July 6, 2017 § 3 Comments
Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, ‘The kingdom of God is not coming with things that can be observed; nor will they say, “Look, here it is!” or “There it is!” For, in fact, the kingdom of God is among you.’
I was a member of the General Synod of the Church of England for thirteen years, in two stints. Tomorrow its meeting in York, and a little bit of me misses it. So I found myself preaching about it last Sunday, prompted by Luke 17: 20 – 21. What follows is the edited version of me trying to answer this question: for General Synod, and for the Church of England, where will the Kingdom be found?
Where Synod is at its best is when people with experience and commitment speak into areas they know, relating their understanding of the Gospel mission imperative to the contemporary world. And that, of course, is where Synod is at its worst too. Examples of the best have included the challenge to trade fairly; to set aside historic and crippling debt; to enable flexible new ways of mission for the church; to simplify bureaucracy so that church can get on with the job; to provide new ways out of debt for people over reliant on extortionate lenders; and many more.
The worst has been exemplified when the call to be distinctive and to hold on to the Gospel becomes tied up with a particular moral, ethical and spiritual position, such as in the debates around human identity and human sexuality. I found the intense debates we had about equal ministry so wearing that I simply couldn’t imagine what the Synod would make of human sexuality and equal marriage.
The problem comes when people believe they know how the rules of the Kingdom of God apply in particular cases, and beat people about the head with them. Rather than allow testing, thoughtful examination, and generosity of application, some people declare what the truth is to be and condemn any other approach. When debates in Synod take place with people wielding those kinds of weapons, trouble ensues, and not even the Archbishop of Canterbury’s ‘good disagreement’ will do. For those who believe they know the views of the Kingdom of God on a matter, any disagreement is anathema, not good.
So, very recently: clergy in the Diocese of Chelmsford have written expressing ‘no confidence’ in their Diocesan Bishop; a member of my Bible study group at university was consecrated as a missionary Bishop for Scotland (and the wider Anglican world), in order to hold the true faith against the onslaught of revisionist doctrines, mainly around sexuality; and today people are considering boycotting Synod because of the presence of the Scottish Bishop who proposed the Equal Marriage motion passed there last month.
My reading of Luke 17. 20 and 21 is that we need to be careful when pronouncing on the rules and presence of the Kingdom. Answering the Pharisees Jesus says it’s not the kind of thing that can be seen or pointed to. Neither is it something that will come very soon. Don’t get twitchy about it, says Jesus, putting two and two together and making a hundred. Don’t even start trying to interpret the events of today in apocalyptic terms.
Rather…the Kingdom of God is ‘among you’. The Kingdom is present in Jesus, pushing boundaries, dwelling on the edge (he has just been with ten lepers, one of whom was a Samaritan), simply living and being. It is not, yet, to be found in an institution or a programme or a manifesto. Don’t think you can grasp hold of it, as if it was a thing. The Kingdom is me, says Jesus.
I think that means that the Kingdom is found when we recognise Jesus in each other, when we are taken by surprise, when we commit ourselves to finding the other and understanding them. If the Kingdom is tied to a set of propositions alone, then we may preserve some sort of pietistic purity but become overly distanced from the communities and society in which we live and move.
The knack with the Kingdom is to recognise where we have to stand firm, where we have to challenge, and where our emphasis on one aspect of belief – say to hold to an aspect of doctrine – plays against another – say to love our neighbour. ‘The Kingdom of God is among you’. The crucial thing is to find such wisdom, from the Spirit, that we can both stand firm, and be bent and shaped by the Spirit’s work across society, not just in the church.
I’m praying that General Synod this weekend will discover such wisdom, and that, for us and for them, seeking the Kingdom first will put everything in place.
August 24, 2016 § Leave a comment
There has been much fun, and much outrage, about a Coventry Diocese decision to prevent a church having upholstered chairs. The parishioners of Long Itchington had gained permission to replace their Victorian pews, but were refused upholstered chairs. The Daily Telegraph story is here.
A couple of things to clarify. Firstly, churches have to apply for the church’s planning permission (a ‘faculty’) to do stuff like this. After consultation the permission is given by the diocese’s senior legal figure, the Chancellor, and for these purposes it’s a court decision. However this was not a court case, with barristers and things, though this is possible if the matter goes on to be contested.
Secondly, the ‘amenity societies’ (like the Victorian Society) are statutory consultees in this process, based on the wisdom that without such campaigning bodies many things we currently value would have been lost. In this matter the Victorian Society did not take the church to court or anything. They expressed their strong view, as they were required to do. It’s not clear whether they objected to the removal of the Victorian pews (which is probably the extent of their remit) or to the type of chair (which I reckon goes beyond their remit if the church is twelfth century).
So: is there anything wrong with chairs? No. Pews, at least of the kind we see in most churches, are a reasonably modern thing. The Victorians were keen to ensure a place in church for every member of the population, and pews are an efficient way of doing this. But most were utilitarian, and, though long lasting, have little aesthetic merit. My heart sinks when I walk into a church packed with a sea of pitch pine boring uncomfortable pews. Let them go.
There are some pews which are rather wonderful, beautifully crafted and of real aesthetic merit. Some box pew schemes survive from the pre-Victorian period. Even in Victorian times there were some schemes which made real sense and, if you like that kind of thing, are tremendous. Some are even comfy, and the design, craftsmanship and overall scheme can be a heritage asset, capable of being interpreted and understood. Actually, my heart sometimes sinks when I see these kind of pews too, because the heritage asset doesn’t always sit well (pun intended) with the current operation and mission of the church concerned.
The magnum opus on pews is edited by Trevor Cooper and Sarah Brown. No, I’ve not read it, but was pleased to see it’s available here for free.
Anyway, if the pews are to go, and chairs are to be introduced, what should guide the choice? I was on the Church Buildings Council for a bit. It offers guidance and oversight in all fabric matters, and Diocesan Chancellors take notice of its guidance notes. There’s a really good one on church seating here, and I think that’s what guided the Chancellor of Coventry.
Simply put, upholstered chairs might look comfy, but they are often not. The fabric is difficult to care for. Not all are of great quality, and you will probably find yourself bequeathing a replacement problem to people in only a couple of decades. They get grubby very quickly, especially if you want to use them flexibly – which is what Long Itchington want to do – and they are difficult to stack. Putting a couple of hundred chairs covered in blue or purple fabric in a church has an instant aesthetic effect which can detract from the historic aspects of the building. They dampen the acoustics.
So, the advice says, please consider using wooden chairs or moveable/stackable benches. The interplay between wood and stone and glass can be really pleasing. Some wooden chairs are ergonomically surprisingly comfortable. In the church I serve we had a big consultation, and went for a wooden chair which the vast majority of people really like – and can sit on happily for the three hours of a Messiah without complaint. It’s no wonder that the chair we selected is also found in half of England’s cathedrals. We’re assured that it will last for decades. (I should say that we never had pews in the Nave, so it was a chair-for-chair replacement. Good luck to those of you removing your pews).
I’m a chair evangelist. I came to agree with the CBC advice that upholstery is to be discouraged, especially when you take a long term and aesthetic view. I’d happily see most churches lose their pews, and even those who have fab pews should be helped to reorder them in a way which works with inheritance but is not bound by it. We should be able to tell the story of how the church has been ordered and used without it being permanently frozen in a previous era.
As it happens I think the comment of the Chancellor of the Diocese of Coventry about upholstered chairs being ‘overly casual’ was a hostage to fortune. But I do agree with the general point: upholstery isn’t always the most comfortable or the most wise choice.
Here’s what did we did: chairs with leather seat pads which were at the end of their life and hard to stack were replaced by all wood chairs (with a metal frame).
Don’t get me going on carpets…
June 4, 2016 § 5 Comments
I am MAS – the C of E’s Middle Aged Spread – and I am a “problem”.
The latest Ministry Statistics show a preponderance of clergy aged 55 – 61. Though ordinations are increasing, even the most optimistic of projections show the number of stipendiary clergy reducing over the next 20 years.
The statistics are here. People like Ian Paul and Peter Ould, here, and David Keen, here, have looked into them closely. Whether I am a problem because of a “disastrous decision” in the 1990s to ordain older people, or I am a problem because I was a younger ordinand in the 1980s, I am a problem, because I’m going to retire, and there’s a gap behind me.
If I don’t much like being depicted as a problem to be solved, because it saps my energy, how might MAS be included in the solution? Why not work with me in two areas: later retirement; and the ‘last post’?
A lovely graph in the 2012 statistics – Fig 12 here (but not developed in the 2015 figures) – showed the effect of delaying the average age of retirement by just one year. It was nearly the same as increasing ordinations by 25%. Doing both would make quite a difference, wouldn’t it?
The reality is that, full pension or not, I am likely to go for retirement earlier rather than later. If I’m an incumbent I am heading for burn out. David Keen has shown that 5000 stipendiaries are sustaining a ministry pattern once undertaken by at least 10,000. I am 55 – 61, and I don’t have the energy I once did.
So: sit me down and get me to look carefully at how you can get the best out of me for the next ten to fifteen years, not the next five.
Give me one of those whizzy health checks you give to Bishops and senior clergy as they are appointed. Give me active encouragement to invest all I can in my spiritual and physical well-being. Yes, I know that’s been the message drummed in to me from the beginning, but tailor it and target it for me. (I am numerous enough for this to be done economically too – discount for a bulk order).
The next post I’m looking for is likely to be my last. So offer models of ministry and growth which go beyond getting a hipster millennial to plant something – fab though that is. Recognise that I am likely to be turned down in favour of a younger model, unless posts are identified where age and mileage will be an advantage, not a problem. Manage the expectations of those writing job descriptions and doing interviews.
Update my software. I can be a decent mentor to these young things whizzing through the processes. Yes, they are young enough to be my offspring. Get me excited about how I can foster vocations and mentor younger generations. I can be taught new tricks too, and they might need a wise head (if I’ve learnt anything…).
When I retire, think carefully about how my ministry can be continued. There are more clergy with PTO – the majority retired – than stipendiaries at present. Is House for Duty the only option for the deployment of the retired? Are there other models of focussed ministry in the years from 65 – 80? Invest in your officers for retired clergy – the numbers are worth it.
I am MAS. I am large enough (in numbers!) to be treated as a “thing” and am worth investing in. I am not just a retirement problem to be anticipated, I am a resource which can make a difference now.
The 2025 statistics should make interesting.
December 31, 2014 § Leave a comment
A friend gave me a book* to read this year. One of my resolutions for 2014 had been to read the books I intended to read, and like all resolutions it didn’t quite work out. But this book I did. It’s about technology, and the way we use it, and it uses us – the way we change as we use new tools. The sections about email, and smartphones and social media were powerful. I know that some of my friends have made resolutions this year not to be so dominated by their technology. I’m sympathetic to that too.
What struck me most forcibly was that this was a book which could only have been written in the last couple of years. Twenty years ago it would have been baffling. Then, though it existed, I knew nothing of the world wide web, the Internet, or email. In 1994 I was just getting into text messaging I remember, and I sent my first email in 1995, I think. Social media then was still a letter, or a fax. To think that in 2014 I would witness my 84 year old mother in law on Facetime speaking to her relatives 300 miles away, just like those communicators on Star Trek…well, I would not have imagined I would really see the day. Who can predict what such a book will be covering in 2034, when I’m 74?
I guess that’s the point of marking a date in the calendar as a good time to look back and to look forward. We don’t really know what’s going to happen in the future, but we can use what we have learnt so far, and we can equip ourselves to face what will come so that we can judge what will nourish us and what will harm us, what we should embrace and what we should avoid. And that’s why I’m talking about the book my friend gave me. In one small section it talks about the kind of looking back you do when someone dies, and how you talk to them.
The author suggests four things to say to those who have died, and I think you can say them to the year which is past too.
“I’m sorry. Thank you. I forgive you. I love you”
I’m sorry. There will be things in this past year which you have not done well, or which you’ve been a part of which are beyond your control and which are a source of regret. A resolution might be to try and repair any damage, and certainly not to take part in the same stuff again this year – and to create the conditions where society, or the world, won’t cause that stuff to happen again.
Thank you. One of my resolutions this year is to relish what has been good, and, where possible, to let others know if they have done it. There is now a Masters Degree in handling complaints. I’d like a Masters Degree in offering thanks, and that will start with thinking of enough good things to be able to start offering thanks for, and calling to mind the people who have done them. That includes the Almighty.
I forgive you. There will be stuff from this year which has been caused by others. I spend too much time in the middle of families who have been torn apart, or situations where disagreements have become divisions. That’s a privilege of the priestly ministry, and all priests know that these things are only resolved when someone offers forgiveness to another. But it’s a costly beginning, and it may as well start with you.
I love you. To reflect on what has been is to work out what, and who, is worth our time, our attention, our effort. Where those people are still with us, then making an active choice to love them, rather than just hoping that they already know, will make all the difference to our, and their, future. Where those people have died, then loving them in memory will enable us to live with what they gave us.
The Biblical writers were skilled at looking back in order to look forward. Isaiah took such courage and hope from God’s dealings with his people that he could be confident that there was a future and a hope, a way to walk. The Gospel writers, sure that Jesus had conquered even death, were thrilled to offer us the words they heard from Jesus about trusting in God for everything, and not giving our energies to things which would ultimately not satisfy.
I pray that this New Year you’ll be able to look back and ask questions of the past in such a way that you’ll be able to embrace the future with faith and hope. I pray that there will be thanksgiving, apologies, forgiveness and love. And I pray that all of your living, with whatever the future will hold and whatever tools we use in it, will be held in the palm of God’s hand, and lived to God’s glory, for God, in Christ, is our yesterday, today, and forever. Amen.
*The book is Alone Together by Sherry Turkle, Basic Books 2011. On p. 304 She quotes a Rabbi’s sermon at Yom Kippur, and he offers these four things to say to the dead.
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).