GAFCON: Kigali Commitment

In a location nearly 10,000 miles removed from Phoenix, a momentous event within the global Anglican communion unfolded last week in Kigali, Rwanda. The president of the online publication, Anglican Compass, Rev’d Peter Johnson, has hailed this event as “the most significant ecclesial intervention since the English Reformation.” [1] The culmination of the fourth GAFCON gathering yielded a momentous document aptly named “The Kigali Commitment,” which has quickly garnered widespread discussion and analysis throughout the Anglican Communion. The ramifications of this document’s release will undoubtedly reverberate throughout the Anglican Church globally and within our province and diocese, leaving an enduring impact. What follows is a personal interpretation and evaluation of the significance of the Kigali commitment, along with potential consequences that may ensue.

GAFCON: What is it?

Before diving into the statement, I need to explain GAFCON and its purpose. The GAFCON website states, “The Gafcon movement is a global family of authentic Anglicans standing together to retain and restore the Bible to the heart of the Anglican Communion. Our mission is to guard the unchanging, transforming Gospel of Jesus Christ and to proclaim Him to the world.”[2] A brief introduction video by Archbishop Ben Kwashi can be viewed here.

GAFCON stands for Global Anglican Future Conference. Limiting GAFCON’s significance to a mere conference would be an understatement. While the Conference, held every five years, may be its most prominent feature, GAFCON also serves as a conciliar entity that seeks to protect the Biblical and historic faith. It has also served as a global missionary force.

GAFCON was founded in 2008 as an alternative to the Lambeth Conference.

Lambeth: What is it?

Since 1867, The Archbishop of Canterbury has hosted the Lambeth conference at his residence at Lambeth Palace. The conference served as an instrument of unity amongst the different provinces within the worldwide Anglican communion. It served as one of the primary means of maintaining a united church and a valuable occasion for Bishops from around the world to reconnect collegially and offer one another mutual encouragement within an ever-growing global network. A simple way of thinking of this is if the Archbishop of Canterbury invited an Archbishop from another province, e.g., Kenya, Brazil, or America, it signified that the province was part of the Anglican Communion.

This unity began to crack as moral and doctrinal deficiencies, along with the collapse of biblical witnesses in some parts of the Anglican Communion (e.g., The Episcopal Church and the Church of Canada) reached an unacceptable level. The archbishops from orthodox provinces called for the Archbishop of Canterbury to affirm the Biblical and historical faith.

Tragically, this only resulted in weak affirmations and no consequences for heretical provinces. In response, the Archbishop Leaders of the majority of the world’s Anglicans felt the need to take a united stand for truth. A gathering of over a thousand witnesses, including Primates, Archbishops, Bishops, clergy, and lay leaders, assembled in Jerusalem in 2008 for the Global Anglican Future Conference (GAFCON).

There have been four GAFCON gatherings. Each has a unique focus. Prior to last week’s gathering, GAFCON I, which took place in Jerusalem in 2008, was the most significant.  The event’s Final Statement featured the Jerusalem Declaration, a seminal document epitomizing orthodox Anglican beliefs and missional purpose for the 21st century.  GAFCON II and III  focused on renewing the church’s missionary zeal and remained steadfast in its call for repentance and adherence to biblical teachings within the Anglican Communion. Its “Letter to the Churches” at the end of the conference also established a series of nine global networks, promoting international fellowship and cooperation in mission work.

Kigali Commitment

This brings us to GAFCON IV. The Primates (archbishops), along with “1,302 delegates from 52 countries, including 315 bishops, 456 other clergy, and 531 laity” who gathered in Kigali, represented approximately 85% of the Anglican Communion.

There is much to unpack within the commitment. Within the scope of this article, our attention shall be directed towards two specific aspects: first, its explicit affirmation of the authority of Scripture, and second, its categorical disavowal of the Archbishop of Canterbury (and, consequentially, the esteemed institution of The Lambeth Conference).

Affirmation of Scripture

“The Bible is God’s Word written, breathed out by God as it was written by his faithful messengers (2 Timothy 3:16). It carries God’s own authority, is its own interpreter, and it does not need to be supplemented, nor can it ever be overturned by human wisdom.  God’s good Word is the rule of our lives as disciples of Jesus and is the final authority in the church.”

According to the commitment, the current divisions in the Anglican Communion have been caused by some members departing from the core teachings of the Christian faith as outlined in the Bible. Some members of the communion have made “radical departures from the gospel of the Lord Jesus Christ” which stem from being influenced by the “hollow and deceptive philosophies of this world (Colossians 2:8).” The statement emphasizes the importance of the Bible as the authoritative Word of God that should guide the beliefs and practices of Christians.

The statement suggests that when Christians deviate from the teachings of the Bible, it undermines the mission and theology of the Church as a whole. For example, Jesus said in John 14.6, “I am the way and the truth and the life. No one comes to the Father except through me.” This declaration is a clear and exclusive claim. According to this verse’s literal, orthodox interpretation, there is no alternative path to salvation, no other source of truth, and no other way to attain eternal life apart from Jesus. This interpretation shapes the Church’s theological framework, which is explicitly expressed in its creedal affirmations. Therefore, John 14.6 is a fundamental verse that underpins the Church’s beliefs.

However, some Primates have challenged the literal and orthodox interpretation of John 14.6, which can undermine the theology and significance of the verse. For instance, they argue that John 14.6 should be interpreted as Jesus being “a way, a truth, and a life.” This interpretation dilutes the exclusivity of Jesus as the only means of salvation, truth, and redemption. This is just one example of how a slight deviation from the historic and orthodox understanding of scripture can quickly influence our theology and, in turn, our moral actions.

Overall, the Kigali Commitment affirms the authority and sufficiency of the Bible and emphasizes the importance of interpreting it in its proper context and in light of the historic Christian faith.

Disavowal of the Archbishop of Canterbury

“We have no confidence that the Archbishop of Canterbury nor the other Instruments of Communion led by him (the Lambeth Conference, the Anglican Consultative Council, and the Primates’ Meetings) are able to provide a godly way forward that will be acceptable to those who are committed to the truthfulness, clarity, sufficiency, and authority of Scripture.”

Arguably the most noteworthy development pertains to the repudiation of the Archbishop of Canterbury’s authority. In succinct terms, The Reverend Calvin Robinson, a British commentator, writer, and broadcaster, asserts that “the Anglican Communion no longer recognizes the Archbishop of Canterbury as first among equals and calls on him and other leaders in the Church of England to repent and return to the Biblical teachings of Christ.”[3] While the expression “no confidence” may not carry as much weight for those of us who do not operate under a parliamentary system of governance, it is a phrase used when removing a Prime Minister. Therefore, it is being employed in the commitment by the Primates to signify the removal of the Archbishop from his position of influence.

In essence, GAFCON and the Global South have decided to expel the Church of England, which they deem to be heretical, until it repents and embraces the Gospel anew. This course of action will entail a reconfiguration of the governing mechanisms of the Anglican Communion.

What does this mean going forward?

“Resetting the Communion is an urgent matter. It needs an adequate and robust foundation that addresses the legal and constitutional complexities in various Provinces. The goal is that orthodox Anglicans worldwide will have a clear identity, a global ‘spiritual home’ of which they can be proud, and a strong leadership structure that gives them stability and direction as Global Anglicans. We therefore commit to pray that God will guide this process of resetting, and that Gafcon and GSFA will keep in step with the Spirit.”

While there is much to celebrate, there is also a lot of uncertainty. GAFCON, along with another conciliar group called The Global South Fellowship of Anglicans, will work to reset the governing instruments of the Anglican Communion. The foremost and pressing goal is to choose a new preeminent figure who will supersede the Archbishop of Canterbury as the symbolic head of the Anglican Communion. Who this person will be remains unclear.

In a recent post on Facebook by our beloved former priest, Fr. Chuck, he wrote, “[The Kigali Commitment] rightly disconnects the Communion from the cancer that would kill us, but I wonder if it misses the opportunity to connect us back to the rock from which we were hewn. Is there anything distinctly “Anglican” about this statement that we might not find in a gathering of orthodox Methodists or Presbyterians? The earlier Jerusalem Declaration connects us back to our Anglican heritage, the Elizabethan Settlement, and our historic formularies, but the recent “Commitment” seems to perpetuate the idea that structural changes (a conciliar definition) define us, rather than what Anglicans have affirmed and confessed for five hundred years.” Perhaps, then, rather than figuring out our next “CEO,” we ought to dig down to better define who we are and what unites us.

To summarize, I believe that the Lord is calling us to engage in prayer. Even though we have made significant progress, these are the moments when Satan seeks to attack and sow division among us. We find ourselves in a precarious situation and must hold steadfast to Christ to prevent the enemy from fracturing us. We must pray for those who will lead the charge, pray for protection over Christ’s Church, and pray for the Holy Spirit’s guidance.

Moreover, we need to adopt a contrite stance. Jesus consistently urges us to reflect on our own conduct before pointing out the wrongdoing of others. It is crucial that we repent of any behavior that displays insensitivity, malice, or vindictiveness. We must also acknowledge and seek forgiveness for any actions that may have pushed our fellow believers away from the loving grace of Christ.

“Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.” – Hebrews 12.1-3

Fr. Chase

 

[1] “The Kigali Commitment: A New Era in Anglican History,” Anglican Compass, https://anglicancompass.com/the-kigali-commitment-a-new-era-in-anglican-history/.

[2] “About GAFCON.” GAFCON. https://www.gafcon.org/about.

[3] Calvin Robinson. “GAFCON IV – The Kigali Commitment.” calvinrobinson.substack. APR 21, 2023. Accessed APR 27, 2023. https://calvinrobinson.substack.com/p/gafcon-iv-the-kigali-commitment?utm_source=post-email-title&publication_id=98728&post_id=116260586&isFreemail=false&utm_medium=email.