What's crazy about believing in God?

Believing in God is bonkers - that's pretty much the default attitude towards religion in popular metropolitan culture in the UK today. More people are out and proud to be self-declared atheists than ever before, and quite a lot of atheists make a point of ridiculing belief in God as often as they can. A range of belittling jibes are deployed by militant atheists: religionists are deluded, infantile, unthinking, ignorant,emotionally stunted, psychologically malformed,stuck in a time warp, fearful of reality - one or all of these. We get the idea!

There are no ideas in militant atheism's ..er...critique of faith in God that have not been around since the late nineteenth century in one shape or another. Sometimes,in good old common-sense pragmatic Britain atheism presents itself as opposing the alleged irrationality of believing something for which there's no scientific evidence. But more deeply it's also about the apparent impossibility of squaring the total blindness and neutrality over morals and values in natural life with the belief that there is a good, loving and just Mind or Spirit who is ultimately responsible for everything that has been, is, or ever will be.

There are well-worn pathways in philosophical theology in response to these issues, of varying degrees of sophistication, which it'd take a lot more than a short blog to map and explore. I'm interested to muse on why atheism has become so much more common and especially why more militant in recent years. Maybe it's been the slow-burn influence of various episodes of religious craziness - like the mass suicide of Jonestown Guyana in 1978 and other cult-related events in the 1990s - finally galvanised by the alleged theological motivations for the 9/11 attack on the World Trade Center in 2001.

What seems to have motivated the founder of a recent atheist bus advertising campaign, which urged people to relax and enjoy their lives because there's probably no God, was the negative reaction induced in her by religious posters. The ones that tell people they'll go to hell if they don't believe in God were the main culprits.

So probably the current cultural phenomenon of active atheism is a sort of equal and opposite reaction to those Christians groups suffering spiritual paranoia who sadly find it necessary to boost their faith by threatening others who don't share it.

Meanwhile it seems to me that believing in God is the least bonkers way of life anyone can choose and the most rational. In the spirit of French philosopher Blaise Pascal - consider the alternatives. Either God is or God is not. If God is not, still there is no harm in living as if God is, because the values of love, truth and goodness which are promoted by a sincere and selfless faith in God are ultimately better for us and our communities than other values, and faith will motivate us to sustain them against all odds. In that case, when we die we will know no different; but if God is, then the good life we have lived will be rewarded with ultimate bliss and fulfilment. That is the wager of faith a la Pascal as I understand it.

But there is a further thought for me. It's the emergence in this universe of ourselves as beings with consciousnesses capable of appreciating love, truth and goodness and valuing them, which is what persuades me it's not crazy to believe in God. And for me even if God is not now in one sense , the direction of travel for consciousness in this universe is that surely God will be, and a God who will be, cannot help but be a God who always was and now is. This seems to me much less bonkers and a much more creative and life-giving way to go than the atheism which sees only "change and decay all around".

Sorry Rowan I don't agree with you

To illustrate my view on the proposed Anglican Covenant I simply quote these words from Anglican blogger Jared Cramer in his analysis of the flaws in Archbishop Rowan's response to the recent General Convention of the US Episcopal Church:

" I believe the fundamental problem with ++Rowan’s perspective is the idea that “the present structures” have “safeguarded our unity.” Rowan’s faith is in structures to safeguard the church. We should give greater muscles to the Instruments of Unity, or we should sign on to an agreed upon statement and Covenant. If we work hard enough on these structures, they will keep us in community with one another.

The problem is that community is not the sort of thing that will be enforced by structures. Rather, our unity as Christians is safeguarded by a set of Christ-like practices, by an attitude of meekness and humility. To wit, we are safeguarded by being more Christ like. If all within the church began to truly discern the body, to see the grave harm that comes whenever one part says to another, “I have no need of you,” then our unity would be strengthened. If all within the church saw the need for respecting the conscience and study of their brothers and sisters, trusting the Spirit to guide us into all truth, then our unity would be strengthened.

This is what has safeguarded the church, this is what will continue to safeguard the church: grounding our lives in the self-giving glory of God in Christ, shaping our lives after the Gospel, looking to recognize the gifts of those pushed to the edges and finding our own lives transformed by their witness. Structures will come in go, a lifestyle and attitude shaped by Christ will safeguard the church until God draws all things to Godself. I fear sometimes that ++Rowan and the broader church have forgotten that. I pray that we will all remember."
"

Queen gets it right on FCA

There's been criticism by gay rights defenders of the Queen's message of good wishes to the newly-formed Fellowship of Confessing Anglicans (FCA) meeting in London this week. And some Anglicans too might feel dismayed that the Governor of the Church of England appears to be endorsing a breakaway group. But I think the Queen has pulled off a rather wonderful diplomatic coup. By sending this message she's neutralising the threat and danger this group might be perceived to present to the rest of the Church. Here is yet another grouping in the wonderful diversity of the broad river of Anglicanism alongside all the others like Forward in Faith, Affirming Catholicism, or Affirming Liberalism.

It's like a loving mother who quietly and persistently affirms her enduring compassion for her rebellious teenage son even though he says the most horrible things about his family of origin all the while continuing to crave his mother's love. After all FCA appears to sought an endorsement from the Queen.

There's no doubt the FCA are saying "horrible" things about its family of origin, the Church of England and the wider Anglican Communion. Though it's opinions are profoundly false and widely regarded as such by the majority of members of the Church of England, the difficulty the FCA presents is that it regards itself as the true bearers of apostolic Christianity in the Anglican tradition and the rest of us, who do not share its particular interpretations, as apostate. This is a tricky situation because some of the opinions the FCA hold, such as its rejection of homosexual love, were previously held by the whole Church as self-evident interpretations of the biblical tradition. And still are by many Anglicans the world over.

This is a re-visiting of contests which were fought at the beginning of the Church of England in the late sixteenth century; about whether all the laws of Scripture are binding on the Church and Christians, or whether there is an essential core of revealed laws which are necessary to be followed for salvation, whilst many other issues of Christian practice and church order are matters to be decided by the mind of the Christian community. Since the magisterial work of Richard Hooker (Laws of Ecclesiastical Polity 8 vols c 1600)the mainstream position of the Church of England has been the latter view.

The FCA and similar groupings argue that those Anglicans who have revised the earlier position of the Church on homosexuality and the role of women in the ordained ministry have allowed the truths of the faith to be captured by secular cultural beliefs. In reality, the reverse is the case. Repression of homosexuality and the prescription of roles based on gender are cultural expressions which were elevated wrongly though understandably to the status of gospel truth; and are now being abandoned by many Anglicans who recognise this.

The Queen's tactic is a re-assertion of the mainstream Anglican tradition; that there are many secondary issues upon which Anglicans may disagree as times change, but that does not mean we must vilify one another as apostates and heretics, or still less ignore one another either. This is the genius of the Anglican Spirit. We must not lose it. And St Paul appears to have given it a good start when he wrote in his Letter to the Romans:

"Why do you pass judgement on your brother or sister?Or you, why do you despise your brother or sister?" (Rom 14: 10)

Holding Together: Gospel, Church and Spirit by Christopher Cocksworth

Holding Together: Gospel,Church and Spirit-the essentials of Christian indentity: Gospel, Church and Spirit - The Essentials of Christian Identity by Christopher J. Cocksworth

My review

rating: 2 of 5 stars
This book has an admirable intention. It tries to show that the Scripture, the Church and the Spirit are essential elements of being Christian which all churches must hold together if they are to be true to the core of Christianity. It is aimed especially at the evangelical wing of the church, but it also has challenging things to say to the Catholic wing especially about the place of Scripture.



There are very compelling arguments made , based on biblical and early church evidence. The works of the Protestant Reformers, such as Luther and Calvin are quoted too; and the principal source of evidence for an evangelical appreciation of the Eucharist is the work of John and Charles Wesley.



There is a very good chapter on the role of Mary in Christian spirituality. Whilst it may not persuade convinced believers in the Bodily Assumption or the Immaculate Conception to moderate their adherence to these dogmas; it may persuade evangelicals that they need to give fresh attention to Mary.



The large gap in the book is its failure to bridge the bigger yawning gulf in the Church, which is between the liberals or progressives and the conservatives, be they catholic , evangelical or charismatic. Liberal Christians will definitely be disappointed in this book if they had looked for fresh thinking on how to hold together with conservatives. Barack Obama might have more to offer them on this topic than this book.



Evangelicals and Catholics who are both in their own ways traditional in orientation have lived together in the same house in the Church of England like an old married couple whose love for each other has declined, but have decided its too expensive to get divorced. There are occasional , and sometimes fierce spats over territory, but on the whole they rub along without talking to each other more than they need to. Cocksworth's commendable hope is that they might learn to love one another again, and bring the house back to life.



The fierce arguments however are in the wider Anglican Communion, and especially within the United States, over how binding on the future church are traditional conceptions of Christian identity, personal and communal. So there are conflicts over homosexuality and gender issues.

I don't recall a single reference to homosexuality or women bishops in this book.



Finally the biggest difficulty with the book is its style. It is a very tough read. It can no more be digested in one sitting than a whole Christmas pudding!There is little to lighten the dense concentration of facts and arguments. It might be said that there are ten books in one here. Too much of the prose exposes its origins in theological college lecture or sermon. There is little likelihood that the book will be persevered with by those who might need to hear its message. It could be a useful source for Anglican ordinands in training; though the lack of a subject index limits this.


View all my reviews.

Bus slogan generator

Bus slogan generator

An odd god not to believe in

Have you travelled on an “atheist bus” yet? This is the
campaign, initiated by journalist Ariane Sherine and backed
by Richard Dawkins and the British Humanist Association, to
place posters on buses which say “There is probably no God.
Now stop worrying and enjoy your life.” I haven’t been on one
yet and I’m not sure how I’d feel about it if I had to! The official responses of church leaders seem pretty relaxed though, even welcoming to the campaign, because when people see these posters it will make them think about the most important question in life. The word “probably” is the key. As one commentator pointed out: this is more unsettling to an agnostic than saying nothing at all – rather like saying to your spouse as the plane leaves the ground for your summer holiday “I probably locked the front door, so stop worrying and enjoy your holiday”!
I’m interested by the second sentence. The idea seems to be that since there is no God you can stop worrying and enjoy life. I’m enjoying the irony in that. “Stop worrying and enjoy life” is a fair summary of the message of Jesus! No need I’m sure for me to give you the gospel quotes here. What do you think?

Jonathan Bailey

I was sad when I read yesterday in the Church Times that Jonathan Bailey has died. He was only 69 years old. Jonathan was latterly Bishop of Derby. I worked with him when he was Archdeacon of Southend in the Diocese of Chelmsford and I was Industrial Chaplain for Harlow from 1989 until 1997; though Jonathan was appointed to a suffragan bishopric in another diocese before I left Essex. One of his roles as Archdeacon was to lead the team of Industrial Missioners, or Chaplains, in Essex, known collectively as ECCIC- Essex Churches' Council for Industry and Commerce. It was an ecumenical team, though Anglicans predominated; and the Roman Catholic contribution was more often in moral, and some financial, support rather than in the shape of personnel. Jonathan's skill, and warmth, as a team leader of a diverse team gave me a role model whom I could watch and learn from important lessons about leadership and team motivation. The monthly ECCIC meetings led by Jonathan were the most fruitful and stimulating meetings of clergy working together on a common purpose that I have ever been involved with in my ministry to date. Jonathan's death undoubtedly deprives the "Church in earth" of a wise and compassionate counsellor and teacher; but hopefully I, and others who sat at his feet, will practice and propogate those good things which we learned from him.

Archbishop urges EU to build a greener economy now

I am delighted to learn today that the Archbishop of Canterbury has joined with the heads of the Church of Sweden and the Protestant Church in Germany and written a letter to Sarkozy, as President of the Council of the European Union, ahead of the EU summit tomorrow urging him to ensure that climate action is not sidelined because of the current economic crisis. The full text of the letter can be read on the title link above from the Archbishop's website. Here are some quotes from the press release.

Dr Rowan Williams, Archbishop Anders Wejryd and Bishop Huber express their concern that some governments are looking to increase their allowance of carbon credits that can be bought from developing countries, rather than looking at how to decrease carbon output from within the EU. Instead, the Church leaders call for governments in the EU to take a more holistic approach to economic growth:

"The challenge of resuscitating economic growth cannot be treated in isolation from the challenges of promoting sustainable development. The choice is not between economic growth and environmental protection. .... Our economic and environmental fortunes are inextricably linked. Working sustainably for the global common good and respecting the integrity of God's creation are not alternatives – they are one and the same. To think and act otherwise is neither 'common' nor 'good'."

The Church leaders also advocate the EU taking the opportunity of the economic downturn to build up a new, greener, economy:

"The current financial crisis and economic recession represent less a threat and more an historic opportunity to bring about tomorrow's low carbon economy today. We are encouraged that US President-elect Barack Obama has responded to this challenge by pledging to invest $75 billion to create 5 million new 'green collar' jobs by 2020 as part of a wider package of measures on climate change. Although this pledge has yet to be realised, Europe's leaders must not retreat from taking similar action."

The Conception of the Blessed Virgin Mary

Today is one of the festivals of Mary in the churches of both the East and the West - in honour of her conception. Christians remember the starting point of Mary's earthly existence; those first cells that became the human person of the mother of Jesus; and so today the Church is celebrating the very stirrings of God's plan to restore the world.

Without Mary there is no Jesus. This is true not only at the biological level but also at the spiritual - it is Mary's graciousness which the Church also celebrates; in response to God's grace, Mary consented.

But the biology is vital.St Anselm, Archbishop of Canterbury around 1100,quoted in Celebrating the Saints: Daily Spiritual Readings from the Calendar of the Church of England compiled by Robert Atwell, reflects in an ecological way about how Mary's role as the mother of the incarnation of God restores all creation - "sky, stars, earth, rivers, day and night and all things that are meant to serve us and be for our good" - the whole of nature rejoices to see God choosing to partner with them - though the biological process of conception and birth - in order to restore his creation.
"God himself, who made all things, remade himself from Mary. In this way he remade all that he had made. He who was able to make all things out of nothing,when they had been defaced would not remake them without Mary's help".

As well the astonishing boldness of the assertions which Anselm made about the salvific significance of Mary - which Protestant Chistians find difficult to acccept - what interests me today is the quite natural way in which Anselm incorporated a creation-focussed perspective into his reflections on Mary's role.
Here is a glimpse of the intellectual and spiritual matrix which lies behind the fantastic images of animals and birds to be found carved and painted on the walls of so many of cathedrals and churches of Europe, founded or rebuilt, around the time of Anselm.

Most of us would let a comparatively minor festival of the Church pass by without even a thought for its ecological significance. But if we took Anselm's approach and focussed on the creation message, wouldn't this transform our spirituality and liturgy; putting our contemporary ecological imperative right at the heart of the way we live and proclaim Christian faith?

May God bless you with...

I was struck by this prayer offered by the Presiding Bishop of the (US)Episcopal Church at the recent service in New York on the occasion of the UN Extraordinary meeting to review urgently progress on the millennium Development Goals:

May God bless you with discomfort,
At easy answers, half-truths, and superficial relationships,
So that you may live deep within your heart.

May God bless you with anger,
At injustice, oppression, and exploitation of people,
So that you may work for justice, freedom, and peace.

May God bless you with tears,
To shed for those who suffer from pain,
rejection, starvation, and war,
So that you may reach out your hand to comfort them
and turn their pain to joy.

And may God bless you with enough foolishness,
To believe that you can make a difference in this world,
So that you can do what others claim cannot be done.

Amen.

Source: Anglican Communion News Service

Evolution and Christianity

The recent mailing to parishes from the Diocese of Oxford contained information about the Evolution Sunday movement. I'd not heard of this before. It originated in the USA and is one way of demonstrating that Christianity and science can co-exist peacefully. There is an informative website here.

Women bishops vote a triumph for common sense and justice

The vote in General Synod to allow women to be ordained bishops is a triumph of common sense and the true spirit of Anglicanism. The Guardian editorial piece makes the point well, that eventually the will of the majority to do what is right cannot always be thwarted by the minority, however sincere its beliefs.

Three cheers for Will Hutton

Will Hutton offers an eloquent defence of the liberal Anglican tradition and why it's important to sustain it. He must be one of the few journalists who are defending and appreciating Rowan Williams at the moment.

Scotland is another country

They do things differently in Scotland. Here is the Bishop of Edinburgh's address to his Diocesan Synod on the conflict engrossing the Anglican Communion. It goes deeper. Who in England has ever heard a bishop inviting his Synod to consider the difference between God's ontological transcendence and God's epistemological transcendence? The Church of England paddles in the shallows too often. Afraid of being accused of intellectualism. But the deep issues and paradoxes of human existence are presented more subtly in provincial theatres any night of the week than they are in most English Diocesan Synod meetings sadly.

Church and gay question

May the Church gives its blessing to homosexual partnerships and remain true to the will of God? Still be faithful in its witness to the love of God as shown in Jesus and revealed in the Bible?

As a minimum it seems to me this is an open question. That is, even if you are reluctant to give a definitive “yes” in answer, then neither can you give a definitive “no”. The reasons for this I explain below.

If it is an open question, then isn’t the only proper response of all Christians who take seriously the ethic of love for neighbour, especially bishops and church leaders, compassion and respect between those with differing answers? For me this means learning from and listening to others; accepting, not condemning, those who in good faith and conscience want to go ahead and affirm homosexual relationships; as well as those who, also in good faith, genuinely believe this can never be an option for a faithful Church.

This much might be agreed by all Christians who have not allowed their party-line allegiances to cloud their spiritual discernment. But can it be shown that this is an open question?

I have several reasons why I think it is.

Firstly, “facts on the ground”. Clearly there are many Christians, homosexual and not, who already believe that homosexual partnerships may be good and right in the sight of God. But these may be false teachers. The New Testament itself warns against those who will lead the Church astray with spurious beliefs. But the errors the New Testament speaks of are central points of faith such as the adequacy of God’s grace in Christ. We are also taught that by their fruits you shall know them. Where there are Christian men and women who are faithful members of the Church and who clearly reveal in their lives the fruits of God’s grace through faith in Jesus Christ and differ from Christian brothers and sisters in no other way than that they answer “yes” to our question then how can they be regarded as false teachers?

Secondly, our greater knowledge of the human condition. The findings of various branches of science and the personal experiences of many people suggests very strongly that homosexuality is a given feature of human life.

Thirdly, the development of understanding of the biblical texts. Whilst it may be clear that there is very little in the biblical tradition to support a positive assessment of homosexual partnerships, and much to endorse the traditional Christian antipathy, it is not clear that the biblical material should be determinative of a developed Christian ethic for the 21st century.

Fourthly, the development of positive aspects of sexual ethics in public life. Many religiously motivated critics of homosexual partnership consider it to be part of a wider decline in sexual mores in Western society. But this ignores the evidence for many positive changes in relation to more traditional cultures. Modern intolerance of rape, of domestic violence, of child abuse and of forced marriages shows that the so-called decadence of Western societies actually displays many strongly moral developments in recent decades.

Therefore in my view there is no case for condemnation on religious grounds of those who believe sincerely that homosexual partnerships may be a faithful Christian expression of human love and companionship

Church of England bishops concerned over the quality of the clergy

This item in the Daily Telegraph decribes the content of a report from the Church of England House of Bishops expressing concern over the quality of the Church of England clergy. On the one hand, there is concern over the abilities of new entrants to work in a professional and competent way with teams of skilled lay volunteers and colleagues; and on the other, that too many experienced older clergy have lost their enthusiasm for the role.

These are valid concerns and there are some welcome suggestions of a strategy for how things might be improved going forward. At the same time, it needs to be recognised that the stresses upon parish clergy in the Church of England go wider and deeper than pay, pensions and housing; though these are important. Oversight and support from the wider church structures are patchy at best, because resources are over-stretched; the cultural and social standing of Christian clergy has been significantly diminished in the last quarter century; and the sheer quantity of demands upon clergy to introduce and manage change have outstripped the resources available to them to achieve these tasks effectively. Just one example - the introduction of IT has challenged older clergy who have had to find ways from their own resources of catching up in practical and administrative matters. The list of issues and challenges parish clergy have needed to cope with in recent years , largely relying on their own time and initiative, is very long indeed. Older clergy who happen to have lower levels of physical and psychological resilience will have found it very difficult to make up their skills deficits given the general lack of support.
Mention these points to diocesan training depratments and quite often some officers will complain that clergy are offered training and consultancy but don't take it up. However, this misses the point. De-motivated or over-strectched clergy are not just going to pick up the phone and book themselves on training courses as soon as the latest mailing arrives from the diocesan office. More likely than not they won't see the notice in time to do anything about it anyway, because it wil have been buried in their inbox , possibly unopened, for a week or few.
In his strident book about the Church of England, Last Rites: The End of the Church of England, Michael Hampson is bitter, understandably given the church's attitude towards his sexuality I guess; but nonetheless telling points are made. One that sticks in my mind is his insight that in the Church of England the congregations are irrelevant and the parish clergy are almost irrelevant in terms of power. All the power comes down hierarchically from the Crown and is almost totally vested in the bishops.

Scripture Reason and Tradition Puppet Show

Here's a fun video to explain why Scripture alone is not enough, even if necessary, for us to hear what God is saying to us now. Thanks to Father Sam Rose for this Read his blog here

Archbishop Rowan furore

Poking fun at vicars has a long history in English culture,even before Jane Austen introduced us to Mr Collins in Pride and Prejudice! And the figure of the turbulent priest is even older, since Henry II called to be rid of this “turbulent priest”, Thomas a Becket, with deadly results. So there is plenty of material for media editors to mine if they want to target a hapless senior cleric.

Clearly there are some people who are very hostile towards Archbishop Rowan Williams and they are not reluctant to take any opportunity to undermine him. The number within the Church of England of those who wish to see him resign is tiny, and the media coverage they receive is totally disproportionate. Outside the church though it seems there is a significant number who want to make him look irrelevant. Is this part of the general hostility there is to religion amongst some leading voices of our society? Is it a fearful ambivalence of attitude about the power of faith to provide a strong moral vision. I don't believe there is a conspiracy but I don't forget the power of “groupthink” to influence attitudes.

Politicians, both local and national,more and more look to faith groups like local churches to help build sustainable and cohesive communities, as the welfare state continues its long withdrawal. But meaningful partnership involves mutual respect for each other's views.

Politicians and other leading voices who care about more than their own families' fortunes, and there are still some who do, need to ensure that the Archbishop is offered at least the respect for his ideas due to him as the leader of the largest and most deeply embedded voluntary organisation in the country.

The Church of England's true colours

This week's edition of the left-leaning current affairs magazine New Statesman has an article about homosexuality and the Church of England; marking the departure of Richard Kirker from the leadership of the Lesbian and Gay Christian Movement (LGCM). There is criticism of liberals in the Church for not standing alongside homosexuals and leaving the field open for conservatives to set the agenda with devastating results for gay clergy. The article claims Kirker is leaving disillusioned and yet also quotes him as knowing that it would be more than a lifetime's work to bring about change on this issue. Kirker is also quoted as offering the positive view that it has been necessary to reveal the true colours of the conservatives on this issue if this issue is to be genuinely resolved.

Round up of Christmas thoughts in UK press

Thinking Anglicans has a round-up of items in the press this week-end about Christmas.

Archbishop cuts up clerical collar on TV

Follow the title link here to see the Archbishop of York, John Sentamu, cut up his clerical collar on BBC television during a live interview in protest at Zimbabwe's President Mugabe's continuing stranglehold on his country's people. What we want to know is: does he carry a pair of scissors with him at all times?
Seriously though, all power to Sentamu for bringing this outrageous situation into focus.

US diocese splits from Episcopal church over gay issue

The US Diocese of San Joaquin, California has decided to split from the Episcopal Church over the issue of homosexuality.It will become a diocese in the Iglesia Anglicana del Cono Sur de America.This has been reported across the globe. Yet it is worth keeping this in perspective. This diocese has a mere 8,800 members. That's not quite three times bigger than my deanery, which is just one of 29 deaneries in our Diocese of Oxford, England. And I don't imagine all the members of the Diocese of San Joaquin will feel the same way either. These are small numbers of deeply conservative communities.

Archbishop sends Diwali greetings to Hindu community

Archbishop's Diwali greetings to the Hindu community exemplify the true Anglican spirit of positive respect and a desire to seek common purpose with other religious communities.

The Revd Canon Chris Bard

I have learned belatedly today of the death of The Reverend Canon Chris Bard last month. The Church Times website has an obituary here.. I came into contact with Chris several times as a clergy colleague in the Diocese of Chelmsford. He was combining being priest-in-charge of Epping Upland and Diocesan Communications Officer when I started work combining priest-in-charge of Hatfield Broad Oak with Bush End and Industrial Chaplain to Harlow. Only a few years older than me, Chris was the kind of priest who gave me hope for the Church of England and encouraged me to believe it was worth sticking with. He was an outright supporter of women's ordination. He had none of the hedging and evasion that characterised so many priests who professed to be in favour but wouldn't commit until the Pope did - in other words, had their heads in the sand and didn't really care that much about it. He was forward -looking and engaged with contemporary issues; as his early adoption of computer use demonstrated. Although I did not know Chis well as a personal friend his commitments and concerns inspired me in the early years of my ministry.

Church Mission Society

I am reading the October Mission Update from the Church Mission Society (CMS). These are very useful short bulletins giving stories of the way God is transforming lives in the poorest parts of the world through projects assisted by the churches working in partnership. October's edition contains a story about how a group of blind and visually impaired students at a Rwanda secondary school have found new confidence and a sense of belonging through being introduced to "goalball" - a sport that uses a heavy rubber ball with bells inside so blind people can hear it. If there are difficulties for visually inpaired people in the UK in finding fulfilling opportunities for employment and leisure, which there are, how much more are the difficulties for those living in desparately poor economies like Rwanda. CMS is involved in many needy situations like this on the ground. By sending mission partners from churches in one part of the world to churches in another,it enables skills, contacts, money and prayer to be shared between the different parts of Christ's body so strengthening the churches' mission to the poor in the name of Jesus.

Has preference for commitment over numbers been a mistake?

Writing in yesterday's Guardian David Self (Face to Faith column)argues that the increased irrelevancy of the Church of England in modern British society has been greatly assisted by the Church's preference for commitment over numbers. He cites the rise of the parish communion service at the expense of matins as the main evidence of this preference. It has made the Church of England into a club for the committed faithful worshipper rather than a church of the nation inclusive enough to allow those with questions and doubts to continue worshipping with some integrity.

Self raises some interesting issues, but I can't help feeling here is another example of special pleading from a lover of the Book of Common Prayer and the Authorised Version of the Bible. The argument is familiar to all parish priests because they hear it so often from nostalgic older worshippers: the church used to be full on a Sunday, and a respected influence in the community - we used to have Matins and Evensong every Sunday, ergo, the abandonment of these servces is the cause of the decline in numbers and influence.

But the facts on the ground don't support this. Most parishes that had a flourishing matins service introduced the weekly Sunday eucharist service as an alternative, at a less convenient time, such as 9.30am, whilst the main service of Matins classically was at 11am. These eucharist services then steadily grew in numbers attending as parishioners chose them in preference to matins. Families began to take part, bringing their children, and so creche and junior church activities began to be provided alongside. In previous practice children had been neither seen nor heard at church services like matins unless they were in the choir and that was restricted to boys only. Children were expected to attend Sunday School which took place in ancillary buildings, often during the afternoon.

Contrary then to Self's argument, the change from matins to parish communion was a move towards greater inclusivity, responding to the clear preferences of the diminishing sector of the public inclined to attend church. Wider societal changes, especially around the place of children in families have been a major factor in the move to parish communion. Without the parish communion movement church attendance would be even more restricted in numbers and public appeal than it is now; and the influence of the Church in society even more limited. Parish churches which have resisted, or been unable to introduce parish communion services, have seen drastic reductions in church atendance over the latter part of the last century. And, despite the rise of car use, lovers of matins have not bothered to travel to parish churches which have continued to offer this form of worship.

Self also cites the rise of the evangelical wing with its commitment to biblical preaching and personal conversion as another example of this preference for commitment over numbers. And yet evangelical churches generally have attracted much greater numbers than the traditional churches have done and they have made increasing numbers a primary goal of their activities. Many churchgoers now attending churches in the catholic or liberal wings of the Church acquired their faith in evangelical churches when younger. ( And in the United States evangelical churches have been integral to public life in the sense that politicians have known that they would not garner enough votes to win elections without the support of this churchgoing constituent of the electorate.)

Where I think Self's argument does pose a challenge to the Church which is worth hearing is in respect of our response to contemporary society. The Church tends to blame itself for its decline in numbers and influence and Self is no different. His claim is that the liturgical changes and the rise of evangelicalism were self-conscious decisions which were a mistake contributing to the Church's demise. Others, like Michael Hampson, for example blame the hierarchy for not giving the laity enough real power.

But I don't believe the Church's demise is chiefly the consequence of any conscious decisions or trends within the Church; nor any particularly culpable failure to act. Like the crab who stays put in slowly warming water the Church's fate has been sealed too slowly for it to realise the full severity of what was happening. The Church of England has rather been overtaken and outflanked by other powerful actors in society. Chief among these is the State, and its adopted twin, large business corporations. The sacred canopy of Christian faith has been blotted out by the new horizons of material security and comfort the modern State and business have been able to provide for Western European populations in particular. The ability of modern societies, through these key institutions, to provide populations with order, meaning, purpose, and security in their lives, quite apart from any need for recourse to spiritual power has sidelined the Church. There is more to this than alternative entertainment on Sundays. It is about the dislodgement of any significant authority or role for the transcendent in modern living. Like the inner city children who never see the Milky Way because of light pollution, the modern consumer-citizen rarely has any opportunity to be confronted by the reality of the divine.

What's interesting to me about Self's comments is that they raise the question: How should the Church respond to its contemporary situation?

Self has identified a tendency for the Church to become more inward-looking and for there to be greater dissonance between its voice and the voice of the majority on a number of matters including, notably, sexual ethics. Although I disagree that this was a deliberate turn to prefer commitment over numbers it was perhaps an almost unpremeditated effort to sustain the life and functioning of the Church. It was a response to its environment which makes sense at any particular moment in time. And this response was to focus energies on meeting the needs of the more committed - after all to keep seeing the stars through the haze of modern consumerism you need a level of distance and commitment.

But natural and understandable as it was, this response by the Church needs re-assessment. Perhaps the whole "mission-shaped church"/"fresh expressions" movement is part of that re-assessment. The small but growing resurgence of interest in the role of faith in the workplace may be another sign of a changing approach. But it is not a new approach ultimately; it will be a rediscovery of the classic Anglican spirit, such as found in Richard Hooker, the 16th century philosopher of the fledgling Church of England: listening to,learning from, and engaging with the world at large.

There is not a choice between commitment and numbers. I doubt under the present conditions of society in Western Europe that we shall see a massive return to church in a short time. But Self's comments make me think; there is a choice between a continued slide into intellectual marginalisation and dissonance which awaits a Church obsessed with small matters and its own survival; and a Church which has the courage to turn its resources towards engaging with the big questions of our time and with people where they are.

Tutu pleads with Primates

Archbishop Desmond Tutu has issued an emotional call for the Anglican Primates to agree to disagree on the subject of homosexuality and accept one another in love.

“Our Lord is weeping to see our Communion tearing itself apart on the issue of human sexuality, when the world for which he died is ravaged by poverty, disease, war and corruption. We are one of God’s agents to deal with these scourges. God has no one but us. Please, I beg you all in our Lord’s name, agree to disagree, argue, debate; disagree, but do all this as members of one family. Accept one another as God accepts us, however we are, in Christ. “Wipe the tears from our Lord’s eyes; put the smile back on God’s face. I beg you all on bended knee.”

In a reader poll on the Church Times website currently 88% agree the Primates should heed Tutu's call.

Anglican churchgoers in England in any case are sensible charitably minded people who do not allow doctrinaire and anachronistic interpretations of Scripture to obscure the obvious demands of charity and good-will towards fellow-creatures. Just as the majority accept the ordination of women to the pristhood as the right and good thing to do in our day, so more and more accept that it is foolish and uncharitable to stigmatize people in faithful homosexual partnerships; and even more foolish to allow difference of opinion on this question to break the bonds of affection between Anglicans worldwide.

Prayers to commemorate Princess Diana

The Archbishop of Canterbury has produced two prayers for use in churches on the tenth anniversary of the death of Princess Diana.

Synod yes to Covenant

General Synod's vote to give the green light to the Anglican Communion Covenant is a double if predictable blow against both compassion and freedom. Key gospel values are being sacrificed for the sake of ecclesiastical politics. The conservative bishops are not content simply to disagree with their more liberal colleagues over human sexuality: they want to make it a test of anglican orthodoxy. But liberals cannot and should not accept this. What is at stake is whether Anglicans are prepared to let our spirit of openness to truth in reason and experience be quenched by a basically fundamentalist approach. It is deeply tragic that more bishops are not prepared to stand up against the conservatives. And most tragic of all is Rowan William's belief that he must lead by seeking resolution of these differences in this way rather than leading the Communion to greater engagement with the issues; tragic because of recent Archbishops he is the most well equipped intellectually and spiritually to make the case for diversity within unity.

Voice of sense

Kathy Galloway from Iona Community writes sensibly and compassionately on the Christians and homosexuality issue in The Times.

Truly evangelical

The link in the title is to a piece by Elaine Storkey, (posted on the blog fatherjones.com) about her evangelical faith. Storkey is a leading evangelical Anglican scholar and was on the staff of Wycliffe Hall theological college, now in the grip of conservatives. If this understanding of Christian discipleship were what the term "evangelical" referred to then I'd be happy to call myself an evangelical. As it is I eschew those categories really. I am not "an evangelical" and I am not "a liberal" or "a catholic". But I believe that to be authentically and faithfully Christian I need to be evangelical, to be liberal, and to be catholic.

Wycliffe Hall controversy

A formerly respected Anglican evangelical theological college has been captured by conservative extremists. Wycliffe Hall in Oxford now has a principal, Richard Turnbull, who believes that 95% of the British popoulation is going to hell and a vice-principal who won't allow women to teach men in church. As Giles Fraser wrote in the Guardian:

"Of course, what should really happen is that the bishops of the Church of England stop using colleges like this to train its priests. Places such as Wycliffe are turning Anglicanism into a cult. But it's a symptom of how bad things are in the C of E, and how frightened its bishops have become of the financial muscle of conservative evangelicals, that they won't find the gumption to cut Wycliffe adrift."

I agree. The Church of England has let conservative theology drive its agenda for too long. An approach to the Bible and the faith which is basically fundamentalist and anti-intellectual has gone unchallenged. The Church of England is becoming a cult - retreating from the findings of modern science and cultural development and hiding behind a wall of false certainty based on a default literalism about the Bible and faith. Most sermons I hear outside my own parish are implicitly fundamentalist. It's as if the explosion in human knowledge of the last two centuries, including all we know about the origins and history of Christianity, never happened.

Christians who care about this need to work harder to persuade and inpire others that there are ways of being faithful to Christ which can constructively value and engage with modern culture.

Richard Turnbull's reply

A letter from leaders of the student body at Wycliffe

The gadget of my life

My Palm Treo 600 is the gadget of my life. It is my combined diary,
notebook, addressbook, bible, phone, emailer, mp3 and video player, pocket
camera and instant messenger. And because it can access the internet it is
an encyclopedia, dictionary. newspaper, and train timetable. Google is
always to hand. Using instant messaging, I can communicate with my son
whilst he sits at his desk at work, or with my daughters whilst they study.
I read my favourites blogs whilst sitting on trains or waiting for late
appointments to arrive. I use it to access the online prayers and bible
readings for the Church of England morning and evening prayers.Or if really
needed I can check my work emails away from the desk. Using a nifty
cassette that slots into my car's tape player I connect the Treo to the
in-car stereo. With a 1GB SD card inserted I can drive from the south to
the north of England without hearing the same track twice! It also converts
the phone into a hands-free car phone so I can take calls whilst driving.
Everything is backed up on the desktop PC and my crucial diary is backed up
on a Yahoo! online calendar so even if both Treo and desktop fell apart at
the same time I can still find out where I am meant to be!
Needless to say this post is written on and posted from the Treo whilst
listening to some favourite music tracks playing in the background.

Slavery, Sexuality and the Inclusive Community

Richard Burridge, Dean of King's College London has delivered the Eric Symes Abbott Memorial Lecture 2007 on the biblical roots of the church as an inclusive community. This demonstrates further that there are senior evangelicals who want to dialogue on the subject of homosexuality in the church and want to engage in that dialogue with lesbian and gay members of the Church.

Archbishop of Canterbury on current situations in Anglican Communion

Rowan Williams gave a press conference on his arrival in Canada at the beginning of this week about issues facing the Anglican Communion and his own role within it. Here are some extracts from it.

Archbishop of Canterbury on The Bible

Rowan Williams has given a speech in Canada describing the need for the Church to listen properly to the Bible. In his characteristically dialectical way he criticises both ultra-conservative and liberal readings of the Bible as being inadequate. Link here to the summary page where there is also a link to the full text.

How cheesy is this?

Found this quote on a blog I chanced across via Twitter.com - its just about the cheesiest thing I've seen for ages:

"If God had a wallet, your picture would be in it."

Maybe we could start a - "cheesiest spiritual quote of Holy Week" contest!

Anniversary of abolition of Slave Trade

Today churches across Britain are remembering the anniversary of the passing of the act of Parliament which abolished the slave trade.The Archbishops of Canterbury and York reflected on this when they visited the slave pits of Zanzibar recently. See their reflections on YouTube here.

Ben Okafor to appear on BBC1

Born in Enugu, Nigeria, Ben’s music and early life were shaped by his experiences as a boy soldier in the Biafran army during the country’s civil war, The pain and destruction he witnessed during that period soon began to influence the lyrics he wrote, his songs reflecting a heart felt plea for justice, truth and love.

An ongoing involvement in peace and justice initiatives followed with Ben currently involved with the Coalition to Stop the Use of Child Soldiers, Amnesty International and others.

BEN OKAFOR will be appearing on BBC1's "Heaven and Earth Show" this weekend.

Broadcasting from 10.00am to 11.00am on Sunday morning (March 25th), the programme will be looking at the issue of slavery and trafficking as we reach the 200th anniversary of the passing of the Slave Trade Bill by the UK government which made the slave trade illegal.

As we unfortunately know, the modern day slave trade is still very active. Rob Taylor, Ben's manager informed us that "Ben will be giving a long interview and will be performng a song live in the studio from his latest album Acoustic Close-Up"

So, tune in or set your recorders!

You can visit the programme's website
here

The truth isn't sexy

New campaign on the issue of sex trafficking is launched to co-incide with the 200th anniversary of the British abolition of slavery.

Charles Taylor awarded Templeton Prize

I have been quoting from Charles Taylor in sermons since the early nineties. I was delighted to hear he has received this award.

Spiritual revolution

Why do conservatives face both ways?

It interests me to hear that the Roman Catholic hierarchy in England wants its adoption agency to be exempted, on the grounds of conscience, from the provisions of the Equality Act which would disallow discrimination against homosexuals in the provision of goods and services. They are protesting against the application of the Act to the adoption agency run by their church. They say today that the agency will close because in all conscience it cannot accept the placement of children with homosexual couples as this is contrary to the tenets of its faith. I have a lot of sympathy for the Roman Catholic case here - not because I think homosexual couples should be discriminated against, nor do I think that they are unsuitable to adopt children; but because I believe that faith-based conscience should be respected and diversity of belief and practice in these matters tolerated. (It would be a different matter if the Roman Catholic church controlled all adoption agencies but there is a wide range of other agencies available to homosexual couples.)

But what interests me is the character of the conservative religious mindset in this issue. The Roman Catholic hierarchy and conservative Anglicans may not be the same groups of people but they have a similarly conservative and negative view of homosexuality in practice. But whilst the Roman Catholic hierarchy seeks exemption from secular equality law on the basis of conscience; there is no such "exemption" apparently granted by conservative Anglicans to the United States Episcopal Church which in all conscience wants to offer full equality of membership to homosexuals in its church community. Conservatives thus face two ways - exemption from laws for themselves on matters of conscience but no exemption on matters of conscience for those with whom they disagree. Didn't Jesus once say "Do unto others as you would have then do unto you" ?

The blood never dried

"The Blood Never Dried" is a book by John Newsinger, subtitled, "A People's History of the British Empire" (Bookmarks Publications 2006). The title comes from a quote of Ernest Jones, Chartist and socialist, about the British Empire in 1851: "On its colonies the sun never sets, but the blood never dries". It describes the violence of the British Empire and how that was met by freedom struggles, from the slaves' revolt in Jamaica to the war for independence in Kenya. It makes for salutary reading if you think that the British Empire has been a kinder force in the world than the United States for example. For me it uncovered episodes in history which I had never even heard about before and also explained situations I was aware of already but only very hazily understood. I haven't seen much analysis of the current crisis in the Anglican Communion which relates it to the legacy of the British Empire and its relations to the US empire but this book would certainly be useful background for thinking about our situation in that way.

New C of E campaign for Lent

Church of England news reports that:
The season of Lent – a period of penitence in preparation for Easter - has been given an extra twist this year with a multi-media campaign backed by the Archbishops of Canterbury and York, Dr Rowan Williams and Dr John Sentamu.
Love Life Live Lent gives inspiration for simple things that people can do to spread a little generosity and happiness in their community, and particularly aims to bring Lent alive for people who might not go to church. In a bold move, the campaign is being delivered through two colourful booklets, an interactive website, and a text message service.
From today, mobile phone owners can text the word ‘Lent’ to 64343 to begin receiving daily suggestions for actions from Monday 19th February through to Easter Monday, at a price of 10 pence a day. Actions include:
Give up your place to someone in a traffic jam or a queue
Have a TV-free day and do something you have meant to do for ages
Take part in an environmental clean up
Watch the news and pray about what you see
Leave a £1 coin in the shopping trolley or where someone will find it.
The actions may seem small, but can add up to something bigger when lots of people get involved, say the Archbishops of Canterbury and York in their joint introduction: “It’s all too easy to feel we are powerless to make a difference. But the truth is, with God’s help we can change the world a little bit each day. Each of us can be the change we want to see in the world… Together we can build better and more generous communities. Together we can lighten the load on our planet. We show God’s love when we do these things,” they say.
Everyone can join in Love Life Live Lent by visiting www.livelent.net, which will feature each day’s actions, games, resources, and an opportunity to share experiences with other people who have tried out the suggestions through a forum area. A special area of the website, supported by a separate booklet with activities focused on school life, have been designed for under 15s to join in.
Love Life Live Lent started life in the Diocese of Birmingham in 2006, inspired by a local pilgrimage. The booklet was such a hit that the original print run for the booklets had to be increased repeatedly, and 70,000 copies of the booklets were distributed through churches, schools and community centres.
The Rt Revd David Urquhart, Bishop of Birmingham, believes the campaign shows a different side to Lent: “Doing something positive or generous can be as transforming as giving something up. It helps us to reflect on how we normally behave, and how we can make changes to our lifestyles that reflect God’s love more fully.”
Church leaders hope that ‘Living Lent’ this year could be the beginning of a journey of faith, and the campaign’s dedicated website offers a range of resources and links to help explore Christianity and the Bible.
Love Life Live Lent is available as a full-colour booklet for just £1 (ISBN 0978 07151 41113, childrens’ version 0978 07151 41144) or buy 10 for £8 (0978 07151 41120, childrens’ version 0978 07151 41151), or a value pack of 50 for £35 (0978 07151 41137, childrens’ version 0978 07151 41168) from Christian bookshops including Church House Bookshop, 31 Great Smith Street, London SW1P 3BN, tel. 020 7799 4064, email bookshop@chbookshop.co.uk, or on the web (mail order available)

Media atheists and fundamentalism

Giles Frazer, Vicar of Putney and columnist for the Church Times, wrote for The Guardian last Monday an article entitled "Atheists: the bigots' friends: most Christians back gay rights, to claim otherwise only boosts the fundamentalists". His argument, as I read it, is that many vocal anti-religion pundits are actually boosting extreme conservative versions of Christianity by representing it as the majority and authentic voice of the Christian church. By doing this fundamentalist Christianity is given the oxygen of publicity and made to appear as if it expresses the beliefs of the majority of present-day Christians; when in fact it does not. This was exemplified recently by the media coverage of protests at Parliament over the debate on gay rights legislation. Giles argues that both media coverage of the protests of conservative Christian voices opposing the anti-discriminatory legislation and critical reaction to it by secular voices were not careful enough to distinguish between the position of conservatives and that of mainstreanm Christian churches. The impression is given that all Christians and churches disapprove of the legislation. In fact there is broad support for the Act from the Church of England; and it is well established that the majority of Christians in Britain do not think that homosexuality is a sin.
The comments on Giles' piece are worth reading partly because they illustrate the intensity of antipathy to religious belief that exists in some people. But there are other points well-made. The headline of the article gives the mistaken impression that Giles is stereotyping all atheists as promoters of a false perspective on Christianity - so committing the error of which he is accusing his antagonists of committing. In fact the article itself speaks about a particular gouping of athesits - namely media ones - those whom we all know have grabbed the attention of editors,producers and publishers by their vociferous denunciation of all things religious. But at least a slightly overstated headline stimulates the analysis further. One comment asks why Giles and other liberal Christians who support the legislation were not at the anti-fundamentalist protest. Perhaps there were some liberal Christians in support, who knows; but they were not apparently in evidence as such.
Is it possible that liberal Christians might make common cause on some of these issues with some secular atheists? And are there not situations already where that happens - such as in the world development and peace movements? But this is not easy when vocal antagonistic atheists persist in misrepresenting all Christians' beliefs and motives. Is there a need now for peace negotiatons between liberal Christians and militant atheists?

There are evangelicals who love the US Episcopal Church

Rick Lord, an American priest of the US Episcopal Church writes movingly of his reflections on the 25th anniversary of his ordination. On the current crisis in the Episcopal Church and the Anglican Communion he writes: "I have served almost half of those years in the Diocese of Virginia under Bishop Peter Lee who has been an extraordinary mentor and friend. Yes, there are evangelical priests who love the Episcopal Church and who remain faithful to its doctrine, discipline, and worship. I'm one of them. Yes, there are matters in our family over which I am deeply vexed. But for me, relational unity precedes doctrinal unity, a conviction grounded in the writings of St. Paul (see 1 Corinthians, chapter 12)."

Cartoon view of Evangelicals' Covenant

Dave Walker's Cartoon Blog brings his refreshing take on church matters to bear on the Church of England group of conservative evangelicals and others similar who recently issued a "covenant". There are some great links to other blogs with excellent comments also on this.

Brain of evangelicals tears so-called Covenant apart

Tom Wright, Bishop of Durham, probably the most intelligent and learned person in the genuinely evangelical wing of the Church of England, tears to shreds the recently issued statement from disaffected conservatives - the so-called Covenant for the Church of England. Read it through the link in the title above.

Conservative Anglicans issue their document

Anglicans from the conservative wing of the church issued this statement last week. They are claiming the identity of orthodoxy for themselves, indeed the identity of true Anglican Christianity. But they seem to me to be the inheritors of the Puritan beliefs which whilst have always been held in tension with the Anglican settlement which emerged from the seventeenth century, could never have been said to be the true face of the Church of England.

A COVENANT FOR THE CHURCH OF ENGLAND
At this time in the life of the Church of England and the Anglican Communion, faced with a faulty view of revelation, false teaching and indiscipline, we believe that it is necessary to set out where we as orthodox Anglicans stand, and to invite others to join us.
OUR IDENTITY
We are members of the Church of England, part of the one, holy, catholic and apostolic church, who share with others throughout the world a commitment to the biblical truths on which the Anglican Communion is based. This is what guarantees our fellowship with Anglicans historically and globally. We pledge ourselves to strengthen this fellowship.
The love and grace of God in the gospel saves and converts individuals to a relationship with God, introduces people to life in the Spirit, and draws members into the Body of Christ. It produces holiness of life, unity in the Spirit and life-giving and life-transforming mission. Therefore in dependence on God, we are committed to spreading the unchanging gospel of Jesus Christ, to making disciples who make disciples of Christ, and to reviving existing and planting new churches. We wait for heaven to belong to a pure and perfect church – indeed, we confess our own guilty part in the church’s present failings. Nonetheless the gospel challenges the church to faithful obedience.
We are committed to faithful biblical orthodoxy as defined by the classic formularies of our tradition. Canon A5 states: “The doctrine of the Church of England is grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer, and the Ordinal”. The Preface to the Declaration of Assent declares that the Church of England professes “the faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds.” This is what the Church of England confesses and true unity belongs in this common confession. It is departure from this common faith that is responsible for causing schism.
Commitment to the gospel has the following implications for action at this time.
OUR ACTION
Mission Jesus’ Great Commission to “Go into all the world and make disciples” has renewed force for us in our post-Christian society. As is being increasingly recognised, the historic focus on the traditional patterns of parishes, clergy and ecclesiastical buildings is now inadequate by itself to meet this great challenge and must be transformed by one that is dynamically evangelistic, committed to using every available means to reach the unchurched. “Existing ecclesiastical legal boundaries should be seen as permeable”. This means there cannot be any no-go areas for gospel growth and church planting. Best practice will always involve appropriate consultation, including with non-Anglicans. We will support mission-shaped expressions of church through prayer, finance and personnel, even when official permission is unreasonably withheld.
Appointments The local congregation is the initial and key seed-bed for recognising, authorising, raising up and releasing new leaders. We affirm the need for the wider recognition and authorisation for leaders. We recognise the vital importance of biblically orthodox training both regionally and nationally. But many parishes have lost confidence in the institutional centre to discern and train suitable ministers, and fund and deploy them in sufficient numbers and appropriate contexts. Local churches must in future also play a major role in the selection, training, funding and appointment of ministers. This means that we can no longer be constrained by an over-centralised and increasingly ineffective control that is stifling the natural development of ministry. If the local Bishop unreasonably withholds authorisation, we will pay for, train and commission the ministers that are needed, and seek official Anglican recognition for them.
Fellowship Fellowship is based on the faith “once delivered to the saints”. Global Anglicans observe that the Church of England is increasingly polarizing into two churches: the one submitting to God’s revelation, Gospel-focused, Christ-centred, cross-shaped and Spirit-empowered; the other holding a progressive view of revelation, giving priority to human reason over Scripture, shaped primarily by western secular culture, and focused on church structures. We reaffirm the Church of England as a confessing church, built supremely not on administrative or human structures but on biblical authority, belief and behaviour. This means that we can no longer associate with teaching that is contrary to the clear teaching of the Scriptures either doctrinally (for example, on the supremacy and uniqueness of Christ) or morally (for example, on issues of gender, sex and marriage), or church leadership which advocates such teaching. We will therefore encourage new informal networks of fellowship, augmenting where necessary the institutional geographical groupings, and will respect and support those who cannot in good conscience maintain Christian fellowship with neighbouring Anglicans who do not uphold the authority of Scripture.
Money Money is an aspect of gospel partnership in the New Testament. It is entrusted to church leaders by church members who generously and sacrificially give to Christian ministry. Under charity law there is a responsibility that those who handle the church’s money steward those resources with integrity. Funds are expected to be directed towards the churches and causes in line with the beliefs and expectations of those who give. To direct the church’s giving elsewhere is a dereliction of duty for which leaders will be held accountable by God. This means that we can no longer support ministries or structures increasingly marked by the doctrinal and ethical heterodoxy outlined above. Our congregations will seek actively to become self-sustaining when and where we can, to donate a reasonable yet modest amount to support the administrative centre, to be part of mutually accountable financial partnerships, and to give generously to gospel ministries, at home and abroad, that share the same values.
Oversight Christian leaders are servant leaders, servants of the gospel. As Anglicans, we affirm Episcopal oversight for the sake of God’s mission. But it must be ordered for the church’s well-being. This means having biblically orthodox oversight that will teach the apostolic faith, refute error and discipline the wayward. We can, therefore, no longer accept churches being denied such oversight. Ensuring that such biblically orthodox oversight is available for the health and well-being of the church is more important than arguments about jurisdiction. The immediate crisis is over the fundamentals of revealed truth. We are aware of those who justifiably consider that their communion with their bishops is impaired, and will support and help them to find alternative oversight.
We are committed, as authentic Anglicans, to praying, believing and working for a restored, reformed and renewed Church of England, holding its traditional convictions: confidence in the truth of God in his Word, in the sacrificial death of his Son for his world, and in the power of God’s Spirit to fulfil his mission.
President and Chairman sign covenant on behalf of CEEC Read hereCouncil of Crosslinks signs covenant Read here

Anglican Church of Tanzania breaks communion with Episcopal Church

The Anglican Church of Tanzania has declared that its communion with the Episcopal Church in the USA is severely impaired. It will not accept any financial and material aid from dioceses or parishes in the US which condone homosexual practice or bless same-sex partnerships. It will however maintain communion (and accept material and financial aid is implied) from those those who are faithful to Biblical Christianity and authority of Scripture who either remain in the Episcopal Church or who leave it.
Clearly the Anglican Church of Tanzania is not going to be too badly affected materially by this decision because I guess there will be enough conservative Episcopal dioceses and congregations in the US who will be happy to support it with aid, not to mention other conservative church groupings who will want to support it too.
In one sense such a situation is not very different in practice from what happens anyway in which conservative churches tend to send resources, people and money to other conservative churches. What is dismaying here is that it formalises a split which will can only serve , without further change of heart, to cause the development of two separate "Anglican" Communions in the world - a conservative one and an open one; each believing they represent the tru spirit of Anglican Christianity.

New Bishop of Oxford

At last we know who the next Bishop of Oxford is to be - John Pritchard, currently Suffragan Bishop of Jarrow. It has been a long wait for the announcement and the diocese I think was getting rather restive. I have not met John before. His giftings and passions seem to be, from what I gather by "Googling " him and the list of his publications, in the area of pastoral and practical theology. A colleague here at All Saints has encountered him in action and speaks favourably of his inclusiveness. The signs are hopeful.

Episcopal bishop arrested for anti-war protest n San Francisco

Ekklesia the Christian news services reports:
Bishop Marc Handley Andrus of the Episcopal Diocese of California in the USA has been arrested for blocking the front door of the San Francisco federal building to protest against the deaths caused by the Iraq war - writes Mary Frances Schjonberg for the Episcopal News Service (ENS).His participation in the 7 December 2006 protest and his arrest are "just one piece of a sustained effort" to work for peace, Andrus told ENS. Other parts of the effort include further liturgical events, diocesan participation in the upcoming release of a documentary about four soldiers who sought conscientious objector status, and the possibility of having Episcopalians participate in a Fellowship of Reconciliation (FOR) trip to Iran.Bishop Andrus said that his protest sprang not just from his own convictions about the war but "from a base of considered opinion by the House of Bishops and the Episcopal Church about this war.""It's not a capricious act, but it is my conviction that while there's widespread opposition to this war, that the elected leaders need to know that we continue to want concerted and active moves towards peace," he said.Andrus, carrying his crosier and singing "Down by the Riverside," was among 250 protesters, including members of the Episcopal Peace Fellowship and people of other faiths, who had marched from Grace Cathedral, on Nob Hill, to join the monthly "die-in" on Golden Gate Avenue near City Hall. The protest was meant to "memorialize all who have died as a result of US-led hostilities in Iraq," according to a 29 November invitation to the protest posted on the diocese's website.The bishop celebrated a requiem Holy Eucharist at the plaza in front of the building. After they received communion about two dozen participants went one by one to lie down in front of the federal building's two main doors. Andrus was the first protestor to do so. Federal Protective Service officers began arresting protesters for lying down and blocking the building's two main doors.Officers placed Andrus in handcuffs–as one said, "How are you?" and shook the bishop's hand, reports the San Francisco Chronicle.Protesters applauded, cheered and sang as Andrus was photographed by another officer and led inside the building. He and 11 other protesters were detained in a room inside the federal building for about two hours, according to diocesan spokesman Sean McConnell. They were cited for unlawful assembly and told they could either pay the charge's 5 fine or appear in court at a later date. All 12 decided to appear in court, McConnell said.Andrus said the decision was made as a way for the group to continue its protest by pleading not guilty "because of our sense that international law and the unjust nature of this war required civil disobedience."In the invitation to the event, Andrus wrote that "at the Eucharistic table we become aware of this divine reality, that while humans may forget the dead — and may indeed willfully forget them — God remembers them. In the Iraq war the numbers of those who have died mounts, and is staggering. While even the numbers of the dead are unknown to many of us, our faith teaches us that God does not forget them."A small group of protesters led by Quakers have gathered once a week outside the federal building to hold a silent vigil. Once a month the vigil is followed by the "die-in." Andrus has attended a number of the weekly vigils, but this was the first "die-in" he has been able to attend, according to McConnell.McConnell said "a handful of people were upset that the bishop was going to do this," after the invitation was issued for people to join the protest.Andrus said one man, a veteran of the Vietnam War, told him that the protest summoned up for him all the feelings he had about fighting in Vietnam while hearing of angry war protests at home. The bishop said he told the man that he believes that protests of the Iraq war can be and have been "completely respectful of all the soldiers." "The Bishop of California has been called to lead all the people in our diocese and beyond on the path of peace, and this was the first and visible step on that journey," McConnell said. "As we continue on this journey, we will invite all people of all faiths to join us."Andrus became the eighth Bishop of California in July. The Diocese of California comprises about 30,580 Episcopalians worshipping in 80 congregations in the greater San Francisco area.

Reflecting on the future of the parish system

Reflecting on the future of the parish system
7 December 2006

The parish system of the Church of England is examined in a new book published today featuring 12 leading thinkers. Including contributions from the Archbishop of Canterbury and the Bishops of Peterborough and Maidstone, The Future of the Parish System discusses the challenges facing the parish system, and suggests principles for future development and growth.
Presented in three sections – Understanding our Context, Theological Resources, and Ways Forward – the collection of essays forms the latest in the Explorations series, a growing library of books that aim to stimulate debate within the church.
In the first section, Martyn Percy takes an historical perspective on the changing identity of the English parish church, while Sara Savage analyses the parish system from a psychological perspective, and sociologist Grace Davie charts the changing patterns of religious affiliation and activity in Northern Europe.
Theological reflections are led by the Archbishop of Canterbury, Dr Rowan Williams, who highlights some resources for re-examining church; the Rt Revd Graham Cray, Bishop of Maidstone, who reflects on how to focus church life on a theology of mission; and Steven Croft, who looks at changing patterns of mission in a “mixed-economy Church”.
Much of the book identifies principles for future development and growth. Robin Gamble outlines how to “do traditional church really well”, while the Rt Revd Ian Cundy, Bishop of Peterborough, gives an overview of the experience of dioceses which have reconfigured themselves for mission. Ann Morisy, Michael Moynagh and George Lings each explore how the Church can capture the experience of emerging forms of church, support the growth of these churches into maturity, and integrate them with more traditional churches. Finally, John Rees explores the potential of the proposed Dioceses, Mission and Ministry Measure in a chapter on the legal aspects of developing new forms of church.
The Future of the Parish System – Shaping the Church of England for the 21st Century is published by Church House Publishing, priced £12.99, and is available from Christian bookshops including Church House Bookshop, 31 Great Smith Street, London SW1P 3BN, tel. 020 7799 4064, email bookshop@chbookshop.co.uk, or on the web (mail order available).

Online Advent calendar

The Church of England has an official online calendar here with stories about Advent from a different person each day - beginning with Archbishop of York, John Sentamu. http://www.adventstories.org/

Archbishop of York attacks Government policy over Iraq

From Ekklesia news briefings: In an event sponsored by the thinktank Ekklesia, the Archbishop of York last night launched an outspoken assault on US and UK policy in Iraq, warning of the dangers of "militarism out of control", reports the Guardian newspaper.Dr John Sentamu called for the UN to be given a central role in mediating global conflicts.He said in the speech to CHIPS (Christian International Peace Service), which was sponsored by the thinktank Ekklesia: "A scant regard for international law carries a high price, not only in terms of political uncertainty but more importantly in the body count which daily increases in those places where unilateral military action has proved so costly."In the short term such actions lead to quick victories, which make for great headlines. But the hard work of reconciliation, the hard labour of peacemaking ... never made it to the drawing board of those planning the invasion."We only have to look at the mounting daily death toll in Iraq to see the effects of military action without a concerted UN backing, where the consequences of militarist solutions play out against escalating sectarian and anti-western unrest ..."In August, the archbishop fasted for international peace for a week, camping in a tent at York Minster, in response to the televised pictures of the war in Lebanon. The event marked the 40th Anniversary of the Christian International Peace Service (CHIPS).CHIPS works for peace and reconciliation in areas of conflict and tension around the world. Its emphasis is on grassroots approaches recognising that while political solutions are important, without the engagement of individuals and communities, real and lasting peace may be impossible to realise.A 'relational organisation' it tailors its approach to particular situations to inspire and motivate local people to build peace in their communities. CHIPS supports teams of Christians to undertake practical projects which foster positive interaction, increase trust and reduce enmity between opposing groups or individuals.CHIPS is a member of the Coventry Cathedral Community of the Cross of Nails.

Colourful Dreamer on film "As it is in Heaven"

Colourful Dreamer writes: I went to see "As it is in Heaven" on Monday afternoon. It is a wonderful "foreign film" made in Sweden. It has some really interesting themes around the power of love.It is about a famous conductor who for health reasons retires and returns to the village he grew up in till be was 9. No-one knows he was from there.He wanted to remain a recluse, but is persuaded to help with the local church choir. In the process he learns about love, and his choir learn to love through music, with life changing consequences.As I watched it I was reminded of the early theologians I read for my Masters course last semester. God as Love was one of the dominant images fro Athanasius, Augustine and Julian. In fact Julian said that in God there is only love. And I was then reminded of the statement from the Anglican Bishops of the Global South who, in response to the session the Archbishop of Canterbury led them in, came very close to rejecting as adequate God as love, and instead focussed on the God of Wrath who is most concerned with sex. This standpoint is represented by the parish pastor in the movie.As I watched this movie, and saw people being transformed by Love, I could not help contrast how people walked away from the pastor and his God of wrath who hated all things sexual, and instead found lives of integrity and moral value through love.What worried me most about the splits within Anglicanism is that it is a debate between those who seek to follow God who is love, and those who seek to follow God of worth, who wish us to live our lives in fear. In this place and in this time, inviting people to live their lives in fear of a God of Wrath is a missiological disaster. It is the God of love who will transform us as individuals and as a people, transform us to be more compassionate and passionate. This is not moral free or permissive, as the movie showed Love is the end transforms morally.Ah well, I have gone further here than I intended. If nothing else, go se the film.May you be anchored deeply in Love, in the God who is Love and who Love compassionately and passionately.
Hat tip to Maggie Dawn for this

Rowan Williams on his forthcoming visit with the Pope

In this Church Times interview the Archbishop explains why he is an Anglican and not a Roman Catholic. And in defending the Anglican model of church he uses refers to Vincent Donovan's Christianity Rediscovered - the account now at least 30 years old - of the way Christianity was introduced to a Maasai community East Africa in a way which was expressed in terms of their own culture. This he contrasts with the tendency of the Roman Catholic Church to impose things from the centre.

Australian Archbishop calls on politicians to end shame of failure to act on climate change

The Archbishop of Australia, The Most Revd George Browning, has called upon both the Australian Prime Minister and the Leader of the Opposition to make Australia a leader in tackling climate change rather than shamefully failing to meets it responsibilites as at present.
He writes:
"May I be bold enough to suggest a simple test? Sit face to face with a child - any child, anywhere - and looking them in the eye, say plainly: 'I am doing everything in my power to safeguard your future and life with this earth.' May I be doubly bold to say that at this moment, you cannot truthfully speak this way to any person, let alone to the child."

Michael Mayne

I found out today that Michael Mayne, former Dean of Westminister, died last Sunday. He was one of those people with the rare gift of making you feel special when he talked to you. Lorraine and I met him once only when he was vicar of Great St Mary's in Cambridge but we never forgot his gracious greeting to us as we left the church at the end of the service. Later we read his book about his episode of chronic fatigue syndrome. Click on the title link above for an article about him by CHristopher Howse.

Archbishop of Canterbury on religious symbols

In this article published in yesterday's Times the Archbishop of Canterbury reflects on his recent experience in China to throw light on the questions of the right place of religion and religious practices in British society today; as debates continue about the wearing of Muslim veils and Christian crosses in the workplace, and about the place of church or faith schools. He cautions, rightly in my view, against a state-sponsored secularism. China is moving away from that, having tried and failed to exclude religion from public life, and it would be ironic if we are moving towards it. A state which sponsors secularism at the expense of religious integrity and practice is a state which is usurping to itself a role which is very different from what we have understood the state to be about in Britain. The difficulty Anglicans have however, and which the Archbishop does not mention explicity, is that the Church of England has been, and constitutionally remains, a state-sponsored religion. In that sense we are not yet a secular society. Perhaps the over-reaction, as I would see it, of those who bitterly oppose so-called faith schools arises from the spiritual toxicity of a situation and a history in which the Church of England has exercised, and in some respects still does, an authority drawn from its status as the established church but which is no longer freely embraced by the vast majority of the British population.
If the Church of England has a genuine concern to protect religious freedoms in England then I think we should be pursuing vigorously the dismantling of our established status. Then we would stand on all fours with other faith commuities in English society and earn what respect and authority we may gain on the basis of our track record as a faith community rather than on our historical priveleges which now appear increasingly more like burdens.

Why Jack Straw is wrong about the veil

The current Government speaks with forked tongue on matters of faith. On the one hand some of its Departments have encouraged greater involvement of faith communities in public life, such as Local Strategic Partenerships (I am a faith representative on one of these myself), but on the other hand it has promoted a bland secularist agenda which basically regards all faiths as the same and wants to contain them within its own agenda. Recently Guy Wilkinson, interfaith advisor to the Archbishop of Canterbury was reported as claiming that the Government had mishandled its attempts to promote relations between faith communities by being "schizophrenic" in its approach and favouring Muslims over the churches. Other commentators, such as Jonathan Bartley of the Christian thinktank Ekklesia acknowledge there is a growing feeling amongst Christian churches that they are being sidelined in public life in favour of other faiths. But Bartley argues that these feelings are misguided and reflect Christians' sense of the loss of the priveleges of the Christendom era.

The statements of Jack Straw about the full-face veil worn by some Muslim women and his defence by other leading government ministers like Harriet Harman reflect the strong vein of secularist authoritarianism that runs through the bedrock of New Labour. This vein has surfaced time and again during this administration's period of office in draconian legislation to curb the freedoms and legal protections afforded ordinary people going about their daily business, and to increase the powers of the police and the State to invade our homes and our privacy, (not to mention other peoples' countries), in the name of security and stability.

Ziauddin Sardar writes in this week's New Stateman with compelling arguments as to why Jack Straw's frank admission of his feelings towards the niqab, the full-face veil worn by some Muslim women, and his requests that it be removed in meetings with him, betrays both an astonishing ignorance and a readiness to force his views on others. ( See link in title)

Why is this of interest to me in Anglican terms? I do believe that in a free society our assumption must be that people may wear what they choose in public, subject only to the laws of obscenity and public nuisance. It is the role of politicians to defend that right, and not to undermine it by asserting, without strong evidence and purely on the basis of personal feelings, that certain forms of dress are subversive of good order in society. But all those who belong to communities of faith, whether or not we agree with the veiling of women's faces in public, should be very worried when government ministers use their public role and voice to criticise the practices of a faith community simply on the basis that it is different from what the majority do and makes the majority feel uncomfortable.

Lesbians and gays are the Bible's greatest lovers, says Trevor Dennis

Writing today in The Guardian Trevor Dennis, Vice Dean of Chester Cathedral argues here that the Bible is not as lacking in a positive assessment of homosexuality as anti-gay conservative Christians might think. (Click on title for link.) In fact he sets out to show that the Bible celebrates same-sex relationships. Not only that, but there are more examples of good role-models for same-sex love than there are for exemplary marriage in the Bible! His conclusion is that there are pressing issues around human relationships in our society that the Church needs to be challenging rather than condemning loving homosexual couples, such as casual infidelity, lack of time and love for children, the devaluing of friendship, and domestic violence.

Evangelical students fail in bid to be called 'Christian Union'

Perhaps the Church of England has something to learn from the students of Exeter University!

Evangelical students fail in bid to be called 'Christian Union':
"Evangelical students fail in bid to be called 'Christian Union' -14/10/06

Evangelical students at Exeter university have failed in their bid to call themselves the 'Christian Union' and have had their accounts frozen pending a full review into the society's Equal Opportunities policy.

A referendum was held at the university this week about whether the 'Evangelical Christian Union' should be able to change its name to the 'Christian Union'.

For more than 50 years, students at the Devon university have organised evangelistic events under the name of the Exeter University Christian Union. However in May a complaint was made against them that the group was too exclusive. The student Guild subsequently changed the name to 'Evangelical Christian Union.'

Opposition has been growing in universities up and down the country to many Christian Unions over their approaches to gay and lesbian people. They have also been accused of operating discriminatory policies over appointments to their executives.

Other Christian groups also operate in universities, holding different positions to traditional Christian Unions which tend to be evangelical in character. This calls into question say critics, the right of Evangelicals with conservative views, to have a monopoly on the name 'Christian'.

Voting in the referendum at Exeter University, about whether the Evangelical Christian Union should be able to change its name to the 'Christian Union', finished on Friday. The “No” campaign won the referendum with a 55% majority. Of the 582 votes, 317 were in favour of keeping the existing name.

The result of the referendum will still need to be ratified at the university Guild Council. "

Desmond Tutu expresses sadness at Anglican anti-gay stance

Desmond Tutu expresses sadness at Anglican anti-gay stance:
"Desmond Tutu expresses sadness at Anglican anti-gay stance -11/10/06

Archbishop Desmond Tutu says he has been saddened by his Anglican church's position about the ordination of gay priests, in his biography released in the United States and Europe on 7 October 2006, his 75th birthday – writes David Wanless for Ecumenical News International.

When he served as archbishop, Tutu was critical of the South African Anglican church policy to allow gay priests to minister in parishes as long as they remained celibate, but he was unable to change the approach. He also approved of blessing of gay and lesbian relationships for lay church members, but declined to call them marriages.

The Nobel Peace Prize Laureate, who gained the award in 1984, at the height of the struggle against apartheid, is also critical in the book of former South African president F.W. de Klerk for his failure to more fully admit accountability for apartheid atrocities.

World Council of Churches general secretary, the Rev Samuel Kobia, said in a congratulatory letter to Tutu on 6 October: 'You have challenged and pushed us never to adjust to the powers that are, but always to discern the signs of God's coming kingdom and to act accordingly.'

Dr Kobia added: 'Through your work with the Truth and Reconciliation Commission, you gave this fractured and broken world a model for overcoming the wounds of past evils and for creating space for healing and reconciliation.'

On visit to South Africa, Indian Prime Minister Manmohan Singh said his country had chosen Tutu for the Gandhi Peace Prize - India's highest international award. He made the announcement on 2 October, which commemorates the birthday of Mahatma Gandhi.

Former classmates in different worlds?

Two former classmates of mine from theological college days are in very different places on the homosexuality issue and both in the news in recent days. Henry Orombi now the Archbishop of Uganda is one of the leaders of the Global South group of Anglican archbishops who are pressing the American church to renounce its acceptance of homosexual bishops and clergy, and same-sex partnerships; and David Page, vicar of Clapham Common, is quoted in today's Daily Telegraph as a priest who has a civil partnership with his partner. In the early 80s we were young students together in St John's College Nottingham preparing for our lives as ordained ministers in the Anglican Communion; eating, praying and studying together in one large family. Now David and Henry stand on opposite sides of the rift threatening to split the Anglican church.

Recently I emailed Henry to plead the cause of unity and peace despite our differences, recalling our days together in the same classes and at the feet of the same biblical scholars. His reply was congenial but made clear that he believes the Americans and others who accept homosexuals in the ministry are the ones who are walking away from the biblical faith which is the foundation of the Anglican church. He sees himself as pleading with them for the cause of faithfulness to the biblical witness.

There was a wedding in our church this afternoon. It was conducted by my colleague but I happened to be walking by as the bride and groom emerged from the West Door into the sunlit churchyard. The scene was the same as it has been for decades if not centuries (with the notable exception of the video cameraman) - the bride in white shining out, the centre of attraction and interest. I started reflecting if the day would ever arrive, perhaps in ten years time, perhaps in a hundred, when it might be two women in white dresses emerging from the church as a couple, or two men beginning a lifelong partnership with the blessing of their church community. One hundred years from now - I cannot really doubt that will be accepted - unless the next generation leaves our dividing church to its own devices and finds God equally present at a wedding on a beach or in garden where the integrity of their identities and feelings are not questioned by those who neither know them nor understand them.

An insight into the US Episcopal Church's crisis

This article about the crisis in the American church contains interviews with some of the key players in the Texan diocese of Dallas/Fort Worth, whose bishop is one of the leaders of the conservative Anglican network threatening to split from the parent Episcopal Church.

Archbishop of Canterbury writes about Anglican Communion

The letter of last week from the Archbishop of Canterbury to the Anglican Communion leaders provides an update on where things have reached in the process of discussion following the General Convention of the US Episcopal Church in June. Click title for link.

Message on anniversary of 9 - 11

The Presiding Bishop of the Episcopal Church in the USA calls on the United States to become a "superservant" in the world rather than a superpower. Click on title for text of message and links to video stream.

Creation by God and evolution are compatible

Distinguished Anglican theologian Keith Ward writes in this week's The Tablet, Catholic weekly, about the proper relationship between Christian faith in the Creator God and evolution.

Bishop of Columbo speaks out

The Rt Revd Duleep de Chickera, Anglican Bishop of Colombo, has spoken out against the violence in Sri Lanka following the killing of 17 aid workers and the disappearance of a priest and a lay worker. See link in title above.