KANTINHO DO REV

Church of Brazil publishes official note on Ugandan Bill

2009-12-16T16:09:00.001-02:00

16 dezembro 2009

“Clarity of mind means clarity of passion, too; this is why a great and clear mind loves ardently and sees distinctly what it loves.” (Blaise Pascal)

International society has, throughout its long history, adopted new levels of conscience and freedom and gradually overcome several ways of excluding human beings because of their race, economic status, culture, beliefs and sexuality. We understand this process as a consequence of God’s love for humankind. The Church, as part of this process, has the responsibility of courageously defending the advancement of respect for all peoples, based in the law of love.

The Church itself accepted discrimination in the past, and in many cases helped promote people’s exclusion, revealing its incapacity of responding to its own time’s demands. God’s spirit, however, has challenged the Church to understand that nobody has the right to act, or consent to actions, against any innocent person. This process of gradual spiritual enlightenment has allowed the Church to integrate those who, until very recently, were discriminated because of their ethnicity, opinion, gender and sexuality.

We express, in the light of the Gospel, our deep opposition to legal measures currently being studied in Uganda in order to implement an unacceptable persecution to homosexual people. First of all, such measures take us back to a time of ignorance and barbarity. They are gravely against human rights, and an unacceptable measure in our times. Also, no Christian is allowed to persecute or even threaten other human beings because of the way they live their sexuality. It is acceptable not to agree with someone, but it is an abomination to exert prejudice towards anybody.

An eventual approval of such measures demands a clear and eloquent witness against the imposition of a de facto police state, and for the defense that every person is able to live fully (including their sexual orientation) within the principles of love, mutual respect and commitment to life. In a world where poverty and hunger kill more than wars, governments should be more concerned about fostering a society where there are no excluded people for any reason. Laws that end up promoting discrimination and exclusion, despite being abominable and contrary to human rights, end up masking unsolved problems that Uganda needs to face.

As a final word, we remember that God’s main wish is that we live in love. Our faith tells us that “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” (Gl 3:28). The Law was already fulfilled by Jesus and we are entitled to manifest the Divine Grace in the world by ardently and compassionately loving all human beings.

“He loves righteousness and justice; the earth is full of the steadfast love of the Lord.” (Psalm 33:5)

—

The Most Rev. Mauricio Andrade
Primate of the Episcopal Anglican Church of Brazil

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Christmas message from a friend who feel as part of a large and multicultural family

2009-12-14T21:33:00.001-02:00

My dear brothers and sisters

Receive an affectionate greeting from our church in Brazil and wishes of a blessed Christmas to renew our baptismal commitment to the service of the world.

May our lives be an instrument to announce good news to everyone!

I hope this simple message can carry with it the beauty of God's love revealed trough a fragile child.

Francisco

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The Episcopal Anglican Church of Brazil responds to the Anglican Covenant

2009-11-24T17:21:00.001-02:00

The Episcopal Anglican Church of Brazil announced today its official position on the consultation sent by the Anglican Consultative Council about the proposed Anglican Covenant.

A deep and long process of discernment was leaded by the Primate`s Special Commission in consultation with bishops and lay leaders around the Province.

The Brazilian representative at the Anglican Consultative Council, Prof. Dr. Joanildo Burity raised before the Special Commission the subsidies of the discussions held in Jamaica on the proposed Covenant.

The document released today by the IEAB stated that the first three sessions of the Covenant meet what are historically the understanding that Anglicans have about their faith and the nature of the Church. Are already mentioned in the major theological documents that the church built over his existence.

In relation to section four, the IEAB expressed its concern about some unclear concepts and a juridical style unusual in the history of Anglicanism. While all provinces have achieved a consensus on what we would call the values of our theological tradition expressed in the first three sections, the fourth has certain contradictions between what is affirmed and what is expected to meet, creating mechanisms for control, absolutely new to our tradition.

The document can be read on the following links in Portuguese (http://www.ieab.org.br/documentos/Pacto%20Anglicanorevisadofinal.pdf) and English (http://www.ieab.org.br/documentos/Pacto-IEAB-Efinal.pdf)

Is very appropriate to note that the position of the Church in Brazil has evolved toward consensus with the majority of the Communion as its first official position, taken in 2008. In that occasion the House of Bishops published an statement denying the need of a Covenant. The process of developing and understanding that other provinces also evolved in this direction lead to the conclusion that IEAB accept that the first three sections of the Covenant can be subscribed without reservation. Remains, however the restriction to section four for his obvious inadequacies in the tradition of our Communion. The IEAB understands that communions needs bonds of affection more than juridical covenants.

The Revd. Canon Francisco de Assis da Silva

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Statement from Episcopal Anglican Church of Brazil on the Vatican`s Provision

2009-11-19T01:49:00.001-02:00

The Vatican's announcement on 20 October of the enactment of a special Apostolic Constitution to take in Anglicans discontented by the ordination of women and homosexual persons certainly represents a new and unexpected level in the relations between the Anglican Communion and the Roman Catholic Church.

For the past 40 years, both churches have maintained a frank and productive dialogue that began with the initiative of Pope Paul VI and Archbishop Michael Ramsey to break centuries of silence between both sides. Such were the winds of the Second Vatican Council, in an era of advancement of dialogue and overcoming indifferences. This process continued in the past few decades with the production of documents and the creation, on the provincial level (including in the province of Brazil), of national committees for dialogue between Anglicans and Roman Catholics.

We give thanks to God for all the work put forth amid much difficulty, but also mutual respect. This was achieved through our capacity to see each other as brothers who confess the same Christ and creedal faith in a constant search to build a common understanding around their theological identities. In this spirit the documents Church Authority I (1976), Church Authority II (1981), Ecclesial Communion (1990), Life in Christ: Morals, Communion, and the Church (1993), The Gift of Authority (1998), Maria: Grace and Hope in Christ (2004) and Growing Together in Unity And Mission (2007) were published.

All these declarations and the joint actions that ensued have steered us onto a path that has increasingly brought us nearer to the ideal of the unity that Christ so desired. Today we are part of numerous ecumenical organizations and acknowledge each other in baptism, according to a joint declaration signed in Brazil in 2007.

In stating that the Vatican's initiative represents a new and unexpected level in bilateral dialogue, we mean that it is not directly related to the process that has been ongoing for the past 40 years, as related above, but rather a unilateral initiative that will certainly require deeper analysis. Below are just two elements that merit close attention:

The most recent official documents of the Roman Catholic Church have successively reaffirmed not only its identity as a universal church but its singularity as the true and original sign of the presence of Christ among peoples. This implies a self-understanding of ecclesiological and organizational exclusivity that hinders the advancement of dialogue between both our churches.
The theological underpinnings for the Vatican's initiative are based on the understanding that the unity of the Church is grounded in the claim of Petrine ministry. This postulate must be seen through the lens of its theological dimension and the historical reality of the See of Rome and to this day has not been satisfactorily resolved in Anglican-Roman Catholic dialogue.

Clearly, these issues must be faced with honesty and open dialogue, to which we have always been committed in a respectful manner. We express our concern over the initiative unleashed by Rome, considering the way in which it took place and its content.

It is unfortunate that no official instance of the Anglican Communion participated in the process of drafting the Constitution announced by the Vatican. To the surprise of many, not even the Congregation for Christian Unity participated in the internal process in Rome or the announcement of the initiative.

A matter conducted in such a way, privately and under the coordination of the Congregation for the Doctrine of the Faith – that is to say, specifically on a doctrinal level and without any regard for its ecumenical dimension – , would at least merit the transparency expected between two churches in ecumenical dialogue.

If the Constitution were aimed at persons who had already left the Anglican Communion for reasons of differing theological opinion, this would certainly be viewed as pastoral attention to those who are no longer under our pastoral care. But to the extent that it is aimed at persons and communities still within the Communion, even if in dissent, the Constitution creates an ethical problem of interference in the internal affairs of a sister church.

We honestly hope that this interference does not become an obstacle to the future of our dialogue and that, in time, we will be able to become familiar with all aspects of such Constitution – which have been made public recently – and to apply, inasmuch as possible, the principle of respect for the internal autonomy of our churches. The forthcoming conversation between the Archbishop of Canterbury and Pope Benedict XVI in the coming days in Rome may provide a clearer outline of this initiative. We await this conversation, which will be the first face-to-face dialogue between the supreme leaders of our two churches.

In the Brazilian context, we have received and welcomed clergy from the Roman Catholic Church and have cared for these people like brothers who wish to respond to their call to mission, which comes from God. The Episcopal Anglican Church of Brazil has a specific canon for this and we recognize the sacred orders of each person, without a new ordination process.

We hope that this matter is discussed with sincerity on the international and local levels of dialogue of both our churches and that the progress already made may be restored in the quest to overcome our misunderstandings and resume the path to unity aspired after by Christ and dreamt of by all of us!

Brasília, 6th November 2009

William Temple (1881-1944)

D. Mauricio Andrade

Primate of Brazil

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Ecumenical Solidarity is helping landless people to find ways to overcome eviction in Ariquemes, Brazil

2009-10-16T12:32:00.001-03:00

Dear brothers and sisters,

We are going through a time of renewed hope with the work carried out by the leaders of the community of the agricultural workers at the Urupena farm in Ariquemes, in the state of Rondônia.

After an appeal for solidarity by the Episcopal Anglican Church of Brazil (IEAB), through our Bishop Primate and General Secretary in the name of almost 250 people from this Farm, we have received ample and unrestricted solidarity from our own church, from ecumenical movements and organizations, from the organized civil society and from individuals in Brazil and abroad.

The online petition has so far attracted 185 signatures. And this instrument has reached government bodies opening doors to finding a political and institutional solution for the serious problem caused by a judicial decision of eviction signed by a judge from Ariquemes.

FEBRASIL (The Brazilian Spiritist Foundation) and FESUD (The South American Ecumenical Forum)showed their solidarity contributing towards the cost of the flights of two representatives of the community in Ariquemes to Brasilia.

USPG (The United Society for the Propagation of the Gospel) showed solidarity with the cause of the agricultural workers and publicized their plight widely on their website and also supported the online petition.

Political support from Senator Marina Silva, from advisors of the Ministry of Justice and from human rights militants have been fundamental for us to gain contacts with the Agrarian Ombudsman and with INCRA (National Institute of Colonization and Agrarian Reform). We managed to get a hearing with the President of INCRA at which were present the Primate Bishop of the IEAB, Dom Maurício, the Revd. Hugo Sanches (Anglican Priest in Ariquemes) and Mr. Derli Cavalheira (representing the people of the settlement.)

Concretely we have convinced INCRA to take on the negotiations between those involved to try to reach an agreement that brings a solution to the problem without needing to evict the families. Next week there will be a meeting between both parts involved to negotiate the possibility of disappropriation of the farm allowing for the families, who have been there for 13 years, to remain on the land.

According to the representatives themselves, after the hearing with Dr. Rolf Hackbart, "we are only a small step away from reaching a solution".

We continue in prayer so that these families may receive the Good News of not being evicted from their homes and finally receiving the definitive ownership of the farm.

In my name and the name of our Bishop Primate, as well as our brothers and sisters in the Urupema farm, I would like to say thank you for all the support and solidarity shown towards us, whether through works or concrete actions.

We ask you to continue to publicize the online petition and we will kep you all informed of the next decisive steps.

We must not disperse, but keep supporting this cause.

Rev. Francisco de Assis da Silva

General Secretary of the IEAB

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Serious threat to landless people in Missionary District - Brazil

2009-10-08T14:29:00.002-03:00

Dear brothers and sisters,

Grace and Peace!!

As Provincial Secretary of the Episcopal Anglican Church of Brazil I would like to make public an appeal for the prayers and support of all the Church in relation to a tragic event that will affect about 250 people in “linha 50”, in Ariquemes. Above some pictures from my last visit to them in July.

It is a matter of a court decision of eviction of the settlers in the Urupema farm. After an occupation of over 13 years and the mediation of the INCRA (National Institution of Colonization and Agrarian Reform) in settling these families, the judge Deisy Cristian de Oliveira Ferraz decided to vote for the eviction of the 30 or so families and now the eviction order is in the hands of the Military Police.

We are doing what we can together with political authorities and are looking for support for arranging a meeting between the leaders of the community and INCRA in Brasília, hoping to reach a solution.Our Primate Bishop is in London on an engagement with the Trustees of USPG (United Society for the Propagation of the Gospel) and demonstrates his solidarity in this difficult time. I appeal to the Church that we may intercede with God to reach a pacific and just solution to this situation.

The community – affectionately known as the people from linha 50 (line 50) – is accompanied by our Church and within the settlement we have the Anglican Mission of St. Peter and St. Paul. The community consists of agricultural workers with small plantations of bananas, coca and coffee among other subsistence products. With the ecumenical movement, which involves Anglicans Roman Catholics and the Assembly of God Church, a school was built that attends 40 children in primary school education.

In 2007 the association ASPROJO was constituted, and in 2008 and 2009 received support from the government to the value of 300.000 reals, receiving a milk cooling tank to store the milk produced by the community. In our visit to the area in July I was able to see the progress and joy of the families because of this achievement.

This is all now under threat of being destroyed by a legal decision that was cold and indifferent in the face of the extremely serious social problem that this eviction would create. The Military Police have today already done an inspection of the property and are now keen to evict He families.

The town of Ariquemes does not have the infrastructure to take in 250 people and their belongings. We cannot watch this social catastrophe happen wih our arms folded. Children, women and families are being condemned to misfortune and we need to use all possible resources to avoid this.

We are contacting people who are linked to the Ministry of Justice so that they may support us in initiatives that could at least lead to a dialogue with the judicial Power in Rondonia in order to avoid the eviction.

We need put the ecumenical community into action to avoid the worst.We need to receive support from our fellows brothers and sisters from Anglican Communion in stand before the powers of this world and defend those who are suffering injustices.

If you like to send a message of soldarity to our brothers and sisters in the Missionary District please do that trough our email (xicoasilva@gmail.com) and I`ll forward to them.

If you like to offer a personal support to this advocacy initiative please sign the petition on line at: http://www.petitiononline.com/08102009/petition.html

If someone think is possible to offer some financial support to our Province related to this questions please contact me about procedures ahead.

May God have mercy on us!

Rev. Francisco de Assis da Silva

General Secretary

Episcopal Anglican Church of Brazil

xicoasilva@gmail.com

Honduras: a civil war on the way?

2009-09-27T19:40:00.001-03:00

The recent political crisis in Honduras has increased to a dangerous level and could cause a irreversible civil war. Affected for years of power of economical oligarchies that never managed to implement changes in the social pyramid of one of the most poor countries of the continent, Honduras assists the tentative of its elites to legitimize interests with a violent coup d'etat.

Despite an unanimous condemnation of the coup from the international society the usurpers are not considering any alternative to negotiate the returning of deposed Manuel Zelaya, the legitimately elected President.

Isolated and supported only by lying arguments and untenable justifications the President de facto try to remain in the power at the expense of violations of the human rights, imposing suspention of constitutional rights and repressing with violence the popular demonstrations.

The brazilian governement now is at the center of the crisis because the deposed President is refuged inside the Brazil's Embassy since last monday. According international law, Brazil is acting in right way beacause is offering refuge for Zelaya.

The life of the deposed Presdident is under risk and he has the right to ask for safeguard of his life on account of the political situation of his country. The despair of the usurpers is the fact that now Zelaya is inside the territory of Honduras, contradicting so all the efforts of maintaining him out of the country.

The Brazilian politics related to international affairs has a tradition of not interference in the internal life of foreign nations but what is taking place in Honduras is a clear violation of the international laws. It is a break of a constitutional order by violence and a political and military intimidation against its diplomatic representation.

The most recent challenge launched by the usurpers against the Brazilian government is the ultimatum to resolve the political situation of the deposed President Zelaya. The Brazilian Embassy has ten days to decide the status of Zelaya. If not, the usurpers will take measures to result the situation.

The nature of this declaration constitutes a serious threat and must be assumed in all his consequences. The UN's Council of Security manifested itself already on the inviolability of the Brazilian embassy and this threat is only one more sign of what the government de facto is falling in despair.

The President Lula issued a statement saying that do not accept threats from an ilegitimate government and if some illegal action is taken against the Embassy, Honduras is violating all international laws. If the army loyal to the usurpers act against the integrity of the Embassy, this action could be interpreted as a declaration of war.

It seems to me that Michelletti is making most difficult the situation and wants a confrontation that will not be good at all for the Honduran people. This can lead to an end with a bloody conflict and an uncertain result for both sides: supporters of Zelaya and supporters of usurpers.

My prayers for Honduras and for the restoration of the democratic order under the leadership of his legitimate President.

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A novidade para a sucessão em 2010

2009-09-24T17:44:00.001-03:00

As recentes pesquisas sobre preferência do eleitorado para a sucessão presidencial em 2010 revelam novos e interessantes aspectos que precisam ser considerados.

O primeiro ponto é a inesperada superação do caráter plebiscitário entre o PT e o PSDB materializado nas candidaturas de Serra e Dilma. Até um mês atrás, mais ou menos, o cenário se apresentava como uma eleição pela aprovação ou rejeição do fenômeno Lula, através de sua candidata, contra a oposição liderada pelo PSDB.

As demais candidaturas continuariam reunindo forças minoritárias dentro do espectro político sem ameaçar a polaridade entre as candidaturas de Serra e Dilma. Mesmo com a possibilidade de mudanças "por dentro" na aliança oposicionista do tipo Serra ou Aécio, o cenário tinha uma variável pouco considerável. Fora desse contexto, a oposição mais à esquerda não apresentava nenhuma possibilidade de avanço significativo.

A saída de Marina Silva do PT e a possibilidade de sua candidatura pelo PV é o fato novo que certamente trará um componente desafiador para aqueles que pensavam que não haveria mudanças consideráveis nas estratégias políticas das duas frentes que já se preparavam para um embate entre a continuidade e o retorno. Um embate de oito anos (FHC) contra outros oito anos (Lula).

Com certeza assitiremos a uma reconfiguração da disputa política. A senadora do PV está - desde que seu nome passou a constar da lista de consultas de opinião - surgindo consistentemente como um novo vetor estatístico em ascendente trajetória. Pelo menos em três pesquisas recentes ela só apresentou variação para cima - entre 3 e 6% de votação espontânea.

Paralelamente a esse novo fator Marina, está surgindo um declínio pequeno nas preferências eleitorais pelo governador de São Paulo e pela Ministra da Casa Civil. Apesar de não se poder dizer que haja direta transferência matemática para Marina das perdas de Serra e de Dilma - até porque transitam em faixas ideológicas distintas - é importante destacar que se essa tendência se mantiver Marina tem fôlego para embolar a disputa.

O maior trunfo de Marina Silva é a sua agenda ambiental. Até o momento a questão ambiental sempre foi um item secundário na pauta política do Estado brasileiro. Toda a euforia desenvolvimentista que se assiste no país nos últimos 15 anos está fundada na estabilidade econômica gerada pelo Real e na ampliação da agenda social realizada nos últimos sete anos da era Lula. Tanto numa como noutra a questão ambiental não se afirmou como transversalidade. Esse pode ser o novo componente que não pode ser desprezado por quem deseja legitimar-se perante a opinião pública.

Marina tem a seu favor a coerência de uma vida ligada ao tema e mesmo sua participação no governo Lula foi um atestado de que pautas ambientais ainda são cosméticas na política econômica. A sua saída do governo por contrariar obviamente interesses triunfalistas dos defensores do desenvolvimentismo lhe dá credenciais muito legítimas. Ela saiu como ministra e se credencia a pleitear um retorno como Presidenta.

Temos um longo caminho pela frente até as eleições. Mas com certeza o debate político deixará de ser um simples embate entre triunfalistas do desenvolvimentismo e triunfalistas do financismo. A ambos Marina Silva pode dirigir um questionamento embaraçoso: aonde vamos com esses dois modelos? Que tipo de mundo queremos garantir no próximo século?

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Discerniment and courage to decide!

2009-07-11T03:01:00.001-03:00

As a guest of the PB I'm participating for the first time in a General Convention.
My feeling is of joy by the warm welcome I received and the constant and efficient work of volunteers who have had a very important role in this GC. My gratitude for the gesture of welcoming to many brothers and sisters from around the world revealing the true meaning which is written on the banner in front of the Convention Center.
I have seen with much appreciation the excellent level of discussions among delegates. Even on controversial subjects I can see a commitment to each other with the truth and with respect. And here I say that this convention will be historic because it can mean a breakthrough in the way of how the TEC believes that it should take its part in the mission of God's people.

For some groups, this GC is almost a character of a referendum in which the TEC will decide whether to continue or not in the Anglican Communion. For these people maintenance of unity is a submission of a member as a evidence of goodwill. It seems to me that people still do not understand what the Archbishop of Canterbury has said continually about the need to rescue the truth as the founding basis of fidelity to the Gospel. This GC received with great affection the Archbishop, giving to him respect for his honest statements on the life of the Communion. It was a gesture of diplomacy, but also a sincere fraternal welcome. At the panel on the economic crisis a a passionate ovation was given to him recognizing his wise words. We saw a complete agreement between him and the Presiding Bishop Katharine Jefferts on the way they understand the causes and the complexity in how the crisis could be faced.

When, in the other hand, it comes to discussing the inclusion of gays and lesbians in the full life of the Church necessarily they are not requirede to say the same words. Those who are not commited with the diversity see this agenda as an irreconcilable dispute that finally will break the unity within the Anglican Communion.

I have heard arguments that we must have patience, wait, show good will and many other adjectives that are unilaterally placed on the shoulders of the TEC. Here perhaps lies the question: why should only some be patients? You can not say that the unity of the Anglican Communion is based only on submission. You can not make the connection between equity and capitulation. Capitulate means losing a war and recognize a winner. You can not compare the Communion with a huge battlefield where some try to raise their flag as final winner.

Resolution B033 is being discussed. With high level of respect for diversity of opinions. I did not see any delegation condemning their opposites for think in a different perpspective. Each defends its belief with deep personal commitment to be understood. There is no hurry to close the question, but a deep searching process of discerniment.
Certainly there will be a decision to revoke or not the resolution B033, taken in the last Convention. I'd like to say to the sisters and brothers of TEC is: do not be afraid to do what you consider to be done. Raise your hearts to God and feel what He wants you to do. You will never be alone on the road.

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post everywhere

2009-07-01T13:33:00.001-03:00

An idol made of flesh

Michael Jackson's death made us think about how humankind is capable of feeling orphaned when one idol fights life's naked frailty. My adolescence's soundtrack was filled by this man's geniality. Like me, other generations were enchanted with his creativity and glamour. All of us imagined ourselves mimicking his unusual dance steps. Joy and magic were part of his performance. The whole world bowed to his talent, and his fans could be found anywhere. But, like other idols, Michael also could not resist the weight of his image and fame. This fragile man could not stand the pressure upon him and suffered awful consequences in his private life, which was exposed by the same media that at times sanctified him and at times took him to hell. Once, I heard a very creative sentence on TV, which expresses very well who Michael Jackson was: "a child who was obliged to work as a man and a man who also tried to be a child!"
Michael, follow your way in peace to the beautiful garden where all God's children certainly play and where life is an authentic childhood. Thank you for your gifts and for making us happy with your music. You did your best. Your beautiful songs are going to be engraved in stone, but your failures will be carried away by mercy's winds.

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IEAB mourns the death of Jaci Maraschin

2009-06-30T18:24:00.002-03:00

Jaci Corréia Maraschin (1929-2009): priest, poet, and theologian.
The Episcopal Anglican Church of Brazil (IEAB) is greatly saddened to announce the passing of one of its most illustrious members. Ardent defender of liberty, inclusiveness, the ordination of women, and creativity in hymns and liturgy, Rev. Maraschin was born in Bagé, State of Rio Grande do Sul, where from an early age he began to put his talents to work for the church.
He was a youth leader at his home parish, Matriz do Crucificado, and a leader of the monthly publication Flámula ("Flame") for young people in the
church. He entered seminary in Porto Alegre in 1951 and was made a deacon in 1953 at Igreja da Ascensão in Porto Alegre. The year thereafter he was
ordained a priest and went to study at General Theological Seminary in New York. As soon as he returned to Brazil, in 1956, he was put in charge of
coordinating Christian education and began to teach at the Theological Seminary of Brazil, ambitiously modernizing religious education and seeking
to incorporate the diversity and richness of Brazilian culture. His next experience abroad was in 1964, when he traveled to Strasburg, France to do his doctoral studies in Religious Science. With his thesis on Frederick
Denison Maurice, he graduated Magna Cum Lauda, the first Brazilian Episcopalian/Anglican to earn such distinction in Europe. Back in Brazil, he continued to teach at the Seminary and began to represent the Brazilian Church in denominational and ecumenical forums in Brazil and in other countries. Rev. Maraschin was one of the founders of the Association of
Evangelical Theological Seminaries (ASTE) and served as its executive secretary for many years.

In 1976, he was elected member of the Commission
on Faith and Order of the World Council of Churches and in 1981 was chosen by the Archbishop of Canterbury to represent Brazil at the Anglican
Consultative Council in 1990, where he helped to draft guidelines for the Provinces of the Communion. The Archbishop of Canterbury chose Rev. Maraschin to serve on a few international commissions, including the
Anglican-Roman Catholic International Commission (ARCIC), within which he helped construct the famous document Gift of Authority, signed by both
churches. Rev. Maraschin's contribution to liturgical music, as author, composer, and translator, is a valuable legacy not only for the IEAB but also many other churches in Brazil and beyond. His latest project was to coordinate a revision of the IEAB's hymnal.
It would be difficult to think of a priest, theology student, or lay leader in the IEAB who was not profoundly influenced by Rev. Maraschin, whose motto
was "life goes only as far as liberty does". He is survived by his spouse, Ana Dulce and daughters Ana Isabela and Rosa Maria and four grandchildren.

R.I. P. dear friend!

drops of rain no Flickr – Compartilhamento de fotos!

2009-06-15T23:52:00.001-03:00

via flickr.com

A green leaf and drops of rain I want to represent the hope of the Iranian people against violence and tyranny of state. Green for hope and drops of water representing the life that insists on being successful.
The language of force can intimidate but never beat the power of people!

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flower to those in pain!

2009-06-01T18:18:00.001-03:00

via s336.photobucket.com

My deepest thoughts to those who are in pain related to the AF 447 tragedy.

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Pentecost: from boxes to outside!

2009-05-31T10:31:00.002-03:00

Among the many approaches we can take to understand the meaning of Pentecost, one of them caught my attention. It is the passage from ignorance to freedom of intuition. The passage from fear to courage. Think and live in Spirit is to acquire the capacity to see beyond the simple reality. In other words is to learn to read with the divine intelligence. Take the apostolic community model: feeling unsafe despite so many evidences of divine power manifested through the Resurrection. But still lacked the ability to understand with more certainty the God's message to the world.
The result after the Pentecost manifestation was the courageous announcement of the God's love to the world. The ability of Peter to say what might be called as the first synthesis of the historical process of God's revelation is surprisingly to us all. An illiterate fisherman was able to speak with authority, eloquence and his message fully understood by so diverse audience. Only the Holy Spirit could do that. The numinous picture of God translated trough the witness from a simple person. Pure freedom to believe and speak what is believed.
This is the biggest challenge for us today. Leave the box of fear and insecurity for a powerful announcement of the message of God to the world. We live captives in theological, cultural and ideological boxes as hostages of fear. We need open our hearts and minds and let the Holy Spirit comforts us and release the passion and insight for the courage to speak and live according to the values the Gospel tells us.
The Spirit pushes us out of the box. Leads us to the freshness and to the active intuition. Instead of fear the Holy Spirit tells us that we should not worry about what to talk or to do.
Let us pray as a NZPB collect lead us:
Almighty God,
you kindled this day the light of your Spirit
in the hearts of your faithful people;
may we by the same Spirit
have a right judgment in all things,
and evermore rejoice in your love and power;
through Jesus Christ our Saviour,
who lives and reigns with you
and the Holy Spirit,
one God now and for ever.
Amen.

ACC 14: an invitation to continue walk

2009-05-14T10:39:00.001-03:00

Many of the delegates present at the ACC's meeting expressed their feeling of hope at the end of the journey in which was spent ten days. Such encounters often creates strong links between people. Cultural and theological diversity always challenges us to understand and value the importance of what things are common between us. While working hard for long time is inevitable feel communion with other people for the simple fact that others are seeking to live their faith in a broader perspective . Even if we are on opposite sides on certain issues, it is possible to establish a bond of affection which is the main mark of a true communion.
An overview of the entire event is possible to say that he successful followed the same spirit of the recent worldwide meeting of the instruments of unity. There are no winners or losers. But there is an effort to seek consensus. The fact that the Covenant has been accepted and submitted for further review on section 4 means a challenge for those seeking to maintain the Communion together. In some moments, such as the resolution on the Middle East, the consensus is result of balance of arguments and a good exercise of dialogue with passion and reason. Sometimes is not sufficient have the right idea. It demands also to be suitable for some specific situation.
A word from the Archbishop could well summarize the importance of this ACC meeting. He himself took some positions that were not supported by the majority of the House. The same was also with those who wanted a more Orthodox Communion. Or with others who wanted to leave Kingston with the feeling of victory.
Or perhaps, others wanted a definitive answer on sexuality and marriage. The great danger of authoritarianism is to want simple answers to complex questions. Therefore, the challenge is to continue. Talk, listen, disagree, pray and thank the difference of others. Not to leave but stay at the table.
Advances in the fields of development and health issues, justice and reconciliation processes were achieved with a high degree of consensus. Our Communion is discovering that we need to show commitment with the world. Any orthodoxy or definite answers could guarantee that we will welcomed by our Almighty God. Being Church is not thinking about herself.
Questions remain. And they have to be faced on the road. All of us are invited to walk and to see around and live for our neighbor.
Our gratitude to Prof. Dr. Joanildo Burity for his collaborative and dedicated work representing our Province.

Do not look the clock!

2009-05-08T11:02:00.001-03:00

In these days the attention from around the Anglican Communion are devoted to the
deliberations of the ACC 14. Among many decisions and hard agenda, the ACC will deliberate about the future of the Anglican Covenant.
Reading and listening comments on the process of discussion in Kingston on discussions around the table on the proposed last draft of the Covenant I saw with some concern statements made by some parties.
Deny the process of conversation around the Pact seems now a minority position within the Communion. But, in the other side, try to impose it with statements as "now or never" is not acceptable and wise way.
Even the Church of Brazil has had an attitude of dialogue, evolving from a position of rejection to a compromise. Earlier versions of the Pact seemed to us very contrary to Anglican tradition. The attempt to create a curia or a structure that regulates the thought and life of the autonomous Provinces was seen as unacceptable.
The latest version has a more light shape, exploring more deeply the sense of communion and basic standards of our tradition. It is result of the hearing process held at the Lambeth Conference and the Primates Meeting. Still, there remain problems and contradictions in the Section 4 of the new version. This section needs to be more largely discussed within Provinces.
Personally, I have been a critic of the proposed Covenant. I do not think necessary. But I'm open to admit - if it helps to keep the communion alive - to seek a minimum consensus. If some common agreement is possible we will advance to overcome irreparable break.
The main challenge of the Anglican Communion today is the restoration of trust between people. This trust goes shaken by the simple fact that some who are fighting for the Covenant they themselves continue to cross borders and cause divisions
They ask for moratorium but they are violating moratorium. There isn't sincerity in these people because they are always acting behind scenes. They want the pact and are the first to violate it.
Many people want to impose the Covenant are concerned with time. This symptom is alarming. Time is something that is not measured when is related to the mission of God. The timing of God is not the same time we see the clock.
Time is urgent when we have emergence of famine, of war, calamity.
Anxiety is a symptom of insecurity. A Communion that wants to be be built on feelings of affection may not be looking at the clock. Communion is not required by formularies. Communion is lived in time that is Kairós (God's timing).

The Hades lost the game!

2009-04-11T10:40:00.001-03:00

When the first light of morning on Sunday enter a tomb only will be found linens gently perfumed by the hands of the faithful women.

Who was dead is no longer there. The Hades has no more power over him. Christ is risen.

All Passion is only the price and condition for the manifestation of something new and completely different.

When we look around us we can easily identify with the Passion of our Planet. Nature cries of pain caused by the destruction founded in selfishness and insensitivity.

The poor cries in pain by the shame of living by the charity of others and crumbs that fall down from the table of the rich. Children cries in abandonment and exploitation suffering in a world that fails in develop a sense of responsible fatherhood and motherhood.

Women still suffer discrimination and some of them become victims of fatal male violence seen with complacency by the society. Drugs have killed more than wars and their victims are a signal that our society is losing this fight.

This is the daily Passion of the world. It is difficult to accept this reality naturallly. But we need to remember that this Passion was fully assumed by our Lord. He wanted to take all our pain and the pain of the entire Creation.

He took in his arms our poor, our women, our men, our children, our beloved animals, and the whole nature. He carried the weight of all this with patience and deep love.

And He won. Trough Him everything is possible again. This hope must be the foundation of our lives. Life is the last word of God to us. We need embrace as he did the pain of the world. We must share this Passion everyday with so many brothers and sisters who have the same hope in new life. And never stop believing that tomorrow will be another day!

May the power this Easter bring us the joy of just seeing linens without the body. May we renew our trust in the certainty that life is beautiful and full. The Hades lost the game! Happy Easter!

Pastoral Letter from the House of Bishops to the people of God - The Episcopal Anglican Church of Brazil (IEAB) Easter of the Lord, 2009

2009-04-08T16:03:00.001-03:00

“Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, and talking with each other about all these things that had happened. While they were talking and discussing, Jesus himself came near and went with them, but their eyes were kept from recognizing him. … They stood still, looking sad.”

(Gospel of Saint Luke 24:13-17)

As someone once said, one day, we too will find ourselves on the road to Emmaus. We have often sung: “In the hour of trial, Jesus... the night will soon fall, night in Emmaus...” . In fact, the “stranger” was recognized but his presence quickly vanished from the sight of the disciples. The gathering, the conversation, and the revelation were blessed, unexpected, touching, and truthful.

One might say that many times over the past few years in our experience as members of the IEAB, as citizens of our country, and not least in remembrance of our own personal and family life… we have been “looking sad.”

As Brazilians we suffer from widespread and almost always unpunished corruption. “Misery exists only because there is corruption” sings [rap singer] “Gabriel o Pensador”. We agonize under the contradictory conditions of a social reality that could be much better, fairer, healthier, and more promising. Millions of Brazilian families suffer the class apartheid that we know all too well. Our youth yearns for opportunities that, unfairly, they may never get. The political reality is increasingly disappointing. In the past few decades, more-than- reproachable professional politicians are not only re-elected but impair the health of a democratic process that we as citizens could harness. Health and education, both of which are required for people’s full dignity, have been giving up space to sleek advertising and official imposture. As Saint Luke says, we are “looking sad.”

In the life of the IEAB and its dioceses and parishes, we have also been perplexed by missteps in our way of being and acting. These adversities are found in other church traditions as well. The scarcity of resources does not seem to be the primary cause of a dramatic problem but it makes it much more difficult to overcome obstacles. In any event, “looking sad”... we find ourselves on the road to Emmaus. In our meeting of the House of Bishops, we heard sorrowful reports but at the same time were heartened by the sharing of much Good News that the Father has bestowed on many dioceses. The people of God of the IEAB have matured in their faith, but they have been through sad times and life-changing events. The Bishops thank God for the voice and wisdom of the laypersons who spoke at the meeting of the House. The road to Emmaus therefore shines, in this time of Resurrection, as the force of life transformation that we so need. Sadness does not need masks, which may be why it knocks us down and reinforces us so, not by our own courage but by the blessed presence of the Risen Lord at our side.

Adversities and suffering are schools that teach us to see and understand things that before we could not fathom. Through the crises, we pray for more mature discernment in the experience of faith. On the way of the cross, captivated by the Crucified One, we are sustained by the communion and by the hope revealed to us as people of God, in view of Christ among us. But the ancient faith inherited from our forefathers must also witness the contemporary situations of indifference, injustice, despair, impoverishment, and a yearning for much more life. The Easter season reminds us that we are not orphans. We are not alone. The Church is not us, but God with us! The real meaning of faith in the Resurrection for us is a full understanding that changes must or could occur. It is through the light of the presence of the Risen One among us that we feel capable of changing and transforming. Rejection and death do not have the last word. The Risen Lord is the source of abundant, courageous, and healing life. It is through the light of the Easter of the Lord that we see our structures more clearly as a church of God. We love many of them. We recognize that they need healing and remodelling. We love the church even more but we do not confuse it with structures that should stay in their own time. Many of these forms no longer speak to our generation and to the way our people live. This is when adoration reappears as the most central fact of life and faith. Without adoration first, not even mission is justified.

We must urgently let go of much of the noise inside us, in fear of silence. Quietly listing to the Father’s wisdom and beginning a life of personal piety, without losing emphasis on liturgy and pastoral practice, we envision, as in Emmaus, the semblance of the Risen One to encourage us. The entire IEAB, beginning with its bishops, all the clergy “and the congregations confided to their care,” in this time of commemoration of the Resurrection face a serious call to seize the opportunity for metanoia, a radically new life of witness in mission. The mystery of the Resurrection of Jesus, which transformed so many generations before us, is now before us, patiently revealing new paths and opportunities. Easter calls us to experience the holy fermentation of renewed life. By participating in holy mysteries of the Bread and the Wine, we receive the gift of forgiveness and making amends. Meeting in Porto Alegre from 30 March to 3 April, the bishops of the Episcopal Anglican Church of Brazil (IEAB), in expectation of the week of the Lord’s Passion, prayed and interceded for our revival as a paschal people that overcomes death, announces hope, and seeds encouragement, and for our personal and ecclesial rediscovery of that which Christ teaches and reveals to us in Emmaus.

“If with sore affliction thou in love chastise; Pour thy benediction on the sacrifice: then upon thine altar freely offered up, though the faith may falter, faith shall drink the cup.” (Hymn 258)

Note: The House of Bishops, meeting in Porto Alegre from 31 March to 3 April, unanimously decided to postpone the Synod and the National Conference of Church Leaders of the IEAB due to the 2010 commemoration of the 120th anniversary of the IEAB (and remembrance of the 200 years of the British Chaplaincy in Brazil). This transfer will not only allow us to better prepare for the events and the celebrations, but it will also give us more time to continue our work of collecting and analyzing information. It is also possible that His Grace the Archbishop of Canterbury Rowan Williams may be with us on such a special occasion, side by side with other invitees and visitors we are expecting.

Porto Alegre, 03 de abril de 2009

Dom Maurício Andrade, Primaz e Brasília
Dom Almir dos Santos, Oeste
Dom Jubal Pereira Neves, Santa Maria-RS
Dom Orlando Santos de Oliveira, Porto Alegre, RS
Dom Naudal Alves Gomes, Curitiba, PR
Dom Sebastião Armando Gameleira Soares, Recife, PE
Dom Filadelfo de Oliveira Neto, Rio de Janeiro, RJ
Dom Saulo Maurício de Barros, Belém, PA
Dom Renato da Cruz Raatz, Pelotas, RS
Dom Roger Bird- São Paulo, SP
Dom Clovis Erly Rodrigues, Emérito
Dom Luiz Osório Pires Prado, Emérito
Dom Glauco Soares de Lima, Emérito

Answers can change the world

2009-03-25T10:22:00.001-03:00

We celebrate today the Feast of the Annunciation. A detailed analysis of this event between an Angel and Maria tells us
something very simple, but essential: an answer.
Many people often prefer to emphasize the supernatural aspects of the epiphanic events within the Bible. And really we have fantastic list of those that are beautiful. It's not every day that someone has
the privilege to see and hear an angel saying something extraordinary.
But the most important is not the elements that constitute the side of the supernatural. The miracle depends from the side of natural: the
response we give to God's call.
Mary was courageous and his Yes was crucial for everything who followed the
plan of God for humankind. All wonderful and all miracle is effective
only when hearts are open and willing to do God's will. This response
of the young Mary changed her life and also the course of history.
Was a response from inside, entire, not only in lips. Answers like that are what God
expects from us: full and precise answers. Answers with integrity: our life, our body, our
soul and all that we are and what we have. Blessed be Mary, for her courage
and for her complete trust in God's call!
The quality of our answers could change the world as Mary did.

Silence and Obedience: Joseph

2009-03-19T10:06:00.001-03:00

One of the most impressive lessons I learned from Joseph, husband of Mary and father of Jesus is on ground as his life was an unquestionable submission to God’s will. And in all this, a point to emphasize: there is no record of any word in the Gospels made by him!

Many thoughts, many intentions many carefully considerations, but always introspective. And the result was always to please God. To follow the divine inspiration and do what was best for Mary and the Child.

The biblical narrators not registered any word from his mouth, but many thoughts and wise decisions. In their hands and heart the Child and Mary always felt safe and loved.

This Lent, perhaps it is time to imitate the Joseph’s example. Many of us used to talk so much, but often we do not act as the same measure of our spoken words. Normally we prefer speak than hear the will of God.

Our true beliefs must be seen in our concrete actions. This season of Lent could be a great opportunity to review our concrete commitment to the church and its mission. Remember that our gestures are more excellent than our words.

Let Joseph inspire us to do with humble spirit obey more than talk. Our prayer could be as the collect of the day tells us: Lord our God, who chose the humble carpenter of Nazareth to be the home where your child Jesus was born, gives us the same willingness to obey your will, governs our families in your love and reverence!.

Could be human rights a criteria for to be part of the Anglican Communion?

2009-03-15T20:01:00.001-03:00

After reading carefully the report on the human rights situation in Nigeria I felt very sad about the silence of the Nigerian Church and its connivance with such violence that is practiced there.
The recent debate about legislative changes in Nigeria strengthen homophobic policies and the support that leaders of the Anglican Church has offered to extend these rules even more has drawn the attention of organizations of human rights worldwide. My feeling of shame increases when I saw the church failing to defend the integrity and the basic rights of people who are criminalized for being homosexuals.
The basic and fundamental question is not to agree or not with the sexual orientation of individuals. The most important in this problem is only related in values that are at the root of the Gospel: the dignity of every person should be respected unconditionally.
In the name of an orthodoxy that has fueled censure and exclusion of other parts of the Anglican Communion for its liberal attitudes, the Church of Nigeria is destroying the whole building in which is based its own logical orthodoxy. If orthodoxy is to do what is the announcement of good news why such good news are not for everyone?

Behave in this way is to do as Pontius Pilate did. His option was uniquely to ensure his status quo. What authority has a church which acts this way? What authority has his self proclaimed orthodoxy?
Where is the obedience to the resolution of Lambeth so widely advocated by orthodox when the same resolution requires an attitude of respect for homosexual persons?
Those who advocate the creation of an Anglican Covenant should perhaps think about consider the respect for human dignity as a pillar of that Covenant. The adherence to the Convenant should include an unrestricted commitment related to the duty to respect the dignity of all people within the the regulatory framework of human rights.

But I think the conservatives would not accept that additon because human rights are not specififcally Christian doctrine. The question that I raise therefore here is: A church that becomes connivant with human rights violations can be part of the Communion?

Amazing Together

2009-02-24T19:05:00.005-03:00

Anglicans from all regions in the Americas are gathering in Costa Rica to share a mutual responsibility in Mission and find ways for more efficient cooperation between Provinces and dioceses.
After a long period of preparation, which includes conference calls, the meeting becomes reality with the presence of leaders representing the provinces such as five of the seven Primates, Provincial Secretaries and others leaders in a diversity of orders and involvement within their Provinces.
Celebration, Bible study and presentation of what each Province is doing under the light of five marks of the Anglican Mission has been shared in the midst of a very attentive and respectful attitude.
In his opening message of the meeting, Archbishop Martin Barahona said that the responsibility of Anglicans in this part of the world is to stand together, united for an effective witness of the Gospel values.
The director of Mission of the Anglican Communion, Reverend John Kafwanka addressed to the plenary a reflection on the nature of the Mission. In his speech he said that the mission is not something that the Church does, but it is something inherent to the nature of the God's people. The purpose of the Mission is welcome, he said, and welcome all humanity in Christ. And in a world that now faces the challenge of an economic crisis, the success of the Mission depends on the sharing of gifts and creativity.
The presentations that each Province has done, show the richness of a work that is done in such different contexts but with the same feeling: the commitment to ministry to the world.
The Province of Brazil feels honored to participate in this historic moment and expressed the hope that we can learn from each other and serve as foundation for a process of practical cooperation between our province in the Americas. The challenges are great but the love of God is greater!

The World Social Forum and the absence of the worldwide Anglican Communion

2009-01-30T23:17:00.003-02:00

These days we are participating in Belém, capital of Pará and the see of the Diocese of Amazon in another edition of World Social Forum. This movement of organized society is completing eight years since it was inaugurated in 2001, in Porto Alegre. Since its beginning, the Episcopal Anglican Church of Brazil close to ecumenical partners and interreligious groups have supported and marked presence in their editions.

Some people asks about why our church is institutionally involved and so continuously with this movement, which still arouses suspicion in the mass media. Here, some arguments to justify the relevance of such commitment.

1. It is a movement that appears to be the opposite side to the World Economic Forum, who includes the most powerful people in the world and that over time has maintained a model socially unjust and responsible for exclusions of billions of people around the world.

2. It is a movement that has no religious characterization and / or ideological control of their actions.

3. It is a movement of convergence around the deep wish for another world possible.

The first premise is clear that the World Social Forum is composed of individuals, organizations and movements who rebel - in the political sense of the word - against the conformism before the world's economic structure. We live in a world of large corporations and policies that favor capital at the expenses of working people and the sustainability of the environment. Such a model thus can not simply be accepted as true.

The second postulate put in front of us an alternative leadership. Usually we are guiding our lives by religious or ideological paradigms. The Forum, however, does not profess any official ideology or and is conducted by a model of self-management. The common sense of its suporters are the search for alternatives against inequality, oppression and destruction of the environment.

The third postulate show us that the movement is deeper inclusive. The diversity of its social actors interacts the most common goal that is the desire for a culturally plural society and for another form of co-existence and co-responsibility.

It is in this context that our church feels committed to the Forum. As a church who seeks to be inclusive, the Forum is also a school for the improvement of our own character.

The celebration of welcome to members of churches and ecumenical bodies in belém showed us as we can learn from the unity in diversity. Several religious traditions were there alongside the Christians. With joy and trusted mutual commitment they offered their gifts without fear of being excluded by theological or political criteria. We danced together the carimbó, which is typical local dance in a heartful call for participation and integration. Under this sunny light - the symbol of the ecumenical presence in this year is a interreligious Sun figure - europeans, asians, Africans, Latin Americans from various religious and political beliefs joined together to say: we want and we can build another world possible.

My provocation to the Anglican Communion is why such living moviment so closer to our five marks of mission is still ignored. Some individulas anglicans around the world (Brazil, Canadá, USA ) and from different contexts are involved with it. But, differently to the WCC, International Development Agencies and other institutional instances, I don't know any formal commitment from Anglican Communion as worldwide Church. I hope that this serious institutional indiference could be overcomed as soon as possible.

Patience and Good Luck Obama!

2009-01-20T11:48:00.003-02:00

Looking to the crowd gathered in Washington for Barack Obama's Inauguration, I remembered that six years ago a great popular feast in Brasilia as our country celebrated as never before the arrival of a worker to the Presidency.
Joy and almost an explosion of hope were in the minds and hearts of our people.
Today, six years later, our President Lula certainly did not reached everything he promised but certainly changed the image of Brazil.
This is what I see in the faces of the United States' citizens today. An explosion of joy and hope. Obama certainly will not make anything he wants, but the History is putting in his hands the opportunity to change. The dream and the reality will be the train track on which the new President will walk to make possible the change. Not only in the face of the world but also in the face of his own nation.
The most important thing to be done by the new President is to act with patience and wait the results of their work as a gardener wait for the flowers appearance.
Changes require time and mature. The most important thing is want to do. The rest depend on the ability of leadership to make other people and nation to become committed partners of this change.
My prayers for this young president who assumes the country's leadership in a very difficult times. The journey will be difficult, but if his heart is signed in the dream of ancestors will have enough energy to take the steps that need to be done!

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Gene Robinson and the signal of changes!

2009-01-13T12:33:00.002-02:00

The recent news about the invitation of bishop Gene Robinson to take part in the religious celebrations at the President Obama's Inauguration Day is a clear message that the US society is really living a new time.
It is one more evidence that the President Obama seeks to affirm the consistency of his campaign as a statesman.
He has given signs that understands very well the position of to be a head of State in a pluralistic society, multicultural and religiously complex.
When he received criticism for choosing a conservative evangelist to also take part in the celebrations, his reaction was the most patient possible, giving a clear intention that he wants rule not only by the pressure of organized segments of society, but in an inclusive perspective.
The feeling that the President must always keep in heart is to ensure that the ideological and cultural differences must be lived under the rules of the law, preserving the right of free expression and manifestation of all social actors.
It is not an easy task for a statesman. Normally the tendency of politicians is to seek popularity and this has a high price. Try to please everyone is absolutely impossible. Who wants to please everyone probably will not please anyone.
The next President has shown - at least in situations of conflict of interest - that he can wait the waves hit the sand and calm down in reflux.
I think this is a good start for a government that wants to be a real change.
His statement about the conflict in the Middle East is a certificate that for him the most important is the unity of the country.
His addressing about that the U.S. can not have two international policies or two governments was very ethical. From January 20 the USA will have a single government and the hope of many that is really witness a government of change. At least the requirements are placed on table. Among them, the inclusion of people who think differently. Those in US society must wait to have a guarantee that the visibility of their rights and their values will be respected.
Gene Robinson, go with confidence and show that as within the larger society, the church also needs to live the richness of difference and guarantee the freedom and legitimacy of every person.

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