A Single-Minded Church

There are more married people in church than single people. You probably already know this just from looking around every Sunday—but here’s some data to prove it. According to a recent Barna study, less than a quarter of active churchgoers are single (23%). Comparing to the national average, the 2014 U.S. census estimates that more than half of Americans (54%) between the ages of 18 to 49 are single (either never married or divorced). Young adults are also getting married later in life. This means that your church should be filling up at least half of your pews with single people. So what will get them there?

The same Barna study found the majority of singles who are not active in or committed to a church are searching for meaning and purpose in life (55%). These single Americans say they have emotional pain or frustration they would like to resolve (50%) and that something feels missing from their life (45%). There is a real sense of awareness that they have a spiritual vacuum needing and waiting to be filled, especially among older singles.

You can read the complete article at A Single-Minded Church.


This Lecture being given by Mark Thompson, Principal of Moore College in Sydney, will be on the subject: 'Why the Reformation Still Matters' for this year's William Orange Memorial Lecture.

Presented by the Latimer Fellowship of NZ, this Lecture will be held on:

Sunday the 20th of August at 2:30pm


St Margaret's Anglican Church, Hillsborough, Auckland

Mark has been Principal of Moore College since May 2013. He has been teaching Doctrine there since 1991, and is Head of the Theology, Philosophy and Ethics Department. His research interests include the Doctrines of Scripture, Christ, and justification by faith, as well as Martin Luther and the Reformation.  

Mark is married to Kathryn and they have four daughters. AFFIRM are delighted to be able to promote this lecture - we hope you can make it!

Are Young People Really Leaving Christianity?

The following is part of an article that brings together research on young people leaving Christianity.

"Much has been written about both the illiteracy of teenage believers and the flight of young peoplefrom the Church. Many have observed this trend, and I too have witnessed it anecdotally as a youth pastor (and shamefully, I contributed to the trend for some time before I changed course). Some writers and Christian observers deny the flight of young people altogether, but the growing statistics should alarm us enough as Church leaders to do something about the dilemma. My hope in this post is to simply consolidate some of the research (many of the summaries are directly quoted) so you can decide for yourself. I’m going to organize the recent findings in a way that illuminates the problem:"

Read the full article,,,

A Warm Welcome to the new Chairman of the AFFIRM Council, Rev Paul Williamson

Rev Paul Williamson pictured here with his wife Rev Dr Dale Williamson, has recently become the new Chairman of the AFFIRM Council.

Paul and Dale are the Co-Vicars of Holy Trinity Tauranga and have been members of AFFIRM since its inception.  

Holy Trinity is an AFFIRM parish and Dale is the Prayer Co-ordinator for AFFIRM.

We ask for God's guidance and blessing for Paul in this new appointment.

Paul & Dale Williamson

Southern Africa rejects blessings for same-sex marriages

[ACNS, by Gavin Drake] The provincial synod of the Anglican Church of Southern Africa has voted against the introduction of blessing services for same-sex marriages. The motion, from the Diocese of Saldanha Bay, required a simple majority in all three houses of the synod (laity, clergy and bishops) along with an overall two-thirds majority of the whole synod. But it was rejected in all three houses and failed to get anywhere near the two-thirds overall majority.

Full article

Submission to the Working Group Appointed by the Primates

AFFIRM recognizes that there is a strong desire for change to allow people in life long committed Gay relationships to be ordained. While we cannot agree with this we would encourage those who seek this change to set up their own structure including being able to retain their buildings. Our concern is not to block the revisionist approach. Justice demands that no one be forced to act against their conscience. This cuts both ways. Hence our desire to see that those who seek change are given the freedom to do so without forcing others to comply.

AFFIRM held a number of meetings about possible structures culminating in a meeting in Christchurch where all of the comments and findings were presented and then preferences agreed upon. The clear preferences for all the meetings is that we would stay as we are and not go ahead with the recommendations of the "A Way Forward" report. If however this does not happen the following are our offers to the new Commission. 

The AFFIRM meeting in Christchurch was impressed with the FCA  submission and wanted to have it alongside the others so we have included it. They have it on their own website as well.

The three AFFIRM submissions forwarded to the Working Group appointed by the Primates are:

A) Extra Provincial Diocese. (This is the FCA Submission).

B) An Anglican Order of Aotearoa NZ and Polynesia.

C) An Eighth Non Geographical Diocese in Tikanga Pakeha.

To read the submissions in full, click on 'read more'...


Established by General Synod/Te Hinota Whānui 2016 to consider possible structural arrangements within our Three­Tikanga Church

to safeguard both theological convictions concerning the blessing of same gender relationships.

Possible Structural Arrangements for the Anglican Church in Aotearoa, New Zealand and Polynesia:


1. This submission is the result of discussions and meetings held throughout the country,

initiated by the staff of Anglicans for Faith, Intercession, Renewal and Mission (AFFIRM),

culminating in a meeting in Christchurch on 4 August 2016.

2. Because of time constraints this submission has not been approved by a formal meeting

of the AFFIRM Council. But it does faithfully represent the opinions finally emerging from

the nationwide series of meetings of Anglicans, many connected to AFFIRM, that

AFFIRM has organised, and these opinions are consistent with its Mission Statement

expressed in its Constitution, namely,

to call the Church to biblical faith, the life of prayer, spiritual renewal and effective


3. AFFIRM is an independent organisation within the Anglican Church of Aotearoa, New

Zealand and Polynesia. Its membership is composed of Affiliates, Local AFFIRM Groups

and Associates (either individuals or Ministry Units).

4. AFFIRM’s current Affiliate Members are:

Bishopdale Theological College

Church Army New Zealand

Sharing of Ministries Abroad (SOMA), New Zealand

The Latimer Fellowship

The New Zealand Church Missionary Society

AFFIRM has 3 Local AFFIRM Groups in Auckland, Waikato/Waiapu and Dunedin. In

addition, AFFIRM has 26 Ministry Units and 9 individuals who are Associate Members.

Description of a “Theological Conviction”

5. We believe that, in order to provide for adequate protection for each theological

conviction, there needs to be a clear description of the convictions. Therefore we offer

the following as a description of the theological conviction held by those who oppose the

blessing of same­sex civil marriages and the ordination of those in same­sex sexual


5.1. The Church’s doctrine of marriage states that:

● According to Scripture, marriage is between a man and a woman;

● Only sexual relationships within the context of such a marriage are rightly


● Any couple who are in a sexual relationship otherwise than what Scripture

allows are not joined together by God;

5.2. Hence the blessing of a couple on God’s behalf who are in sexual relationship

not allowed by Scripture, whether or not they are regarded as married by the

state, is an act of disobedience towards God.

5.3. By continuing ​in such a sexually intimate relationship a person “will not inherit

the Kingdom of God” (1 Corinthians 6:9), and hence, being a matter of obedience

to the consistent view of Scripture, such conduct is not “adiaphora” and is

consequently therefore a “first order” issue.

5.4. This has been the doctrinal position of the catholic church through its existence,

and, as such, is part of “the doctrines of the faith as this church has received

them.” (A New Zealand Prayer Book / He Karakia Mihinare o Aotearoa, The

Ordination of Priests, p905, and The Ordination of Bishops, p917)

5.5. Bishops of this church are required to maintain this doctrine as part of their

commitment to Christ in his Church as they have declared in their ordination.

5.6. Furthermore, the declaration of allegiance to the doctrine of the church required

in our canons requires all who affirm such allegiance, to hold to the above

understanding of the doctrine of marriage.

5.7. It would be inconsistent with this theological conviction, for those holding it, to

acknowledge the authority of a bishop who were to allow the blessing of a

same­sex civil marriages or the ordination of a person in a same­sex sexual


5.8. This view is held by the majority of those who regard themselves as Evangelical,

but is also held by many who would not identify with that designation.

6. We acknowledge that people hold either theological conviction with integrity.

7. Should the Church continue along the path that it is travelling, we believe that those who

advocate for the blessing and ordination of those in same­sex relationships will not be

satisfied with provisions of “A Way Forward.” This will not be the end of debate. There

will be a further requirement that they be allowed to conduct marriage services for such



8. In order for each theological conviction to be adequately protected, the following three

requirements need to be met.

8.1. In any proposed restructuring, resources such as property and finances remain

with those of that conviction. For example, where a Parish holds to one of the two

convictions, in the event of a Parish “splitting” from a Diocese holding a

theological conviction different from that of the Parish, the property and finances

of the Parish remain under the control of the Parish. Furthermore, the Parish

would not be required to provide a levy to that Diocese.

8.2. Appointments to such a Parish would be made by those holding the same

conviction as the Parish, and licensed to a Bishop of that conviction.

8.3. Candidates for ordination would be able to apply to a Bishop holding that

theological conviction, and would be ordained by such a Bishop.

8.4. In the case of those who object to the blessing or ordination of those in a

same­sex sexual relationship, they would be legally protected from civil action or

prosecution should they refuse to be involved in the blessing, ordination, or the

process of ordination of a person in a same­sex sexual relationship. They must,

of course, be exempt from any disciplinary action by the Church, or an individual

bishop, or other member of the Church

Possible Structures

A. An Extra­Provincial Diocese

9.1. At the meeting organised by AFFIRM to produce this submission, it was noted

that there was a further proposal to be presented by the Fellowship of Confessing

Anglicans to the Archbishops’ Working Group. This proposal was widely

supported by those at the meeting.

9.2. The proposal is that an extra­provincial diocese be set up, which could align

either with the Global Fellowship of Confessing Anglicans or with The Episcopal

Church USA (TEC), depending on which theological conviction remains part of

the ACANZP and which leaves.

9.3. The meeting expressed its strong preference for this proposal, particularly if

those wanting a change to the doctrine of marriage formed the basis of the

extra­provincial diocese. It was recognised that this would enable them to

conduct same­sex marriages. This also has the advantage that both integrities

described by Motion 30 GS2014 would remain in communion with the Archbishop

of Canterbury through the ACANZP and through TEC respectively.

9.4. For the details of this proposal, we refer the Working Group to the submission

made by the Fellowship of Confessing Anglicans New Zealand.

B. An Anglican Order of Aotearoa, New Zealand and Polynesia

10.1. This proposal is based on how Religious Orders in the Roman Catholic Church

operate and how Co­operating Parishes operate, modified to suit the current


10.2. The proposal is that an Order be established which shares the same Doctrine

and Constitution (apart from the provision of a General Synod) as the Anglican

Church in Aotearoa, New Zealand and Polynesia (ACANZP). This Order would

not come under the General Synod / Te Hīnota Whānui (GS/THW), but would

establish a Convocation that would meet annually or biennially.

10.3. The Order will have the same Formularies as are current in the ACANZP. Should

the Formularies be altered by the ACANZP, the Order may decide whether or not

to adopt the subsequent changes.

10.4. The Order would develop its own national structure, using the appropriate

terminology (for example, Chapters or Regions).

10.5. Individuals, Parishes and Diocese may choose to join the Order. In the event of a

Parish or Diocese joining the Order, the Parish or Diocese will retain the use of

its property. For such Parishes and Diocese, ordinations and appointments to

licensed ministry shall be made by the Order in a manner determined by the

Order consistent with Anglican polity.

10.6. Parishes may choose to belong to both the Order and the ACANZP. In which

case, the Parish will operate as similarly as appropriate to that of a Co­operating


10.7. The Order will provide episcopal oversight in a manner to be determined. For

those exercising significant ministry within the Order there will be the requirement

of being licensed by, and submitting to the authority of, an appropriate Bishop

within the Order.

10.8. The members of the Order would be able to submit to the current Doctrine and

the fundamental clauses of the Constitution of the ACANZP, and would not have

a crisis of conscience through submitting to a governing body that they believe to

be acting contrary to its own rules and Constitution.

10.9. The following chart shows the structure of the proposed Order.

C. An Eighth Non­Geographical Diocese in Tikanga Pakeha

11.1. Short Proposal


11.1.1. an eighth non­geographical Tikanga Pakeha diocese be created,

11.1.2. the Declaration of Submission to General Synod for licenses be revised to

become a Declaration of Submission to each Diocesan Synod.

11.1.3. the General Synod facilitate the movement of all parish resources from

existing Diocesan Trust Boards to the trust board of the new Diocese.

11.2. Background

11.2.1. The Fundamental Provision

The fundamental provision for this proposal remains the fulfillment of

Motion 30 GS2014 which; recognised that the two integrities are irreconcilable, and

therefore, commits to the establishment of a structure and process

whereby each will continue to have integrity within the


11.2.2. Fundamental Requirements

To fulfill Motion 30 each Integrity requires:





Motion 30 GS2014 has correctly identified that there are two deeply held

belief systems represented within the ACANZP, and the irreconcilable

nature of these beliefs. To preserve Integrity there needs to be a

sufficiently clear Identity. This could be resolved either way. Given the

small number of “Liberal” churches that might choose to leave ACANZP

one option is to invite a New Zealand Bishop to convene a branch of The

Episcopal Church (TEC) in New Zealand. Parishes who chose to join

could leave ACANZP, with their property and form a new branch of TEC.

That would create a clear differentiation of Identity, with “Anglican”

referring to those holding orthodox theology and practice internationally

and “Episcopalian” becoming the normal name for “Liberal” Anglicans,

internationally. Failing that eventuality, sufficient identity for orthodox

Anglicans would need to be provided. An eighth non­geographical

diocese with a suitable name would be the minimum requirement to

provide such Identity for any solution that involves both parties remaining

within ACANZP.


Those holding licenses need to be able to sign with integrity any

declarations of submission without that being an affront to their beliefs. If

(a) General Synod permits dioceses to hold different practices around the

blessing of same sex relationships and the ordination of those in a

same­sex marriage; and (b), the Declaration of Submission to General

Synod is changed to a Declaration of Submission to the local Diocesan

Synod in all things lawful and honest, then most of those licensed will be

able to submit in good conscience.


This is entirely practical. To fulfill the mission and ministry of the Church

parishes need Resources to fulfill their mission. While transfer of property

outside the Province is more problematic, we have long­standing

experience of transferring property between diocese and between

Tikanga. Because individual parish properties are held by Diocesan Trust

Boards who will be free to make their own decisions in consultation with

their own Diocesan Synods, General Synod would need to give a clear

advisory to Diocesan Trust Boards and Synods to facilitate the movement

of parishes and property to the new diocese. (A time limit, and the

percentage of approval required at any parish’s Special Parishioner

Meeting, could be specified. For example, a limit of 5­7 years after a GS

motion is passed, with a two thirds approval at a Special Parishioner



This solution respects the position that Tikanga Maori and Tikanga

Polynesia have already taken.

11.3. Conclusion

An eighth non­geographical Tikanga Pakeha diocese is a structure that:

11.3.1. meets the needs for Identity, Integrity and Resources for orthodox


11.3.2. we are familiar with, and which could be implemented with existing


11.3.3. respects Motion 30 GS2014 and Motion 29 GS2016’s aspiration for a

solution within ACANZP, and Tikanga Maori and Tikanga Pasifika’s


11.3.4. preserves long­term relationships for Anglicans in New Zealand.

12. Commentary

12.1. The proposal for General Synod to set up an Extra­provincial Diocese was the

preference of the meeting and would satisfy the need for Identity, Integrity and

Resources. It could be considered both a fulfillment of Motion 30 GS2014 and

Motion 29 GS2016 if ACANZP is actively involved in creating that solution. This

would more clearly create differentiation and allow ACANZP to continue in the

way the majority wishes to go.

12.2. There is an incentive for ACANZP to find a substantial solution. The numbers are

interesting. The Church Life Survey of some years ago, in a question asking

people’s theological preferences, revealed that 7% of church members self

identified as “Liberal”, and 43% Evangelical or Charismatic.

12.3. A survey held in Waiapu Diocese (after the 4 year long pro­liberalisation

education programme) showed the following in an anonymous survey of 400

parishioners across multiple Parishes:

“Q. 6 a) People of gay or lesbian orientation are eligible to be ordained in

the Church

Agree 156 [39%] Disagree 244 [61%]”

So even in a so­called Liberal Diocese, the beliefs on the ground appear to be

quite conservative.

12.4. These statistics account, in part, for the Church’s current dilemma. Those in

favour of liberalisation have the numbers to get a 50% majority at most Synods,

but they may well not have the votes (or parishioner acceptance) to gain the

numbers needed to proceed at General Synod.

12.5. Therein lies the incentive to recognise the reality that Motion 30 GS2014 got it

right by proposing alternative structures for each integrity. ACANZP has the

opportunity to be prophetic for the Anglican world internationally.


Some Challenging Thoughts by Rev Michael Lawrence...

Former NZCMS National Director Rev Michael Lawrence writes:

A Long Look Back...

Two important issues regarding family life in Aotearoa New Zealand arise out of Motion 30, and the “A Way Forward”, “He Anga Whakamua”, “Na Sala ki Liu” Working Group Report.  Firstly, the re-definition of marriage and secondly, and consequentially, the birth or the adoption of children into a same-sex marriage.

"The longer you can look back, the farther you can look forward” is a statement attributed to Winston Churchill and it is an appropriate guideline as the Anglican Church steps into the future.  A long look back, meaning a long look in time, is essential and that long look must be determined by the Wesleyan Model for determining theological truth.  Scripture, tradition, reason and experience.  

With regard to the re-definition of marriage, The Rev. Dave Clancey’s article ‘A Way Forward’ Review in the Autumn 2016 issue of Latimer Focus highlighted a contradiction in the “A Way Forward” Report which was released on the 22nd February 2016.   
With reference to “A Way Forward” Report, Dave Clancey writes as follows: “The change is that the Church here hands to the State the ability to determine what relationships are deemed to be marriages and therefore what ‘marriages’ the Church may bless”.  This is a change to Title G Canon 111.  According to Dave this does not fit with “the clear declaration in Motion 30 that the Anglican Church upholds a traditional doctrine of marriage” and, as he points out, the traditional doctrine of marriage precludes same-sex marriage altogether.  He notes that “A Way Forward” Report proposes a liturgy which “explicitly” identifies the relationship between two people of the same gender as marriage.  This according to the Report will save the priests and bishops having to check that any marriage is not a “forbidden” one.

Same-sex civil unions were legalised by the State in New Zealand in 2005 and in 2013 the 1955 Marriage Act was amended and same-sex marriages were legalised.  Is the State’s redefinition of marriage to include same-sex couples the end of the matter?  Is it possible that in the foreseeable future the Marriage Act will be extended to allow for polygamous marriages, for example, or arrangements such as triads or group marriage?  Can the Anglican Church rely on the State to restrict the definition of marriage to heterosexual and same-sex couples?   
There is little support on the surface from the Muslim community in Britain for polygamous marriages where it is a criminal offence which carries a maximum sentence of seven years in prison.  However, in the United States, although it is only a year since the U.S. Supreme Court’s decision in favour of redefining marriage to include same-sex couples (Obergefell v Hodges), there is already pressure from activists to include polygamous and polyamorous marriages.  Polyamorous arrangements include a significant number of U.S. citizens and one can be certain that there are a growing number in Aotearoa New Zealand.   

Where will it end?  A “long look” with scripture, tradition, reason and experience in mind and the opportunity to look forward beyond our present circumstances should sound an ominous warning.  Humanist sociologists have already thought of many other models of cohabiting which don’t yet fall under the definition of marriage.  Co-operatives, collectives, extended intimates, swinging and group marriage and part-time marriage.  I am sure that the Anglican Church in New Zealand will recoil at the suggestion of these alternatives but one can be sure that well-meaning, thoughtful, law-abiding and loving citizens, if they haven’t already, may in the future find such arrangements suit their lifestyle.   
If God’s plan given to us in the Scriptures and affirmed in Motion 30  at General Synod in 2014 is amended by the adoption of the ‘A Way Forward’ Report and the acceptance of same-sex marriages why should other definitions be excluded?  Why should love, devotion and family be limited to just two individuals?   
A second and consequential issue which ought to be of concern to anyone reading ‘A Way Forward’ Report is the birth or the adoption of children into a same-sex marriage.   
The traditional family unit ordained by God is under threat from 21st century life in Aotearoa New Zealand and it will be redefined if the definition of marriage is extended.  At present many children face the challenge of being raised in a solo-parent home.  Sometimes this is a matter of parental choice, sometimes the result of broken relationships.  In most cases a child will have an identifiable mother and father whether they are estranged or not.

If the Anglican Church embraces same-sex marriages approval must therefore be given to the birth or adoption of children into the marriage.  In the case of two males in a marriage it is obvious that a child must be born to a mother outside of that relationship probably through one partner being the sperm donor.  Will the next child have a different mother and the other partner be the sperm donor?  In the case of two females in a marriage there will have to be a sperm donor.  Either one or both women could bear a child and not necessarily from the same sperm donor.   
Who and where is my mother or my father will be a legitimate question.  What rights will a child have with regard to a relationship with a birth mother or a biological father?  One has to ask whether or not the circumstances around the arrival of children into a same-sex marriage is acceptable to the Anglican Church?  Watching
David Lomas’ programme Lost and Found highlights the importance of traditional family life to many people.  Whanau and whakapapa will have to be redefined.
Research has been carried out in the U.S. which suggests that children raised by same-sex parents do suffer harm and are disadvantaged when compared with children raised by a married mother and father.   Those considering the implications of Motion 30 and “A Way Forward” Working group Report would be well advised to turn to the internet and read articles which come from both sides of this debate if they are to make an informed decision with regard to the blessing of same-sex relationships by the Anglican Church in Aotearoa New Zealand.  

Do the Scriptures need to be updated in the light of a change in attitude towards homosexual people and the State’s legalisation of same-sex marriage?  It goes without saying that they need our love and sympathy.  Did God leave the possibility of change open to 21st century Christians?   
The matter demands a “long look” and it is important to ask whether or not the Anglican Church in Aotearoa New Zealand should follow the State and take a step in altering the God-ordained model of marriage and family life as defined in Scripture with the possibility of walking even further away from it.   


The Communique from the Primates of the Anglican Communion

1. We gathered as Anglican Primates to pray and consider how we may preserve our unity in Christ given the ongoing deep differences that exist among us concerning our understanding of marriage.

2. Recent developments in The Episcopal Church with respect to a change in their Canon on marriage represent a fundamental departure from the faith and teaching held by the majority of our Provinces on the doctrine of marriage. Possible developments in other Provinces could further exacerbate this situation.

3. All of us acknowledge that these developments have caused further deep pain throughout our Communion.

4. The traditional doctrine of the church in view of the teaching of Scripture, upholds marriage as between a man and a woman in faithful, lifelong union. The majority of those gathered reaffirm this teaching.

5. In keeping with the consistent position of previous Primates’ meetings such unilateral actions on a matter of doctrine without Catholic unity is considered by many of us as a departure from the mutual accountability and interdependence implied through being in relationship with each other in the Anglican Communion.

6. Such actions further impair our communion and create a deeper mistrust between us. This results in significant distance between us and places huge strains on the functioning of the Instruments of Communion and the ways in which we express our historic and ongoing relationships.

7. It is our unanimous desire to walk together. However given the seriousness of these matters we formally acknowledge this distance by requiring that for a period of three years The Episcopal Church no longer represent us on ecumenical and interfaith bodies, should not be appointed or elected to an internal standing committee and that while participating in the internal bodies of the Anglican Communion, they will not take part in decision making on any issues pertaining to doctrine or polity.

8. We have asked the Archbishop of Canterbury to appoint a Task Group to maintain conversation among ourselves with the intention of restoration of relationship, the rebuilding of mutual trust, healing the legacy of hurt, recognising the extent of our commonality and exploring our deep differences, ensuring they are held between us in the love and grace of Christ.

[Further information regarding the Primates Meeting can be obtined from the Primates 2016 official site.]

A Call to Prayer - AFFIRM Day of Prayer Saturday 24 June 2017

We extend a warm invitation for you to join in 'A Call to Prayer Day' to be held at Holy Trinity Anglican Church, in Tauranga.

When: Saturday 24 June 2017 from 10am - 2:30pm

Where: Holy Trinity Anglican Church, Tauranga

We will be joining in prayer together for 100,000 new believers as well as praying for the Decade of Mission, praying for the small working group that is responsible for working out a future structure for the Anglican Church of Aotearoa, and finally praying for our AFFIRM Field Workers Peter & Lorraine Lloyd and for safety upon their travels.

Please email Rev Dr Dale Williamson at dale@holytrinitytauranga.com to RSVP.