Monday, July 13, 2009

Cutting Costs

The archbishops of Canterbury and York were today delivered a resounding snub to their plans to centralise power in the Church of England.

The General Synod, being held in York, overwhelmingly rejected the proposals which would have made Dr Rowan Williams one of the most powerful Archbishops of Canterbury since the Reformation.

Church bodies responsible for education, mission and finance were to have been abolished with the powers of the Church’s main boards and councils instead passing to Canterbury and York.

But tonight the laity, clergy and even some bishops threw the plans out in a rebellion that will keep the balance of power within the democratically elected Synod.

The rebels had warned that the centralising changes would turn the established Church into a medieval style of government more akin to a “Muslim-style theocracy”.

The rejection came despite the Archbishop of York, Dr John Sentamu, delivering a stark warning to synod members that they were in danger of forgetting their priorities.

Preaching at York Minster at the Eucharist this morning he had said: "The big priority for all of us is an unceasing renewal of commitment to Christ. Sometimes in the complexity of the activities of the Church we are so busy with committees, synods, administration and making the wheels go round that we are in danger of forgetting that none of these things matters, if it is carried out by people who have not been with Christ before they have been with others."

He added: "The idols of earthly wealth and power, the blessings people make for themselves, which are widely worshipped and highly exalted, degrade their devotees."

The radical plans had been drawn up as part of a series of measures designed to create a leaner Church better fitted to cope with falling attendances, a pensions black hole and plummeting asset values.

There is a £352 million shortfall in clergy pensions and after the Church Commissioners, who manage the Church of England’s investments, announced that the value of its portfolio shrank to £4.4 billion during 2008 compared with £5.7 billion the year before.

The rejection of the centralisation plans also casts doubt on another motion before the Synod proposing that the number of bishops be cut so the number of top-level clerics reflects the fall in full-time stipendiary clergy. There are now about 8,000 stipendiary clergy, a fall of about a quarter over two decades.

There are currently about 110 episcopal posts including the 44 diocesan bishops in the Church of England. The rest are suffragan or assistant bishops.

Other senior clergy posts include between 100 and 110 archdeacons and 42 cathedral deans as well as cathedral canons.

A briefing note prepared by the Bradford Diocesan Synod said the Church Commissioners spent £7.3 million in maintaining diocesan bishops' houses in 2008 and £14.5 million in grants for bishops' support staff, office and working costs.

Together with deans and canons of cathedrals and archdeacons they make up a body of senior staff that has remained largely unchanged in number for 50 years.

However, in the same period the number of junior clergy has plummeted, with parishes merged throughout the country and some clergy ministering to half a dozen or more country churches, racing between churches on Sunday mornings to pack in as many Eucharists and morning prayer services as possible.


By Martin Beckford, Religious Affairs Correspondent (Telegraph)

Despite dwindling congregations, worsening finances and a fall in the number of vicars, speakers told the gathering of the General Synod in York that radical plans to cut senior clergy posts were misguided.

They argued that bishops have far more work to do than in years gone by, and that greater expectations are placed upon them.

Prof Glynn Harrison, from Bristol diocese, said: "There may indeed be a case for increasing rather than decreasing senior oversight appointments."

He said he did not know how diocesan bishops tolerate the growing weight of expectations placed upon them.

The Church's 467-strong "parliament" had been asked to consider cutting the number of bishops and clergy posts such as cathedral deans and archdeacons to reflect its current position.

The number of paid clergy has fallen from 14,380 to 8,304 over the past 50 years as congregations have declined, churches have locked their doors and parishes merged. Yet over the same period, 1959 to 2007, the number of senior clergy has only dropped from 377 to 347.

There are 44 diocesan bishops including the two archbishops of York and Canterbury, and 69 more junior bishops known as suffragans.

It cost £7.3million to maintain diocesan bishops' homes last year and a further £14.5m to pay for bishops' staff and offices.

Meanwhile the Church is facing a £352m deficit in its pension fund that could see priests forced to remain in the pulpit until they are 68, and the Church Commissioners, which manages property and investments, has seen its funds fall from £5.7billion to £4.4bn over the past year as a result of the global financial crisis.

The Rev John Hartley, proposing a Private Members' Motion on behalf of his Bradford diocese, said: "It cannot be right simply to maintain the structures of any organisation if the staff are cut substantially, and that applies in the church as much as anywhere else.

"We do feel that there is a resistance to change in the hierarchical structures and staffing of the Church of England, and this lack of vision is a barrier to renewal of the church in ministry and mission, and it needs challenging."

Others pointed out that the boundaries and numbers of dioceses were not laid down in the Bible and so there was no need to keep them.

But the majority of speakers in the debate argued that cutting the number of bishops would damage the Church.

They pointed out that prelates now have far more to do than they used to, as they have been given added responsibility for everything from child protection to health and safety in recent years. They are meant to provide support to junior clergy but Synod heard that they rarely have time to visit parishes.

The Rev Alastair Cutting, from Chichester, asked the delegates: "When was the last time you saw your bishop?

"This is not what we need – we need more of them and we need more locally."

The Very Rev Archimandrite Ephrem Lash, an ecumenical member of Synod representing Orthodox churches, received the loudest applause of the day when he said: "What you need is more bishops, not less."

The original proposal to draw up plans that would reduce episcopal and senior clergy posts was amended significantly.

The revised motion, carried overwhelmingly, will see a report produced by November 2010 on possible changes to the "present pattern of dioceses and episcopal deployment". The Archbishops' Council will later this year "begin consideration of future policy on the number of bishops and dioceses", but this does not guarantee cuts.

Earlier a proposal that would have scrapped a number of Church boards and committees was rejected, amid fears it would have reduced the Synod to "rubber-stamping" plans devised by bishops

Sunday, July 12, 2009

Missionary Church

A reading from the Holy Gospel according to St Mark (6:7-13)

Jesus called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not put on two tunics. And he said to them, “Where you enter a house, stay there until you leave the place. And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them.” So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them.

Reflection from 'Bible Alive'

Different horses, different courses’, so the saying goes. Jesus’ instructions to the disciples were spoken in a different age – an age without cars, aeroplanes, mobile phones or (and we know it’s hard to imagine) emails! If, therefore, we adopted an overly literal approach to today’s reading, we’d look pretty daft! Jesus instructed his disciples to take nothing for the journey except a staff: no bread, no money, no bag. A modern disciple would be fine without the bread and the bag: it would be being without money that would present the problem. They were encouraged to stay in one house as a kind of base and not move around, remaining there until the work was done. If they were rejected, or their message, they were told to ‘shake the dust off their feet’, a familiar Palestinian gesture which expressed the contempt in which their rejection was held.


Cultural differences aside, what is striking about the disciples’ mission is that their preaching and ministry involved the proclaiming of the message of repentance supported by amazing miracles of deliverance and healing. The gospel has, since the beginning, been a message to be shared, witnessed to and boldly proclaimed. We can hide from this fact, we can shirk our responsibility, or we can simply convince ourselves that as long as we are nice, kind, decent and law-abiding people, then we are giving witness. The problem, though, is this – we are giving witness, but all we are giving witness to is being nice, kind, decent and law abiding. This in and of itself is good and positive, and no one would decry it. However, Christian witness and evangelization of the sort that Jesus exhorted his disciples to do is of a different quality.


Ask yourself this question: if building God’s church or kingdom on earth depended on you, would it ever get done? Thankfully and mercifully it doesn’t just depend on us but we are called to give witness to Christ, and sooner or later it involves sharing with others the reason for our hope, our joy and our faith. For sure a good life is the best sermon, for sure ‘preach the gospel, and if necessary use words’, but let us not be ashamed of the gospel and its message of repentance and turning to Christ.


‘No fragrance can be more pleasing to God than that of his own Son. May all the faithful breathe out the same perfume.’ (St Augustine)

Saturday, July 11, 2009

Power of the Purse

Dr Rowan Williams is on course to become one of the most powerful Archbishops of Canterbury since the Reformation, under a programme of centralisation planned for the Church of England.

Under the plans, to be debated at the General Synod tomorrow, the Church bodies responsible for education, mission and finance will be abolished. The powers of the Church’s main boards and councils will instead pass to the archbishops of Canterbury and York.

However, The Times has learnt that some of the senior clergy and laity in the Church of England are planning to revolt against the shift of power from the democratically elected General Synod. The rebels will warn the synod in York that the centralising changes would turn the established Church into a medieval style of government more akin to a “Muslim-style theocracy”.

The radical plans have been drawn up as part of a series of measures designed to create a leaner Church better fitted to cope with falling attendances, a pensions black hole and plummeting asset values.

The synod is also to debate cutting the number of bishops at a time when the future of the dioceses of Wakefield, Bradford, Ripon and Leeds, Sheffield, Ely and Peterborough are being reviewed. It is possible that at least one diocese will disappear. The post of one bishop, the suffragan in Hulme, Manchester, has already been axed.

The changes are set out in a report to the synod which says the present system of boards, councils and committees is “too complex, cumbersome, costly and confused”.

The report claims the aim is to create “greater clarity” of responsibility and accountability.

The new structures are intended to be in place by the end of May 2011.

The Rev Chris Sugden, secretary of the evangelical group Anglican Mainstream and a member of the synod for the Oxford diocese, said: “This takes us back to a medieval church run by the clerics. The whole point of the Reformation was to make Parliament part of the government of the Church of England.

“It is much like the style of governance of the Orthodox churches, like the Muslims. It cuts out lay people.”

Clive Scowen, a lay Synod member, warned: “This represents the removal of a democratic strand of Church government. The long-term danger is that what is said on behalf of the Church becomes less representative of ordinary Christians.” The Rev Paul Perkin, vicar of St Mark’s, Battersea Rise, in the Southwark diocese, said: “There needs to be wider representation of ordinary members in the pews.”

The reforms come amid a £352 million shortfall in clergy pensions and after the Church Commissioners, who manage the Church of England’s investments, announced that the value of its portfolio shrank to £4.4 billion during 2008 compared with £5.7 billion the year before.

In 2008, the commissioners spent £7.3 million maintaining diocesan bishops’ houses and £14.5 million in grants for bishops’ support staff, office and working costs. This amounted to £500,000 per diocese on average, or ten clergy or lay worker stipends.

The financial crisis has forced the Church to turn to its members, who are to be told to more than double their giving. They should aim at giving away 10 per cent of their after-tax income, the synod will be told, donating 5 per cent “to and through” the Church and a similar amount to other work that helps “build God’s kingdom”.

Members currently give £600 million a year and provide more than half of the total cost of funding the Church of England. The rest comes from property and investment income.

Friday, July 10, 2009

Calvin 500

(we hope to visit Geneva before the end of the year)

Happy 500th birthday, John Calvin!

Five hundred years ago today (July 10, 1509) was the birthday of one of the two greatest Protestant Reformers, John Calvin (French birth name: Jean Cauvin). Just a month and a half ago (from May 24-27), there was a huge international quicentenary conference in Geneva, Switzerland, called “Calvin and his influence, 1509-2009.”


Biography

John CalvinJohn Calvin was a theologian, pastor, biblical exegete, and tireless apologist for Reformed Christianity, and ranks among the most important thinkers in church history. His theological works, biblical commentaries, tracts, treatises, sermons, and letters helped establish the Reformation as a legitimate and thriving religious movement throughout Europe. No theologian has been as acclaimed or assailed as much as Calvin. Calvinism has spawned movements and sparked controversy throughout the centuries. Wars have been fought both to defend and destroy it, and its later proponents began political and theological revolutions in Western Europe and America. The breadth and depth of the engagement with his works since they first appeared four centuries ago—and their continuous publication since then—testifies to Calvin’s importance and lasting value for the church today. Thinking Christians from the twenty-first century who ignore Calvin’s writings do so at their own peril.

John Calvin was born on July 10, 1509 in Noyan, in France. He began his work in the church at the age of twelve, intending—at the request of his father—to train for the priesthood. Calvin attended the Collège de la Marche in Paris, before studying law at the University of Orléans in 1526 and continuing his studies at the University of Bourges. In 1532, Calvin’s first published work appeared: a commentary on Seneca’s De Clementia.

On year later, he befriended Nicolas Cop, the rector of the Collège Royal in Paris. This friendship resulted in trouble for Calvin when Cop was branded a heretic after calling for reform in the Catholic Church. Cop fled to Basel, and Calvin was forced from Paris. The controversy expanded when, on the evening of October 18, 1534, anonymous attacks against the Mass were posted on public buildings, fueling the violence in the city. Calvin left France for Basel in January. The controversy, and the trouble it caused Calvin, disciplined him in his writing project, and he began working on the first edition of The Institutes of the Christian Religion, which appeared in 1536.

In June, 1536, Calvin returned to Paris as the violence subsided, but was expelled again in August of 1536. He left for Strasbourg, but was forced to Geneva instead, where he stayed at the request of William Farel. He became a reader in the church in 1537. In late 1537, Calvin fled Geneva after a controversy surrounding the Eucharist. He traveled to Basel before accepting a position at the church in Strasbourg. There, Calvin continued working on both the second edition of the Institutesand his Commentary on Romans. At the urging of his friends, Calvin married Idelette de Bure. He returned to Geneva in 1541.

Upon his arrival to Geneva, Calvin began writing prolifically. He continued his revisions to the Institutes, preached weekly, taught the Bible during the week, and delivered lectures on theology. Calvin also continued work on his New Testament commentaries.

His return to Geneva was not without controversy, however. He faced opposition from the libertines, who, in 1552, compromised his authority and nearly succeeded in banishing him from Geneva a second time. His greatest threat, however, came from his theological antagonist, Servetus. The frequent letters between Calvin and Servetus contain elements of their tenuous relationship, which were exacerbated when Servetus visited Geneva against Calvin’s orders, publicly denied the Trinity, and disgraced the church. He was condemned for heresy and executed.

By 1553, Calvin was praised for his work in uniting Geneva and securing the future of the Reformation. The church housed refugees from England—among them John Knox—who brought the Reformed faith to England. Calvin also sent more than 100 Reformed missionaries to France, and frequently corresponded with both political leaders and second generation Reformers throughout Europe. He also founded a school in Geneva, and Theodore Beza became its first rector. Calvin’s influence quickly expanded beyond the vicinity of Geneva.

During the 1550s, Calvin’s health began to decline, prompting him to undertake a final revision and expansion of The Institutes of the Christian Religion. It was published in 1559, and was immediately reprinted and translated throughout Europe. Calvin became ill in early 1564, and preached his last sermon on February 6 of that same year. His health worsened throughout the spring, and he died on May 27. Thousands flocked to view his body, forcing the council in Geneva to bury him in an unmarked grave.

Thursday, July 09, 2009

Synod tomorrow

GENERAL SYNOD
July 2009 Group of Sessions
Timetable
Sitting hours: 9.15 am -1 pm, 2.30 pm-6.15 pm and 8.30 pm-10pm (except where otherwise stated)
Friday, 10 July
3.30 pm Prayers, introductions, welcomes, progress of legislation; greeting on behalf of the
ecumenical guests
Business Committee Report
Appointments to Archbishops’ Council and of Chair of Audit Committee
Christian Stewardship: Report from the National Stewardship Committee
Introduction to group work: Paper from the Council for Christian Unity/Faith and
Order Advisory Group on the ARCIC report Life in Christ
8.30 pm Questions
Saturday, 11 July
9.00 am Group work (including prayer)
10.15 am Faithful Cities: Urban Life and Faith: presentation
Legislative Business:
Amending Canon No 28
Vacancies in Suffragan Sees and Other Ecclesiastical Offices Measure
Crown Benefices (Parish Representatives) Measure
Ecclesiastical Fees (Amendment) Measure
2.30 pm Clergy Pensions: presentation
Archbishops’ Council’s Spending Priorities 2010-2015
Archbishops’ Council’s Budget
Liturgical Business: Additional Weekday Lectionary and Amendments to Calendar,
Lectionary and Collects
8.30 pm Archbishops’ Council’s Annual Report
Church Commissioners’ Annual Report: presentation
Sunday, 12 July
2.30 pm Opening Doors: Ministry with People with Learning Disabilities: Report from the
Committee for Ministry of and Among Deaf and Disabled People and Mission and
Public Affairs Division
Review of Constitutions
Episcopal and Senior Church Appointments: Bradford Diocesan Synod Motion
8.30 pm Being Adult about Childhood: A Consideration of the Good Childhood Inquiry:
Report by the Children’s Society and Mission and Public Affairs Division
Monday, 13 July
9.15 am Prayers
Anglican Communion: an update, by the Archbishop of Canterbury
Legislative Business:
Changes to the Rules of the Church of England Funded Pensions Scheme and
the Past Service Scheme
Ecclesiastical Offices (Terms of Service) Regulations
Two Consolidation Measures (if debated)
Church Representation Rules (Amendment) Resolution 2009 and
Clergy Representation Rules (Amendment) Resolution 2009
Usual Fees Orders (if debated)
2.30 pm Clergy Discipline: London Diocesan Synod Motion (and Chelmsford Diocesan
Synod Motion)
Farewells
4.45 pm Prorogation
Contingency Business: Chelmsford DSM: Confidence in the Bible

Wednesday, July 08, 2009

Crusaders

(Bishop Frank Sargeant in Christmas 2008 Retired Clergy Association newsletter wrote "If you have a Christmas book token, you may like to investigate 'How others see us' by reading 'Crusaders' by Richard T Kelly, published by Faber and Faber at £8.99)

Richard T. Kelly

Richard T. Kelly was born in Newcastle-upon-Tyne in 1970, and grew up in Northern Ireland. He has authored three acclaimed ‘oral history’ books on film and filmmakers for Faber: Alan Clarke (1998),The Name of This Book is Dogme 95 (2000), and the authorised biography Sean Penn: His Life and Times (2004). In 2000 he wrote and presented the Channel 4 documentary The Name of This Film is Dogme 95.

Richard T Kelly: On a mission from God

Richard T Kelly's mammoth debut novel traces the links between religion, politics and crime in the North-east. And its troubled hero has more than a touch of one T Blair...

By Joel Rickett



The exposure of property tycoon David Abrahams' donations to the Labour Party has shone fresh light on the North-east's tangled web of politics, business and religion. There's a certain inevitability that on Tony Blair's departure from Downing Street his heartland has come under intense scrutiny as well as how his religious faith shaped his actions in office.

This is precisely the territory charted in Crusaders, the hugely ambitious debut novel by Richard T Kelly. Weighing in at 556 pages, divided into six sections in a quasi 19th-century style, the book feels like it has been chiselled from Gateshead granite. We follow a young Anglican priest, Reverend John Gore, as he attempts to create a church from scratch in a deprived Newcastle-upon-Tyne housing estate in 1996. His mission takes him into the lives of three locals: a gangster, a single mother and a New Labour MP on the make. Religion and politics intertwine as Gore finds himself drawn into a moral quagmire.

"It's a big old novel but when it comes down to it, it's about a priest, a criminal and a girl," Kelly laughs. "From that you can imagine there's going to be a dramatic climax."

The book's genesis was in the mid-1990s when Kelly read about the phenomenon of church "planting" a low-budget version of new church building with an explicit social mission, where congregations are nurtured in public spaces. Then a headline caught his eye: a bouncer had been shot dead, blowing the lid off Newcastle's clubs-and-drugs underworld. In the same spring, Durham boy Tony Blair became leader of Labour Party. "That conjured something a story where the church, politics and crime would be in same mixing bowl," he recalls.

Kelly is a journalist and broadcaster, best known for his books about film history and trivia, most recently Ten Bad Dates With De Niro: A book of alternative film lists. He also helps edit Faber's renowned list of film-related titles. The discipline of his non-fiction background gives the novel its sense of captured veracity: he visited Newcastle's estates, clubs and committee rooms frequently over the last decade to research Crusaders, clutching a tape recorder and a notebook. He is tight-lipped about how far his endeavours took him: "I can only say so much, but some of the book is based on detective work and all the characters are imbued in observational writing. Like any good reporter I know when to make my excuses and leave."

He certainly has the solidly set appearance of a seasoned hack, with a quietly forceful manner. His clear-cut consonants carry a flavour not of the North-east, where he was born, but of Northern Ireland where he grew up, when his father, a chartered loss adjuster, relocated the family for work purposes in the 1970s. We meet at Faber's august offices in Bloomsbury, but I sense he's more at home prowling the provinces, reporting back from the frontline of sitting rooms, pubs and community halls.

Blair himself appears in the story, outmanoeuvring the party's militant ten-dency with a classic speech at a crucial regional AGM. ("The biggest party is the biggest party... and I don't happen to think there should be sects within it.") The Rev Gore carries something of the idealist, Christian socialist Blair about him; a sense that religion can enact material as well as spiritual change, and an almost apologetic style which belies a steely resolution.

"Blair's Durham background and his own religious faith and conservative father are intriguing to me," Kelly says. "When friends asked me what I was writing, I'd jokingly say the hook was that Blair, instead of becoming an Islington barrister, had become a slum priest. I was writing this when his [prime ministerial] honeymoon was over, so I liked the idea of revisiting his earliest incarnation. Like everyone else in the 1980s, Blair had to go to a lot of damn meetings to pick the [Labour] party off the floor."

While Gore regularly questions his own faith, he has an unfashionably clear vision of the need to work among the poor. Kelly resists the temptations to satirise this sense of a calling. "There's something pure and spartan about his mission; his desire and struggle to do good is not something I'm cynical about. He gets in harm's way, argues his corner."

Up in Hoxheath, Gore settles into his council flat and manfully tries to generate interest in his Sunday services, held in a draughty school hall. He draws early crowds and is lauded by the local media, but his pared-down style and considered sermons are no match for the happy-clappy evangelicals who are taking over a nearby parish. "Gore is from the tradition of radical doubt questioning the tenets of faith while wanting to keep alive the 'rumour of God'," Kelly says. "But it becomes clear he's slightly on the wrong side of history."

In his naivety, Gore is drawn to local hardman Stevie Coulson, accepting his help and donations while turning a blind eye to the nasty side of his activities. He also takes tips from a sharp-tongued single mother, Lindy, who sees through his pulpit performances. Inevitably they end up in bed together but it is a relationship fraught by class differences and by Gore's abiding sense of guilt.

Then there's Martin Pallister MP, a former director of the Tyneside Regenerative Economics Corporation with a drawer full of corporate consultancies. Gore is suspicious of Pallister's overtures, but he's not caricatured as a charlatan. "It's right that we shout at politicians when we hear them canting on, but it's also true that the government is not Christ and his 12 disciples they have jobs to do," Kelly says firmly. "Pragmatism is hard choice but it is unavoidable."

Worlds clash old and New Labour, old miners and the media, the liberal Anglicans and the evangelicals, welfare dependency and big business, brothels and Sunday services. Flashbacks flesh out the interior worlds and histories of the four main characters "we see how political economy inflects their life choices" as they draw perilously close, despite Gore's bids to extricate himself.

The dilemma centres on when he'll face up to his antagonists, and ultimately himself: "He has enough fortitude and intelligence to carry so far but the drama of the book is about where he's deficient." Yet again Kelly refuses to be ruthless in judgement: "One has to be wary of sanctimony how much do any of us live up to the vaunted tasks that we give ourselves? It ain't easy."

The book carries a debt of love to the stark, post-industrial splendour of the North-east. The dialogue is rendered in thick Geordie, laced with "yee" and "wisnae" and "summat". Kelly knew the risks of trying to reproduce this dialect phonetically, but was confident that Geordie has currency thanks to Viz and Our Friends in the North. "I decided I'd go in with both feet." The gamble pays off spectacularly, particularly when it comes to bar-stool banter: "Aye, but guess what, Fatha... Steve gans to the Toon but he's a mackem, yknaa?"

At times the writing is darkly humorous, but Kelly's seriousness of intent and direct moral interrogation call to mind contemporary American giants Roth and Mailer. As does the panoramic sweep: rather than Brooklyn warehouses, the backdrop to Crusaders is the scarred mines, skeletal steel arches and rising call-centre blocks of North- east England.

Mailer, he says approvingly, was "never afraid of turning out a 1,000-page book, with 'To be continued' at the end". This chutzpah seems to have inspired Kelly. "You can only write the novel you felt the call to write. But I have to beg the patience of a lot of readers." They will surely be drawn in as the narrative reaches a thrilling crescendo. Crusaders is a powerful, assured literary arrival that will create loyal congregations of devoted followers. *

The extract

Crusaders, By Richard T Kelly (Faber 12.99)

'Despair crawled over Gore, that this awful man wouldn't leave him to his slumber ... "It's not your Church, Simon you didn't make it, you don't own it. You think your lot could ever get it back to what it was? ... Not in a million years. You'd drive away twice as many as you ever got in, I'd bet any money."

"Oh yeah?"

"Yeah. Because you're a bigot. It's all just poison comes out of you. Anyone can see it a mile off. It'd be too much fun just to ignore you. You'd make me want to kiss a man on the mouth just to get you to fuck off."

Barlow lunged at him. For a sick instant, Gore thought they would fight.'

Tuesday, July 07, 2009

Informed Catholic View

I doubt that Bishop Michael Nazir-Ali of Rochester is bothered by the fact that his latest denunciation of homosexuality - “repent!” - coincided with the Gay Pride marches. Judging by the homely leather queens, shirtless pretty boys and beaming lesbians dancing down Oxford Street, repentance was the last thing on their minds. Sunday morning, on the other hand, could be a de profundis moment, depending on how many pints they sank, or what was in those pills.

No: Bishop Michael has his eyes on the General Synod, which is meeting in York next weekend. And, with fiendish cunning (his enemies would say) he has pulled the ultimate weapon out of his arsenal: the clear verdict of the Bible that homosexual acts are wrong, presented in the context of 2,000 unbroken years of Christian teaching.

Now, you can try to get round this awkward fact by setting aside the teaching: that was the route taken by Dr Rowan Williams on more than one occasion when he speculated that same-sex relationships were acceptable to God. And the Anglicans of the semi-schismatic “provinces” and “coalitions” that oppose gay relations remember this very well. (If you want some homework done on an opponent, ask a born-again Christian.)

Rowan’s withdrawal of support for gay ordination is also a sore issue in the semi-schismatic, semi-skimmed latte “Episcopal Church” of the United States (TEC), which reckons that the Bible was just plain wrong about homosexuality. Nearly every liberal Episcopal theologian has produced an unreadable tome on the subject, plus a picture book for a multi-ethnic playgroup.

I’m so tired of all this. There was a time, 15 years ago, when I knew the name of every Anglican faction, but that was before the C of E threw itself at the mercy of an international “Communion” in the advanced stages of theological schizophrenia.

My colleague Jonathan Wynne-Jones does a grand job of explaining what’s going on, but my basic reaction is: this is so over. The Anglican Communion does not have the structures, the consensus, the money or the guts to police the boundaries of doctrinal diversity. Soon, it will become - at best- a federation of independent Churches.

And the C of E? Yes, I think it will survive, but in a stripped-down, protestantised form: the great Anglo-Catholic parishes are collapsing like a souffle, letting out exotic but slightly stale smells as they sink. If the Church of England is lucky, an Archbishop will emerge who will proclaim striking evangelical teachings and concentrate his energies on fighting anti-Christian Islam, not some nebulous secularism. That will play well with the public, who are not even aware of the existence of a few (often saintly) diehards who perform self-taught liturgies, episcopi vagantes-style, in big empty churches.

Mark my words, in five years’ time, many of the Gothic revival parish churches of our inner cities won’t be offering Anglican Sung Mass at 11 on Sunday mornings. Nope, Friday will be their busy day. And they won’t be called churches any more. (Damian Thompson blog)

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