Geoff Moorgas RIP

I've just learned of the death of an old friend. Geoff Moorgas died on Saturday 26 March 2011, according to a brief message just received from another old friend, Mark Ramsden. Both Geoff and Mark were originally from Durban, and both were recently living near Oxted in Surrey, England.

I first met Geoff when, as a student in Pietermaritzburg, I visited some friends in Durban one weekend and went to a gathering of Durban Anglican Youth (DAY), on 4 August 1963, where young people from parishes all over Durban gathered for a kind of sports day. We first went to a service at St Raphael's Church in Sydenham, which was then one of the High Church parishes of Durban, and it was followed by hockey and soccer matches between the various parishes. Geoff Moorgas was one of the organisers.

I didn't really get to know him until 1969, when I was living in Durban, and, at the urging of Beyers Naudé, had formed some Christian Institute youth groups. Geoff became involved in these, and mentioned at one meeting that he had been asked by a group of young people in the parish of Greenwood Park to help them form a band. He agreed, and helped them to get instruments and became their manager. Then I was asked by the priest at St Columba's, Greenwood Park, to lead a couple of services there while he was on leave. He said they didn't have traditional Anglican Evensong, but had, with the permission of the bishop, "experimental services." I asked if would be ok if the Christian Institute youth groups got involved in planning and leading the services. He agreed, so we got the band youngsters to take part as well, but they were not accomplished musicians and it took a great deal of practising in Geoff's house to get them ready for the service, which was also their first public gig.

One result of the service (which you can read about at Notes from underground: Psychedelic Christian Worship -- thecages if you are interested) was that I got fired by the Anglican bishop of Natal and lost touch with Geoff again for a while when I went to Namibia. Three years later I saw Geoff again, after being deported from Namibia and banned to Durban, but he was then very busy running a shoe factory, so I did not see a great deal of him.

Several years later I heard from Geoff again -- a letter arrived out of the blue, saying that he was in Namibia -- an Anglican priest in Luderitz. He wanted to live a monastic or semi-monastic life, but he suffered from ill-health and went to England, where he lived as a hermit of sorts, and Mark Ramsden, whom I had known from Durban North days, visited him a few times.

It would be good it people who knew Geoff write some of their memories of him as comments.

May his memory be eternal.

Stop selling military aircraft to South Africa, Anglican archbishops urge

Thabo Makgoba, the Anglican Archbishop of Cape Town, and Desmond Tutu, his Nobel Peace Prize winning predecessor, have urged that Sweden stop selling military aircraft to South Africa.

In a move reminiscent of the days when he was vilified by the government-supporting press for proposing economic sanctions and an arms embargo against the apartheid regime, former Anglican Archbishop Desmond Tutu signed a document asking that Swedish Gripen miliary aircraft not be sold to South Africa.

"Stop the sell of military aircrafs to South Africa" - Stockholm News:

KG Hammar, former Swedish archbishop, Karin Wiborn, chairman of the Swedish Christian Council, Desmond Tutu and Thabo Makgoba, South African archbishops have signed the article. They claim that the deal has released a wave of corruption that threatens the transition from Apartheid to democracy in South Africa.

The authors write that the cost for South Africa’s deal with several European countries to buy military equipment is around SEK 42 billion (about 4.2 billion euro). Half of that sum is spent on JAS 39 Gripen. They write that it is hard to gain acceptance in the South African society for the fact that resources are being allocated to military investments instead of fighting the legacy from the Apartheid era.

The four authors demand that the South African and Swedish governments investigate the accusations about corruption and put the whole deal on hold until the investigation is finished.

Sharpeville and Namibia

Today is the 50th anniversary of the Sharpeville Massacre, and the 20th anniversary of Namibian independence.

Someone sent me a newsletter from the Anglican Diocese of Namibia, and here are some excerpts from it

Theological Education

To address the chronic shortage of clergy in the diocese, the diocese has put together a group of 53 candidates to prepare them for ordained ministry. All are registered with Theological Education by Extension College of Southern Africa (TEEC). 6 are registered for Diploma in Theology and Ministry, 6 of them are registered for junior certificate in Theology (called AWARD) and 41 are registered for Certificate of Competency in Theology. This group is under tutorship of The Rt Rev Petrus Hilukiluah, our retired Suffragan bishop, The Very Rev Jeremy Lucas, our Associate Dean and Rector of the Cathedral, and The Ven Lukas K. Katenda, Diocesan Secretary & Treasurer. Progress on this program is recorded for last year with many passed their exams and assignments above average. The assignments and exams are marked in South Africa. This year they are doing their second year and have been dispatched to various parishes for their practical lessons.

Because of the shortage of clergy in the Diocese, we now rely heavily on our retired clergy to run parishes. But age is age. We must make sure that we are not abusing our retired clergy who deserved a restful retirement after decades of service to the church and the community. We owe a big thank you to our retired bishops, The Rt. Rev Shihala Hamupembe who serves as the Director of St Mary's Center replacing Mrs. Canner Kalimba who retired. He first served as Chaplain to the High school during the first two years of his retirement. He is now looking up to the diocese to find a suitable replacement for him. The Rt. Rev Petrus Hilukiluah served as Diocesan Coordinator for HIV and AIDS and later Director of Theological Education Training Program for the Diocese.

Bishop Shihala has indicated that he would like only to act as Mission Director for St Mary's Mission Center. He is looking forward to his replacement, during this year. The Cathedral Chapter and the Diocesan Standing Committee appointed Mr. Josef Hanghome to become the new Director of St Mary's Mission. Doing his Certificate in Theology, he has been registered with University of Management doing Certificate in Administration and Secretarial course, as a preparation the daunting task of managing St Mary's Mission.

Please pray for this young man to be equipped with commitment, dedication and enthusiasm as well as the divine power to dwell on him. Another landmark appointment is that of Mr Lineekela Daniel, who also is doing his Certificate in Theology. Mr Daniel was appointed to become the Manager of Christ the King Conference and Training Center. The Center is in the dilapidating condition and Mr Daniel will make sure the renovations have taken place and maintenance is carried out on a regular basis. He will be supported by a staff of one clear and temporary cooks.

The report is compiled by the Ven Kaluwapa Lukas Katenda
Diocesan Secretary & Treasurer, 24 Februiary 2010
lkatenda@gmail.com

There was much more, and lots of pictures. One thing that shocked me about it was that the only names of people I recognised were those who are retired. Shihala Hamupembe, the retired bishop, I first met when he stayed overnight with us in Windhoek on the way to a youth leadership course in Mindolo, Zambia, and we had to keep his presence secret because the Security Police were looking for him and trying to prevent him from leaving the country -- something we knew from the chance overhearing of a conversation on a police radio in a police station. Later, after I had been deported from Namibia, he stayed with us in Durban while on vacation from the seminary he was attending, and we got him to put his youth leadership training to good use by taking our parish youth group on a camp in Zululand.

Another seminary student, Eradius Mwaetako, stayed with us in one of his vacations, and the report said that he too was retired.

It was also interesting to read that 53 Namibian students were enrolled with the TEE College. When I was in Namibia 40 years ago, I was trying to get Namibian students enrolled in Theological Education by Extension courses, but the only project for such a programme, started by the Christian Institute, went through about four directors in as many months, and seemed in imminent danger iof collapse. I talked to some friends, Rich Kraft in Zululand and John Aitchison in Pietermaritzburg, and we decided that if the Christian Institute could spend half a million Rand and not produce a theological course, we could produce a theological course and not spend half a million Rand. So we started on a shoe string, writing course material that was highly illegal, because John Aitchison was banned and later I was too. We called it the Khanya Theological Correspondence Course, and it later combined with two other schemes to form the Theological Education by Extension College (TEEC), and is it was good to see that 53 Namibian students have enrolled in it. I've told more of the story of theological education here: Tales from Dystopia III: Theological education in a totalitarian state: Khanya

One thing that struck me as curious about the report, though, is that Bishop Petrus Hilukiluah, whom I also met as a seminary student, seems to have added an h to his name, as has the diocesan bishop. I knew him as Petrus Hilukilua. Is the extra h a special honorific for Namibian bishops? In which case, why doesn't Shihala Hamupembe spell his name Hamupembeh? Just wondering.

All Saints: making it personal

The Sunday after Pentecost is All Saints Sunday in the Orthodox Church (which means that yesterday was Halloween)

Antioch Abouna: For All the Saints ...:

The saints personalise Christianity. There are versions of Christianity around which reduce Church life to a set of doctrines, good in themselves, but because they are not enfleshed in the lives of real people, such Christianity remains, abstract, dry, formal, conceptual. Think back to your time at school. I guess it's not the lessons you remember directly, rather the teachers who, for you, embodied and made accessible what they taught. So it is with saints. If you want to know who the Holy Spirit is, read the account of Motovilov's conversation with Fr. Seraphim. If you want to understand the place of monasticism in the life of the Church, read St. Athanasios' Life of St. Antony the Great. If you value the healing work of God, don't even read about it, just invoke the prayers of St. Panteleimon, St. Swithun or some other unmercenary healer. The saints make real, vivid and personal what we believe and how we live by those beliefs.

Last week at the Amahoro Conference I met Adriaan Vlok, who had been Minister of Law and Order in the apartheid regime. Truth, reconciliation and smelly feet: Khanya:

When he was Minister, Mr Vlok’s underlings had attempted to poison Frank Chikane, the General Secretary of the South African Council of Churches, and Adriaan Vlok had appeared before the Truth and Reconciliatian Commission and later the Amnesty Committee and had apologised for that and other things. But he said that no one seemed to hear him, and in 2006 several things he read or heard convinced him that he needed to go beyond making a general apology, and apologise to a person, and Frank Chikane seemed to be one of those people. So he had gone to his office and washed his feet.

Adriaan Vlok told this story at the Amahoro Gathering and there was a sequel Truth, reconciliation and smelly feet: Khanya:

the person sitting next to him on the podium, Sean Callaghan, said he had been a member of Koevoet, one of the most vicious units of the apartheid security forces, who were, in effect, hired killers. He and others had had to have psychotherapy for post-traumatic stress, and his counsellor had told him he should not just curse the system, but a person to focus his anger on, thd the person he had chosen to do that was Adriaan Vlok. So he wanted to wask Vlok’s feet, and in the end the both washed each other’s feet, right there on the podium.

I found that quite scary. It was one thing to make repentance personal, as Vlok had done with Frank Chikane. It was quite another, in my mind, to make hatred personal. Sometimes we say "Love the sinner, hate the sin", but here was a psychotherapist urging someone to hate the sinner, namely Adriaan Vlok.

So I've been wondering at my own reaction. Why do I think that it's OK to personify virtues in the cult of the saints, but that it is not OK to personify vices in the execration of sinners?

My mind also goes back to the apartheid time, long before Adriaan Vlok was minister, under one of his predecessors, B.J. Vorster. Vorster passed a lot of repressive legislation to crush opposition to apartheid. He introduced detention without trial for 90 days (which Tony Blair wanted introduce in Britain, and Gordon Brown still wants to). It became personal when a friend of mine, Stephen Gawe, was detained. A few years later I was banned by another of Vlok's predecessors, as were several of my friends and acquaintances. I was then an Anglican, and the Anglican Church celebrated St Peter's Chains on 1 August, also called Lammas (in the Orthodox Church it is celebrated on 16 January). This celebrates the incident in Acts 12:1-11 in which St Peter was arrested, and the church prayed, and he was miraculously freed from prison. I regarded this as the patronal festival of all people who were banned or detained without trial, and was quite shocked when the Anglican Church's Liturgical Committee announced that they planned to abolish its observance. I regarded this as a slap in the face for all Anglicans who were banned or detained, and wrote to the chairman of the liturgical committee, Bishop Philip Russell, pleading with them to change their minds.

This led to quite a protracted correspondence. In those days, among Western Christians at least, "relevance" was regarded as one of the greatest virtues, and "irrelevance" one the greatest vices.[1] Bishop Russell was one of those who regarded "relevance" as very important and said that the Liturgical Committee regarded the feast of St Peter's Chains as irrelevant in our modern age. I was astounded that they could not see its relevance to South Africa, where people were being detained without trial regularly and every year more and more repressive legislation was being passed to enable them to be detained for longer periods and with fewer legal safeguards. I prayed that God would preserve the church from relevant priests.

Eventually Bishop Russell offered, as a consolation prize, a commemoration of Martyrs and Confessors of the Twentieth Century, which was introduced in 1975, commemorated on 8 November. The equivalent of the Synaxarion for the day explicitly mentioned Dietrich Bonhoeffer and Martin Luther King (neither of whom were Anglicans, though of course, neither was St Peter).

The implication was that I could consider myself among the "countless men and women of our time" who faced "misunderstanding, social ostracism, imprisonment and even death" for the sake of "the changeless truths of God". And it seemed to miss the point altogether. The commemoration of St Peter's Chain's was important to me because it was a concrete example of how the Lord "executes justice for the oppressed, who gives food to the hungry. The Lord sets the prisoners free, the Lord opens the eyes of the blind" as the Psalmist says. The point about St Peter's Chains is not so much that men imprisoned him as that God set him free, and that it was therefore an image of hope to those in prison. But that was not "relevant" enough for the twentieth century theologians of relevance.

No, it is better to personify good, and to depersonify evil, or to personify it only in the person of the devil. Apartheid made prisoners of us all, even Adriaan Vlok, and it is better to curse the system than to demonify a person, because that makes demons of us all.

And I wonder what the world would have been like today if George Bush and Saddam Hussein had washed one another's feet, and if Robert Mugabe washed the feet of the Zimbabwean refugees who sleep in doorways in Johannesburg.

But there were saints who did such things and more. They were irrelevant in the eyes of the world, and even in the eyes of some theologians, but not in the eyes of God.

Notes

[1] Colin Morris, a Methodist minister who worked in Zambia, wrote in his book Include me out: confessions of an ecclesiastical coward

(Karl Barth writes 'Jesus is immanent in the Church only because He transcends it'. In everyday speech this is like saying that something is wet only because it is dry, near only because it is far away, and relevant only because it is irrelevant...

... Ah, breathes the theologian. That is paradox and, therefore, profound.

... Ah, says the man in the pew, it's beyond me but I'll take the parson's word that it means something.

... So what? says the man in the street, it has nothing to do with the price of fish! -- a remark calculated to touch a theologian on the raw; say that he's unintelligible and he will take it as a compliment, but suggest that he is also irrelevant and he will sue you!

Anglican church linked to terrorism

No, we're not in a time warp, reporting on a speech from B.J. Vorster in the old South Africa. This one was from a UK TV network, which made the link to St Mary and St George Sands Church in High Wycombe.

Bishop Alan’s Blog: Keeping the Faith in High Wycombe:

SMSG featured on one UK TV news channel after the arrests of nearby alleged terrorists in 2006, as an extremist mosque! OK, it’s got a green dome. It’s also got a 9 ft Cross on top. You'd think that would be enough to make a UK TV editor question whether it really was a mosque but, er, you’d be wrong.

.
Just goes to show you can't believe everything you see on TV, especially when they're reporting on religion. A reminder, if one were needed that the media don't get religion.

Credo: the average Anglican is a black, female teenager -Times Online

Credo: the average Anglican is a black, female teenager -Times Online:

Recently a friend informed me that missiology is really just “a white man’s theology.” As a student of missiology and a woman, I felt the need to counter this. Yet what is missiology? Well, my friend was right that it began with white men taking Christianity, commerce and civilisation beyond Europe. This is exactly what missiology endeavours to study. It is a critical reflection on theories of mission, research into mission and critique on how mission is done.

It's a moot point, however.

Missiology, like ecclesiology, is indeed pretty recent as an academic discipline. Both began within the last 150 years, if not more recently. But their field of study goes back a long way before -- the Christian church and mission began long before there were names for academic disciplines devoted to studying them, and go back to a time before there were any Christian white men in Europe.

Yes, Christianity did first reach North and South America from Western Europe, but missiology can also study they way in which Christianity first reached some of the countries in Western Europe that took Christianity to those places. Christianity began in Asia, and reached parts of Africa before it reached northern Europe, even if it was people from northern Europe who first brought Christianity to southern Africa.

It actually works both ways. African missionaries evangelised parts of Europe long before and European missionaries came to Africa.

It depends on your perspective, that's all.

Bishop Alan’s Blog: Vicarage Allsorts: Clergy Supply

Bishop Alan’s Blog: Vicarage Allsorts: Clergy Supply:

After 30 years of designer angst about clergy shortages I am amazed that this should be so, but the simple fact is that there are actually more active C of E collars on the streets of England in 2005 than in 1959. I don’t know about you, but this surprised me. It also strikes me as the kind of raw figure that won’t be of any interest to Fleet Street, because it neither provokes fear and anguish, nor validates their prejudices and fantasies about the C of E.

The distribution, however has entirely changed. The preponderance is distributed more, I would guess, according to population. The bad story then was rural/urban. Now I would anticipate it to be North/West as against South/East. There are far fewer full time collars of the conventional sort, but far more retired active and self supporting. Looking ahead this means their shelf life and deployability is far lower. People in the 1960’s complained that vicars were too young and inexperienced about the rest of life. Now they complain that they’re all on second careers. You can’t have it both ways! Or can you? Training needs, however are radically different.

The report Bishop Alan was quoting was picked up by a journalist of the Sunday Telegraph to produce an alarmist report quoted by Fr David MacGregor, and prompted Bishop Alan to take the mickey Bishop Alan’s Blog:

The most important person in a business is always, in a way, the person on the front desk. The wellbeing of clergy is, in that obvious sense among others, vital to the wellbeing of the Church. Since Chaucer’s time there’s been public anxiety about this subject. 200 years ago Sidney Smith lamented the decline in the quality of clergy since the enforcement of residence was preventing gentlemen from desiring ordination. In the roaring 20’s, Hensley Henson bemoaned the decline in the quality of ordinands since the first world war. The document quoted in last week’s Sunday Telegraph, however, is barking up a very different tree. A more accurate headline than “poor quality of vicars alarms church leaders” would probably be “desperation to dramatize drab HR questionnaire twits journalist.”

I find this interesting because though it was a different time and a different place, 30 years ago I was responsible for training self-supporting clergy in the Anglican Diocese of Zululand, and I thought most people in the diocese had the wrong idea of the role of self-supporting vis a vis church supported clergy.

Many parishes had anything between 5 and 30 "outstations", and the clergy would itinerate to celebrate the Eucharist. I thought each outstation should have, if possible, 2 or more self-supporting priests and 2 or more deacons. The "rector" (who need not necessarily be ordained) should be a pastor/teacher (a somewhat different kind of ministry) equipped to train and support the clergy at the outstations, and itinerate for training and teaching, not sacraments.

That was the sort of thing advocated by Roland Allen in his book Missionary methods, St Paul's or ours? nearly 100 years ago, but never really put into practice anywhere. I still think it should be applied, mutatis mutandis, in Orthodox mission, though in practice it would need to be modified. It is difficult to have self-supporting clergy, since most of them would be among the urban unemployed.

Among Anglicans in South Africa there may have been similar patterns. In 1971 a book was published. The vanishing clergyman : a sociological study of the priestly role in South Africa by Trevor Verryn. He noted a marked decline in the number of Anglican ordinands in training. Within a year or two of the publication of his book, the trend was dramatically reversed, as a result of the spread of the charimatic renewal movement, and at least one of the Anglican theological colleges in South Africa had to be enlarged to cope with the influx of new students, most of them married and entering second careers.

There was a similar study to Verryn's in the Church of England, The fate of the Anglican clergy: a sociological study by Robert Towler (London, Macmillan, 1979). Though it was published eight years later, the period of study was similar to Verryn's; Bob Towler followed the 1966 intake of five Anglican theological colleges in England over the next 10 years. I was one of them.

It was quite an interesting period, and I suspect one of great change in outlook for many -- the time of hippies, of student power. Now most of those in Towler's study will be approaching retirement, and it might be interesting to see what has happened to them and how their views have changed. How did they change the church, and how did the church change them?

The Suburban Christian: Typologies of renewal: Three routes, four models, five streams

An interesting post on the changing shape of some varieties of Christianity. The Suburban Christian: Typologies of renewal: Three routes, four models, five streams:

This is something of a follow-up to my previous post on emergents and new Calvinists. In the comments, Claytonius linked to a post he'd written last year about three routes of escape from the pragmatic evangelical church. He observed that many young adults who leave evangelical churches tend to head to three other places

To summarise, the places these restless pragmatic evangelicals tend to head to are:

• Catholic, Orthodox and Anglican churches
• Emerging Churches
• Reformed Churches

And there are four kinds of Emerging Churches:

• Deconstructionist
• Pre-modern/Augustinian Model
• Emerging Peace Church Model
• Foundationalist Model

As a language pedant, I find the growing misuse of "typology" a bit annoying. Surely the correct term is "taxonomy"?

My (secular) dictionary (Collins Millennium Edition) gives:

• typology n Chiefly Christian theol. the doctrine or study of types or of the correspondence between them and the reality they typify.
• taxonomy 2 n the science or practice of classification.

Typology usually has to do with one event foreshadowing another -- for example the Passover and Exodus as types of Christ's resurrection.

There's still a language problem, though, because I'm not sure what "pragmatic" evangelicalism is, and I get the impression that "evangelical" means, or has come to mean, something different in the USA from what it means in Southern Africa. For example, in posts such as the one I was referring to, "evangelical" is mentioned in the same breath as "megachurches".

In South Africa "megachurches" (ie the barn-style "everything under one roof" hypermarket-style super-congregations like Rhema, Christian City, The Universal Church of the Kingdom of God etc) are almost invariably Neopentecostal, rather than "evangelical".

Evangelicals are spread over a number of different denominations that tend to have normal-sized congregations -- Baptists, a few Anglicans and Methodists and the like. Evangelicals are also concentrated in some parachurch organisations like Scripture Union, Youth with a Mission, African Enterprise, and so on, which were regarded as more evangelical if they were anti-charismatic, and less evangelical if they were pro-charismatic or at least tolerant of the charismatic movement.

So where do "pragmatic" evangelicals fit in?

Another observation is that in South Africa these distinctions seem to be far more important to white Christians than to black ones.

I once attended an ecumenical mission conference where my room-mate was a hyper-Calvinist member of the Church of England in South Africa, who kept interrogating me with the TULIP test, and when I failed the test he found my presence unbearable. He kept phoning home to ask for advice on what to do, and must have been advised to "Come out of Babylon" because after a couple of days he left and I never saw him again. Back in those days I was a hands-up and knees-down Anglo-Catholic Evangelical Charismatic Anglican, with bells, smells and singing in tongues, and believing in things like "one man one vote", which was very politically incorrect in the days of PW Botha, Adriaan Vlok, Magnus Malan and the Total Onslaught, all of which was anathema to the Church of England in South Africa. The Church of England in South Africa (CESA) is changing too, though -- as Stephen Murray's blog shows.

But even today, white Christians in South Africa tend to do the classification thing and create taxonomies. Yet among black Christians the church that is emerging is a kind of generic Protestantism. Anglicans, Assemblies, Baptists, Congregationalists, Full Gospellers, Lutherans, Methodists, Presbyterians and Zionists are all coming to resemble one another more and more.

White Christians (some of them) are interested in the Emerging Church, but the church that is emerging among the majority is somewhat different.

So I think our taxonomies might be somewhat different from the American ones, and what is emerging isn't necessarily Emerging.

Archbishop leads day of fasting for Zim

The Times - Archbishop leads day of fasting for Zim:

The Archbishop of York led prayers and a day of fasting Sunday in support of Zimbabweans who he said were 'living under the tyranny' of President Robert Mugabe.

John Sentamu, who cut up his clerical collar in a symbolic protest against Mugabe in December, urged people to light candles as a demonstration of support for those living in Zimbabwe, a majority Christian country.

'As a Christian community, we must all stand together with our brothers and sisters living under the tyranny of Mugabe and pray that they will find deliverance,' he said.

Zimbabwe is awaiting the outcome of a presidential vote more than one month ago, after a partial recount of the ballots handed the opposition an historic victory in parliament over Mugabe’s ruling party.

A rather strange and confusing report. How can Zimbabwe be "awaiting the outcome" if, as we are told, the outcome is "a historic victory"? Now you see it, now you don't?

And then they are having recounts before the results of the first count were announced. The Zimbabwean elections have been bad enough without the media muddying the waters with confusing and contradictory reports about the unknown known outcome.

Journeys In Between: Archbishop Jensen on Sharia Law

According to an Australian blogger, the Anglican Archbishop of Sydney finds the arguments of Archbishop Rowan Williams about Sharia law "compelling": Journeys In Between: Archbishop Jensen on Sharia Law:

Anglican Archbishop of Sydney, Peter Jensen, said yesterday that he found Rowan William's argument for introducing Sharia Law in the UK 'quite compelling' and will be seeking the same for Australia.

Dr Peter Jensen confirmed the move after the flurry of negative press Rowan William's comments attracted earlier this week. When questioned whether capital punnishment for homosexuals, as mandated by Sharia Law, was a motivating factor in any way, Jensen replied, 'What's good for Rowan is good for me.'

This report has not been confirmed from other sources, however.

Sydney Anglicans ordain 48 deacons

In my Anglican days, I was once a member of a commission on the diaconate, which met over a period of thee years at considerable expense to fly people to different cities for meetings.

When the Commission came to present its work to the provincial synod of the Anglican Church in South Africa, the synod voted to pass to the next business, thus tossing three years work down the drain.

So perhaps I should see this as encouraging news

your.sydneyanglicans.net - media releases - From near and far for Ordination:

Hundreds of people, some from as far away as Broken Hill, have packed St. Andrew’s Cathedral for the ordination of 48 men and women for ministry.

The group included 31 year old Jonathan Lilley, the first Aboriginal candidate to complete the full four year course at Moore College.

Now I am an Orthodox deacon, and my bishop sometimes urges me to consider being ordained as a priest, and I say I might consider it when there are two deacons in every parish.

The Santa boycott

'Tis the season to SMS boycott exhortations, it seems.

First it was the Deon Maas/Satanism affair: (see Notes from underground: Christian responses to "Satanism" and journalists who write about it). Then it was the film The Golden Compass. Now, in this month's Synchroblog, Matt Stone comments about Christmas in a pluralist society, and the demand for a politically correct Christmas, where he says:

To my way of thinking what we should be aiming for, as a democratic and pluralistic society, is not a blanding out of religious distinctiveness, but rather for the mutual respect of religious distinctiveness. I may not agree with everything Jewish or Pagan tradition stands for, or Hindu or Buddhist or Atheist for that matter, but I can surely give non-Christians space to express what they find meaningful in life in their own way. I see nothing in the New Testament that would justify compulsion.

But by the same token I feel no compulsion to water down my own tradition either, and I expect the same courtesy and respect I show to others to be returned to me.

And that reminded me of the Santa boycott, which had a huge influence on the way in which I see and celebrate Christmas.

No, not that Santa.

It was this one -- the South African National Tuberculosis Association.

It was a long time ago, when I was still at school, about 1958, I think.

Santa was (and still is) an NGO, and one of the ways that it raised funds was by selling Christmas stamps. These could be bought at post offices, and they urged people to buy them and put them on Christmas cards that they sent out. This would not only raise funds for Santa, but also publicise the work of the organisation. Its work is needed more than ever today, because TB is on the increase, as Aids weakens people's resistance to the disease.

In about 1958 their Christmas stamp showed the Virgin Mary holding the child Jesus, and the Dutch Reformed Church called for a boycott of the stamps, because they depicted the Virgin Mary with a halo.

Back in those days there were no cell phones, and so one couldn't call for boycotts by SMS, so it was done by press release instead. The Afrikaans press dutifully plugged it, and the sales of Christmas stamps dropped. And, as happens today, the English press commented on how bigoted and narrow-minded it all was.

My own response at the time was to react against it.

I resolved never to buy Christmas cards that did not show a nativity scene, preferably one showing the Virgin Mary with a halo. And I began, self-consciously and deliberately, to write "Christmass" with the double-s spelling.

The people who then called for a boycott of Christmass stamps were the same elements of society who have more recently been calling for a boycott of Deon Maas and The Golden Compass, and in that respect little has changed. But as Matt Stone points out in his blog, they have now been joined by other elements.

There was a reaction from other quarters as well.

The following year the Catholic Church brought out its own Christmass stamps, with the slogan "Put Christ back into Christmas", and sold them at Catholic Churches after their services. And many Anglicans I knew also went along and bought them.

Santa, on the principle of once bitten is not twice bitten, capitualted just as Beeld did in the Deon Maas affair, and produced entirely secular Christmas stamps the following year. I don't know whether Dutch Reformed Church members started buying them again, but by then many Catholics and Anglicans were buying the "Put Christ back into Christmas" stamps instead.

I've already posted my contribution for this month's synchroblog on Redeeming the season on my other blog, and tried to avoid the culture wars, and simply describe what the season means to Orthodox Christians, reckoning that most of the other synchrobloggers would not be familiar with that

But many of the other synchrobloggers did blog, directly or indirectly, about the culture wars, and Matt Stone's contribution reminded me of this episode in the past, so I thought I'd have a second bite at the cherry and blog about it here.

And the work of Santa is still needed.

Claims mother died during Maori exorcism

Claims mother died during Maori exorcism:

"Claims a young New Zealand mother-of-two died as relatives tried to remove a Maori curse from her are being investigated by police. A homicide investigation is under way into the death of Janet Moses, 22, at a house at Wainuiomata near Wellington on October 12 as relatives looked on."

Anglican Maori Church archdeacon Hone Kaa told the newspaper makutu-lifting ceremonies were often used to cleanse victims.

The curse was believed to have been linked to a relative stealing a taonga.

Dr Kaa said water was often used in such ceremonies, but not the amounts understood to have been involved in Ms Moses' case.

He said lifting curses was a difficult process and was wary of doing it.

In some cases victims needed to be held down by several people as the spirit fought, but he was not familiar with injuries such as scratches and grazes being inflicted.

The Archdeacon does not say that this particular ceremony was an Anglican one. I wonder if they are done by other denominations.