos Boutros Alnemeh, the Archbishop of Homs and Hama in Syria.

The Barnabas Fund, which deals with the persecuted church, said this:

UK visas: YES to radical Islamists, NO to Christian archbishops
It is hard to imagine a more incongruous headline – just as the world’s attention focuses on the liberation of Mosul, the UK government has refused to grant a visa to the Archbishop of Mosul to attend the consecration of the UK’s first Syriac Orthodox cathedral, a church whose flock includes many refugees fleeing persecution from Islamists in Iraq and Syria….
Yet, at the same time this is happening, radical Islamist leaders are being told they can have visas – even though they represent organisations or movements that incite violence and persecution against Christians. For example, we have previously reported that the UK Home Office recently issued guidance stating that there should be a presumption that senior members of Egypt’s Muslim Brotherhood should be granted asylum in the UK – despite the fact that the Muslim Brotherhood has repeatedly incited violence against Egyptian Christians, leading to around 80 churches being burnt down since 2013, and has declared a violent jihad against the Egyptian government. In July this year visas were granted for a tour of UK mosques by two Pakistani Islamic leaders who have been prominent campaigners to “honour” the murder of anyone opposed to Pakistan’s blasphemy laws and who also called for the immediate killing of Christians accused of blasphemy, such as Aasia Bibi.

It is as if the West wants Islam to succeed, and is willing itself to a slow but certain death, along with the death of Christianity. In the face of such despicable “leadership” we can only hope that the conservative revolution continues to sweep through the West. It is long overdue.

LGBT Film To Premiere In Welsh Cathedral

By Harry Farley

A documentary about gay nuns will premiere in a Welsh cathedral this week in a move that has been welcomed by the Archbishop of Wales.

All One in Christ is a 12-minute documentary about two ex-nuns who fall in love before being rejected by their community. Deeply critical of the Church’s attitude towards gay couples, it will be screened in St Asaph’s Cathedral, north Wales, on Tuesday evening.

The Archbishop of Wales, Dr Barry Morgan, welcomed the move and said: “This film will not be easy watching for church members as it reminds us how people among us have been ostracised and mistreated because of their sexuality.

“By sharing the personal stories of those who have suffered and been hurt I hope this powerful film will bring home to all the scale of the damage done and ultimately help change attitudes within the church.”

But Dr William Strange, vice-chair of the Evangelical Fellowship in the Church in Wales, told Christian Today it was “regrettable” the Church had made this “public demonstration after our governing body decided not to give the green light to change teaching on sexuality”.

The local Bishop of St Asaph, Gregory Cameron, will take part in a panel discussion after the event on Tuesday.

Mike Jones from the campaign group Changing Attitude, Trawsnewid Agwedd Cymru said: “We are very grateful to the Iris Prize Outreach team, and the Big Lottery Fund Wales, for making it possible for us to produce our film, ‘All One in Christ’ and for the Church in Wales bishops who encouraged us to do it.

“Those who took part in the film describe the pain experienced by LGBTQIA (lesbian, gay, bisexual, trans, queer, intersex, asexual) people, as a result of being made unwelcome, or the fear of being unwelcome, even rejected, by the Church. But the film is also full of faith, and hope, and even love, for a Church that continues to struggle with accepting people whatever their sexuality.

“We are all one in Christ. This means, for example, that everyone should be able to celebrate their marriages or civil partnerships in churches and receive God’s blessing, wherever they live in Wales. Many — and, in some parts of Wales, the majority — of church members, clergy and bishops agree. But not all do.

“Our hope is that the film will challenge and inspire the Church in Wales to fully include LGBTQIA people in its life and ministry, and be a sign of God’s love and justice in a broken world.”