The clear desire of the Synod of the Diocese of Sydney for lay administration provokes puzzlement, dismay and rejection in some other parts of the Anglican Communion. Sometimes it is seen as a sort of "pay back" for the ordination of women. Often it is regarded as thoroughly un-Anglican, almost a betrayal of the Anglican theology of sacraments and ministry. Frequently it is used as evidence that Sydney is extremist and totally unlike any other Anglicans anywhere. Sometimes, with more sympathy, the question is raised why such a development would be needed in an urban setting such as Sydney and in a Church with hundreds of priests available for Eucharistic ministry.

There are differing sacramental theologies in contemporary Anglicanism, which express themselves in quite different ways of conducting the Eucharist. The clearest distinction is between more 'Reformed and more 'Catholic emphases, and it would be naïve to suggest that these do not represent significant and even competing theological commitments. What is sometimes forgotten is that a number of the practices and ornaments to be found in the contemporary Anglican Church were illegal when they were introduced (often in the 19th century), and were certainly regarded as 'unanglican. Catholic innovation has now become very 'establishment "“ but there has always existed a Reformed and Evangelical tradition in the church. This may now seem strange and, for the historically uninformed, even innovative itself. But at heart it goes back beyond the 19th century.

There is a growing desire on the part of leading figures especially in the predominantly evangelical Diocese of Sydney, in particular, to authorise lay presidency, or "lay administration" as they term it, of the Holy Communion. We should actually be grateful to those in the Diocese of Sydney who have raised the question, since it forces all of us to re-examine our inherited tradition. The real opportunity for most of us in this debate is not to fulminate about what we are against but to remind ourselves of what we are for, and to ask how well our teaching and our practice represent truth, charity and the demands of the Gospel, and whether and how we might all need to consider changes.

In January this year, Liz Burns went to Tanzania as a long-term CMS missionary, having spent two years there as a short-term volunteer. In July, after months of Swahili language study at Iringa in the south of Tanzania, she set up home in Murgwanza, in the countrys remote north-west. Liz joined the team of Kagera Technical and Christian Training Centre with a desire to see more people empowered to study the Bible meaningfully for themselves.

This is a brief reflection about three words found in Pauls First Letter to the Corinthians. The first two words appear in Pauls 'thanksgiving near the beginning. He thanks God for (1) their 'speech, and (2) their 'knowledge. Of course the two are connected. First they 'know and then they 'speak.

Anglicare and Evangelism Ministries have joined forces to produce the ultimate step-by-step guide for Christian missions. The Mission Action Planning Kit "“ or The MAP - has been written both for people who are exploring the mission planning process for the first time and for those who are familiar with it.

Who will be King? is an adaptation of Matthias Medias Two Ways to Live material into a tract for kids. In an area of publishing where solid Biblical material is sorely needed, this useful and beautifully presented tract stands out.

This popular training course is well titled: Two Ways to Live: Know and Share the Gospel will equip you better than almost any other course for understanding and telling others about the gospel.