July 15, 2014 § Leave a comment
I first joined Synod in 1995, representing Southwell (now Southwell and Nottingham). I came off in 2002 when I moved to York, but for seven years my job at York entailed organising the Synod service at the Minster. That meant I got to come to stuff on campus, join in worship (and help it on site too) but not have to sit through the tedious debates. Win win.
I came back on in 2009 to represent York, and after the vote yesterday I’ve been reflecting a bit about the massive privilege and learning experience it’s been over the last 19 years.
There is no more intimidating place to make a maiden speech, even though everyone is lovely. I’ve spoken from the platform as well, and that was even harder. I’ve helped in worship: from eucharists for the staff, said and sung morning and evening prayer, to stuff with a contemporary music group. I was even Chaplain for one whole day. The Eucharist in London is complex logistically! I’ve seen four Archbishops at close quarters. Once I got to be Canterbury’s chaplain, in York, just for a morning in the Minster, carrying his processional cross.
Synod’s work is most done behind the scenes. I’ve been on three steering and revision committees, from the Common Worship Eucharist through the Additional Lectionary to Faculty Jurisdiction. I’ve had seven years on the Liturgical Commission and a couple on the Church Buildings Council. Both of these are applied theology and ministry seminars, and are wonderful. In our debates I have learned such a lot – from speakers on the platform and from the floor.
And over the last year we’ve had the change of atmosphere which has led to our ‘good disagreement’ and the passing of legislation to open the episcopacy to men and women equally.
Above all there have been massive and lasting friendships, across theological and churchmanship lines. These have been, and are, with Synod members, the fabulous staff, and the press and observers. Eating together at York has been a joy. That started in the 1990s with 30 minutes talking to David Sheppard about how to play leg spin, and ended yesterday with Archbishop Justin laughing uproariously at the recounting of a calamity of mine.
If you’ve read this far you’ll be thinking that it’s begun to sound like on obituary, and it is, because I resigned today. No big deal. Just because of the timing of a course of study I want to do. I figured that voting ‘yes’ yesterday was a good way to end. Except that this morning iced the cake. Three of us formed a music group. Simon Butler, a friend made through Synod, and Archbishop Sentamu, and I played three of my favourite chorusses (not chosen by me). To have voted as we did yesterday, and then to have worshipped that way this morning means that July 2014 will live long in my memory.
And nineteen years serving Synod have given me so much. I’m very grateful.
It’s been a blast.
July 14, 2014 § 8 Comments
Hello all. I’ve blogged Synod for some time now, and some of you have been nice about it, so here’s my take on our business today. I hope it’s the last time I have to report on a debate about Women Bishops.
We have been meeting since Friday actually. It has been very hot, and we’ve slogged through some very detailed housekeeping, tidying up how we are elected and how we are organised. We’ve looked outwards too, engaging in a variety of ways about how we serve the Common Good, and how we welcome people for Baptism in a way which will assist in their continuing discipleship.
At the moment we are debating the Armed Forces Covenant – how we support those who are in, or used to be in, the forces, with all that they face. There have been some powerful speeches about how churches have served such people well, or badly. We will commit ourselves to detailed support – whether we support the principle of war or not.
And soon we will start the debate on Women Bishops. The vote will be later this afternoon.
11.06. For what it’s worth…there is a cautious belief that the numbers will be positive and the legislation will pass. But you just never know. I can’t imagine that there are any who are still vacillating on the principle (as there still were in 1992 when it was about priesthood). But there may be some who need to be convinced that those for and against can be guaranteed that they will mutually flourish. That was the bother in November 2012: some people in favour didn’t think that provision for those against was adequate. The feeling is that those people are satisfied.
Much will depend on what those who are conscientiously opposed say in the debate. Perhaps some will say that they can abstain rather than vote against. But that will be for them to say, and not for us to ask.
11.30. The Bishop of Rochester has opened the debate, and spoken carefully and warmly. He, and the Archbishop of York who is chairing, have both said that there is little new to introduce, though Bishop James drew our attention to the promise of the House of Bishops to consider carefully how Bishops who are opposed to women bishops will be consecrated. (GS Misc 1079).
Paula Gooder, a member of the Steering Committee, says that she’s been involved in this since her daughter was in nappies, and that daughter is about to go to secondary school. She reminds us what law can and cannot do, and calls us to the reconciliation and trust which being part of the ‘new creation’ of 2 Corinthians 5 actually means. The challenge will be to live out the life of reconciliation.
The Chair of the House of Laity, Philip Giddings, has made a speech which is moving towards cautiously accepting the package, whilst leaving all the objections in place. He’s just said he will vote in favour. This is significant, as his speech in 2012 was against that legislation.
11.42. The Bishop of Ely recalls us to the 5 guiding principles which the House of Bishops has committed itself to, and has offered to the church. Though this measure might cause a ‘rent’ in the house of the church, we can still be one body as we commit ourselves to each other. ‘We can make this work, we must make this work, and we shall make this work’.
Tom Sutcliffe, a distinctive member of the House of Laity (and who sometimes appears at my 8.00 service…) reminds us that the two world cup finalists, and the hosts, are ruled by women. He was another who is pro women bishops but voted against in November 2012, and now believes that this package enables the church to move forward. He looks to the day when women in all forms of ministry will be an ‘unremarkable normality’.
The Bishop of Burnley is speaking, and looking for ‘unity in diversity’ (a phrase from John Macquarrie). He is conscientiously opposed. He fully accepts those who will vote yes, and wants to walk with them. He asks for the same generosity. He will vote ‘no’ in ‘obedience to God in conscience’ (a phrase from Archbishop Rowan) He confidently expects the measure to pass, and looks forward to making things work, building on trust. In a really powerful moment he apologises if he has ever diminished someone with whom he disagrees.
Jane Patterson says she is a conservative evangelical, taking the ‘complementarian’ view of headship. She says she will vote against, and notes that no ‘complementarian’ bishop has yet been appointed. She says that, had one been appointed, she might have been able to abstain. As a Member of the Crown Nominations Commission she knows what she’s talking about. Dioceses state what they want on this – and most say that though it would be good to have a complementarian bishop, it’s not for them. She believes though that she can contine in this church, and will do so.
Andrew Godsall, a cleric from Exeter, used to work for the BBC, and reflects that the BBC was more Christian than the church into which he was ordained. He learned a teamwork there which he didn’t find in the church, and sees in the processes in this package an opportunity to connect the Good Book with the Good Life. This will be a great witness to the nation.
12.10 Julian Henderson, the Bishop of Blackburn, was in the House of Clergy last time, and voted against, though he was in favour of the principle. He will vote enthusiastically in favour now, because of the 5 principles. He sites the passage in Joshua where 2 and a half tribes across the Jordan build an altar – to the anger of the other tribes – clarify that they did it to ensure that future generations on the other side of the Jordan will know that they are faithful Jews. The five principles are like that altar, and will enable our diversity to enable the Common Good within our church.
Emma Ineson, Principal of Trinity College Bristol, speaks of 10 women under 30, as 10 good reasons to pass this legislation. If we do so, we will tell them, and many others, that they have a complete place in this church. They might not become Bishops, but it is vital that they are not prevented from doing so.
David Banting now to speak – a conservative evangelical (and a difficult man to dislodge when he’s batting and you’re bowling). He speaks of ‘when’ final approval is given, and affirms the level of understanding in his own diocese. He asks that the conservative position be ‘understood’, and wants differences of gender to be made visible, not removed. To remove differences of gender is to make the ministry a job, not a calling, he says. (I don’t quite get that myself, but I’m listening carefully).
Prudence Dailey, a lay woman from Oxford, says that she voted against in 2012 – in principle – and now intends to abstain, as she has no desire to block a settlement which she thinks will now work, even if she is in principle opposed. (This is big news – Prudence is very visible, a Prayer Book anglican, and I like her greatly). She recalls the vitriol directed at those who voted against in 2012, and suggests that those who voted against in 2012 have enabled a better thing to happen. But all this should mean that we move forward together. Warm applause. I’d love to give her a hug, but she doesn’t know me from Adam!!
12.25 Annette Cooper, an Archdeacon in the Chelmsford Diocese (and an old chum from Southwell days) talks of this package enabling healing from the hurts of two years ago. ‘There is so much we can teach the world as we live out this commitment [to each other]‘. She speaks of the ‘projections we have loaded onto those with whom we disagree’, and says that we are now listening to each other.
(Authorial interjection: two years ago we had speeches which alternated ‘for and against’, with no great evidence of listening and commitment to each other for the future. Practically every speech so far has assumed this will get through, and what we are about is living together well in the future. It feels a whole lot better).
Adrian Vincent, a lay person from Guildford, says he voted against last time. He represents a diocese many of whom are for women bishops, though is is not. He can just about support this package, but is against the principle in conscience. Nevertheless, he will now vote in favour, because it will benefit the church more to do so than to vote against, aware that in doing so he is going against his own beliefs, and the beliefs of the people who identified with him. (this is a profound thing – a person against in conscience who will now vote for. The 5 principles are what it’s now about).
Christina Rees, who has done so much for women in teh church, is nearly in tears as she speaks of her surprise at what Adrian Vincent said – that for the sake of the church he will make a sacrifical decision.
(And I am crying as I type. Something amazing is happening here).
David Houlding, who, from an opposite position from Christina, and with her, aslso done so much to get us here, speaks of his hopes for our future working and flourishing. He notes that this trust will need to extend to our ecumenical relationships, which will be affected and changed by this.
Rosie Harper has spoken of the effect this will have on the position of women around the world – by affirming women in our church we will speak eloquently to places where women are attacked and denigrated.
(The Archbishop of York began the debate by saying he would rule out of order anyone who indulged in ‘tedious repetition’ of their own or others speeches. It is a testament to this debate that he has not had to do so)
Elaine Storkey reflects that the vote in 2012 might have been a work of the Holy Spirit. The atmosphere and culture now is different – a greater sense of optimism, and the opportunity for the release of further gifts of the Spirit, especially love.
Keith Malcouronne, a lay member from Guildford, voted against in 2012, and will vote in favour now. He testifies to the effect of how our committed speaking together has led to a much better package.
It is now obvious that a good number of people intend to change their vote from 2012. The atmosphere is positive and forward looking. In 2012 I wrote that the ‘drift’ of the debate was moving towards the failure of the legislation. Sniffing the wind today leads me to suggest that it’s all very different.
We’re about to move to lunch, after a time of prayer. May the afternoon debate be as profound, and hopeful.
We have resumed. The Archbishop of York says that, of the 85 people who have indicated a wish to speak, 24 have done so. He congratulates them for not repeating anything, and hopes this will continue. He asks people to stand if they still wish to speak, and a good number have done so.
Jane Charman, an ordained member of the Steering Committee, invites us to see our future like a ‘bring and share’ lunch, where people bring all sorts to the table, either great are small, and all share.
Cherry Vann, an Archdeacon in the Manchester Diocese and Prolocutor of the Convocation of York, talks about how this might work, including a commitment to having different traditions on the long list of senior posts, and the requirement to enable people in the dioceses the quality and quantity of time to think through these things as we have done. Let us show how we can do ‘good disagreement’ intentionally.
Rod Thomas is now speaking. He leads the conservative evangelical group ‘Reform’, and was on the Steering Committee. He won’t be able to vote in favour, but affirms the process thus far, and how it will play out. He will do his part in encouraging his kind of parishes to play their full part in diocesan life, and recognises that there may be difficulties to come – eg in people taking the oath of canonical obedience to a Bishop whom they cannot recognise.
Lorna Ashworth, a lay person from Chichester. She’s opposed to women bishops, and though there is hope in the tone of the debate there is still vulnerability for those who are opposed in some of the language and arguments used. She is not confident in the use of words like ‘flourishing’ and ‘trust’, and will vote against, though she trusts and hopes in God.
Philip Rice, a London layman, voted no in 2012, and said it felt like a funeral. It does not do so now. There is such hope in flourishing evangelical churches in London, which are now appointing female leaders, that he will change his vote and vote yes.
The Revd Janet Appleby, from Newcastle, played a key part in trying to make the last process work, but feels this is so much better. As an ecumenist she feels this model would be good to offer to other churches. The 5 principles will help us in our relationships with other churches, as well as internally. She also invites people to abstain if they are at all conflicted. The voting is very close, she feels.
Chik Kaw Tan has three reasons to vote against. 1: theological – he has not heard a convincing theological argument for. 2: the arguments for women bishops are based not on theology but cultural mores. 3: the same arguments for women bishops could be used for same sex marriage. We are above all a people of the book. He will stand by his faithfulness to that teaching, and will vote against.
Sam Margrave feels like he has been in a slick show, where people’s words in speeches don’t relate to the pressures they are under ‘out there’. He feels this is ‘the end of the church of we know it’. ‘Let the Spirit move and vote with your conscience’.
3.00 I can only see around 12 people standing…
Revd Jennifer Tomlinson says that we have got here because of scripture, not despite it, and recalls the key roles of women through the Bible breaking moulds and countering cultures (my words, not here!). She ends with the words that ‘in Christ there is neither male nor female’.
Canon Robert Cotton from Guildford is a member of Archbishops’ Council, and of the Steering Committee. He was struck by a facilitator who said that it was the ‘tone’ of an encounter which reveals ‘latent value’, and he felt there was a great tone. Recognising difference is an opportunity to dignify the other.
Sarah Finch, a London lay woman, will vote against, to continue to register that there are different theological understandings. She believes in complementarity. She thanks the Steering Committee and the House of Bishops – and looks forward to more than one Bishop being appointed who holds complementarian views. ‘We will do our best to cooperate, thankful that we have the opportunity to continue flourishing in the Church of England’.
Clare Herbert, a London clergywoman, speaks in support of the legislation. She was a Vicar in Soho for a while. There was much life, but she was surrounded by images of women as objects, to be desired, then abused. She worked closely with prostitutes, and understood that their self image was enabled by some philosophies and cultures. By what we do as church we send out signs which affect others. We need to loosen our ties to philosophies which enable the subservience of women.
3.20 Gerald O’Brien, a Rochester Layman, addresses the Bishops present, concerning the House of Bishops Regulations. He asks what evidence there is to believe that the House will act. He repeats the demand for a ‘headship’ evangelical, and the lack of one as an example of the House not acting on its words. Even if one were to be appointed it might be ‘too little too late’. Even if there were to be a dozen conservative evangelical bishops the constituency would be under represented.
Jane Bisson, from the Winchester Diocese (Channel Islands, I think), returns to Jesus not appointing female apostles. Women have a series of roles in ministry, but not a leadership one. She asks to be able to continue to thrive.
Philip North recalls a 1945 Labour election poster: ‘Now win the peace’, and this will be vital. The conflict has been profoundly and personally hurtful (he knows -he should have been Bishop of Whitby). He challenges Sam Margrave about his interpretation of the debate this morning, but acknowledges that it will be difficult to translate the quality of our interaction to the local level. We need to change the dialogue – away from ‘internal hermeneutic to external apologetic’. He asks us to ‘win the peace’ – though he does not tell us which way he will vote.
Sally Muggeridge, a Canterbury Lay woman recalls the great gatherings we have ‘together’ and looks for more. She brings a message from Archbishop Tutu, hoping that we will vote in favour. ‘You are in for a great surprise and a great treat…God be praised. Yippee’!
The Archbishop notes that new people are standing, and asks for people to restrain themselves.
Revd Angus Macleay asks how the culture of the 5 principles will act out, how people’s consciences will be acknowledge, how scripture will be applied…and something else which I didn’t catch! But can we join together to preach Christ crucified? He doesn’t say which way he will vote, but I don’t think it will be yes.
Susie Leafe, a Truro laywoman, is a member of Reform – anti women bishops, speaks of her experiences of the facilitated conversations. She was told she was wrong by one of the facilitators. When she joined a conversation the document had already been written and this was about editing. Now she is told not to complain. ‘Is this a taste of flourishing?’ We need a united passion to preach Christ. Again I don’t think she’ll be voting yes.
Judith Ayers, from Torquay, teaches in a Girls School. The one thing her girls can’t be is a bishop. There should be no place for inequality in the church. It is time to vote ‘yes’.
David Ashton a layman from Wakefield, has been on Synod since 1973, and says this is the best debate he has ever heard. Congratulations, and he will vote yes.
Fr Thomas Seville, from the Religious Communities says that trust will mean us doing things we can’t just imagine. A female Archdeacon will appoint a headship evangelical. A ‘headship’ Bishop will appoint a woman vicar. Let us not slide back into a situation where ‘trust me’ means ‘agree with me’. In ecumenical terms it will mean Methodists rejoice. It will mean orthodox and roman catholics will be sad.
Revd Hugh Lee (Oxford) thanks the Steering Committee, and hopes that something like it can continue – to complement the work of the Independent Reviewer.
Richard Burridge talks about labels – ‘complementarian’ and ‘headship evangelical’ He notes that ‘multiple meaning holds the key’. And labels don’t help.
Graham Parr, a layman from Chichester, proposed the motion at Chichester Diocesan Synod, which had voted against. What changed was the tone – it was less bad temepered. Trust in our clergy leaders has been transformed. And the majority has a real responsibility to the minority. He will vote in favour, and hopes we will be surprised how this can liberate us all.
Hannah Cleugh, Chaplain of my old college in Durham, notes that in Scotland there was not a Movement for the Ordination of Women, but a campaign for a whole ministry, and this is a good model to follow. Let’s seek healing and enable wholeness, to bring the medicine of the gospel to a wounded world. Support this measure.
Mary Durlacher, a lay woman from Chelmsford, says that today is the first day to put the 5 principles to the test. She will vote against so that people know that there are those who can’t accept this and who will remain in the church. Please, Bishops, give us a sign by appointing a conservative evangelical bishop, or rethink episcopacy.
Revd Gavin Collins from Porstmouth asks whether the provision is enough for evangelicals. There is a theology of taint – in that not one of us is untainted. The college of Bishops needs to reflect breadth and variety. And evangelicals need to listen to Scripture that all may be one. He will vote in favour.
Jacon Vince worries bout those future clergy who might have been able to offer themselves to the ministry under the Act of Synod, but will not be able to now. He will vote against.
Three last speeches, I think.
The Bishop of Chichester remembers the celebration of 20 years of women priests in St Pauls, and a gathering at the Sepulchre in Jerusalem between the Pope and Patriarch Bartholomew – where in front of the empty tomb all our differences fade away (my words). Within the traditionalist catholic wing we need to commit ourselves to the Jerusalem vision. We should offer our own riches to a tradition which we hope will now be enriched. (though he doesn’t say how he will vote).
Archbishop of Canterbury: to pass this legislation will be to commit ourselves to an adventure of faith and hope. ‘It will be hard work’, and we need a fresh embrace of one another in love. This legislation allows us all to move forwards together…we must mean it, in how we now live and work together. The House of Bishops mean what we say. We must not understate the significance of what we can do now. The world needs to know that we love one another as Christ has loved us.
John Spence, an appointed member of the Archbishops Council, speaks about his blindness. When it struck he was consigned to a hopelessness about work. With faith, and support, and being adaptable, he became Managing Director of Lloyds. He discovered a new world, where disabled people are part of a rich diversity, not abandoned. This took trust. Such trust can be a feature of what we do. He speaks to people who may be opposed, and says that trust can lead to wonderful things. Today is a celebration of a ‘coalition of consciences around the risen Christ’. Fabulous. And now I am crying again.
The Bishop of Rochester is now summing up. Then we will vote.
We normally receive votes in silence and with restraint, and we are to do so again until all the business is done.
Bishops Yes: 37 No: 2 Abs 1
Clergy Yes: 162 No: 25 Abs 4
Laity Yes: 152 No 45 Abs 5
It has passed. Crying again.
And, if you’ll forgive me, I’ll stop now. The rest is consequent legislation.
I am as thrilled as can be – especially for those who what laboured so ard and so long.
Thank you for reading. You’ve all been very nice.
February 11, 2014 § Leave a comment
Having successfully revised the Women Bishops Stuff, it now needs to go to Dioceses. Normally that would take 6 months, which will delay things somewhat. So we are to debate shortening that period – with the intention that we can do the necessary in July.
This is where some people might want to slow it down … we’ll see.
The first speech says we should delay, as dioceses haven’t seen the package. Of course, it was from an opponent of women Bishops, though voiced eirenically. There was only a smattering of applause…when we come to vote we have to approve the change by 75% – (nearly the biggest majority we ever require).
A speech in favour gets warm applause.
Still going as predicted, except that a prominent opponent has said that we should just get on with it, which is refreshing.
Just about to vote – it will, of course, pass. Just need to see if we get the required 75%.
Yes: 358 No: 39 abs 9
We’re ok. Still on track for a July final approval.
Lots of stuff on fees and things now. You’re not that gripped – admit it.
September 3, 2013 § 3 Comments
After signing copies of Rules for Reverends at Greenbelt, I bought some volumes by Walter Breuggemann, Barbara Brown Taylor and Kenneth Bailey (respectively on grace, incarnation, and the middle eastern culture in which Jesus lived and through whose eyes his ministry takes on different meanings). Rules is meant to be light and funny. But it was still a surprise when the person at the till said: ‘But these are serious books.’ The downside of having an amusing exterior is that people can think that’s all you have and all you do.
Later someone else asked if there was a list of anything else I’ve written – so I’m posting what I think is a definitive list here. My long term interest has been in liturgy and worship. I did a 50,000 word MA thesis at Durham in 1995 on the way words work in worship. As a member of the Liturgical Commission I was well placed to write on the new services in Common Worship. Early on I wanted to reflect on the role of the Holy Spirit in ‘liturgical’ worship, and was pleased to be able to do this with Chris Cocksworth, now Bishop of Coventry. I worked in a cathedral for seven years, and contributed an essay on cathedral worship to a volume about cathedral ministry. There’s other stuff on ritual, and my first proper book was as part of a team offering pastoral resources for crisis situations.
Perhaps the greatest privilege is in crafting prayers for use in public worship. Some prayers in Common Worship started life in my head. I’m not telling you which they are.
So here’s the list, for what it’s worth.
Rules for Reverends, (illustrated by Dave Walker), Bible Reading Fellowship, 2013
‘A Service of the Word’ in God’s Transforming Work, ed Papadopulos, SPCK, 2011
‘Liturgy at the Frontiers: Laboratories for the Soul’ in Dreaming Spires: Cathedrals in a New Age, ed. Platten and Lewis, SPCK, 2006
’Text, Authority and Ritual in the Church of England’ in The Rite Stuff, ed Ward, BRF, 2004.
Using Common Worship: Daily Prayer, CHP, 2002, with Burnham and Myers.
Common Worship Daily Prayer, An Introduction, Grove, 2001, with Chris Cocksworth.
Articles in Common Worship Today, ed Myers and Earey, Harper Collins, 2001.
Communion in Common Worship, Grove, 2001.
The Spirit and Liturgy, Grove, 1998, with Chris Cocksworth.
Pastoral Prayers, Mowbray, 1996, contributing editor with Stephen Oliver, et al.
July 9, 2013 § 1 Comment
Yesterday General Synod decided to create a new diocese. After a long process, the proposals to dissolve the dioceses of Wakefield, Ripon and Leeds, and Bradford, and to create a new Diocese of Leeds (West Yorkshire and the Dales) were approved overwhelmingly. Though I have never served in any of them, I’ve done lots in them, and grew up in Bradford, my sponsoring diocese.
I warmed to the obvious mission emphasis in the proposals. Structures don’t do mission for us, but they can hinder it, and this reshaping will allow deaneries, archdeaconries and episcopal areas in the new diocese to relate more easily to the demographics of the conurbations and the Dales.
I’d like to add a small voice into the debate about what happens to the three cathedrals of the former dioceses. There was understandable concern that one new diocese would need just the one cathedral, and that two of them would therefore lose their status (and the funding they received from the Church Commissioners). Not so, and the fear expressed by the three cathedrals that removing their status would ‘disable their local mission’ has been somewhat allayed. They remain free to pursue their ‘engagement with civil society and with those who are not regular churchgoers’ (both quotations from a background paper – GC 1049B).
The new Diocese of Leeds will have a Diocesan Bishop of Leeds, and Area Bishops of Bradford, Huddersfield, Wakefield and Ripon. It will have three cathedrals – seats of the Bishop’s ministry – in Ripon, Wakefield and Bradford. There is provision for Leeds Minster becoming a ‘pro-cathedral’ if desired. Four of the five areas will therefore have a cathedral or pro cathedral as expressions of episcopal ministry and mission, but Huddersfield won’t. The report talks about the difficulty of deciding on the relative importance of Dewsbury Minster, Halifax Minster and Huddersfield Parish Church, and decides that not having a central church here reveals the diversity of the diocese.
Here’s the thing. I’ve worked in a cathedral, and am now in a massive Minster church, and have been reflecting on the similarities and differences of their ministries. I don’t think that the reasons cathedrals are a success story in mission terms (35% growth in recent years) is because they have complex constitutions and legal structures, Chapters, Colleges of Canons and Councils and orders of precedence. Cathedrals have grown because they have a clear mission, a recognition that their ministry is regional and their mission is to the structures of society, and because the wider church recognises this, gives them money and requires them to have at least three experienced clergy there full time.
All of this can be true of ‘greater’ churches at the heart of their area. Beverley Minster cannot help but engage with the East Riding, just as Holy Trinity Hull does in its city. The Bishops of the Diocese of York, specifically the Bishop of Hull, use us and other larger churches to express that regional mission. Most of the things I did at York in welcoming the region to worship (the Legal Service, Remembrance, civic services, military commemorations, charity services and so on) happen at Beverley. You don’t need a cathedral constitution to do that.
But you do need a vision, resources, and the staffing. A new diocese could have a new vision for those churches of its region which naturally have a ministry beyond the parochial and which can express the mission of the diocese focussed in the ministry of the bishops. It could give them titles – ‘Minster’ – which express this ministry, and ensure that the lead cleric is recognised as also embodying it. ‘Provost’ was what the lead cleric at Beverley was called until the Reformation. Crucially, it could ensure that such staffing was in place that worship, pastoral, mission, social and educational needs were met.
I have a nightmare that the joint working of the three current cathedrals in relation to each other and to their diocesan and area bishops will be so complex constitutionally that the mission of each disappears into the mire of the re-written statutes. One cathedral, with ‘greater’ Minster churches adequately staffed and with much lighter governance could be a superb and flexible mission resource, as long as the current high regard in which they are held is translated into regard for their ‘Minster’ status.
The Measure which will make the new Diocese is wisely light on what it says about how the cathedrals will work. But the background material says that cathedral ministry should be renewed at some time in the future.
An offering then from me. A church which expresses the ministry of a diocese, focussed in the Bishop’s mission, does not have to have the panoply of a cathedral’s constitution and statutes. But it does need a recognition by the diocese that it is a church of regional influence, and needs to have staffing which enables that influence to bear fruit. It needs the status that titles can bring, and it needs the support of the parishes and deaneries around it. Elements of that work here. I’m looking forward to seeing how a new diocese might find a new way of expressing its local, regional and diocesan life. Exciting times.
July 9, 2013 § 1 Comment
Our business today is, in one sense, inward looking. We are reviewing the composition of the Synod – who can be a member and how many come from each diocese and other constituencies. But…this relates to our mission and presence in the nation. We’re thinking about how General Synod hears the voice of younger people, minority ethnic groupings, and university teachers, and also wondering about how the voice of the Province of York can properly be heard.
We’ve just taken note of a report about this (GS 1901), and it will now go to a Revision Committee. Now we’re looking at the representation of university staff – a very complex constituency, if a small one. Those who are ordained and who teach in universities bring a special expertise to our life, but working out how they can be elected has always been a bother.
We have just agreed to encourage the Revision Committee to bring clearly researched proposals for either abolition of the Universities constituency, or reform of it. So it will come back in due course.
It you’re really keen you’ll carry on reading the next bit…we are doing the detailed legal work which will provide the mechanisms to change who can be elected to Synod. They are ‘Amending Canons’ – changing the law. What’s fun about this is that you have to vote for the setting up of the legal process, even if later you want to vote against the specific matter it has just allowed. I’m sure we’ll vote to send these instruments to the Revision Committee – and will nip out for a drink!
11.50. Back in – we did indeed send the legal instruments to a Revision Committee, with points about representation on the north, the universities, and the effect of the new Diocese of Leeds duly noted.
Now we’re on to how we define who can vote for non ordained members of Synod (the Laity), and whether we can use electronic means to vote and be nominated for election. The laity one is interesting. At the moment only members of Deanery Synods can vote for lay members, and that electorate might not be truly representative of ‘the people in the pews’. The choice would be either to allow every member of an electoral roll to have a vote, or to set up a special ‘electoral college’ where people stand specifically and simply to be the people who vote for General Synod.
Universal suffrage would be complex and expensive. An electoral college would allow more people than could commit themselves to a Deanery Synod for a 3 year term. That argument seens stronger to me than one which says that ‘not all Deaneries are the same and some are not very active or capable’ (my paraphrase of the argument). But Pam Bishop from Southwell and Nottingham is arguing for the ‘community’ aspect of the engagement which Deanery Synods have.
Philip French (Rochester) presses for universal suffrage, use of technology, and more speed. Voting online would enable more people to be involved in the whole process.
Christine Hardman (Southwark) points out that electoral roll membership does not always guarantee active church membership. She argues for a ‘college’ made up of all the lay members of the PCC, including the churchwardens. Warm applause.
Adrian Greenwood invites us to get on with the electronic stuff and to think carefully about the electorate ofthe House of Laity. Electoral roll membership is way too complex, and reinvigorated Deaneries may well be an assistance here.
And… we’re going to adjourn, to bring the business back in November.
That’s it. We’ll now say farewell to Bishop James Jones, Bishop Geoffrey Rowell and Bishop Anthony Priddis (I think).
July 8, 2013 § 1 Comment
After a quick break we are back for the debate on reshaping the Dioceses of Ripon and Leeds, Wakefield and Bradford. This is controversial in that Wakefield voted against the scheme, R+L and Bradford said yes.
The Archbishop of York decided that we should have this debate despite Wakefield’s opposition. The diocese will be centred on Leeds, with a further phrase ‘West Yorkshire and the Dales’. The process was not finance driven, was not following a blue print, but was about ‘bottom up’ engagement with mission.
Bishop of Wakefield speaks first. The diocese engaged with the process, but in the end opposed it. The Diocesan Bishop will be remote, as the diocese will have tripled in size. The distances are great, and the Diocese of Wakefield is different demographically. He’s worried about the cathedrals too, and doesn’t feel that this will help grow the church. General Synod should not override the wishes of a diocese.
He also doesn’t like the process – the mechanics are difficult to change. He asks for a full debate on a theologically robust strategy for diocesan change in the future.
Bishop of Bradford takes the opposite view. Support the scheme. Actually he’s voting to lose his job, as all the Bishoprics are dissolved. But this uncertainty is right. The scheme allows for Area Bishops to be the local bishops on the ground. It helps the diocese address the needs of the region better. So, two Bishops, exactly opposed. I’m not sure how this will go.
Archbishop of York, who has 10 minutes to speak. General Synod gave the Dioceses Commission the remit to think new thoughts about dioceses. That’s what they have done. The Commission is also having an effect on York as well, with suffragan sees suspended there too. The proposals for West Yorkshire and the Dales remove some boundaries for mission. Collaboration can give economies of scale, as well.
He invites Synod to put emotion aside, and look at the facts. A church responding to the needs of the world needs flexibility, mobility and agility. The ways which served us well in the past may not serve us well now. It is good for us all to learn from a new way of reshaping our structures for mission.
On cathedrals he says the Diocesan has his cathedra, his seat, in every church in the diocese. Cathedrals are instruments of mission, not the kingdom of God. Having three cathedrals will be different, but will provide new patterns of mission too. It is not without precedent – see Ireland.
He pleads for reconciliation and harmony, whichever way the vote goes.
Ruth Hind: where is Pete Broadbent’s cunning plan? Actually, she now agrees with the scheme, though not at first. She felt that the rural area was tagged on. But this can be resolved. It’s not insurmountable. Vote yes to give greater mission in Leeds. She is also now more convinced about a rural Archdeaconry with a rural Area Bishop – recruiting, nurturing and training rural specialists.
Mary Judkins (Wakefield) speaks. This is about the central priority of the Gospel message. The vision of the Wakefield Diocese has recently said ‘and beyond’ – this is an opportunity not to keep mission to Wakefield itself, but to share it with the wider diocese. She quotes David Hope on reshaping structures to be light on our feet. Strongly for the new diocese.
Ian Fletcher (Bradford). We need the certainty of a new diocese so we can get going. Bradford Diocese was strongly in favour. Overall the dioceses votes 200 for and 98 against – more than the 2/3 we need for other things. We need to go forward, but the concerns of Wakefield and of the cathedrals need to be heard too. Strong support.
Nigel Greenwood (R and L). Also supports. Good examples already of joint working between R and L and Bradford. We only do separately what we cannot do together.
Maggie McLean (Wakefield). Says that Mary J made good points, but there are still concerns. Worried that 2 episcopal voices will be lost in the national debate. Doesn’t want one area of the diocese to be a no go area for women, which could happen. I think that was measured support.
Bishop of Burnley – his diocese of Blackburn will receive some parishes from Bradford. No boundaries actually work – the whole area works well together. Develop mission for the north. He supports the scheme.
Clive Scowen likes the idea, but opposes it. It’s wrong in principle to abolish a diocese against its will. Its wrong in practice if one of the dioceses doesn’t embrace the vision. It’s wrong because we has a church have not agreed a national strategy which will guide the Dioceses Commission.
David Ison (London – formerly Dean of Bradford). Reorganisation which made the three dioceses was itself very unpopular. There needs to be more theology of cathedrals. The cathedral brand has borne fruit. Losing support for cathedrals would be destructive of mission. Suggests a period of experiment. Allow cathedrals time to work on a creative theology and practice of mission – say 20 years. Then shape a national strategy which includes greater churches too.
That’s the speech I was going to make – nearly!!
David Brindley (Portsmouth) thinks there is too much which is untested, and urges us to vote against.
Joyce Jones (Wakefield) is in favour. The scheme would serve the area well. But because the diocese has voted against she will abstain.
John Sinclair (Newcastle), is hearing people being forced into a shotgun wedding. The reorganisation could be a diversion. Doesn’t understand how the cathedrals will work.
John Beal (R and L) says this is vital for Leeds.
Jonathan Alderton Ford (Dioceses Commision) We did have a national debate about dioceses – 2005 – 7. No need to have it again. We can easily reimagine dioceses with the information we have now. We can do this. We can have fun with this.
Paul Ayers (Bradford) If we vote this down we will be wasting all sorts of work and prayer. But the C19th and 20th organisation of the church needs to be changed for the 21st century. He holds out a hand to Wakefield. Jump in!
James Allison (Wakefield). This is an emotional issue. He has a priest father and and an ordinand son, and they are in each diocese! He would love it to happen. His problem is that his Bishops have said no. He’ll abstain.
Bishop of Ripon of Leeds. These proposals offer real mission opportunities. He doesn’t like the ‘pro cathedral’ thing, but it’s a possibility. And there is no way in which this reduces the place of the C of E in Bradford or Ripon. VOte for this.
Chairman of the Dioceses Commission now summing up. Applauds Mary Judkins saying ‘and beyond’ and ‘travelling light’. Let’s get the structures right to relate properly to these communities. He thanks everyone involved. Have the courage to vote for change.
We have voted overwhelmingly in favour.
July 8, 2013 § 2 Comments
Afternoon all. New blog for the afternoon, but it’s as if we have not had lunch and are just carrying on from 1.05.
Clive Mansell has moved his amendment about ‘preventing legal challenge’ under equalities legislation. Bishop Nigel is not sure that there is an easy answer to the problem, and puts himself in Synod’s hands. Clive Scowen agrees that you can’t prevent legal challenge, but you can provide good safeguards. We should at least ask to try. Mark Steadman is happy to trust the current working of the law under the Equalities act. Tony Baldry (MP) is not happy to go back for fresh laws, amending equalities legislation. Parliament would not wear it.
He also says that he can hold the line in Parliament for a couple more years, but no more. We vote on it electronically…For 200, against 210, 15 abstentions. Amendment lost.
Now to Keith Malcouronne, whose amendment is about using the ‘facilitated conversations’ process thoughout what comes. Bishop Nigel is happy to accept it. Chris Sugden very happy to support it too. ‘We’ve set our hands to the plough. Let’s not look back’. Dagmar Winter cautions about expecting too much – it does have limitations. ‘I agree with Pete, kind of’. (Pete Broadbent has invited the steering committee which will take this forward to engage in the process using the ‘facilitated conversations process). We agree to do this.
We now debate the motion as a whole, as amended by Dover and Malcouronne (Option 1, with a monitoring process and using ‘facilitated discussion’).
Archbishop of Canterbury speaking. Too much detail invites complicated litigation. If his speech gets blogged then read it – demolishes a legislative solution in two sentences. He supports Pete Broadbent’s proposed process. Please set a clear general direction, while leaving space for development. Discuss the 5 principles the Bishops established, agree them and make them a kind of ring fence. The resolution, the principles and Peter Broadbent’s scheme are the best way forward.
Tim Allen recognises that getting the amended Option One through, especially through the laity, will not be easy. If we couldn’t do that in November, with legislation, how can we do it now? Peter Broadbent’s process might just do it. If we don’t do it by July 2015 it will have a significant effect on elections to the new Synod. Best to do this now. We will guarantee a broadly based new Synod in 2015 if we do our work quickly and well now.
The Bishop in Europe raises the ecumenical dimension, and asks from, eg WATCH, a statement of its ecclesiology in relation to the other denominations (I reflect that it would be good to have one of those from Rome about us…)
Jane Charman hopes that we will unite around Option 1. But ‘what if we can’t?’ If we fail we will have to recognise that we have gone as far as we can. Best to be dissolved as a Synod. She is confident that people trust the House of Bishops – though some of the people around me find that amusing.
Rebecca Swire (a deacon – the one woman minister who voted against last November) doesn’t find that any of the options or amendments are quite right. But we have the vision to find an outcome, and this is possible.
Paula Gooder speaks – she was pictured in the press in tears after the November debate. ‘We must never dothat to each other again’. This way of doing things is a new way forward. What we are doing is puting boxes in place, with nothing official yet to put in them. Let’s be good to each other.
BIshop of Rochester says we will be able to set up the Broadbent process by voting for Option one as amended. Let’s vote with conviction.
And we’re about to vote…oops – no we’re not. Bishop Nigel to reply. He reminds us that Option One is not a single clause measure. It requires provision…just places that provision in a different form to the law. He has listened to all the amendments, especially the one about legal protection, which he will look at again. People also want to talk further about the five principles the Bishops established.
He was sorry to read predictions that we would fight even more. Let’s offer hope of reconciliation among ourselves and beyond ourselves. We vote…after some points of order. We’ll vote as a whole Synod – not in houses.
In favour: 319
So – passed strongly. Over to the establishment of a steering committee to shape the next bit of the process.
We’ve been given 15 mins off. I’ll do the Dioceses stuff on a separate blog. Thanks for listening!
June 30, 2013 § Leave a comment
I typed the wrong number in our lectionary for today. Instead of the end of 1 Kings 19, about Elisha being Elijah’s disciple, we got the whole of 1 Kings 19 – Elijah on Horeb, ‘only I am left’ and so on. I was preaching, and found myself comparing Elijah’s ‘deflation’ and Jesus’s purposeful journey though Luke.
I said to our congregation that I might well have made the mistake for a purpose. A good number of people thanked me afterwards for the bits about being depressed and ‘deflated’. So I thought I’d offer it more widely. Hope it helps.
Political dramas on the television are very fond of the ‘walk and talk’ sequence, where the Prime Minster or President is on the move, barking out orders and giving instant answers to questions from aides who come and go, usually with a clipboard or a mobile phone. The central figure is completely in control, directing the action, never pauses for breath and never has to reflect on the right answer. They are, to use some overused phrases, ‘in the moment’, ‘in the zone’. So popular is this device that it is frequently spoofed in comedy shows.
A slightly irreverent part of me imagines the Jesus of Luke chapters 5 to 19 as being like this. He hardly draws breath. His words pour out like a torrent. People come and are healed, miracles happen, and he uses each event to say further profound and challenging things. There’s story after story, parable after parable. Just look at Chapter 9. He sends the 12 to preach. They return, full of it. He feeds the 5000. Peter declares Jesus is the Messiah. Jesus predicts his death. He goes up a mountain and is transfigured. He heals a boy with a demon. The disciples arg
ue about who is top dog. And at the end, in our Gospel reading this morning, Jesus prevents his disciples from nuking a village, and people who try to combine their old life with following Christ are sent away with a flea in their ear. It carries on for another 9 chapters like this. It’s like one of those compilations of highlights with all the boring bits taken out. It’s exhausting.
Perhaps the key phrase in today’s reading comes in explaining the Samaritan villagers’ rejection of Jesus. His ‘face is set’ towards Jerusalem. All of this busy-ness, all of these words, all of these events have a purpose. Luke shows a whirl of activity around Jesus, with some reflective moments too. But it all leads towards a goal. Jesus isn’t hanging around to see what will happen. He is making it happen. And, as with any Rabbi worth following, his disciples had to do the same. If you’re going to follow me, he says, be prepared to have no house or home. Forget about the past, don’t look back. Complete focus, complete dedication.
What’s interesting to me is that this doesn’t make Jesus like some megastar on a walkabout, not really engaging with the people they meet. In fact Jesus seems to be ready to stop, ready to listen, to hear the next word from God, to speak the next word of God, to receive or offer service at any moment. I can imagine him not looking over people’s shoulders, trying to see if anyone more important is coming. He would look straight at people and give them all the attention the situation demanded. He responds to unexpected events and challenges with balance and insight, precisely because he is focussed on his goal, his reason for being there. He’s focussed, and purposeful, but not blinkered or blind to the needs around him.
Today’s readings offer us a superb contrast with another great leader who is full of the works and power and mission of God. Elijah the Prophet, in 1 Kings 19, is fresh from a whole series of miraculous events. He has predicted drought, he has multiplied food, he has raised a boy from death, he has challenged a king, he has wiped out the prophets of Baal on Mount Carmel. He is the epitome of success, completely led by God and with a clear goal of standing for the true worship of God in a land where they have become distracted and unjust. He can even outrun a chariot.
But you wouldn’t think that if you started Elijah’s story only at chapter 19 of 1 Kings. Far from being the ‘super-prophet’ of chapter 18, he is completely miserable, and wants to die. One setback – a threat from the King he challenged – and all his power and purpose and focus just melt away. I’ll confess to being deflated on occasions in much the same way. It’s as if you’ve been floored. One minute all is powering on, the next you’ve been unplugged – and you deflate like a bouncy castle. Some of you may recognise the symptoms of a reactive depression in Elijah: he turns everything inward and it’s all about himself. There is no hope, no reason to do anything, exhaustion, gloom, despair.
It takes a retreat, physical care and activity, good food and a change of perspective to get Elijah back on track. He has mistaken a unique call from God for a requirement to do everything by himself, and has taken a temporary setback for a clear proof that he’s made a mess of it and that all is going to fail. God helps him put all this in perspective. His purpose remains, but he’s in good company, not on his own. It’s not all about him: there are 7000 with him, and Elisha is given to him as a close companion. His blinkers come off, and he’s able to put his life and his ministry and mission into context, ready for whatever comes next. Again I’ll confess to the way this works: admitting your deflation to someone else and being open to the encouragement of others leads to restoration, and the recognition that it’s not that bad, that it’s not up to you, it’s up to God.
When a potential disciple says to Jesus that he must put his affairs in order first, Jesus seems harsh: ‘let the dead bury their dead’. But this is for a positive purpose: ‘as for you, go and proclaim the kingdom of God’. Jesus calls us to live with our ultimate end in view, with the declared purpose of everything we do being for the kingdom.
Distractions to our Christian life can come in many forms: the voices from the past telling us this is not for us, that we’re not good enough; the demands of family, work and friendship; the need for security. Jesus’s focus is on what is to come, not what’s behind us. Other distractions can come from within: Elijah’s self accusation, exhaustion, over concentration on himself. We can be too focussed on the task and forget to look after ourselves and see the bigger picture.
What Jesus shows us is that we can ‘set’ ourselves towards God, and look out for what’s happening around us – we can gaze well ahead and look closely at what God is doing here and now. I’m trying to learn how not to be deflated. When you commit to something it’s hard when it doesn’t go right the first time. Jesus invites us to follow him without distraction, but also to take the long view, and in all things to proclaim the kingdom of God. If we follow him in doing this, we too will be fit for the kingdom.
December 14, 2012 § Leave a comment
I don’t normally blog sermons. But tomorrow I preach at a Carol Service for the Foundation for the Study of Infant Deaths. What to say to a congregation for whom Christmas brings the memory of the lives of their little ones cut short? And what to say as the world watches a small town in America grieve its little ones? Here’s what I’ll say. It’s based on Isaiah 65. 17 – 25 (which I chose ages ago).
‘I am about to create Jerusalem as a joy and its people as a delight’ says the prophet Isaiah, some two thousand five hundred years ago. ‘I will rejoice in Jerusalem and delight in my people’ he goes on. No more will there be the sound of weeping. No longer will children live but a few days, no longer will there be adults who die young. What thrills me about this poetic look into the future is its connection with reality. Some visions of the future are so fantastical that they are no earthly use. This one takes us from where we are, and offers us hope now. Where there has been pain there will be healing. Where there has been violence there will be peace. Where there has been death there will be life.
I was privileged to spend the month of June in Jerusalem, and ate my breakfast each morning looking from its southern suburbs into Bethlehem. A few times I walked into Manger Square in Bethlehem. It took me 20 minutes. But to do so meant crossing from Israeli controlled Jerusalem to Palestinian governed Bethlehem, through a checkpoint in the 25 foot high Wall – the Separation Barrier. The checkpoint was guarded by soldiers with automatic weapons, and each time we crossed we witnessed Palestinian families being thoroughly checked, their children thoroughly frightened.
This part of Jerusalem is no joy. Today’s Holy Land, the focus of Issaiah’s promise, is no joy. In November a Palestinian rocket landed a mile or so from where I had stayed in June. In the current conflict innocents have died, including many children. We could be forgiven for regarding Isaiah’s vision as an irrelevance, a piece of wishful thinking, with no connection to what life is really like. Widening our horizon only confirms this view. The people of Newtown Connecticut can only cry out in agony at the massacre of children and adults there. ‘Our hearts are broken’ said President Obama. Their losses join the losses of people all round the world, and in all ages, and they join ours today. This congregation needs no reminding of what it is for a heart to be broken at the loss of a little one.
‘I am about to create joy, delight, length of days, fruitfulness, security, peace, blessing’ says God through Isaiah. And how will this come about? In the vision of this season generated by our popular culture it will be through pleasing aromas of Christmas food, through giving and receiving an iPad, through a celebrity autobiography, through the quality of our Christmas decorations, through sitting together in family harmony to watch other people’s misery on Emmerdale, Corrie or Eastenders on Christmas Day (7, 7.30 and 8.30 if you’re interested), through wearing ‘Christmas’ jumpers. Nice as some of those things are…I think not.
Not when the abiding emotions and thoughts for many of you will be of what might have been, of who is not there, whether old or young – for me my mother who died seventeen years ago, my Grandmother who died this year, and my brother who died at six months when I was two, and whom I cannot remember yet miss as I watch my two sons interact and wonder what might have been for me and him these last fifty years. Such crying out is not settled and healed and solved by a soft focus warm glow jingle belled paper crowned high street Christmas. But, perhaps, even in the depths of despair felt by so many across the world at the needless death of their little ones, perhaps it may come to pass through what did happen in Bethlehem and which Isaiah looked forward to.
It may come to pass because a fragile child was born in desperate circumstances in a tense country with occupying armies not afraid to massacre and kill little ones to enforce their rule. The vision of peace and hope may come to pass because a young woman grasped hold of words from God that the child she was carrying would change things. It may come to pass because her future husband – fathers feel this too – her future husband risked scandal and disgrace by holding on to that promise too, and welcomed the child as his own. It may come to pass because baby did become toddler and teenager and man, and lived what we live. It may come to pass because his mother lost him, watched him die, and cradled him then as she had cradled him just a few miles away and three decades before.
It may come to pass because the Christian hope is that Jesus’s life and death is rooted in the painful reality of human life as it actually is, and that his new life reveals him to be the God who embraces our human life and sweeps us up into the new life of God. The vision of hope here is that you and I and everyone else who is broken up and hurting can glimpse the joy and hope which we have also experienced – in the love and care we have received from friend and relative and stranger, in the life we are determined to live with creativity and imagination precisely because we have loved so much. There is hope for ever because we have glimpsed it now. From this, even in the depths, there will be hope.
I pray then, for you, for me, and for all who cry out in the pain of loss and in the warmth of remembering…I pray that we will know that real and possible vision, a graspable hope, through the birth of a tiny child, whose life and death and new life are our future, and whose arms are wide and whose love is everything.