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