The Rev. Mark Harris "translates" Akinola's recent letter to the Archbishop of Canterbury into plain-folk language, and includes commentary on how he arrived at his succinct version:

I think the Archbishop of Nigeria could have been clearer and shorter in his response. Here is a much shortened rewrite of the full version of his letter, which can be found HERE:

Dear Rowan:

I read your letter. It came too late, the deed was done before I read it. No matter, it was always too late. Those TEC people have dishonoured the Lord's name and they will not retract. CANA is here to stay. There are people to save, bishops to elect and a plan already in place for province to replace The Episcopal Church. Bishop Minns, and CANA established, are just the first steps in this process. But you knew that.

In Christ,

Peter.

Harris' article does a good job of unpacking the challenges in Akinola's letter, not the least of which being that CANA seems comfortable asserting that they will not negotiate with the Episcopal Church:

...the offer is to turn CANA, this gift for the Communion, over to the Communion. What this means, who knows, but we might do well to consider the relational terms here: surrender is contingent on the conditions that prompted the divisions being overturned. ... The wording may not be completely clear, but the intention is: no negotiations with The Episcopal Church at all, they must either overturn their prior decisions or have them overturned. At that point CANA will be surrendered to the Communion. But of course the Archbishop does not think this will happen.

Read the whole thing at Preludium.

UPDATE: Will's letter has been published by the LA Chronicle here.

Troubled by the writings of Washington Post columnist, Michael Gerson, that appear to support Archbishop Peter Akinola of Nigeria, his anti-gay rhetoric in support of draconian laws in Nigeria and his policies on women's ordination, blogger Will Scott has written The Post. From Scott's blog Yearns and Groans:

To the Editor:

As both an Episcopal priest and one who grew up in the parishes of Virginia, I find Michael Gerson‘s “Bringing the Faith to American Christians” 20 May 2007 deeply troubling. Gerson, former speechwriter for President George W. Bush, apparently shares Nigerian Archbishop Akinola’s opposition to ordaining women, gays and lesbians.

Although the Anglican Communion has long been unified, Gerson celebrates the decision of a tiny minority (less than one half of one percent) in the Episcopal Church to join Akinola’s splintering vision. The “consecration” of Martyn Minns, who stood unsuccessfully for election as a bishop in the U.S., aims to shatter global Anglicanism, not build an emerging global Christianity.

As part of an emerging global Christianity that supports ordaining women, gays and lesbians, I recently attended an Anglican conference in South Africa on ending poverty, and caring for the sick and for the Earth. I met Anglicans, particularly African young people, who are glad to work with the mainstream U.S. Episcopal Church.

Indeed, Kenyan theologian Dr. Esther Mombo has challenged Akinola to abandon his predatory practice of splintering the U.S. church and focus instead on the critical needs of Africa. The church and news media should make room for authentic voices of African women like Mombo rather than former presidential spin-doctors, like Gerson.

These disaffiliating American churches do not represent emerging Christianity, as they suggest, but an arrogant ideology aimed at furthering their narrow agenda.

The Reverend Will Scott
Associate Pastor
Grace Cathedral

Drawing on experiences of reconciliation in his homeland, Archbishop Njongonkulu Ndungane, Primate of the Anglican Church of Southern Africa, has added his voice to the call for justice and a lasting peace in the Holy Land, Episcopal News Service reports today.

"It is impossible to remember events of 40 years ago in the Holy Land, and reflect on all that has happened since, without being deeply moved at the scale of this human tragedy and the continuing heartbreak across the region," Ndungane said in a June 4 statement.

"Our God is also the God of hope -- so we dare to pray for a future where Jews, Muslims and Christians enjoy peace as brothers and sisters together, where occupation and oppression cease, where violence and fighting end, and where everyone can live without fear, in security, and experience the true freedom and abundant life for which we were each created," he added.

Ndungane has been one of the Anglican Communion's leading voices on issues of justice and reconciliation since he was elected to lead Southern Africa's Anglican Church in 1996.

"If we have learned anything at all from our experiences in South Africa, surely it is this: that the only lasting solution to any conflict must come through a process of reconciliation that paves the way for a future built upon justice, where former antagonists can find true freedom, peace and prosperity together, and where each is served by, and therefore promotes, the flourishing of the other."

Update: the Church of Uganda, where Canon Atwood's Ekklesia Society has been active for years, has endorsed his consecration. Expect the Southern Cone, where he served as chaplain to the Primate, to do likewise.

Kendall Harmon provides this email from the Archbishop of Kenya:

FROM THE ARCHBISHOP OF THE ANGLICAN CHURCH OF KENYA

RE: CONSECRATION OF THE REVD. CANON DR. BILL ATWOOD AS SUFFRAGAN BISHOP ON THURSDAY 30TH AUGUST, 2007

Greetings in the name of Jesus Christ.

God in His mercy has granted us a great salvation in Jesus Christ in the power of the Spirit. The foundations of that faith have been celebrated and shared through many centuries and cultures. In particular, we rejoice in the godly Christian heritage of this faith that we have received in the Anglican Communion.

Now, the fabric of the Anglican Communion has been torn by the actions of The Episcopal Church. The damage has been exacerbated by the failure of the House of Bishops there to provide for the care called for in the Windsor Report and to reject the Pastoral Council offered through the Primates in their Communiqué from Dar es Salaam.

Tragically, the Episcopal Church has refused to provide adequate care for the faithful who continue steadfastly in “the faith once delivered to the saints.” Following months of consultation with other provinces, the Anglican Church of Kenya is taking steps to provide for the care of churches under our charge.

As a part of a broader and coordinated plan with other provinces, the ACK will consecrate The Revd Canon Dr. Bill Atwood as Suffragan bishop of All Saints Cathedral Diocese, Nairobi of the ACK to support the international interests of the Anglican Church of Kenya, including support of Kenyan clergy and congregations in North America.

Our goal is to collaborate with faithful Anglicans (including those in North America who are related with other provinces). A North American Anglican Coalition can provide a safe haven for those who maintain historic Anglican faith and practice, and offer a way to live and work together in the furtherance of the Gospel.

Yours sincerely,
The Most Rev. Rev. Benjamin Nzimbi
ARCHBISHOP OF KENYA &
BISHOP OF ALL SAINTS CATHEDRAL DIOCESE

How did the Primates suddenly emerge as possible final arbiters of the definition of Anglicanism, moving from a non-existence to ascendancy? What has happened in the years between 1979 when they held their first meeting until today? These are the questions that The Rev. Francis (Frank) H. Wade, former chaplain to the House of Deputies and retired priest in the Diocese of Washington answers in his essay in The Living Church, Coup d'Elise:

In 1851, French President Louis-Napoleon Bonaparte seized dictatorial powers that eventually allowed him to become Emperor Napoleon III, the last monarch of France. His actions gave currency to the term coup d’ètat, literally “strike the state,” which has described political takeovers from that day to this.

The parallel phrase coup d’èglise (strike the church) has not made it into the common lexicon but may be the only way to accurately describe the lightning ascendancy of the primates of the Anglican Communion. From their first meeting in 1979 to their asserted role in the proposed Anglican Covenant, the group has moved from non-existence to centrality. This may or may not be what the Anglican Communion needs; it may or may not be what every devoted Anglican wants; it may or may not be the leading of the Holy Spirit; but we should all know that it is happening.

For most of its history the Anglican Communion lived with three basic facts of life: The members had a common root in the Church of England, a common focal point in the Archbishop of Canterbury, and common mission on a selective basis. A common doctrinal base was assumed but basically unexamined.

The idea of ecumenicity in the late 19th century led to the Chicago-Lambeth Quadrilateral, which was as close as the Communion ever came to formal doctrinal expression. The Quadrilateral was so broad that it was said that when we speak neither the pope nor the premier of China can say for certain they are not Anglicans.

This hazy sense of communion lasted until the emergence of indigenous leaders in the post-colonial church brought pre-existing differences of perspective and orientation into clarity and conflict. These differences became an Anglican crisis when the American and Canadian provinces gave tangible expression to a faithfully developed, but to many intolerable, view of human sexuality. That crisis provided the platform for the primates’ move to power.

From the Church of Nigeria:

A statement from Archbishop Peter J. Akinola

I have received news of the proposed consecration of Canon Bill Atwood as Suffragan Bishop of All Saints Cathedral Diocese, Nairobi, in the Anglican Church of Kenya, to serve Kenyan related congregations in North America. Canon Atwood has worked tirelessly throughout the Communion for the sake of the Gospel and is well known to many of us in the Church of Nigeria.
...
We look forward to working with Archbishop Nzimbi, Bishop-elect Atwood and this new pastoral initiative from the Anglican Church of Kenya. We pledge our ongoing prayers and enthusiastic support and cooperation through CANA – a missionary initiative of the Church of Nigeria already established in North America.

Read it all here.

From the Church of Uganda (source):

Statement from the Most Rev. Henry Luke Orombi,
Archbishop of the Church of Uganda

The Church of Uganda welcomes the announcement of the consecration of The Revd Canon Dr. Bill Atwood as Suffragan Bishop of All Saints Cathedral Diocese in the Anglican Church of Kenya. Canon Atwood is a long time friend and partner of the Church of Uganda. In these difficult days in the Communion, we recognize that measures must be taken to provide for the care of those orthodox Anglicans in America who remain faithful to the Bible.

A review of the last 24 hours

Jonathan Petre reports in The Daily Telegraph that "A powerful coalition of conservative Anglican leaders is preparing to create a parallel Church for conservatives in America in defiance of the Archbishop of Canterbury, provoking the biggest split in Anglican history."

George Conger reports in The Living Church, "The Aug. 30 consecration of Canon Atwood as 'Suffragan Bishop of All Saints' Cathedral Diocese, Nairobi” is 'part of a broader and coordinated plan with other provinces,' Archbishop Nzimbi said on June 12, to 'support the international interests of the Anglican Church of Kenya, including support of Kenyan clergy and congregations in North America.' "

Kendall Harmon posts Archbishop Nzimbi's email.

The Archbishops of Nigeria and Uganda issue statements of support for the new initiative.

The Anglican Communion Network issues ahttp://www.acn-us.org/archive/2007/06/network-welcomes-kenyas-decision-to-care-for-us-anglicans.html statement:

The leadership of the Anglican Communion Network welcomed news that the Anglican Province of Kenya has elected The Rev. Canon Bill Atwood Suffragan Bishop of the All Saints Cathedral Diocese in Nairobi. Among other duties, Bishop-elect Atwood will be initially supporting Kenyan clergy and congregations in North America. He joins Bishop Bill Cox of the Southern Cone as another domestic bishop cooperating in ministry with the Network....

CANA issues a statement. And Bishop Iker. Thanks to Thinking Anglicans for these two pointers.

Thinking Anglicans, as always, provides a fine roundup with supplementary links.

Further analysis available in The Church of England Daily for June 13, Drell's Descants, and The Times.

So in addtion to AMiA and CANA we now have NAAC. Just what the background story is has not yet been revealed.

Archbishop Peter Akinola of the Anglican Church of Nigeria will hand over leadership of the Christian Association of Nigeria. John Onayeikan, Catholic Archbishop of Abuja was elected president by a vote of 72 to 33 by delegates to the National Executive Council of CAN. The BusinessDAY report concludes, "the 304 member General Assembly of CAN is expected to ratify the election at its July 5 to July 6 meeting."

See also this allAfrica report.

Earlier reports suggested that Akinola had made a vigorous attempt to remain at the head of CAN. According to Sun News:

Constitutionally, the contest for the Presidency of CAN is limited to members who are Spiritual Heads or Leaders not below the rank of a Bishop or its equivalent with not less than 15 years record with his church denomination.

Candidates for CAN Presidency must also represent one of the established five church groups.

However, the contest has turned into a battle of will as the incumbent, Right Reverend Peter Jasper Akinola, allegedly changed the date of election to favour his candidacy.

The election of the National President of CAN is supposed to end with the ratification of one of the two candidates by the National Assembly of CAN after NEC must have voted in favour of the candidate.

The election of the two candidates who made the list of the Electoral College by the NEC of CAN was to take place on the 6th of July.

But Right Reverend Akinola, who is one of the two contestants and primate of the Anglican Church, is said to have rescheduled the election of CAN President back from the original 6th of July to the 19th of June when Onaiyekan is already scheduled to be in Rome attending a conference of World Catholic Bishops.

“The truth is that this man [Akinola] did not represent CAN well while Obasanjo [Nigeria's previous strongman] was there. He was not talking. If we now make him President and he now decides to talk, our Moslem brothers will say 'Okay, you did not talk when your brother was there, why are you saying all these now?'

“The man CAN needs now is somebody who has been consistent, who the world knows speaks out when things go bad,” a PFN chieftain told Sunday Sun.

Angered by the humiliation of the church by Obasanjo while in Office, some members believe now is the time to brace up and defend the honour of the church.

The Global South Steering Committee has issued a statement at its meeting in London which ended on July 18th. The statement consists of 12 points, many of which speak to the concerns of the Steering Committee vis-a-viz the response of the Episcopal Church to the Dar es Salaam Communiqué issued by the most recent Primate's meeting.

The statement gives evidence of some concern that the Primate's Steering Committee, apparently the body that will make the final decision regarding the Dar es Salaam's Communiqué's requests, may decide not to act to expel the Episcopal Church from the Anglican Communion:

"7. We are aware of the anticipated visit by the Joint Standing Committee of the Primates and the ACC to the September meeting of the House of Bishops of The Episcopal Church USA. Sadly we are convinced that this decision, made jointly by the Archbishop of Canterbury and the Chair of the ACC, undermines the integrity of the Dar es Salaam Communiqué. We believe that the Primates Meeting, which initiated the request to the TEC House of Bishops, must make any determination as to the adequacy of their response. We strongly urge the scheduling of a Primates’ Meeting for this purpose at the earliest possible moment."

Read the rest here: This is a critical time - A Statement from the Global South Steering Committee

The Episcopal News Service's take on the statement can be found here. Their headline is "Global South Primates vow to continue violating Episcopal Church boundaries."

UPDATE: On July 24th the steering committee admitted that some of its more moderate members were not at the meeting,

Abp Malango, Abp Venable[s] and Abp Gomez were not present at attend this meeting with apologies.

St. Thomas Episcopal Church in Washington, D. C. has made available a podcast of the presentation that Nigerian gay rights activist Davis Mac-Iyalla made at the church on July 3. He speaks about his efforts on behalf of gay Christians in Nigeria, and the smear campaign launched against him by Archbishop Peter Akinola.

The members of the Joint Standing Commitee of the Primates Meeting and the Anglican Consultative (a group desperately in need of a shorter nickname) have decamped for the airport. It would have been nice if the House of Bishops had managed to get them something to respond to while they were still in town. I have a vague sense from just a couple of conversations that the tension at the moment is not so much between liberals and conservatives as it is between those who think the bishops need to say something definitive about the election of gay bishops and the blessing of same sex relationships and those who don't.

Please submit nicknames for the Joint Standing Committee by commenting on this item. News bloggers for the Episcopal Cafe and their families are not eligible.

Our nominations for the passages of The Joint Standing Committee of the Anglican Consultative Council and the Primates of the Anglican Communion Report on The Episcopal Church House of Bishops of Meeting in New Orleans include:

On same-sex blessings
(page 6 of the pdf):

The Episcopal Church has acknowledged in the past, however, that “local faith communities are operating within the bounds of our common life as they explore and experience liturgies celebrating and blessing same-sex unions”. In answer to the way in which this resolution was understood in the Windsor Report, it has been said that this statement was to be understood descriptively of a reality current in 2003 and not as permissive, and the Special Commission on the Episcopal Church and the Anglican Communion prior to the 75th General Convention (2006) specifically denied that it was intended to authorise such rites.

It needs to be made clear however that we believe that the celebration of a public liturgy which includes a blessing on a same-sex union is not within the breadth of private pastoral response envisaged by the Primates in their Pastoral Letter of 2003, and that the undertaking made by the bishops in New Orleans is understood to mean that the use of any such rites or liturgies will not in future have the bishop’s authority “until a broader consensus emerges in the Communion, or until General Convention takes further action, a qualification which is in line with the limits that the Constitution of The Episcopal Church places upon the bishops.

On this basis, we understand the statement of the House of Bishops in New Orleans to have met the request of the Windsor Report in that the Bishops have declared “a moratorium on all such public Rites”19, and the request of the Primates at Dar es Salaam that the bishops should “make an unequivocal common covenant that the bishops will not authorise any Rite of Blessing for same-sex unions in their dioceses” since we have their pledge explicitly in those terms.

The interpretation of the phrase: "the use of any such rites or liturgies will not in future have the bishop’s authority" will be hotly disputed. Does that constitute a prohibition? Is it opaque on purpose? Note also the phrase "On this basis" at the beginning of the last paragraph in the quotation.

Conclusion to Part One
(page 9)

By their answers to these two questions, we believe that the Episcopal Church has clarified all outstanding questions relating to their response to the questions directed explicitly to them in the Windsor Report, and on which clarifications were sought by 30th September 2007, and given the necessary assurances sought of them.

Obviously the breakaway right and the Primates aligned with Akinola will dispute this. Will others join them?

Regarding incursions by Primates of other provinces
(Page 11--the second sentence):

At Dar es Salaam, the primates sought to address these matters by proposing that The Episcopal Church turn to a particular group of bishops living and ministering within its life, who had publicly declared that they accepted both the standard of teaching expressed in the 1998 Lambeth Resolution 1.10 and were unreservedly committed to the recommendations of the Windsor Report. In other words, the primates were indicating to those who felt alienated from the leadership of The Episcopal Church that there were identifiable bishops within The Episcopal Church able to meet the needs identified by the groups seeking alternative pastoral provision without the need for “foreign intervention”.

A pretty straightforward repudiation of the Peter Akinola/Henry Orombi/Benjamin Nzimbi/Emmanuel Kolini incursions that won't sit well on the separatist right.

Support for Presiding Bishop Jefferts Schori's "episcopal visitors"
(Pages 11 and 12)

In her opening remarks to the House of Bishops, Presiding Bishop Katharine Jefferts Schori indicated to the assembled bishops that she had appointed eight Episcopal Visitors. ... We believe that these initiatives offer a viable basis on which to proceed. Bishop Jefferts Schori indicated that she deliberately left open and flexible the operation of the ministry of the Episcopal Visitors, believing that it was best for the visitor and the diocesan bishop concerned to work out an acceptable scheme. The Presiding Bishop laid down only two conditions: first, that such Episcopal visitors did not encourage dioceses or parishes to leave the Episcopal Church, and second, that the Episcopal Visitors would report occasionally to the Presiding Bishop. By leaving this ministry flexible for negotiation and development, we believe that the Presiding Bishop has opened a way forward. There is within this proposal the potential for the development of a scheme which, with good will on the part of all parties, could meet their needs.

Another blow to separatists.

Law suits
(page 12):

We are dismayed as a Joint Standing Committee by the continuing use of the law courts in this situation, and request that the Archbishop of Canterbury use his influence to persuade parties to discontinue actions in law on the basis set out in the primates’ Communiqué.

A plea unlikely to be heard by either side, except when there is a tactical advantage in appearing to be the more peaceable party.

The Pastoral Council Scheme from Dar es Salaam is dead, but the Panel of Reference may be resurrected.
(page 13):

We believe that the House of Bishops is correct in identifying that the co-operation and participation of the wider Communion, in a way which respects the integrity of the American Province, is an important element in addressing questions of pastoral oversight for those seeking alternative provision. We also believe that a body which could facilitate such consultation and partnership would meet the intent of the Pastoral Council envisaged by the Primates in their Communiqué. We encourage all the Instruments of Communion to participate in a discussion with the Presiding Bishop and the leadership of The Episcopal Church to discern a way in which to meet both the intentions behind the proposals in the Dar es Salaam Communiqué and this statement by the House of Bishops. The Archbishop of Canterbury may wish to revisit the work and mandate of “The Panel of Reference” and to explore whether this body, or a reconstituted version of it, may have a part to play in this respect.

It is difficult to believe that the Committee sees potential in the PofR, which is disliked and mistrusted by left and right. The acknowledgment that the Pastoral Council Scheme, foisted on the world by the Anglican Communion Institute violated the integrity of a member province of the Communion is most welcome, however.

The flashpoint among flashpoints as far as the separatists are concerned
Page 14

As a Joint Standing Committee, we do not see how certain primates can in good conscience call upon The Episcopal Church to meet the recommendations of the Windsor Report while they find reasons to exempt themselves from paying regard to them.

"In good conscience" is very, very strong language. And not to put too fine a point on it, on Page 15, the Committee quotes the previous Archbishop of Canterbury George's Carey who wrote that the bishops consecrated for the Anglican Mission in America during his tenure were no bishops of the Anglican Communion, and in the following paragraph adds:

The current instances of consecrations which have been taking place in African Provinces with respect to “missionary initiatives” in North America would seem to fall into the same category. We understand that, in addition to contravening the authorities quoted above, the consecrations took place either without consultation with or even against the counsel of the Archbishop of Canterbury.

That's enough for now. There is ample language in this document to trouble proponents of the full inclusion of all of the baptized in the sacramental life of the Church as well. More on that tomorrow.

Update: one member of the Joint Standing Committee who disagrees with this report has made his voice heard. Is it maybe just a little curious that Bishop Mouneer Anis could not get his comments to the writers of the Standing Committee report in time for inclusion, but was able to get them into the hands of the Times of London two hours after the report was published?

The Episcopal Church of the Sudan elected a new primate yesterday. The Rt. Rev. Daniel Deng Bul of the Diocese of Renk will succeed Archbishop Marona as the next leader of Anglicans in the Sudan.

According to the Episcopal News Service:

"Deng was elected February 14 on the first ballot out of a field of three nominees during an emergency General Synod at All Saints Cathedral in Juba, Sudan.

'It is a big day filled with exitement in Juba,' said Emmanuel Sserwadda, the Episcopal Church's partnership officer for Africa who is attending the February 13-15 Synod.

The 75 voting delegates included bishops, clergy and laity, and a two-thirds majority of 50 votes was required to elect the new archbishop. The other candidates were Bishop Ezekiel Kondo of Khartoum and Bishop Francis Loyo of Rokoni.

Deng recieved 39 votes, Loyo 21 and Kondo 15. Kondo was eliminated and before the Synod could proceed to the second ballot, Loyo withdrew and asked all delegates to support Deng.

Deng's enthronement will be held at All Saints Cathedral in Juba on April 20."

Later in the article it is reported that:

According to the Diocese of Chicago's Commission on Global Ministry, Deng received a Theology Certificate from Virginia Theological Seminary in 1997, and returned to guide the Diocese of Renk in a direction of self-sufficiency by starting schools at all levels, training programs for women, agriculture, fishing, and poultry projects. Archbishop of Canterbury Rowan Williams and several U.S. Episcopalians from Chicago and Virginia traveled to Renk on February 28, 2006 for the historic consecration of the diocese's new cathedral.

"Archbishop-elect Deng has promised to work with all partners that are willing to support the Episcopal Church of the Sudan," said Sserwadda.

Read the rest here.

Bishop Valentino L. Mokiwa of the Diocese of Dar es Salaam has been elected primate of Tanzania, according to Episcopal News Service.

Mokiwa will succeed Archbishop Donald Leo Mtetemela, who has served as primate since 1998 and will retire on May 25.

The election took place in Dodoma on February 28 during a special session of the General Synod of the Anglican Church of Tanzania. Synod members came from Tanzania's 21 Anglican dioceses, with each diocese being asked to send five delegates -- a diocesan bishop, two clergy and two lay persons. Two dioceses -- Zanzibar and South West Tanganyika -- that are currently without a bishop sent only clergy and lay delegates.

Archbishop-elect Mokiwa will be installed in Dodoma on May 25.

The ENS story is here.

Archbishop Fred Hiltz, Primate of the Anglican Church has made a statement about the departure of several parishes from Anglican Church of Canada (hot on the heels of talks breaking down in Ontario)--and made it available through a videocast on the web. In it, he states that the Canadian Church is still "vibrant and united in its witness to the Gospel message," according to a release that accompanied the video. And while some people decide to leave, many many more remain committed to the Church live in the Anglican tradition of worshiping and living "together gracefully with difference."

The video is also available with the accompanying release here.

Anglican Communion News has the text of a statement released by the Anglican "Church of the Province of West Africa on the state of the Anglican Communion". The statement reiterates the Province's objections to the actions being taken by other Anglican Provinces in ordaining partnered gays and lesbians and in allowing the blessing of the unions. But the statement is notable for what it does not say.

Rather than insist on discipline for the Provinces described in the statement, the call is rather that all parties "tread very cautiously" in these moments. Additionally the statement closes by calling all parties to refrain from intemperate "name-calling", pointing out that such behavior is only making things more difficult.

It's probably also noteworthy that while the Primate of West Africa was among those who refused to take communion with the Presiding Bishop of the Episcopal Church in Dar es Salaam, this statement does not describe the Province as being out of communion with the Provinces with whom it is in disagreement.

The full statement follows:

Read more »