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Church of Uganda backs postponement of Uganda Martyrs Day celebrations over Ebola fears

By
George Conger
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Ebola virus.jpg
Ebola virus

The Church of Uganda has backed the postponement of this year’s Uganda Martyrs Day celebrations at Namugongo, after President Yoweri Museveni’s government delayed the June 3 observances because of the Ebola outbreak in neighboring Democratic Republic of Congo.

In a 18 May 2026 statement posted to its official Facebook page, the Church of Uganda said it had “taken note of the guidance issued by H.E. the President of the Republic of Uganda regarding the postponement of the Uganda Martyrs Day celebrations that were scheduled to take place on 3rd June 2026 at Namugongo”.

The statement, issued by Provincial Secretary, the Rev. Canon William Ongeng, said the decision followed “consultations with the Government of Uganda, the national epidemic response authorities, and religious leaders” and had been made “in the interest of protecting the lives and health of pilgrims and the general public, particularly in light of the Ebola outbreak reported in parts of the neighboring Democratic Republic of Congo”.

“While this annual gathering remains one of the most significant events on the Christian calendar, the Church recognizes the importance of prioritizing public safety and preserving life,” the provincial statement said.

The Church of Uganda said it “fully supports the guidance issued by Government” and called upon “all Christians, pilgrims, dioceses, and organizing committees to cooperate accordingly”.

The statement urged those who had already begun preparing or traveling to remain calm, observe Ministry of Health guidance, and “continue praying for the nation and all affected communities”.

The Ugandan State House said the government postponed this year’s Martyrs’ Day celebrations after consultations among President Museveni, the National Epidemic Response Task Force, and religious leaders, because of “heightened public health concerns linked to an Ebola outbreak in neighbouring eastern Democratic Republic of Congo”.

“After consultations with the national epidemic response task force and religious leaders, we have decided to postpone the Martyrs’ Day to a later date, which will be communicated,” President Museveni said, according to State House Uganda.

The president said Uganda receives thousands of pilgrims each year, including from eastern Congo, and added: “To safeguard everyone’s lives, it is essential that this important event be postponed”.

State House said the president encouraged pilgrims who had already begun their journey to return home, observe precautionary measures, report anyone who is sick, and encourage the ill to seek medical care.

Uganda Martyrs Day, observed annually on June 3, commemorates the Christian converts killed between 1885 and 1887 under Kabaka Mwanga II of Buganda, and the annual Namugongo pilgrimage normally draws large numbers of Christians from Uganda and neighboring countries.

The World Health Organization said it was alerted on 5 May 2026 to a high-mortality outbreak of unknown illness in Mongbwalu Health Zone in Ituri Province, DRC, and that laboratory analysis confirmed Bundibugyo virus disease, a species of Ebola, in eight samples on 15 May.

The DRC Ministry of Public Health, Hygiene and Social Welfare declared the country’s 17th Ebola disease outbreak on 15 May, with cases reported in Rwampara, Mongbwalu, and Bunia health zones in Ituri Province.

WHO reported 246 suspected cases and 80 deaths as of 15 May, while Uganda confirmed an imported Bundibugyo virus disease case from the DRC in a Congolese man who died in Kampala and then confirmed a second imported case on 16 May.

On 16 May, the WHO Director-General stated that Ebola disease caused by Bundibugyo virus in the DRC and Uganda constituted a Public Health Emergency of International Concern, while stating that it did not meet the criteria for a pandemic emergency under the International Health Regulations.

The WHO advised affected countries to consider postponing mass gatherings until Bundibugyo virus disease transmission is interrupted, while also advising that no country should close its borders or impose general travel and trade restrictions.

The U.S. Centers for Disease Control and Prevention said the outbreak was caused by Bundibugyo virus, that Uganda had activated surveillance, screening, and response measures, and that CDC had issued a Level 1 Travel Health Notice for Uganda and a Level 3 Travel Health Notice for the DRC on 15 May.

Unlike some other Ebola virus strains, WHO said there is no licensed vaccine or specific therapeutic against Bundibugyo virus disease, though early supportive care is lifesaving.

No new date for the national Martyrs Day celebration at Namugongo has yet been announced. 

Church of England General Synod committee gives thumbs up to debating King PMM

By
John Dunnett
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In July this year, the Church of England will see the most significant Private Members Motion (PMM) on sex and marriage in the last 40 years being brought to General Synod.

It has been confirmed by the Business Committee that the July General Synod will debate the PMM proposed by Professor Helen King, which seeks to affirm the compatibility of intimate same sex relationships with Christian discipleship.

The controversial motion (in full below) is cleverly worded and designed to secure support for a revision of the Church of England’s sexual ethics, while at the same time not explicitly asking for a change to Church of England doctrine.

Professor Helen King (Oxford) to move:

‘That this Synod affirm that there are no fundamental objections to being in a committed, faithful, intimate same-sex relationship, and that such a relationship can be entirely compatible with Christian discipleship.’

Private Members’ Motions function similarly to those in Parliament: once sufficient support is gathered, the Business Committee may schedule them for debate. While PMMs do not change doctrine or law, they can signal the theological and political direction of the Synod.

The last time General Synod expressed a view on marriage and sexual ethics in this way was in 1987. In that year, the ‘Higton Motion’ was passed by General Synod, which affirmed the Church’s traditional teaching on sexual ethics and marriage.

Revd John Dunnett, National Director, Church of England Evangelical Council (CEEC), said: “This motion matters. While it might look innocuous on the surface, this motion shows that the revisionists will find new and different ways to continually push their agenda – away from Scripture, away from our Church’s doctrine and towards liberal change – even when the House of Bishops is not doing so.

“The big question is how the bishops and indeed the new Archbishop will respond. Will the Archbishop see it as an opportunity to allow Synod to express its mind or would she prefer the process to be steered by the House of Bishops and therefore encourage her colleagues to vote against the motion?”

Around the Communion, Dunnett cautions, the overwhelming response would be one of both sadness and despair.

“News of this motion will evoke a sad and negative response from across the Communion. The Global South Fellowship of Anglicans and GAFCON would undoubtedly be concerned by the motion, and its passing would increase the impaired nature of relationships between the majority Anglican Communion and the Church of England”, Dunnett concluded.

The Evangelical Group on General Synod (EGGS) will be working to defeat the motion in as an effective way as possible.

The February 2026 General Synod motion has committed the House of Bishops to forming a group which will carry forward the LLF trajectory – an initiative which could be of even greater threat to the apostolic understanding of marriage and sexual ethics upon which the Church of England has always been built.

Western Gulf Coast election synod deadlocks — matter referred to ACNA College of Bishops

By
George Conger
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The electing synod of the Anglican Diocese of the Western Gulf Coast (DWGC) concluded today without electing a new diocesan bishop. After seven ballots, the convention deadlocked between the two nominees— the Rev. Fr. Russell Martin and the Rev. Fr. Ben Sharpe—prompting the convention to refer the election to the ACNA College of Bishops.

Social media reports from Anglican observers, confirmed by multiple sources close to the synod, described a clear divide: clergy largely supported Fr. Russell Martin, while the laity favored Fr. Ben Sharpe. Balloting began with deadlock evident after the first four rounds, and despite continued voting through the seventh ballot, neither candidate secured the required majority. The tally for the fourth ballot, one observer told AI, was 24 clergy, 15 laity votes for Fr. Martin, and 15 clergy and 28 laity for Fr. Sharpe. The seventh ballot saw 22 clergy, 15 laity for Martin, and 15 clergy and 28 laity for Sharpe. A vote was then taken to refer the matter to the College of BIshops. It passed 21 to 17 amongst the clergy, and 23 to 20 amongst the laity.

As of late Saturday evening, the Diocese of the Western Gulf Coast had not yet issued an official press statement on its website or social channels updating the election outcome. Pre-synod materials on the diocesan site (dwgc.org) had confirmed the two-candidate slate and the electing synod date of May 16 at St. Timothy’s Cathedral in Spring, Texas, with walkabouts completed in late April.

The election was to select a successor to the Rt. Rev. Clark Lowenfield, who has led the diocese (covering parts of Texas and Louisiana) since its formation. The process had drawn pre-election attention in Anglican circles, including discussion on the Stand Firm podcast about issues surrounding the nominees and broader ACNA conversations on women’s ordination.

Under the Constitution and Canons of the Anglican Church in North America (Title III, Canon 8, Section 4), when a diocesan convention or its equivalent fails to elect a bishop after balloting, authority shifts to the College of Bishops.

Update: The language of the Constitution and Canons states:

Constitution, Article X, Section 5 (College of Bishops authority): “The College of Bishops shall have authority in the election of bishops of the Province which may be: a) consent to an election from a diocese or network (whether regional or affinity-based), or b) the actual choice and consent from among two or more nominees put forward by a diocese or network (whether regional or affinity-based), in the manner set forward by canon.”

Title III, Canon 8, Section 4 – Concerning the Election of Bishops (key subsections):

“In the event the Bishop-elect or the nominees are rejected by the College of Bishops, the College shall so inform the originating body in writing.”

“Bishops shall be chosen by a Diocese in conformance with the constitution and canons of the Diocese and consistent with the Constitution and Canons of this Church.”

“An electing body from the Diocese shall certify the election of a Bishop for consent by the College of Bishops, or may certify two or three nominees from which the College of Bishops may select one for the Diocese.”

“Consent or choice by the College of Bishops shall be based upon the canons for Holy Orders… Consent or choice shall require the affirmative vote of two-thirds of the membership of the College of Bishops present and voting…”

In practice, this means the College of Bishops—comprising all active ACNA bishops—will now select the next Bishop Ordinary for the Western Gulf Coast. The College is scheduled to meet June 15–17 in Tulsa, Oklahoma, where consent or election processes for such cases are typically addressed. No new search for candidates or diocesan nomination process is triggered; the College elects directly from its discernment, consistent with provincial canons and the diocese’s own governing documents (which must align with ACNA standards)

This marks the first known instance under current ACNA canons where a diocesan election has deadlocked and been referred upward in this manner. The diocese remains under the care of its current leadership until a new bishop is elected and consecrated.

Church of Ireland General Synod 2026: A round up

By
Press Release
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The 2026 meeting of the General Synod of the Church of Ireland took place in Newcastle in County Down from May 7 to 9. For the first time since 2019, General Synod returned to meeting in person for three days with the venue being the Slieve Donard Hotel.

The primary purpose of the Synod is to enact legislation for the whole Church of Ireland. Bills, which are proposals for legislation, are considered and become Acts or Statutes if approved. Less formal proposals are submitted as motions which, if approved, become resolutions. The Synod also receives reports from various Committees and Boards, which are debated by the members. Committees of the Synod are normally elected by the Synod for a three–year term of office.

Bills

Four Bills which were enacted by General Synod 2026. Bill No 1 amends aspects of the clergy disciplinary process outlined in Chapter VIII of the Constitution of the Church of Ireland. Bill No 2 provides clarity and compassion by aligning Constitutional provision and Dignity in Church Life financial provision for when clergy find themselves in a situation where they cannot continue in ministry due to long term ill health. Bill No 3 introduces a mechanism to address situations where “an intractable breakdown of relationships” has occurred between an incumbent and members of his or her parish through no particular fault of either party. Bill No 5 amends Chapter XVI of the Constitution in relation to safeguarding to remove reference to specific policies so that the Constitution does not become out of date. Bill No 4 fell before Synod began.

Canon Paul Arbuthnot
Canon Paul Arbuthnot

Youth Ministry

Bishop Pat Storey (Meath and Kildare) at her last General Synod before she retires this summer, proposed the report of the Church of Ireland Youth Department of which she is president. She outlined CIYD’s new three year strategy which was launched at Synod and said it demonstrates the hope and vision carried by the staff. The central thrust of the vision, she said, is: to engage, equip and empower the Church of Ireland, its youth leaders and its young people to grow in Christ, nurture lifelong faith, and sustained transformative youth ministry across the island of Ireland.

RCB Report

Proposing the report of the Representative Church Body, Hilary Prentice highlighted its mission and strategic priorities which are summarised in the Executive Strategy for 2026–2028. This document is available to view on the Church of Ireland website.

Mrs Prentice pointed out that the delivery of the RCB’s strategy and operations was dependent on income that the RCB withdraws each year from RB General Funds. For 2025 the maximum Total Return income from General Funds was €8.4 million compared to €7.3 million in 2024. The increase in income reflects a strong performance from the investments of RB General Funds over the previous eight years, she said.

She reported that during 2025, despite global events, financial markets remained relatively positive. The Total Return income is supplemented by parish contributions. Given the solvency of the Clergy Pensions Fund, she expected that the Clergy Pensions Solvency Levy will no longer be needed from parishes. However, the contribution from parishes towards Safeguarding would have to be increased.

Explaining what the financial resources were spent on she outlined the following: the Church of Ireland Theological Institute; Pioneer Ministry; RCB service delivery which includes Safeguarding, Property and Trusts, Investment Management; Clergy Pension Fund administration; Library and archives; HR; and Climate Change.

The Revd Ken Rue (Photo: Paul McFadden/Derry and Raphoe)The Revd Ken Rue (Photo: Paul McFadden/Derry and Raphoe)

Education

The Board of Education expressed its deep concern for the welfare of principals, teachers, staff and governors due to the state of funding in education in Northern Ireland. Proposing the report of the Board of Education (NI) the Revd Catherine Simpson highlighted a recent report which stated that 91% of teachers, including principals, were stressed, anxious and near burnout. The board is also concerned by the increasing issues of mental health affecting all in the education system from head teachers to the youngest pupils.

Seconding the report and highlighting education matters in the Republic of Ireland, Canon Harry Gilmore marked the 50th anniversary of Boards of Management in primary schools. He also noted that Dr Ken Fennelly was representing the Church of Ireland at the National Convention on Education, the first meeting of which took place recently and which operates to a broad agenda.

Speaking to the report, Archbishop Michael Jackson said that the Convention is an interesting concept. Of the 160 members, he noted that four are from a faith based background, among them Dr Ken Fennelly. He urged all with responsibility within a Church of Ireland national school to respond to the survey so that positive and confident information from our sector can be presented to the organisers of the convention.

Archbishop Michael Jackson (Photo: Paul McFadden/Derry and Raphoe
Archbishop Michael Jackson (Photo: Paul McFadden/Derry and Raphoe

Covenant Council

The Covenant Council, which supports the Covenant relationship between the Church of Ireland and the Methodist Church in Ireland, is preparing for the next period of shared life between the two churches. Canon Dr Maurice Elliott explained that many of the early aspirations had been achieved and approaching the 25th anniversary of the signing (in 2003) of the Covenant, the council is keen to develop an update list of priorities for the next period of shared life, he stated.

Canon Dr Maurice Elliott (Photo: Paul McFadden/Derry and Raphoe)Canon Dr Maurice Elliott (Photo: Paul McFadden/Derry and Raphoe)

Standing Committee

The vast range of work carried out by Standing Committee during the year was outlined by Richard Codd. He singled out the establishment of the Wedding Venues Working Group and the Working Group on Clergy Tenure, and the work of Bishops’ Appeal, the Children’s and Family Ministry, the Disability Working Group, the Central Communications Board and the Safeguarding Board. Seconding the report, Canon Harry Gilmore observed that while it was too early to see a trend developing in the recording of the annual Church of Ireland census over the past three years, there has been no downward trend for attendance.

Council for Mission

The Council for Mission brought news of their successful global partnerships to General Synod. Continuing to foster relationships throughout the Anglican Communion, Sarah Taylor (Kilmore, Elphin and Ardagh), proposing the report, said this year they welcomed the Revd Frank Bernardi from Tunis who spoke of his experience of sharing the Gospel in North Africa. The council, in conjunction with CMS Ireland, is sending the Revd Mike Buchanan, Curate in Rathfarnham, to Egypt in the coming weeks.

Commission on Ministry

Outlining the activities of the Commission on Ministry, the Revd Lesley Robinson (formerly of Dublin) highlighted a number of new events including two major one day Church Growth Conferences and a new pilot initiative – the Clergy Support and Wellbeing Programme (THRIVE) – which will promote an understanding of stress, dealing with conflict in ministry, building resilience and rekindling vocation. Another new initiative will support Archdeacons  in their heavy workload with diocesan duties added to their parochial duties. Speaking to the report in relation to vocations, Canon Gillian Wharton (Dublin) observed that the pathway to ordination had become very academic and may now be out of reach for some. The Revd Jane Burns (Dublin) also spoke on this issue and said, as a relatively recent ordinand who did not have an initial degree, it was important to recognise the huge support given by the staff of CITI.

Pioneer Ministry

The Church of Ireland now has 14 Pioneer Ministry Hubs – at least one in every diocese – and 14 licenced pioneers have begun their training since the start of the project. Proposing the report of the Pioneer Ministry Council, the Revd Ian Horner revealed that new pioneer communities have been established in a diverse array of contexts and there are eight applications for new projects and pioneers for 2026.

National Director of Pioneer Ministry, the Revd Robert Jones (Dublin), shared some learnings from the first three years of the project. “There is a genuine sense of renewed spiritual yearning, people are searching and Pioneer Ministry is meeting people where they are at,” he said. They had also learned that the pioneer ministries cannot work along and need parishes to walk alongside them to flourish. He said there is a sense of unity in the diversity of the ministries and that macro and micro pioneer ministries are equally important.

The Revd Rob Jones (Photo: Paul McFadden/Derry and Raphoe)The Revd Rob Jones (Photo: Paul McFadden/Derry and Raphoe)

Liturgical Advisory Committee

The work of the Liturgical Advisory Committee on long term projects and in responding to more immediate liturgical needs of the Church was outlined by the Revd Adrian Dorian (Raphoe). He spoke of the ‘Journeys’ resource for use with children and the Take a Minute prayer cards along with projects of the music subgroup on the Canticles and singing the Psalms.

Marriage Council

The Marriage Council was highlighted by the Revd Carlton Baxter who commended the work of their marriage counsellors who are in demand. The online marriage course proved a great success and the clergy couples retreat was well subscribed, he said. Dr Catherine Smith (now of Dublin Diocese) appealed to clergy to use the resources of the Marriage Council and to refer people to their services, especially the counselling sessions (six free counselling sessions are offered per couple). She also asked them to advertise their courses and seminars.

Christian Unity and Dialogue

Proposing the report of the Commission on Christian Unity and Dialogue, Bishop Andrew Forster observed that unity may not be the most visible part of Church life but it is one of the most important in an increasingly fractured world. He said that in communities across the island there was a desire to build the Kingdom of God across denominational boundaries. Seconding the report, Archdeacon Katharine Poulton (Meath and Kildare) looked forward to the meeting of the Anglican Consultative Council in Belfast from June 27 to July 5.

You can read full reports of each of these items on the General Synod website – www.churchofireland.org/synod/2026/news

A Message to the Clergy of the ADOSC

By
Chip Edgar and Shay Gallard
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Brothers and Sisters in Christ,

We are writing to you today on behalf of the Standing Committee of the Anglican Diocese of South Carolina to ask you to pray. As schools close and many scatter for the summer, it is easy and natural to lose track of important provincial gatherings that will occur this season. We are writing to remind you that much is at stake in our Province and for our Diocese, and to ask you to pray for:

  • The May 19 Anglican Church in North America (ACNA) Executive Committee Meeting
  • The May 20 hearing in the Archbishop Wood case in Charleston, SC
  • The June 15-17 College of Bishops Meeting in Tulsa, OK
  • The June 17-19 Provincial Council Meeting in Tulsa, OK
  • The June 25 virtual Provincial Assembly
  • The July 20 Trial for Archbishop Wood in Charleston, SC

As we remind you to pray for these important events, let us commend to you the work of our Diocesan Standing Committee on your behalf. We have maintained a strong and united call for accountability in the Province. In the past three weeks, members of our Standing Committee have met with the Executive Committee of the ACNA and Bishop Julian Dobbs, the Dean of the Province, via zoom, and have shared our concerns with members of the Executive Committee who visited with us in Charleston. The Executive Committee in many ways shared our concerns and encouraged us in the action steps below.

We are currently working for you and for justice and transparency in the Province in the following ways:

1. We have submitted resolutions regarding the public release of the transcript of the Ruch trial and the findings of the independent investigation to the Executive Committee for consideration at Provincial Council.

2. We are seeking to build a coalition of other ACNA dioceses who share our concerns about the work of the Court for the Trial of a Bishop and the importance of transparency.

3. We are doing everything in our power to ensure that the complainants in our Diocese receive fair treatment and transparency in the process. To that end, we want to publicly say how disappointed we were when a video (see details here) of a lecture given given by an ACNA bishop promoted falsehood about the complainants as well as prognostication about the outcome of the trial. While he apologized privately to the College of Bishops and granted permission for his apology to be shared, we believe that, given the wide dissemination of that video (now removed) he should disseminate his apology as widely, and we call on the Province to address this matter.

Please do pray for us and for the Standing Committee. The spiritual warfare that surrounds a struggle for the heart of the church is always intense. If you have questions, please do not hesitate to reach out.

Blessings;

The Rt Rev Chip Edgar Bishop of the Anglican Diocese of South Carolina
The Very Rev Shay Gaillard President of the ADOSC Standing Committee

Philippine Episcopalians call Senate leaders to accountability after dela Rosa reappears amid ICC warrant

By
George Conger
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The Episcopal Church in the Philippines has issued a pastoral statement calling the leadership of the Philippine Senate to “accountability and integrity” after the sudden return of Senator Ronald “Bato” dela Rosa (pictured) to the chamber, six months after his absence from public Senate life amid an International Criminal Court arrest warrant.

The church said it viewed “with grave apprehension” the abrupt changes in Senate leadership, dela Rosa’s politically charged return, and the looming impeachment proceedings now before the chamber. 

“The Senate bears a solemn constitutional duty to uphold impartiality, due process, and the rule of law,” the church said, warning that democratic institutions must remain free from “undue political pressure and partisan interests,” especially during proceedings of national consequence.

The statement came as the Philippines was shaken by a dramatic confrontation inside the Senate building, where gunfire was reported after dela Rosa, a former national police chief and a principal figure in former President Rodrigo Duterte’s drug war, sought refuge while contesting possible transfer to The Hague. Senate President Alan Peter Cayetano confirmed that at least 32 shots were fired by law enforcement agencies and Senate guards, and no casualties were reported.

The BBC reported that the gunshots followed a Facebook Live broadcast in which dela Rosa appealed for supporters to help him avoid being taken to The Hague, while officials later gave conflicting accounts about who was present and who fired shots inside the Senate complex. President Ferdinand Marcos Jr. called for calm and said the government would investigate whether the incident was connected to a destabilization effort.

Dela Rosa later fled the Senate after the shooting incident, according to UCA News, which reported that his wife texted Cayetano to say he had “made his escape” for the safety of his colleagues. Critics in civil society alleged the episode may have been stage-managed to gain sympathy for the Duterte camp, while police and government officials said investigations were continuing.

The International Criminal Court warrant against dela Rosa was issued confidentially on November 6, 2025, and was publicly released on May 11, 2026, according to the Philippine Star’s publication of the warrant details. The ICC accuses the senator, who served as chief of the Philippine National Police during Duterte’s anti-drug campaign, of crimes against humanity linked to the deaths of at least 32 people from July 2016 to April 2018.

Dela Rosa has denied wrongdoing and has asked the Philippine Supreme Court to prevent his arrest or transfer to any foreign tribunal without prior judicial authorization (GMA News

). The Supreme Court did not issue the temporary restraining order requested by dela Rosa, but directed government officials to comment within 72 hours and left open the possibility of interim measures if needed.

For Anglicans, the significance of the ECP statement lies not only in its political timing but also in the province’s public theology. The Episcopal Church in the Philippines, an autonomous province of the Anglican Communion since 1990 with seven dioceses and about 125,000 members, installed the Most Rev. Nestor Dagas Poltic Sr. as its eighth prime bishop in March 2025. Its own mission statement commits the church “to seek to transform unjust structures of society,” “to challenge violence of every kind,” and “to pursue peace and reconciliation”.

That Anglican mission language framed the church’s intervention in a national crisis over law, violence, constitutional order, and impunity. “The Church therefore calls upon all public officials and political leaders to act with wisdom, restraint, and moral courage,” the ECP said in its pastoral statement. “Genuine leadership is measured not by political power, but by faithfulness to justice, accountability, and service to the common good,” it added.

The church also urged Episcopalians and other Filipino citizens to remain “vigilant, prayerful, and actively engaged in the democratic life of the nation,” saying that political uncertainty requires Christians to stand for “truth, justice, and righteousness” while rejecting acts that divide the public and weaken institutions.

Roman Catholic leaders have also appealed for calm, with Archbishop Alberto Uy of Cebu urging Filipinos to remain “calm, prayerful, and respectful” during what he called “delicate and emotionally difficult times” for the country. Uy asked government leaders and security forces to act with care, patience, and sobriety, and to ensure that “truth, justice, compassion, and respect for human dignity” guide their decisions.

The political stakes are high because the Senate is expected to serve as the impeachment court for Vice President Sara Duterte, daughter of the former president, following action by the House of Representatives. UCA News reported that activists believe the Senate leadership change may favor the Duterte camp as the chamber prepares for the impeachment trial, while supporters of the former president have rallied outside the Senate amid the confrontation over the ICC warrant.

The ECP closed its pastoral statement with two biblical appeals to public righteousness: Amos 5:24, “Let justice roll down like waters, and righteousness like an ever-flowing stream,” and Psalm 37:28, “For the Lord loves justice; He will not forsake His faithful ones”. 

“In this challenging time,” the church prayed, “Almighty God will grant wisdom to our nation’s leaders, strengthen our democratic institutions, and guide our country toward peace, justice, and unity”.

The Anglican Network in Europe Celebrates 2026 Synod

By
Josep M. Rosselló
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On Tuesday, April 28, 2026, the Anglican Network in Europe(GAFCON) convened its Annual General Meeting (General Synod), marking a significant milestone in the life of our province-in-formation. With representatives from all three dioceses—the Anglican Convocation in Europe, the Anglican Mission in England, and the Anglican Missionary Congregations Europe—the meeting was characterized by a spirit of profound unity and a shared vision for the re-evangelization of Europe.

A key highlight of the Synod was the re-election of three members to the Standing Committee. We are delighted to announce that Keith Robertson, Amaka Ani, and Francis Olaniyi have been elected to serve a three-year term. These individuals bring a wealth of experience and a deep commitment to the Gospel. We invite the whole Church to join us in prayer for them as they take up these vital roles in governing and supporting our shared mission.

The Rt. Rev. Andy Lines, our Presiding Bishop, delivered a powerful and encouraging report that resonated deeply with those in attendance. Bishop Andy highlighted the remarkable growth of the Anglican Network in Europe, noting that what began as a small seed is now flourishing into a robust witness across multiple nations.

“We are seeing the fruit of our labour under God in the growth of new plants and the revitalization of existing communities,” Bishop Andy remarked. “However, growth brings its own set of challenges. We must remain agile, ready to adapt our structures to meet new opportunities while remaining anchored in the unchanging truth of the Holy Scriptures.”

The Financial Report provided further cause for thanksgiving. The Synod heard that the Anglican Network is currently meeting its financial needs, a witness to the generosity of our dioceses, congregations and members. However, the report was not merely about the present; it outlined strategic steps being taken to ensure the Network is financially resilient and “future-ready.” By building a sustainable foundation now, we are ensuring that the next generation of church planters and pastors will have the resources they need to thrive.

The meeting also focused on the essential “scaffolding” that supports our mission. Synod received a comprehensive update on the ongoing work regarding our Constitution and Canons, ensuring our legal framework is robust and fit for purpose as we move toward full provincial status.

Equally vital was the Safeguarding Report. The Synod reaffirmed that the care and protection of the vulnerable are at the very heart of our Christian witness. The report detailed the standards and training currently in place across the three dioceses, ensuring our churches remain safe spaces for all to hear the gospel of Jesus Christ.

As the meeting drew to a close, there was a palpable sense that the Anglican Network in Europe is entering a new chapter. So, a time of prayer was taken to pray for the work of the three dioceses.

We leave this Synod emboldened by the Lord’s faithfulness and ready to face the challenges of 2026 and beyond, always for the expansion of the Gospel and the glory of God.

“Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:20-21)

Bishop Josep M. Rosselló

Assistant Bishop of ACE, a diocese of the Anglican Network in Europe

Jonathan Fletcher: Have any lessons been learned?

By
Anglican Futures
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Between 2019 and 2021 Emmanuel Church Wimbledon appear to have spent about £250,000 more than usual on ‘professional fees’ and ‘other expenses’. [1] This time covers the period during which they were managing the allegations surrounding their former vicar, Jonathan Fletcher. It is therefore reasonable to assume that some of this eye-watering sum was spent on trying to ensure that such terrible harm could never occur at their church again. Indeed, between 2019 and 2021, they commissioned the safeguarding charity Thirtyone:eight to undertake a Lessons Learned Review.

As regular readers of this blog will know, earlier this week, a jury found that Jonathan Fletcher had committed at least sixteen acts of indecent assault on a man over a period of approximately 25 years. The first reports of this finding appeared in Evangelicals Now and the Daily Telegraph on the evening of Monday 11th May 2026.

It took Emmanuel Church, Wimbledon a further three days to update their website with a statement about the findings. It cannot be because the trial took them by surprise – this statement replaced one which referenced the dates of the proceedings.

The statement is an edited version of a statement put out by the Diocese of Southwark dated the 11th May.

It would appear that despite spending nearly a quarter of a million pounds the leadership of Emmanuel Church Wimbledon have learned absolutely nothing about how to care for the victims of Jonathan Fletcher or create a culture which is “healthy and safe.”

Here are ten lessons-learned which Anglican Futures offers for free.

1) Say sorry

Althought at least half the incidents of indecent assault, including the most brutal one, referred to in these findings, taking place while Jonathan Fletcher was minister of Emmanuel Church Wimbledon there is not one word of apology or regret from them. A visitor to the church’s website would not be able to find any apology or any reference to the church’s acknowledgement of how widespread and deep the harm continues to be.

2) Respond in a timely manner to events.

It is surely wrong that those impacted by the findings of the court had to wait three days for a statement from the church where Jonathan Fletcher served the majority of his ministry. It gives the impression that this hearing and those affected by it are essentially incidental to the life of the church under the current church leadership.

3) Use your own words.

Using an amended version of another statement compounds the sense that the current church leadership are simply not interested in what has happened and how it might affect others. This appears to be a case of the lazy adoption of the wording of professionals being prioritised over genuine pastoral care.

It also lays the current leadership open to criticism for errors made and words chosen by others and reveals very clearly what has been taken out.

4) Don’t make the perpertrator out to be a victim.

Jonathan Fletcher was not “subject to an ‘examination of the facts” hearing”, as if it was something he had to endure unfairly. In fact he was the subject of the hearing because he had been indicted by the CPS on a number of counts, had pleaded not-guilty at a previous hearing and such a trial was necessary.

5) Get your facts right.

The charge of Grievous Bodily Harm was not “dropped” – it remains on file and could therefore be revived. What happened was the judge ruled that a vital part of the prosecution’s evidence for this count was not admissable because the defence had not had the opportunity to interrogate its findings. It was not a decision that the count lacked merit.

Similarly, the judge was clear that the only disposal available to her was “an Absolute Discharge.” She did not say that she believed it to be “suitable” and in fact spent some time explaining why an alternative supervision order was not possible.

6) Don’t minimise the offences.

All the above serves to minimise the offenses. A a position made worse because while the Diocese of Southwark statement is accurate – the court found these offences to have taken place between 1973 and 1999 – “a period of more than twenty years” – Emmanuel’s is not. Why the leadership of Emmanuel Church, Wimbledon think they know better and have therefore edited this part of the statement to read, “over a period of almost twenty years” is something that if it is not minimisation they will presumably want to explain.

Emmanuel also fail to note that while there were eight counts on the charge sheet, they represented at least sixteen acts of indecent assault, nor that Fletcher had groomed the individual from the age of 13.

7) Don’t whitewash out the survivor.

The Diocese of Southwark Statement includes a comment from the Bishop of Southwark, which reads:

“Our Safeguarding team has worked to support the survivor in this case and will continue to offer support to them. I would like to pay tribute to the survivor’s courage and strength in sharing their experiences and I acknowledge that this process has been very costly for them. While it cannot undo the pain of the past, we hope that this ruling will give them some comfort and enable them to move forward.

It doesn’t take much effort to notice which parts of this sentiment the leadership of Emmanuel Wimbledon have chosen to remove.

  • A tribute to the survivor’s courage and strength
  • An acknowledgement of the costliness of the process
  • A recognition that the ruling cannot undo the pain of the past

It is horrific that the leadership of Emmanuel Church, Wimbledon decided that these were words from which they wanted to disassociate themselves. Perhaps, if they had been present at the hearing they would have found an inkling of compassion for the victim and his family and have wanted to express that in their statement.

8) Don’t distance yourself from the harm caused

It was of course appropriate for the Diocese of Southwark to speak of the support they were offering the survivor – but the leadership of Emmanuel needed to do more than refer glibly to the Diocesan Safeguarding Team continuing “to offer support to those affected by this matter.”

As one trustee of Anglican Futures wrote, “‘Those affected by this matter’ feels very different from, ‘All those abused by our former vicar whom we clearly wrongly esteemed and supported without sufficient accountability for decades.'”

While survivors who have been impacted by the hearing may not wish to seek support from Emmanuel Wimbledon they would have done well to signpost people to other sources of help in the statement itself.

9) Don’t ignore the voices of other survivors.

The Bishop of Southwark’s comment continued, ““We will continue to make safeguarding our highest priority, seeking to learn the lessons of the past and ensure that survivors’ voices and concerns inform our safeguarding practice.”

Again, the leadership of Emmanuel Wimbledon have specifically chosen to remove any mention of survivors voices or that their concerns should inform their safeguarding practice. This is arrogant and suggests an unwillingness to listen to the very people who just may be able to help them become the “safe and healthy church” they claim they want to be.

10) Don’t make false distinctions between the gospel and safeguarding.

The Bishop of Southwark wrote, “We will continue to make safeguarding our highest priority…”. The leadership of Emmanuel, Wimbledon have chosen to say, “We continue to make safeguarding a high priority.” Those schooled in conservative evangelical speak will know that this change was made because it would be impossible for the leadership of Emmanuel Church, Wimbledon to suggest that anything could take a higher priority than ‘the gospel’. But that is a false distinction and one that leads to appalling statements like the one.

In “When it comes to abuse – it takes a village,” Glen Scrivener speaks powerfully about the need for the church not just to preach the gospel but to be “a sanctuary worthy of his name.” Safeguarding is just one part of that picture, as is caring for those who have been hurt by the church.

In conclusion

Former leadership of Emmanuel Wimbledon failed to take seriously early reports of survivors and therefore failed to hold Jonathan Fletcher accountable at an early stage. The current leadership are failing to care for those he hurt.

In 2021, the Thirtyone:eight Review, which is also not on the Emmanuel Church, Wimbledon website, noted:

“It is recognised that ECW have made significant steps to addressing cultural issues since the disclosures occurred however concerns remain about some persistent aspects of culture. ECW need to continue to reflect on the cultural elements described in sections 1-4 that allowed behaviour to occur and not be disclosed. Changing culture is a lengthy process.”

This statement suggests that that process has stalled at best and is merely performative at worst and should be seen as an enormous red flag to anyone looking for a safe and healthy church.

[1] The accounts of Emmanuel Church, Wimbledon can be viewed here

Emmanuel Church Wimbledon statement on Jonathan Fletcher conviction

By
Press Release
-

14 May 2026

Jonathan Fletcher

The Reverend Jonathan Fletcher, a former vicar of this church, was subject to an ‘examination of the facts’ hearing at Kingston Crown Court, 5 –11 May 2026. He had previously been judged not fit to enter a plea, nor to stand trial. 

A charge of Grievous Bodily Harm was dropped ahead of the examination of the facts by the jury, which subsequently found that Mr Fletcher had committed eight counts of Indecent Assault of an Adult Male, over a period of almost twenty years.  

In these circumstances, the only suitable outcome that could be imposed was an Absolute Discharge for each count. However, the judge concluded that Mr Fletcher had indecently assaulted the victim without their consent.

The Diocesan Safeguarding Team has worked to support the survivor in this case and continues to offer support to those affected by this matter. We hope that this ruling will give them some comfort and enable them to move forward.

We continue to make safeguarding a high priority here at Emmanuel, learning lessons from the past and working to grow a healthy and safe culture within our church.

Mr Fletcher retired in 2012 and does not have permission to hold any office in the Church of England. 

Emmanuel Wimbledon is committed to high standards in the safeguarding and care of children, young people and vulnerable adults.

In accordance with the Church of England Safeguarding Policy, we are specifically committed to:

  • promoting a safer environment and culture
  • safely recruiting and supporting all those with any responsibility related to children, young people and vulnerable adults within the church
  • responding promptly to every safeguarding concern or allegation
  • caring pastorally for victims/survivors of abuse and other affected persons
  • caring pastorally for those who are the subject of concerns or allegations of abuse and other affected persons
  • responding to those who may pose a present risk to others

Please see the Emmanuel Wimbledon safeguarding policy below for more details.

Emmanuel Wimbledon Safeguarding Policy

If you have any concerns or need support, please don’t hesitate to contact any of the following.

Emmanuel Safeguarding Officer: Robert Frazer

Email: safeguarding.officer@emmanuelwimbledon.org.uk

Church Warden: Ian Buchan

Email: ian@ianbuchan.net
Phone: 07843 069765

Church Warden: Claire Stansfield

Email: claire.stansfield@emmanuelwimbledon.org.uk
Phone: 07968 778956

Diocesan Safeguarding Advisor: Michael Browne

Email: safeguarding@southwark.anglican.org
Phone: 0207 939 9441

If you would like support from an external safeguarding body, please click the button below for further contact details.

External Safeguarding Contacts

Emmanuel Wimbledon complaints procedure

Responding to domestic abuse policy

code of safer working practice

Diocese safeguarding policies

Some while ago, in the light of comments in the 31:8 Report, the Diocese proposed a statement setting out its existing relationship with ECW as a proprietary chapel. This statement was finalised by the trustees in December 2023 following consultation with the Elders and Ministry Team.

Southwark emmanuel protocol

The “Contradiction” Still Isn’t: GAFCON and Doctrinal Triage

By
George Conger
-

The latest criticism of GAFCON’s Abuja settlement raises a fair question, though not a fatal one: how does a confessional Anglican communion distinguish between first-order doctrine and secondary disagreement?

That is a serious question. But it is not answered by declaring GAFCON incoherent. The latest assault against GAFCON comes by using the Vincentian Canon as if it were a theological vending machine: insert patristic consensus, receive ecclesial verdict.

Anglicanism has always practiced doctrinal triage. Article VI of the Thirty-Nine Articles states that Holy Scripture contains all things necessary to salvation. Article XX gives the Church authority in controversies of faith, while forbidding it to decree anything contrary to God’s written Word or to require anything beyond Scripture as necessary to salvation. That is a hierarchy of doctrine. Not every dispute has the same weight. Not every error has the same ecclesial consequence.

The Jerusalem Declaration stands within that Anglican grammar. It affirms Scripture, the creeds, the first four ecumenical councils, the Thirty-Nine Articles, the 1662 Prayer Book and Ordinal, and the biblical doctrine of marriage. It also acknowledges freedom in secondary matters. That is not institutional arithmetic. It is ordinary Anglican doctrinal triage.

The question is whether GAFCON applies that triage arbitrarily. Critics say that if historic consensus is decisive on sexuality, it must also be decisive on women’s ordination. That is the strongest version of the objection. But it does not settle the case.

The sexuality dispute is first-order for GAFCON because same-sex blessings and same-sex marriage are not merely questions of pastoral accommodation. They require the Church to bless what Scripture and the received Christian moral tradition identify as contrary to God’s will. They touch creation, sin, repentance, holiness, marriage, and biblical authority. The Jerusalem Declaration speaks directly to this when it affirms humanity as male and female and marriage between one man and one woman as the proper place for sexual intimacy. Abuja likewise locates the crisis not simply in sexual ethics, but in the abandonment of scriptural authority.

Women’s ordination is different. It is a grave ecclesial disagreement. It concerns holy orders, ministry, reception, and Anglican ecclesiology. Those are not trivial matters. But the question does not necessarily require the Church to redefine sin, bless disobedience, or alter the doctrine of creation and marriage. That is why Anglicans have long treated women’s ordination as a matter capable of impairing communion without necessarily breaking it.

This is not merely theoretical. A number of theologically conservative Anglican provinces either ordain women to the priesthood or permit women in significant ordained ministry while maintaining traditional teaching on marriage and sexuality. The Anglican Church in North America, the Anglican Church of Brazil, Mozambique & Angola, Uganda, Kenya, South Sudan, Pakistan, Congo, Central Africa, Burundi, Bangladesh, Chile, Rwanda, and Tanzania are examples of conservative provinces that ordain women to the priesthood while continuing to reject the sexual revisionism now dividing the Communion. 

Kenya and South Sudan have women bishops, yet neither has followed the Episcopal Church, the Anglican Church of Canada, or the Church of England into the blessing of same-sex unions or the revision of Christian marriage. The Church of Nigeria provides a different example: in 2010 Archbishop Nicholas Okoh proposed ordaining women deacons, restricting their ministry to hospital and school work, however – yet Nigeria remains among the strongest global voices for traditional Christian teaching on marriage and sexuality. 

These examples do not settle the theological debate over women’s ordination. They do, however, refute the stronger causal claim that women’s ordination necessarily entails sexual revisionism. One may argue that women’s ordination creates theological tension within a conservative Anglican framework, but the actual life of the Communion shows that the move from women’s orders to sexual revisionism is not automatic, inevitable, or historically uniform. The history of the Communion shows correlation in some places, not causation everywhere.

The appeal to Vincent of Lérins must also be handled carefully. Vincent’s rule, that the Church should hold what has been believed everywhere, always, and by all, remains a vital catholic instinct. But Vincent’s method is not an automatic calculator. It works within the wider life of Scripture, councils, fathers, and ecclesial discernment. Anglicanism has received that patristic inheritance, but it has never treated the Vincentian Canon as a substitute magisterium.

Nor should the Elizabethan Settlement be dismissed as merely the disease. It was political as well as theological, as all national church settlements are. But it also gave Anglicanism a durable pattern: scriptural authority, catholic order, reformed doctrine, common prayer, and limited comprehensiveness. That inheritance can be abused. It has been abused. But abuse does not erase the legitimacy of principled comprehensiveness.

GAFCON would help itself by stating its doctrinal triage more explicitly. A defensible Anglican test would ask: Is the matter directly addressed by Scripture? Does it touch creation, sin, salvation, repentance, holiness, or the gospel? Is it constrained by the creeds, Articles, Prayer Book, or Ordinal? What is the weight of catholic consensus? Does disagreement make common discipline and mission impossible?

By that test, GAFCON can reasonably say that sexuality is first-order because it changes the Church’s public account of creation, marriage, repentance, holiness, and biblical authority. It can also say that women’s ordination, while grave and disputed, has not been treated across orthodox Anglican life as necessarily communion-breaking.

GAFCON is not saying women’s ordination is unimportant. It is saying that not every serious disagreement has the same doctrinal consequence.

The sharper distinction is this: first-order doctrines are those whose denial changes the gospel the Church proclaims, the repentance it requires, the holiness it commends, or the created order it confesses. Secondary disputes may still be painful and consequential. They may impair communion. They may require continuing theological work. But they do not necessarily place churches under rival accounts of salvation, sanctification, and obedience.

That answer will not satisfy everyone. Those with a higher sacramental account of priesthood will continue to press GAFCON on the theology of orders. They should. GAFCON should not evade the question – and in time the issue will doubtless addressed head on. But the existence of that debate does not prove hypocrisy.

The task before Global Anglicans is not to choose between institutional convenience and a rigid patristic test abstracted from the Anglican formularies. It is to apply Scripture, the creeds, the formularies, catholic tradition, and pastoral judgment with clarity and charity.

GAFCON’s critics have identified a question worth answering. They have not shown that GAFCON has no answer.

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