Where is the Church’s doctrine to be found? As far as the Church of England is concerned, the answer is at first glance simple. Canon A5 states that:
The doctrine of the Church of England is grounded in the Holy Scriptures, and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures.
In particular such doctrine is to be found in the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordinal.
Furthermore the Worship and Doctrine Measure 1974 notes that “references in the Measure to the doctrine of the Church of England shall be construed in accordance with the statement concerning that doctrine contained in the Canons of the Church of England.”
But it’s not as simple as that, and there is a good section on “Doctrine in the Church of England in an Historical Perspective” in GS 1554. This document contains the proposals for updating the procedures for clergy discipline in matters of doctrine, ritual and ceremonial that were defeated at General Synod in July 2004. I think that one of the reasons for this defeat was the difficulty of saying just what the CofE’s doctrine is.
Article 7 of the General Synod’s constitution requires any “provision touching doctrinal formulae or the services or ceremonies of the Church of England or the administration of the sacraments or sacred rites thereof” to be voted on at final approval in a form submitted by the House of Bishops. Voting must be by houses so bishops, clergy and laity must each approve. As GS 1554 puts it:
All doctrinal and liturgical matters are brought to the General Synod by the House of Bishops in virtue of their role as guardians of the Church’s faith and teaching. The Synod as a whole determines whether or not to give assent. This reflects the relationship between bishops and laity which was clearly set out by Richard Hooker four hundred years ago.
In particular this means that, unless the Article 7 procedure has been followed, a motion passed by General Synod supporting, for example, a resolution of a Lambeth Conference, is no more that a statement of opinion by those present.
9 CommentsUpdate Saturday
Stephen Bates reports in the Guardian on all this: Church in new row after Nigerian primate bans Brazilian archbishop from conference
Also, here is Homosexuality’s Destructive Effect on Church & Culture apparently written by Peter Akinola and published on the website of the Kairos Journal that gave him (and others) the award mentioned below.
later note I have added the content of that extraordinary Kairos webpage below the fold here, to ensure the full text gets safely archived.
Update Sunday
Trevor Grundy Scotland on Sunday Africans set to found rival Anglican church
Somewhat to my surprise, the New York award event is reported on ACNS Digest Archbishops honoured.
First, some correspondence has been published concerning the attendance of the Igreja Episcopal Anglicana do Brasil at the upcoming III Global South Encounter scheduled for Alexandria, Egypt October 24-29 this year.
There is a letter from Archbishop Peter Akinola of Nigeria to Archbishop Orlando Santos de Oliveira of Brazil, and his response. Also a letter from Bishop Jubal Neves, another Brazilian bishop.
For the full text of these letters, see here.
Mark Harris has already commented about this exchange in Let Brazil Through the Door!
Church Times Pat Ashworth Akinola blocks Brazil from Global South meeting
Second, there is an Associated Press report quoting both Archbishop Peter Akinola and Archbishop Henry Orombi, on the subject of the Church of England and Civil Partnerships, African Archbishops Fault Church on Gays (here from the Washington Post but published on newspaper websites all across the USA)
This matter is also mentioned in a report from the Daily Independent Nigeria, Anglican Church Synod begins Saturday in Onitsha
Further reports about this synod are on the Nigerian provincial website:
Akinola invites journalists to be abreast of developments in the Church
Church of Nigeria 8th General Synod holds at Onitsha. An extract:
18 CommentsThe relationship of the Church of Nigeria with other national churches of the Anglican Communion in the wake of the controversy generated by homosexuality and same- sex unions is also expected to engage the Synod.
“Before, it was America and Canada, but now England is joining the bandwagon to say that homosexuality and same -sex unions are acceptable practices,” Akinola said, adding that the Nigerian church will review what her level of relationship will be in the Communion.
First, some responses from readers of the Church Times in recent weeks:
5 August Bishops’ pastoral statement on civil partnerships
19 August Civil partnerships: the Bishops’ statement and Archbishop Akinola
26 August The Bishop of Worcester on the Bishops and the Civil Partnership Act
2 September Evolving morality and the nature of the perceived threat to marriage
Second, another extract from the 1991 document Issues in Human Sexuality, this time from the summary section at the end. The bishops insist that their more recent statement does not change their policy. So this summary shows what has been the de facto position in the Church of England since 1991.
9 CommentsIn The Times Geoffrey Rowell writes about Orthodoxy and Buddhism in being Aboard the Trans-Siberian Railway to a world of religious renaissance.
Both the Telegraph and the Guardian have columns about Islam.
Christopher Howse writes about an article on “The Remembrance of God” by a learned Shi’a Muslim, Ayatollah Muhsin Araki in The anatomy of God’s presence.
David Self writes that Christians and Muslims share a journey.
In the Church Times Giles Fraser asks Where is God at the wedding?
The CEN has a piece by Rowan Williams THE RECORD: Urbanisation, the Christian Church and the Human Project
1 CommentThe Church Times and the Church of England Newspaper this week contain an advertisement for the Anglican Communion Office:
Church Times The Anglican Communion Office, Facilitator for the Listening Process on Human Sexuality/Permanent secretariat
The news of this is also reported in the Living Church under the headline Facilitator for Listening Process on Human Sexuality Sought (warning: the link from there to the CEN version of the advert is to a 1.2 Mbyte PDF file)
As TLC notes, the post has not been advertised in print journals outside the UK, and the key hurdle any candidate has to leap is that he or she must have: no previous public alignment on the subject of human sexuality.
It seems odd that this advertisement is not yet to be found on the ACO’s own website.
3 CommentsUpdates to three stories:
Lake Malawi
CEN Jonathan Wynne-Jones Bishop-elect gives reassurances over his “lodger” and liberal views
Church Times Pat Ashworth Bishop-elect quizzed
and from last week Bishop-elect in Malawi faces opposition
CofE Racism
Church Times Rachel Harden Colour still C of E issue – Sentamu
and leader comment Stepping into one another’s shoes
CEN Church still racist, says bishop
Connecticut
CEN George Conger US clergy charge Bishop
And two new stories:
Harare
Church Times Pat Ashworth Kunonga trial halted as judge resigns
and from last week Kunonga: no testimony by phone
CEN Harare bishop trial collapses
Living Church Trial of Zimbabwe Bishop Collapses
Update
Some further reports on this from African papers:
Kunonga Trial: Judge Storms Out in Protest
Kunonga: On Trial for His Country
both originally in The Herald (Harare)
Drama at Kunonga trial in The Zimbabwe Independent
Anglican Church puts Mugabe bishop on trial on ZWNEWS.com
Recife
CEN George Conger and Johanna Thomas-Corr Archbishop deposes 35 clergy to oust evangelicals
TLC Mass Depositions in Recife
I arrived for a six week visit to our sister diocese of Peru about 10 days after the London bombings. A few days later a second set of bombers attempted, but failed, to set off four more devices. Everywhere I went I met huge outpourings of support for Britain. And the accompanying message was always, “We know what your country is going through. We have experienced terrorism here too”.
The effects of the Shining Path violence are still evident in Peruvian society. For about a decade the rural hinterland of the country was especially unsafe. Over that period millions flocked into the shanty towns or “pueblos jovenes” that surround Lima, mostly living in shacks made of matting. Economic life stagnated. Businesses failed. The Anglican Diocese itself almost collapsed totally as foreign personnel (especially targeted by the guerrillas) were withdrawn and Peruvian nationals with saleable skills headed north, to the USA or elsewhere. Priests told me of messages pushed under doors threatening to burn their churches down. Then, in the late 90’s, the government of President Fujimori (himself now in exile after fleeing corruption charges, but planning a new presidential bid next year) broke the back of the Maoist movement and Peru began to enjoy the peace, stability and economic growth that characterise it today.
Everyone I met had their stories of suffering from the Shining Path period. It was good of them to empathise with the present London experience, if somewhat overgenerous – it is unlikely that Britain will face anything remotely resembling the sustained attack on its structures and economy that Peru went through.
About a month into my stay, by which time I had been joined by 16 fellow members of the Diocese of Worcester, we were invited, with the permission of the prison authorities, to spend a day as part of our hosts’ long standing ministry to women prisoners. Sentences are undeniably harsh by European standards, particularly for women, and it is not uncommon to spend well over a year in custody awaiting trial. But the regime itself in some ways compared favourably. There are real efforts to teach skills, and mothers can have their children with them up to three years of age. The prisoners make craft goods which are then sold outside with the money returning to the producers to provide funds for extra toiletries, food etc. There was good access to outside telephones lines, though medical assistance is not as readily available as in European penal institutions. Much mirrored the conditions of life in the poorer areas of Lima itself.
With the exception of telephone kiosks the same seemed to apply in the maximum security section we visited after lunch. We were allowed, even encouraged, to take in a modest amount of cash with which to purchase handicrafts from the prisoners. There were few prison officers but the women told us there were no problems with violence. One block brought out guitars and sang songs to us and we replied with the “a capella” version of the 23rd psalm we had practised for such eventualities. Then they began a dance and invited us to join in. The women told us of how dramatically their conditions had improved in recent years. We were introduced to a tiny baby conceived during a conjugal visit to one woman from her husband who is a prisoner in another jail. We watched some of them making sculptures from clay and painting. And we learned that visitors are permitted for most of the day. Some prisoners told us that they are currently awaiting retrials because the law under which they had been convicted had been ruled unconstitutional. Then they began to speak of how they cared for each other because they were all members of the same party, and how their leader was prevented from mixing with the other prisoners. Suddenly the lack of religious pictures and scriptural passages on the walls (unusual for Latin America) struck home – these were the Shining Path members we had heard so much about on the outside.
One of the hardest things that Britain has had to cope with in these last few weeks has been the very normality of the lives of those who detonated bombs in London. We want the perpetrators of such atrocities to be radically different from ourselves, creatures of utter evil whose lives are depraved in every aspect. However, even allowing for some wrongful convictions, and for some whose offences may have been entirely non-violent, I can’t escape the fact that, in Peru, I have been dancing with terrorists. And that they were without exception pleasant, friendly, appreciative individuals.
I need to hold on to the fact that well-intentioned and caring individuals can commit appalling atrocities in the name of some cause deemed high enough to justify it. The original aim of Shining Path – to present a solution to the poverty and inequality rife in Peru by promoting a society based on the radical equality that underpins communism – is not of itself evil; indeed it has much in it that is laudable. The use of violence as part of the means to overthrow despotic regimes is the story of the liberation of Africa (and elsewhere) in the 20th century. Somewhere Shining Path lost the balance. It terrorised the general population more than it pressurised the government. And maybe it was ill-fated in presenting a communist solution at the very moment when that political philosophy was collapsing across the globe. It never succeeded in breaking out from being a small vanguardist force. Its attacks on Peru’s economy did not persuade the mass of the people that capitalism was the prime problem. Part of the tragedy of the recent bombings in London (and before that in Madrid and elsewhere) is that it is hard to see any realistic link between the political goals of the bombers and their actions.
It was a thesis of the French existentialist (and erstwhile international goalkeeper) Albert Camus that to understand all is to forgive all. For Christians I suspect that has to be a statement more about God than humanity. To understand is not automatically to forgive. Or maybe to forgive is not to exonerate from the consequences of a person’s actions. I’m glad, not least for the sake of the many friends I have made in Peru, that the Shining Path terrorism is a thing of the past, and that those who led it on its violent course are largely now behind bars. But I’m grateful that I was allowed, briefly, to see not only the scars that Peru bears from its history, but the humanity, the normality, and even the face of Christ, in some of those who bear responsibility for it, and who now serve out their sentences. And that the Anglican Church continues to minister in such places.
10 CommentsFirst a couple of links:
I should have included this article by Simon Barrow earlier, but here it is: Civil Partnerships are a Blessing which links to a number of relevant earlier articles by him.
And the issue of Civil Partnerships and the CofE has now reached the Isle of Man.
The following CofE press office summary of the Pastoral Statement by the House of Bishops may be helpful in analysing the reactions of overseas primates and others, including those of Peter Akinola and also Bernard Malango and Drexel Gomez.
1. The House of Bishops’ Pastoral Statement on Civil Partnerships, issued in July, does not change the Church of England’s position on same sex relationships.
2. It upholds the historic teaching of the Church that marriage is the union of one man and one woman for life and is the proper context for sexual activity. Hence, sexual relationships outside marriage, whether heterosexual or same-sex, fall short of God’s purposes for human beings.
3. It remains the view of the House of Bishops that clergy are expected to live according to the Church’s teaching.
4. The Pastoral Statement was issued by the bishops to offer guidance to the Church of England in response to legislation passed by the British Government and coming into force in December.
5. The Church’s approach to civil partnerships reflects the fact that they will not be marriages, nor based on the presumption of sexual relations between the two people making the legal agreement.
There have been a number of comments about how a policy in this matter can be enforced. What is important to remember is that, because there has been no change in policy the following paragraph from Issues (1991) also still applies:
5.18 In the light of this judgement some may propose that bishops should be more rigorous in searching out and exposing clergy who may be in sexually active homophile relationships. We reject this approach for two reasons. First, there is a growing tendency today to regard any two people of the same sex who choose to make their home together as being in some form of erotic relationship. This is a grossly unfair assumption, which can give rise to much unhappiness, and the Church should do nothing that might seem to countenance or promote it. Secondly, it has always been the practice of the Church of England to trust its members, and not to carry out intrusive interrogations in order to make sure that they are behaving themselves. Any general inquisition into the conduct of the clergy would not only infringe their right to privacy but would manifest a distrust not consonant with the commission entrusted to them, and likely to undermine their confidence and morale. Although we must take steps to avoid public scandal and to protect the Church’s teaching, we shall continue, as we have done hitherto, to treat all clergy who give no occasion for scandal with trust and respect, and we expect all our fellow Christians to do the same.
(Thanks to a letter writer in last week’s Church Times for drawing attention to this point.)
25 CommentsThe BBC Today programme had a segment this morning on the theories of Clare Asquith, listen here (Real Audio, 5.5 minutes) to her and to Professor Stanley Wells who is unconvinced.
On Sunday, the Observer had this story Shakespeare was a political rebel who wrote in code, claims author
This earlier article The Catholic Bard in Commonweal gives more detail of her views.
The Washington Post published this review: Papist Plots
3 CommentsI wrote a report of the July 2005 General Synod for Anglicans Online a little while ago; you can read it here. I have done one of these for every Synod meeting for the last quinquennium; they are all linked from here (near the bottom of the page). There are also a few earlier ones here.
0 CommentsThis new organisation got relatively little attention in Britain, when reports of it first appeared, so maybe this further longer version of the article by Auburn Faber Traycik in the Christian Challenge will change that: Pan-American, Pan-Anglican.
Notice in particular the wording of A Covenant of Understanding which can be found here.
The Telegraph has a report today by Jonathan Petre that Dr John Sentamu, the Archbishop-designate of York, has used the foreword of a new book implicitly to criticise fellow Church leaders for failing to deal properly with discrimination in the organisation. See Black bishop attacks Church racism. An excerpt:
The book to which Dr Sentamu has contributed, Rejection, Resistance and Resurrection, Speaking out on racism in the Church, is a hard-hitting account of the rejection felt by many black Anglicans.
Written by Mukti Barton, the adviser on black and Asian ministries to the Bishop of Birmingham, Dr Sentamu’s present post, it describes racism as a “deadly poison” often unconsciously spread by white Christians.
It also claims that black people are significantly under represented in the clergy, even in the diocese of Birmingham.
Dr Sentamu, who is to launch the book in Birmingham cathedral next month, said in the foreword: “The stories in this book speak of the pain of what it is to undergo institutional racism.
“The cost is in terms of the lives of people who are hampered in their growth into the image of God created in them.”
However, the editors of the Telegraph know better than the bishop, and have published this leader The way to empty pews in which they say Dr Sentamu is wrong:
8 CommentsA useful litmus test can be applied to distinguish vibrant, fast-growing denominations from struggling or moribund ones. Those that are obsessed with accusing themselves of racism tend to be in a worse state of health than those that – while vigorously opposing racial prejudice, as the Gospel demands – have resisted the breast-beating and grievance-mongering of secular multiculturalists.
For the past 20 years, the race relations industry has exerted a formidable grip on the mainstream churches in Britain: Anglicans, Roman Catholics and Methodists have been falling over each other in their eagerness to send themselves on “racism awareness courses”.
The quinquennial synod election season is upon us. This article provides links to national (not local diocesan) sites that contain information relevant to these elections. Provision of a link here does not imply endorsement of any campaigning group by Thinking Anglicans. If we have omitted a group that you think should be included, write a Comment.
Church of England: General Synod Election 2005
Note: deadline dates vary from diocese to diocese. Check your local diocesan website for details.
Open Synod Group
Affirming Catholicism
InclusiveChurch
Reform
Forward in Faith
(This is a bank holiday weekend in England.)
Christopher Howse writes his Telegraph column about the Pope in Cologne, The revolution of the Magi.
For another view of the TV documentary mentioned by Howse, see Simon Barrow REFLECTING ON ‘GOD’S ROTTWEILER?’
The Guardian godslot is by Fred Sedgwick and is about the Book of Common Prayer, Prayers for today while Natasha Walter questions “evangelical” schools in Divine and rule.
Stephen Plant writes in The Times about the recent British school exam results, The tide is turning in favour of theology and the study of religion while Jonathan Romain writes about Jewish/Muslim relations, Making friends in Abraham’s family.
Giles Fraser in the Church Times has another view on the school exam results in Why schools need to look for their lost sheep.
The Spectator has an article provocatively entitled America: not a Christian country (easier to read printer-friendly version here).
EXTRA
As it is also Greenbelt this weekend, I offer two thoughtful posts from Paul Roberts who recently visited South Barrington:
A Brit in South Barrington 1
A Brit in South Barrington 2
where as Maggi Dawn says: Paul has been joining in with a Willow Creek conference, and is asking intelligent questions… like what can we learn from this phenomenon, even if it’s not our cup of tea?
Updated Monday and Wednesday
A letter from Archbishop Bernard Malango to his provincial bishops about the election of Nicholas Henderson has been published. A copy is below the fold. (The confusing second headline was in the copy as received.)
Updated again The Living Church has published a report on this, Archbishop Malango Postpones Consecration of English Bishop-Elect which contains details of other correspondence between the archbishop and the bishop-elect. This other letter includes the following passage:
The documents such as the Nicene Creed and the Thirty-Nine Articles are not simply theological photographs snapped at a moment in history; they are foundation stones which must be affirmed. Are you willing to state clearly and without equivocation that you fully accept, believe and practice the faith described in the classic Anglican formularies including the Holy Scriptures of the Old and New Testament, the Thirty-Nine Articles, the Creeds, and the Ordinal? To be clear, I am not asking if you affirm that they are part of our history. You should know that they represent a standard of ministry and theology which is the practice and the norm of this province. If you were to come here with a different faith, it would be not only difficult; it would be the cause of disastrous conflict in the diocese and the Province. Are you able to affirm and commit to the faith as described in them without exception?
Interestingly, although this other letter also contains detailed questions relating to human sexuality, it does not even mention Lambeth I.10 despite the reference to it in the text below.
Further update In addition to the earlier news reports of this matter I can now link to last week’s Church Times report by Pat Ashworth Malawi’s ‘modern churchman’ bishop. (This week’s Church Times report is available only to subscribers.)
Updated Monday
Ruth Gledhill in The Times had Questions about lodger confront a new bishop. In this, Bishop Pete Broadbent says:
“There is no witch to be hunted here. It is unfair for someone to be vilified in this way. As Nicholas’s bishop I understand he has given assurances on all the issues raised by Archbishop Malango. He has given assurances on the primary authority of Scripture, the Creeds and on the matter of his own life being consonant with the Gospel. It is a matter for Dr Malango as the consecrating Archbishop what he does about that.”
Updated Wednesday
Reuters has a report from Blantyre Malawians oppose bishop in Anglican gay split.
The references here to “Presbyterian” suggest the writer is not quite on top of his subject.
Update
The Living Church has published this news report: Formal Charges Lodged Against Connecticut Bishop which explains more about the process.
The Connecticut Six have now taken formal action under Episcopal canon law against their diocesan bishop, Andrew Smith, by filing charges against him in accordance with TITLE IV, CANON 3 (PDF file) of the Episcopal Church.
The full text of these charges can be found in a 1.2 Mb 22-page PDF file, available here.
A press release from the American Anglican Council is here.
The charges have been filed by a total of 19 persons, all of whom are it seems either clergy at, or communicants at, the six parishes who are already in dispute. Some of the names are hard to read from the PDF, but I expect a list will be published somewhere shortly.
The charges accuse the bishop of “undermining the structure of the Episcopal Church and denying canonical due process for the so-called ‘Connecticut Six’ clergy” and include “violating the Episcopal Church’s Constitution, national canons, diocesan canons, and the laws of the state of Connecticut”.
I will add further links here as other reports are published. But what happens next, it appears, is this:
Sec. 26. Any Charge against a Bishop shall be filed with the Presiding Bishop who shall promptly communicate the same to the Respondent. The Presiding Bishop shall forward the Charge to the Review Committee at such time as the Presiding Bishop shall determine or when requested in writing by the Complainant or Respondent after 90 days of receipt of the charge by the Presiding Bishop…
…Sec. 40. Within sixty days after receiving a Charge, the Review Committee shall convene to consider the Charge. If after such consideration the Review Committee determines that an Offense may have occurred if the facts alleged be true, the Review Committee shall prepare a written general statement of the Charge and the facts alleged to support the Charge and transmit the same to the Church Attorney.
The ECUSA website shows the Title IV Review Committee mandate and its current membership.
What is not at all clear is how this action will affect the earlier appeal made to the international Anglican Panel of Reference.
32 CommentsTim Jones, who is English although working in the USA, has written this comment about the bishops’ statement, Strangers in a Strange Land:
…To many outside the UK it seems bizarre that Christian bishops could vote for something that seems to them so, well, un-Christian. The powerful Anglican archbishop of Nigeria is furious, and reports are circulating that he is contemplating proposals for the Anglican Communion to discipline the Church of England, its historical ‘mother-church’. It is part of a wider debate about sexuality and church order that the Anglican Communion, the world’s third largest Christian denomination, may not survive intact…
And Pete Broadbent who is an English suffragan bishop, wrote about the statement in the Usenet newsgroup uk.religion.christian. His remarks are copied in full below the fold.
70 CommentsACNS reports:
The Revd Nicholas Henderson, currently Vicar of two west London parishes, All Saints, Ealing & St Martin’s West Acton, has been elected as the new Bishop of the Diocese of Lake Malawi.
Newspaper reports have been rather more forthcoming:
The Nation (Malawi) Anglicans reject bishop-elect by Bright Sonani
Church of England Newspaper Cleric’s bishop post riles African critics by George Conger and Jonathan Wynne-Jones
The Times Malawi in uproar over promotion of pro-gay churchman by Ruth Gledhill and Jonathan Wynne-Jones
6 CommentsIn his recent New Directions article Michael Scott-Joynt referred to the previous articles of Nicholas Turner in that magazine. Here are the links to those articles which have reported on the progress of this legislation. It is clear that Mr Turner doesn’t like it:
June 2004 An Unholy Alliance
July 2004 Strange bedfellows
September2004 The confusion deepens
December 2004 Marital discord
February 2005 Deliberate confusion?
And yet, the official Forward in Faith response to the Bishops’ Pastoral Statement was less critical than most.
10 CommentsThe Tablet has an appreciation of Brother Roger by Alain Woodrow A man of peace cut down.
In the Telegraph Charles Moore thinks that Westminster Abbey was right to reject Hollywood’s 30 pieces of silver, while Christopher Howse discusses government attitudes to religion in A game that the Romans played, and a leader column discusses The Pope’s duty.
Dwight Longenecker writes in The Times about Roman Catholics in the USA: Roman road leads South to a brighter future.
More interesting than today’s godslot on Bible translation was the Guardian’s report yesterday Call to end state’s link with church. More about this is at the Fabian Society’s website, and the full article is Religion and the British state: a new settlement. Earlier in the week, Giles Fraser had written The idolatry of holy books which explores the parallels between Islam and the Christian reformers. He concludes:
For there can be few more chilling examples of theocratic fascism than Calvin’s Geneva. In toppling the authority of the clergy, he made it the responsibility of the civil magistrates to enforce the word of God. Spon, in his History of Geneva, writes: “In the year 1560, a citizen [of Geneva], having been condemned to the lash by the small council, for the crime of adultery, appealed from its sentence to the Two Hundred. His case was reconsidered, and the council, knowing that he had before committed the offence, and been against caught therein, condemned him to death, to the great astonishment of the criminal.” Elsewhere, Picot observes, “There were children publicly scourged, and hung, for having called their mother she-devil and thief. When the child had not attained the age of reason, they hung him by the armpits, to manifest that he deserved death.” Quite clearly, the fear that western liberals have of sharia law can hardly be appeased with reference to a reformed polity.
Rushdie’s suggestion that a reformed Islam might find a way beyond the besetting sins of anti-semitism, sexism and homophobia is also, alas, unlikely. Luther himself was famously and virulently anti-semitic. The Reformation did little for women, and the place to find the most neanderthal religious homophobia in Britain today is in an organisation called Reform. Until the Reformation finishes its work and trains its powerful commitment to iconoclasm on the sources of its own prejudice it will hardly be a model to hold up for other religious traditions to follow.
One of the most interesting articles this week is in the Church of England Newspaper: The hidden Bible – Mark Ireland asks why evangelists are neglecting the Bible. This reveals that:
One of the strange rules of thumb I’ve discovered, visiting many churches in my role as a diocesan missioner, is that the more evangelical the church is, the fewer verses of the Bible you are likely to hear read in worship. When I go to a church in the central or liberal tradition, I will always encounter two Bible readings. When I go to one of the catholic parishes in the diocese, I will usually hear four pieces of Scripture read – Old Testament, Psalm, New Testament and Gospel – with the words printed out on the service sheet for the people to follow. However, when I visit an evangelical parish, I will usually hear only one passage of the Bible.
And finally, the Financial Times reports on what happened when Jonathan Miller visited St Mary’s Primrose Hill: True disbeliever.
12 Comments