Author: Michael Graham
Company: Drogheda Union of Parishes

GENERAL SYNOD OF THE CHURCH OF IRELAND 2000
PRESIDENTIAL ADDRESS
The Most Rev Dr Robin Eames, Archbishop of Armagh and Primate of all Ireland
Waterfront Hall, Belfast ­ Monday 15 May 2000
Members of General Synod,
WELCOME AND TRIBUTE TO BELFAST
I welcome you to our meeting here in the Waterfront Hall in Belfast and pray that Almighty God will richly bless our work this week. We meet to transact the business of the Synod at the beginning of a new millennium, in a city many of us regard as home and in a hall which is a symbol of the economic and cultural rebirth of Belfast which for far too long represented in the eyes of the world division and destruction. Those who know and love this city recognise that behind the smokescreen of the Troubles has been the steady beat of a generous and hospitable heart too often ignored by the outside world. I hope our members from afar will experience that generosity and kindness this week.
I want to begin my Address this year with a tribute to the Church of Ireland in Belfast. Our two great dioceses of Connor and Down and Dromore share responsibility for our tradition in Belfast and tonight we will worship in the Cathedral which testifies to that fact. Over the years those two dioceses have ministered to our people here through many different circumstances. As I recall my own ministry in this city I remember the challenge of population movement to areas in the suburbs and the need to erect new church buildings : the financial and material provision of such churches was shared with the central Church but I still recall the generous response of the people of Down, Dromore and Connor in that regard : the thirty years of civil disorder, riots, terrorism, death and destruction called for pastoral care of a high order : the consequent mass movement of people produced a level of reorganisation which required re-examination of priorities particularly in Connor : the equally important movement of people away from the inner city for economic and urban development reasons provoked questions about the cost and use of church plant in the inner city on both sides of the river Lagan : the birth of the peace process called for a new emphasis in ministry in Belfast as in other parts of Northern Ireland as words such as reconciliation, forgiveness and inclusiveness produced new emotions which touched the hearts of so many who had suffered.
In all this changing picture we have so much reason to be thankful to Almighty God for the witness and life of the Church of Ireland in Belfast. 
A NEW MILLENNIUM
We are conscious that this is the first General Synod of a new millennium. At the turn of the year the world was engulfed by events and comment which attempted to remind us of the historical context of the first of January 2000. Much of that recognition reflected the passing of a time when the world had experienced both the best and the worst of the human experience of life. Much of that recognition spoke of human-kind's attempts to build a new world order while failing time and again to build the human relationships which would make it possible. Alongside faltering attempts to understand and improve the human condition we recalled the advances of science, the revolution in world communication and yet the failure of economic wealth in parts of the world to influence the lives of those who in other parts did not have the sufficiencies of even one day's food and drink. Advances in medicine, in understanding the environment and in defining the nature of power and the meaning of authority walked hand in hand with the holocaust, Hiroshima and the frustration of human need and poverty. In December and January the world reflected on itself. But much of that reflection seemed divorced from what we in the Christian Church would regard as the real significance of the new millennium. It is a sobering fact, but a fact nonetheless, that the Christian significance of the birth of the year 2000 was largely ignored by a world conditioned to the material, the secular and the advance of purely human interpretations of world events. Even here in Ireland it took definite effort to emphasise the importance of that event in relation to the birth of the incarnate Lord.
Indeed a pluralist world in 2000 is reflected in our own island by growing evidence of beliefs and religions other than Christianity. When one also recognises the growing number of those in statistical or census returns in Ireland who claim 'No religious affiliation' we begin to see a part of the picture. Christianity today faces a world which has a menu of religious choices equalled by a growth of indifference which demands of us a new realism and a new degree of heart-searching.
Recently I came across the title of a major conference in Oxford which discussed the importance of perceptions of history. It was called 'Remembering for the Future'. There is I believe great meaning in those words. The past is what we cannot change. But past experience, our memories, can be deployed in more than one way to change the present and to influence the future. We can use the past to vindicate actions and events. We can use the past to search for understanding. Memory, said St Augustine, is 'spirit'. Our spiritual life comprises the moral imagination, the capacity for compassion and for penitence. St Augustine also claimed it is what we must pass through in our search for God as 'we have not found this outside of the memory'. But our faith takes us further. 'Remembrance' remains the central image in the central act of Christian worship ­ the naming of the dead Jesus as the Lord and judge on whom all lines of history converge. As Archbishop Rowan Williams of Wales has reminded us the Holy Spirit, addressed in one of Charles Wesley's great hymns as 'Remembrancer Divine' is the one who makes the past of Jesus present to us now.
For the Christian and for the Christian Church to remember Jesus is the heart of 'remembering for the future' : the past of Jesus is what constructs the future of men and women. The past of Jesus is what constructs the future for the Church.
The history of the Church of Ireland is a window on the history of Ireland. Catholic and Reformed, apostolic and reflecting the great traditions of the early Church in word and sacrament, maintaining the faith once delivered, gaining what I for one regard as God-given independence through disestablishment and ministering to all sorts and conditions through the quiet revolution which has been the history of Ireland ­ this Church, our Church, looks back on centuries of striving to make the past of Jesus present to each generation of Irish Anglicans. Beyond our shores this same Church has reached out in the name of Christ in missionary witness and leadership, played a part in the life of the world-wide Anglican Communion far in excess of its numerical size and played a leading role in the ecumenical pilgrimage. As with all human endeavours even in the name of Christ it has fallen far short of that high calling time and time again. As we look back to the last millennium it is some comfort that the final judgement of so-called success or failure by the Church does not lie in human hands. 
The Church of Ireland which enters this new millennium of Christ would be unrecognisable to many who have gone before us just as they would find the new Ireland it serves unrecognisable in many ways. They would see our new forms of worship, our new diocesan and central structures, our new forms of parish ministry. But they would recognise much also: the three-fold orders, the Synodical and diocesan forms of government, the allegiance to the historic formularies and doctrine of a Catholic and Reformed Church. They might well be amazed by the changed and changing conditions in which we exercise pastoral ministry, by the growing understanding between the Irish Christian traditions, by the developments we have made in the ministry of the laity and the key roles we recognise in the ministry of women. I pray they would be encouraged by our commitment to evangelism and mission. They would certainly recognise the familiar when we talked of the problems and opportunities of youth work : they would understand it when we talked of social responsibility. Undoubtedly the greatest amazement of those generations would be reserved for the communities in which the Church of Ireland of this millennium worships and works. They would look with amazement at the Ireland in which we live ­ changed beyond belief. 
As we meet to transact the business of our beloved Church at the dawn of this millennium we do well to reflect on 'remembering for the future'. In the words of our Reports we think prayerfully of 'what God sends us to do in His world'.
THE CURRENT SITUATION
A time of critical importance:
The General Synod this year meets at a time of critical importance for all the people of this island. Recent political developments are the concern of our people in both jurisdictions and not just as it often appears here in Northern Ireland. While the focus of attention rests on this community we must never forget that change is called for and is taking place in both parts of this island.
Speed of change requires sensitivity by government:
Few would have imagined even a short time ago that the new millennium would witness the political developments which have dominated our lives recently. At times the speed of such events have left us breathless as well as amazed. But that speed has contained within itself the danger of expecting acceptance of profound change at an equal pace. We must never forget that the basis of political change is attempting to address not just the ills of society in our lifetime but the problems of Irish society for many generations. For that reason the pace of change requires serious consideration just as society considers its content. Timing does not always depend on a careful management of events. There are issues which must be dealt with quickly ­ but society needs to remember that it takes time for mind-sets conditioned by generational attitudes to alter.
Relations between British and Irish governments:
As a Church which transcends the national boundary in Ireland we must welcome new and realistic relations between our two governments. That understanding with the removal of historic obstacles to co-operation is a positive step and, based on the realities of a Europe which has little time or patience with age-old animosities, augurs well for all our people in the future.
Equally new appreciations of the diversities in culture, community life and aspirations in both parts of Ireland is gradually becoming a reality and the Church of Ireland with its unique composition must continue to play its part in fostering greater understanding across the border.
How far we have come:
Second, we must relate difficulties in arriving at political solutions to the distance Ireland has travelled in a few short years. In our anxiety to look ahead let us never forget what we have achieved and how far we have come in such a short time. Let that encourage us when we are frustrated by difficulty.
What then is the task of the Church of Ireland in these days?
Dangers of alienation:
A Church reconciled to God is a Church which must be a beacon of reconciliation in the world. Last year at Synod we devoted much time to discussing sectarianism. Strong emotions were expressed. Courageous visions were expressed. Sensitivities came to the surface. But ­ what now? In the past year has our Church become a beacon for reconciliation? In the past twelve months I have to say that I believe attitudes have hardened in many parts of our communities in Northern Ireland. The euphoria at the signing of the Belfast Agreement has now been tested by the practicalities of its implementation. Did we all recognise what the cost would be to make the visions it held out a reality? The vast majority of people here want to see a stable and peaceful society. They do not want to return in any way to the dark days of mayhem which we passed through. They find some of the changes involved extremely costly. But I have to say that while change is essential to answer the ills of yesterday the removal of alienation on the part of one community by the creation of feelings of alienation on the part of another community will never be the basis of that stability or peace. Of course a price must be paid and a majority here within and without the Church of Ireland are prepared for this price, but the most careful and sensitive balance is essential between the perceived burdens of change to be carried by both northern communities.
Management of change:
At the centre of any process of community reconciliation is the key issue of how change is managed. That is the point this society has reached. It involves how we deal with the past and with our memories. There is deep hurt felt by many in this community today. Those who have come to terms with the bitterness of the past and the depth of their or their family's hurt have shown great courage and in many cases deep Christian faith. But if this society cannot collectively learn to manage not just change but the ways in which it deals with its memories reconciliation will remain a vision only. No agreement in the world can achieve reconciliation if people do not want to be reconciled. But there is no other way under God to reach true understanding if we cannot move forward acknowledging that the past is over. We can never forget ­ nor are we asked to do so. But the past is the past and the whole of this society needs to be sure that all those memories can be left behind it. That is why behind and beyond the well-known arguments lies the longing for reassurance that the violence is a thing of the past. There are many ways in which that assurance can be given ­ and received. But such assurance has got to be the bedrock of any move forwards.
In Irish history a conflict has smouldered for generations. At times it has burst out into a raging fire. Is it therefore any wonder that people in this generation yearn for clear and definite evidence that violence has no place in quelling the embers of our age-old differences?
Confidence building measures:
Political progress provides a framework for society development. But political change is only a part of community life. The acid test is the quality of life of the people of Ireland. The real questions are to do with attitudes to each other, relationships, justice, human need and suffering. The real issues are to do with pluralism, living with diversity and inclusiveness. Trust has been the real casualty of Irish history. Tribalism, sectarianism and fear have for too long marred the lives of our people. Both unionist and nationalist need confidence building measures ­ but they need them in equal measure … Political courage:
No matter what our individual political views may be we must all recognise that both main traditions in Ireland have witnessed rare political courage in recent times. Equally we must recognise that there have been political risks taken in the search for a stable future. Time alone will tell how far those risks have succeeded.
Violence:
Year after year this General Synod has voiced its opposition to terrorism. We must welcome therefore any evidence that paramilitary organisations are turning to political rather than violent means of expressing political objectives. The recent response to political proposals by the IRA represents radical change when viewed from within Irish Republicanism. But there are other paramilitary organisations in the equation. We look for movement from loyalist sources as well. An end once and for all to terrorism is an essential to progress in Ireland. The time for terror is over. The time for peace is here.
Terror takes many forms in our world. Let us condemn the so-called punishment attacks so prevalent in this society at present. This is terrorism under a different name. No organisation has the right to act as judge and jury and inflict on men, women and children barbaric injury. Sooner or later 'punishment' will produce murder. It has got to stop ­ and stop now.
Concerns in both parts of Ireland:
In both our jurisdictions issues confront us which demand that we have the courage to make the Christian voice heard. In the Republic public scandals, the misuse of power and privilege, the corrosive emergence of evidence of racism and the injustice of poverty questions the qualities and advantages for society of the onward march of the Celtic tiger. The serious issues of asylum and the principles which should underline true pluralism demand a hearing for the Christian voice. In Northern Ireland the need to recognise that change carries a great price, that reconciliation cannot be enforced, that understanding demands sacrifice and that how we handle memories hold the key to progress and must have a Christian input. That voice must be heard from within the Church.
MINISTRY : TRAINING AND SUPPORT
As we look ahead into this new decade and millennium a priority for our Church must be our attitude to Ministry. 
One of the great changes over the years has been a new recognition of the role of laity in the life and work of the Church. In our dioceses we have come to appreciate the work of parish and diocesan readers. Not for the first time we have led the way in these islands in the thinking and planning of such supportive forms of Ministry. The work of readers is invaluable particularly in our sparsely populated areas. Non-stipendiary ministry has allowed us to develop far along the road from the original concept of the 'worker priest'.
It is however in the ministry of the laity that some of the most dramatic changes have come. At a time when various commentators have high-lighted a so-called decline in denominational or institutional allegiance in Ireland there is an unprecedented interest by laity in courses in theology, theology degrees, diocesan lay training schemes and lay involvement in worship. The standards required in such courses is extremely high. During the Decade of Evangelism I have seen in my own diocese what is reflected throughout the Church of Ireland : a thirst by dedicated and committed Church members for instruction in the Faith. I see in this fact a pattern for the future. It is a cameo of a Church which contains a growing constituency of trained, informed and reliable lay members who know their faith and who can speak with authority on so much which used to be the sole prerogative of ordained clergy. I feel the Church must not only be aware of this development but also it must be sensitive in its approach to the role such members want to play in their Church. Such people trained in the doctrine of the Church, loyal to the ethos of the Church and prepared to question as well as to affirm their faith must be encouraged. But their enthusiasm must not be frustrated by out-moded attitudes to Ministry. Throughout the Anglican Communion there is a growing tide of such committed membership. 
But the foundation of our Ministry must remain the ordained stipendiary ministry of men and women. That ministry has never faced greater challenges in commending itself to the Church. The standard of theological expertise, pastoral faithfulness and clear vision of vocation are the essentials for any expression of ordained ministry. In that regard two aspects must concern the Church of Ireland : training and support.
You will learn during this Synod of the creation of a College Council for our Theological College in Dublin. That development must be welcomed. It allows the involvement of the whole Church in the support of the College. That Council needs and deserves space to establish its work but already it is providing the College with support which is tangible and accountable.
During the past year we have been aware of considerable debate on our methods of training at the College. We all welcome healthy, informed and sincere discussion on training. None of us and not least our staff at the College believes that we are perfect in every aspect of training. But I have to say there is no place in a Christian Church for anonymous, ill-informed criticism which denigrates individuals in terms which would be unacceptable even in secular matters. Nothing is to be gained from such attitudes and they bring shame on those who are responsible. I want to acknowledge the work of the Principal and staff at the College. It has been a privilege to know and support Professor Bartlett over the years and those who have passed through our College do not need to be reminded of his faithful ministry to students and their families. We all have our pet theories on selection and training but too often those theories emphasise the critical and negative rather than the positive. Yes we must continually examine the ways we offer training ­ but no we must not indulge in attitudes which ignore the positive and worthwhile.
What I want to emphasise this morning is the call of vocation to Ministry in the Church of Ireland. I have seen across the Communion in other nations and I have heard from leaders of other denominations their concerns on the numbers of those offering themselves for the ordained ministry of the Church. That call must go out from this Synod with renewed emphasis. Many parishes and dioceses have an admirable record in this regard. But too many parishes fail to see the privilege of producing ordinands as a priority. Indeed I have to say that too few of us see it as a personal priority to encourage suitable candidates to seek ordination. At this stage in our history no greater call can go out to the Church of Ireland across this island.
As a Church we must provide the very best training, the greatest financial support for training and the most enlightened attitude to training of which we are capable.
The second aspect of ordained ministry to which I wish to refer is support.
We live in days when the needs of the clergy and their families must be underlined. The strain of ministerial life is becoming more and more obvious. There is always the danger of over-emphasising the strains of the rectory or the curatage at the expense of the privileges. But the pace of life today, the demands made on Ministry by a rapidly changing society, the increasing pressures because of a questioning and better informed laity and the strain of fulfilling ministry for 24 hours a day is placing new demands on family life. The House of Bishops recognises these facts and I pay tribute to my colleagues in the House for the ways in which they are so ready to address those needs on the part of the clergy. But we must be aware as a Synod that those problems exist. Marriage breakdown, health problems, anxiety-related distress, financial worries are just a few of the ways which on occasions we see the consequences of our current situation. The disciplines of stipendiary ministerial life make great demands. In our day those demands are special and they are growing. Vocation to serve with faithfulness in any parish is the bottom line of our Ministry. But the Church needs to address in practical ways the pastoral support of its clergy at this time. 
We also need to take seriously the provision of means whereby irretrievable breakdown in relationships between clergy and people can be faced. Sadly such cases do occur at times. This involves the ability and opportunity where need demands for remedial action which is not always possible in our present regulations for parochial appointments. It involves an honest reappraisal of the traditional freehold.
We thank God that in the vast majority of cases the Church of Ireland continues to see great strength in the calibre of pastoral ministry in our parishes. The happy relationship of pastor and people, the fulfilment of genuine vocation and the devoted and faithful support by wives or husbands and families in our rectories is an inspiration to us all. Nevertheless we fail our calling as a Church if we are unaware of the need to examine how our Church addresses the real needs of its clergy and their families.
CHURCH OF IRELAND ­ METHODIST CHURCH IN IRELAND
One of the most significant statements in your Synod papers this year concerns the relationship between our Church and the Methodist Church in Ireland. Consultations between representatives of the two Churches have been proceeding for years as we have sought to find ways of closer co-operation. Already we have several joint parish and congregation projects in operation in various parts of Ireland. Now we feel our conversations have reached a point where we can with confidence make clear statements of intention for the benefit of both denominations. We have examined doctrine and Church practice in detail ­ now we take the warm friendship already enjoyed a definite stage further. This is surely a most welcome development. Historically the two traditions have so much in common. At the commencement of a new millennium we welcome this growing relationship of trust. Much remains to be examined in detail. There is no question of erosion of deeply-held practical principles for either ­ but there is partnership. That partnership and the evidence of our joint intention to move closer to each other is one of the most encouraging signs in Irish ecumenical circles for years. 
In the Report there is a request that the draft covenant should be discussed at each level of our Church : I urge you to do this. We need to learn the mind of the Church just as our Methodist colleagues will be examining the wording in their own context. This is not a Report or recommendation which can be allowed to gather dust on our shelves. We must read it, pray about it and discuss it. We must discuss it with our Methodist neighbours in each diocese. We must above all else decide what God is saying to the Church of Ireland about our future relationship with the Irish Methodist Church.
I pray God will encourage both our Churches to grasp the opportunities new understandings will produce and I heartily commend the recommendations to this General Synod.
BISHOP OF LIMERICK
We have learned of the forthcoming retirement of Bishop Edward Darling with great regret. Since 1985 he has provided the most faithful episcopal leadership and ministry to the clergy and people of Limerick and Killaloe which covers such a large and diverse area of the south west. At a central level we have depended so much on his love for and expertise in music and liturgy. The production of the new hymn book owes much to his expertise and knowledge. In the House of Bishops we will miss his thoughtful input to our discussions, his sincere spirituality and his great sense of humour. I for one will have to find someone else to provide me with humour for after-dinner speeches! To Bishop Edward and his devoted wife Patricia go our thanks and our prayers for a long and happy retirement in Moira.
NEW HYMN BOOK
As I say, Bishop Darling has done much to help us produce a new hymn book which will be launched in St Patrick's Cathedral on Saturday 9 September. We look forward to this publication which will combine much that is new together with hymns with which we have become familiar over the years. I pay a warm tribute to all those who together with Bishop Darling have worked long and hard to produce hymns which I hope will soon become a real and living aspect of our worship throughout the Church of Ireland.
COMMUNICATION
During the past year we said farewell to Liz Harries, Church of Ireland Press Officer for 14 years. Many tributes have been paid to her faithful service through some of the most difficult years in recent times. Her boundless energy, willingness to work long hours and travel many miles in the service of the Church allied to her expertise and the respect in which she was held by the professional media helped our Church to make its voice heard throughout Ireland and beyond. The establishment of Diocesan Information Officers, training in media work and preparatory briefings for clergy and laity were other aspects of her work. Yet again we are reminded of the truth that it is only when a person ceases to do a job that we recognise all they achieved. We wish her well in her new responsibilities in Ely diocese of the Church of England.
A new structure for our communication work has been accepted and we look forward to the appointment of a Head of Communications and then a Press Officer in the near future.
I thank Mr Brian Parker who has helped us with media arrangements for this Synod and Mrs Jennie Compston who continues to look after our Press Office in Belfast.
Sadly three former Honorary Secretaries of this Synod died during the past year ….
MR E. W. R. COOKMAN
Since we last met as a Synod we were saddened to learn of the death of Mr Cookman of Raphoe diocese who had given such faithful service as an Honorary Secretary to both the General Synod and Standing Committee. His experience in education, work for the Priorities Committee, allied to his personal determination despite ill-health to attend to his Church duties made a great impression on us all. 
SENATOR W. SHELDON
Older members of the General Synod will recall the work of Senator Willie Sheldon as an honorary secretary from May 1960 to May 1970. We recall his devoted service to his Church and note with sadness his death since we last met.
MR ROBERT BYERS
During the past year Mr Bob Byers of Connor diocese died after a short illness. Bob was an honorary secretary of the Synod and Standing Committee as well as Church of Ireland Press Officer. Later he served as Communications Officer for the Anglican Communion office in London and his many friends throughout the Church of Ireland recall his intense love for this Church expressed in so many ways.
WAY FORWARD
So we commence the work of the first General Synod of a new millennium.
There are other words of St Augustine which speak to us as we take our memories into our work this week:
Let me remember you, let me understand you,
let me love you. Increase these things in me
until you refashion me entirely."
We bring to our work memories of the past, problems and opportunities of today but also a vision for the future. That future beckons us to be the Church of Christ with confidence and love. "Remembering for the future" ­ the Jesus of history present with us now is what must take our memories and transform them as we look to the future of the Church of Ireland…
I share with you words of a prayer by Brother Bernard which I have found helpful in my own life :
"Set us free, O God, to cross barriers for you,
as you crossed barriers for us."
May God bless you all ….