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A Day at the Acorn Christian Healing Foundation

Whitehill Chase, which describes itself as ‘a safe place for healing’, is home to a resource centre and meeting place near Alton in Hampshire which runs courses on ‘listening, healing and reconciliation’. Its chaplain is the Revd Christine Knifton, whose original background was in medicine. After ordination, she spent four years as a chaplain in the National Health Service and then came to the centre in 2005.

Although one can see the overlap between listening, healing and reconciliation (in order to reconcile one obviously needs to listen and heal), they are three separate strands in the foundation’s work and many people come here following one particular strand.

It is difficult to write this, because I do not want to embarrass either you or me by being too personal. Let me just explain a little of how I came to spend the day here. There is a small prayer group which crosses two benefices in different deaneries  in order to pray for the needs of those in our valley, a more primeval form of community than the modern divisions of the Church of England, as well as the wider needs of the Church and the world. I was invited to join the group a year or so ago and was told that it was the group’s custom to make an annual visit to Whitehill. The appointed day duly arrived, and with little idea of what was in store, I joined my fellow pray-ers (not sure that we quite see ourselves as warriors).
The first thing about the day is that it was very unstructured. I thought perhaps there would be lectures, but instead we were greeted with some excellent strong coffee, and left to explore the grounds, sit around and chat or visit the bookshop. The only fixed point of the day was the service in the chapel (see illustration).  There was space, the luxury of allowing for serendipity, as a secular world would say, or the operation of the Holy Spirit, as others might describe it. Time and space were allowed for something – or nothing – to happen. Most days here are more packed with content than this, as a glance at their busy programme shows. But I really appreciated this flexibility.

Again, I have to be personal and say that the service itself was something  of a shock to the system. In my youth, I  -like many others- explored Hindu mysticism, Ouspensky and Sufism (well, it was the 1960s). But I never explored other Christian denominations or, indeed, any other way of being Anglican other than the middle-of-the-candle churchmanship of my upbringing. This was the first eucharist I had ever attended led by a Charismatic Evangelical (the Revd Christine Knifton). I found the service disturbing. (That is not necessarily a criticism, of course – I am sure Saul would have described his experience on the road to Tarsus as profoundly disturbing). I am still trying to work out several days later what I found difficult about it and why I am unable simply to dismiss it as just ‘another way of doing God’. One of the aspects which I do need to absorb is how different not just the practices, but the ramifications of the faith, are from my own, and yet we are all members of the Church of England.  The most striking example of this was the wording: ‘the body of Christ, broken just for you‘ (in my tradition, Christ died for us all, not individually).

This is what the foundation says about itself:

Invitation to Healing

This is an invitation to go on a journey into wholeness with God. Approximately 5000 people a year come to the safe surroundings of Whitehill Chase, the HQ of the Acorn Christian Healing Foundation to find the healing that they have been searching for. We have seen lives changed and healed and set free as a result.

Healing is an invitation to go on a journey into wholeness with God. People from all walks of life have come to the safe surroundings of Acorn Christian Healing Foundation to find the healing that they have been searching for.

Safe Place

We offer a safe place to just be and we have seen lives change as a result of participation in our services, retreats, training and quiet days.

Trained Ministry Team

We have a trained Ministry Team from all denominations who are there to listen to you and to pray with you if that’s something you would like.

Acorn is a safe place to be. All of the team are CRB-checked and have a wide experience within the healing ministry. We’re very proud of our team and the valuable contribution they make to our Healing Ministry.

If you would like to request specific prayer ministry, please contact us to make an appointment.

Providing Spiritual Care

Our Chaplaincy Project mission is about supporting the NHS mandate to provide spiritual care. We are already working with organisations like Whole Care and Christian hospitals such as Burrswood to establish chaplaincy within professional health care.

We provide the tools for chaplaincy through development and active listening training, given by our 1000+ Tutors and Listeners throughout the UK.

We have demonstrated that listening support helps people recover faster and better from their trauma. Now we want the whole of the NHS to benefit from this care resource.

 

I am particularly struck by the expression ‘safe’ in this connection. Though I imagine it is meant in the context of CRB checks etc, as I was brought up on the works of C S Lewis, I cannot resist quoting from ‘The Lion, the Witch and the Wardrobe’:

Safe?” said Mr. Beaver.”Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.”

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You can find out more from the website

‘With My Whole Heart’

Reflections on the heart of the psalms

The Rt Revd James Jones, Bishop of Liverpool, has written a heartfelt and heartening book about the psalms. The word play is catching, as both title and text play on the literal and metaphorical meaning of the word ‘heart’. Bishop James may perhaps be forgiven for this as he was inspired to write the book during his preparation for, and recuperation from, a heart operation in June 2011. Turning for spiritual sustenance to the psalms in the Book of Common Prayer, he found references to the heart in 71 of the 150 psalms. This book contains his ‘musings’ on these psalms.

He writes well, mostly in simple prose but at times his language soars. He had me hooked in his fifth paragraph, with

‘the Book of Common Prayer, whose poetry adds fathoms to their theological depth’.

That ‘adds fathoms’ is masterly: I knew I was in for a treat.

 

 Not a book about the psalms

This is not, however a book about the psalms. Its scope is much more wide-ranging than that. It is a book for anyone who asks: ‘Tell me, how should I live?’ The author offers his own ten reasons for belief in God (pp xi-xiii), all beginning with the letter ‘c’. He then goes on to suggest ideas for living a Christian life, our relationship with God, and our worship.  In some ways, it is simply a book about prayer. I am tempted to say that the book is ‘deceptively simple’. It must be difficult to write such a book, if you are a bishop, without sounding preachy or patronising. That he succeeds in this is, I think, partly due to his honesty and humility in describing his fears around the heart operation. It reads like a letter from a friend. You will not need to look any words up in a dictionary, but nor do you feel he is talking down to you. It is full of  (to me) new insights. One example (p.6):

The character of God feels to me at times as if it were kept under a soundproof blanket. Just as well! He shudders in indignation at the unjust desecration of his creation and at the wanton destruction of any of his creatures. Yet we do not hear it. For if God did not contain his pain and remain silent, which of us could bear to hear the roar of outrage that would deafen our universe? We often bemoan the silence of God, but perhaps it is the necessary and merciful condition of our survival in a world traumatized by evil and flawed by sin.

I think Bishop James’s undoubted gifts as a communicator, both oral and written, probably explain his early career as a teacher. Schoolboys are notoriously less polite than congregations as an audience, and this experience must have honed these skills. Here is a short extract from something he said which will give you a flavour of what I mean:

Enigmas and Riddles

Like all good teachers, Bishop James raises more questions than he gives answers. The book cover itself, designed by Sarah Smith, is an enigma. Does it depict this book, which we are recommended for holiday reading on a beach? Or does it hint at that bourne from which no traveller returns, starting point and inspiration for the author’s meditation on the psalms? Perhaps both, perhaps neither. You decide.

Cor ad Cor Loquitur

In 2010 the Pope took as the theme for his visit to Britain Cardinal Newman’s motto, Cor ad cor loquitur (Heart shall speak unto heart). The phrase was said in the Catholic Herald to be a description of the personal relationship between God and man achieved through prayer. This is what Bishop James Jones offers us in his new book, which I highly recommend.

 

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To be published by SPCK on 17 May. The publisher says:

The heart is mentioned over seventy times in the psalms. It is the focus for the whole range of human emotion, from praise to lament, wisdom to wickedness. As they speak to the heart and of the heart, the psalms reveal to us the heights and depths possible in our relationship with God. 

When he had major heart surgery, the Bishop of Liverpool turned to the psalms in the Book of  Common Prayer as he wrestled with his fears and struggled through his convalescence. In this beautiful book, each mention of the heart in the psalms is quoted and followed by a reflection arising out of the Bishop’s daily meditations and a suggestion for prayer. These reflections are for all who at any time have found themselves reaching out for faith.

 

‘If It’s Not Pleasant, It Doesn’t Exist’

My grandmother never actually said this to me. But it was the leitmotiv of her life, thanks to which she lived to be 99 years old. I know half a dozen other nonagenarians, and they all have this in common: they do not dwell on the global economic downturn, global warming, or why that Mrs Jones down the road is such a bitch has a less than sunny disposition. They pour themselves another gin, play another rubber of bridge or go for a walk. They live without passion of any sort (well, they are in their nineties) but this includes love and hate. They are not passionately for or passionately against anything. They do not discuss politics, religion or sex, or indeed any other topic about which anyone might feel strongly. They do not show feelings in public (the mantra of this class is ‘No PDA’ – no Public Display of Affection).  To do so would be bad form. They do not weep in public, or ever evince any pain or self-pity. They offer no sympathy (beyond the most formal expression), and they shudder at the thought of sympathy being shown to them. By definition, they are not needy.

Of course, by the time my grandmother and her kind are in their nineties, they probably are needy, if only physically. For them this is the hardest part of old age, that they have to accept help from others and allow chinks to appear in their armour.

I sometimes think my kind of Anglican is like this. I have just learned that I am technically a liberal Anglo-Catholic – I have always thought of myself as plain old CofE but now see that there are many strands of worshippers who all self-identify as Church of England but whose worshipping style – and beliefs- are very different. Yesterday I attended (and will post about separately) a communion service led by a Charismatic Evangelical. My knee-jerk reaction was to wince at the emotional incontinence, but a part of me – normally severely repressed- also responded.

I think I could happily make the transition to The Episcopal Church (TEC) and feel at home. I was brought up to think that good manners are all-important, and TEC is above all the home of good manners: ‘After you’; ‘No, after you’. ‘No cake until you have had the bread and butter’. And so on.

But word reaches me that these good manners may stand in the way of common sense at the TEC General Convention to be held from July 5-12 in Indianapolis: agreeing with me that the current ‘sorry state of things entire’ of the Anglican Covenant is such that it definitely counts as unpleasant, and being unwilling to intrude on private grief,  some say it might be best not to discuss it all, and simply sweep it under the carpet.

Siren voices! Please, fellow Anglicans, do not listen to them! We have managed in the Church of England, diocesan synod by painful diocesan synod, to reject it. But the Secretary-General of the Anglican Communion regards this as merely a little local difficulty. Is he burying his head in the sand like the man in the YouTube video which illustrates this post? That is a matter of opinion.

But my fellow members of the Church of England and I are looking for a lead on this from The Episcopal Church. Please do not let us down!

 

 

 

 

 

 

Easter 5: Perseverance

Last week we knew where we were: sheep and shepherds again. This week the lectionary is all over the place – first a story about Philip being sent by an angel of the Lord off to Gaza to baptise a eunuch and then being whisked off by the Spirit of the Lord to Azotus for the next task. (An apostle’s work is never done). Then the first epistle of John (he who loves God should love his brother also).  The psalm is about worshipping God and John’s gospel is about us bearing much fruit if we are the branches of the vine that is Christ.

If there is a common thread, it is perhaps that our life as a Christian involves hard graft:

Most of us have days when life seems too much – how tempting it would be to give up all our commitments and responsibilities and simply flee to a desert island (does anyone know of one with perfect weather, no mosquitoes and a comfortable hotel?)

 

 

Like Sisyphus, we feel it is our lot in life to roll a boulder up to the top of a hill, knowing that it will only roll down again and force us to start again at the beginning. Albert Camus, in ‘La Peste‘ specifically compares his hero, Dr Rieux, to Sisyphus – Rieux’ wearily summed up the human condition: an everlasting re-commencement.

 

Do you know Piet Hein and his Grooks?

“Here is a fact
that should help you fight
a bit stronger

Things that don’t
actually kill you outright
make you stronger.

Put up in a place
where it is easy to see
the cryptic admonishment
T.T.T

When you feel how depressingly
slowly you climb
it’s well to remember that
Things Take Time.

Problems worthy
of attack
prove their worth
by hitting back!”
― Piet Hein

 

Perhaps we manage to stiffen our sinews by reciting Kipling:

If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: ‘Hold on!’…
Yours is the Earth and everything that’s in it,
And – which is more – you’ll be a Man, my son!

The problem with this is that getting the earth with everything that’s in it seems likely only to increase our workload and ‘being a Man’ is an even less attractive proposition for at least half the world’s population.

Thinking of female role models, what about Lady Macbeth? We fail? But screw your courage to the sticking place and we’ll not failAct I Scene 7
Unfortunately, as the Shakespearean scholars among you will remember, the play was a tragedy at least in part because of our heroine’s sticky end. Perhaps Winnie the Pooh is the best model, and all we need to do to keep going is to hum a little tune, perhaps with Harry Lauder:

Keep right on to the end of the road,
Keep right on to the end,
Though the way be long,
let your heart be strong,
Keep right on round the bend.

No wisecracks please about going round the bend being the problem that we began with. The point is:
What does your anxiety do? It does not empty tomorrow, brother, of its sorrow, but ah! it empties today of its strength. It does not make you escape the evil, it makes you unfit to cope with it if it comes. 
Arthur W. Pink

The journalist John Derbyshirewrote this in the aftermath of 9/11:

My daily newspaper, the New York Post, gave over its Letters page on Saturday to readers’ suggestions about how we should spend the anniversary of September 11th. Edward Every declares that he will “live the day as any other.” I’m with Mr. Every on this. “Defiant normality” should be the watchword — or, as Winston Churchill used to say: KBO.
National Review 3 September 2002

 

Mother Teresa had the following text, ‘Anyway’ by Kent Keith, on the wall of her children’s home in Calcutta:

People are unreasonable, illogical and self-centred.
Love them anyway.
If you do good, people will accuse you of selfish ulterior motives.
Do good anyway.
If you are successful, you win false friends and true enemies.
Succeed anyway.
The good you do today will be forgotten tomorrow.
Do good anyway.
Honesty and frankness make you vulnerable.
Be honest and frank anyway.
What you spend years building may be destroyed overnight.
Build anyway.
People really need help but may attack you if you help them.
Help people anyway.
Give the world the best you have and you’ll get kicked in the teeth.
Give the world the best you’ve got anyway.
You see, in the final analysis, it is between you and God;
It was never between you and them anyway.

In the spring of 1939, an anonymous civil servant was entrusted with finding the slogan for a propaganda poster intended to comfort and inspire the populace in the event of Nazi invasion. In the event, the poster, Keep Calm and Carry On, was never distributed and the message was all but forgotten until recently, when a copy was discovered in a box of books bought by a Northumberland bookseller. Rescued from obscurity after 70 years, the Ministry of Information’s appeal for calm has now risen to cult status and thousands of copies have been sold across the world. You may be relieved or concerned to know that customers include 10 Downing Street and Buckingham Palace. The need to encourage others to keep going, and the need to be so encouraged ourselves, seems to run very deep.

 

The Queen is said to have a new mantra: Go with the flow:

Taoist story tells of an old man who fell into the river rapids leading to a huge waterfall of great power. Onlookers feared for his life but, miraculously, he emerged unharmed at the bottom of the falls. People asked him how he managed to survive. ‘I accommodated myself to the water. Putting aside conscious thought, I allowed myself to be shaped by it. Plunging into the swirl, I came out with the swirl. This is how I survived’.

What’s it all for? Where are we headed? Is it all worth the struggle? Well, Kipling knew the answer to these questions:

When Earth’s last picture is painted and the tubes are twisted and dried,
When the oldest colours have faded, and the youngest critic has died,
We shall rest, and, faith, we shall need it — lie down for an aeon or two,
Till the Master of All Good Workmen shall put us to work anew.
And those that were good shall be happy; they shall sit in a golden chair;
They shall splash at a ten-league canvas with brushes of comets’ hair.
They shall find real saints to draw from — Magdalene, Peter, and Paul;
They shall work for an age at a sitting and never be tired at all!

And only The Master shall praise us, and only The Master shall blame;
And no one shall work for money, and no one shall work for fame,
But each for the joy of the working, and each, in his separate star,
Shall draw the Thing as he sees It for the God of Things as They are!

Rudyard Kipling – L’Envoi To “The Seven Seas”, 1892
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The illustration is a depiction of Sisyphus by Titian (wikimedia)

‘As Shrewd as a Snake and as Innocent as a Dove?’ (Matthew 10.16)


Well, here we go. This is the draft of the Lay Anglicana submission on the person specification for the next ++Cantuar, hereby offered as a coconut shy. Roll up, roll up, one and all and chuck your coconuts! Monday is the deadline, so there is not very much time. If you object to a phrase, by all means say so, but not without offering an alternative.

“Background

Anglican Communion:

  • Lay Anglicana respectfully suggests that, since during the next Archbishop of Canterbury’s term of office, there will almost certainly  be a demand from Provinces throughout the Communion for the role of ‘primus inter pares’ (not head) to rotate amongs the various Primates, which should in our view be welcomed by the Church of England, the elusive ability to unite the various factions within the Communion (which we doubt any human being possesses) should not be a criterion.

The Church of England:

  • Traditionally, Cantuar has been chosen alternately from the ranks of the Evangelical wing and the Anglo-Catholics. We urge a departure from this tradition, with the choosing of a candidate who, whatever his personal traditions, sees himself first of all as a follower of Jesus whose role is to harness the various groups within the Church into a more effective proclamation of the Gospel through Mission and Ministry.

 

Beliefs and Qualities

  • As the number of paid clergy declines, Lay Anglicana hopes very much for the appointment of an Archbishop of Canterbury who sees the need for the empowerment  and further training of the laity, with a view to increasing their role in the leadership of the Church, and rejects the alternative of closing churches for lack of ordained priests.
  • As the Church has voted overwhelmingly in diocesan synods and General Synod for the raising of women priests to the episcopate, and also against the Anglican Communion Covenant, the next Cantuar, in our view,  needs to be drawn from the ranks of those bishops who are not opposed to women bishops, but who are opposed to the Covenant.
  • In this media age, it is desirable that the next Archbishop of Canterbury should be a skilled communicator, reaching out beyond our congregations to all the people of this land with political sensitivity, being prepared also to listen. He also needs the presence and clerical skills to officiate at great state occasions, in fulfilment of his role as Primate of the established Church of the nation.
  • In line with this, the candidate needs to be open to Indaba amongst his own people, fostering peaceful – and loving- coexistence amongst the disparate groups, while remaining open to constructive change. He needs the philosophy of Hooker’s [three-legged stool]  ‘scripture, reason and tradition’ as well as the  Chicago Lambeth Quadrilateral as his guides. We would hope that his aim would be to lead an inclusive Church, pastorally and culturally sensitive to all.
  • He will need a spiritual and mental robustness to deal with all that he is likely to face. “

 

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The icon is of Saint Gregory and Saint Augustine - seemed a kinder role model than Thomas a Becket or Cranmer!

The expression ‘three-legged stool’ was removed on advice (see comments) and the phrase in red type was substituted.

Choosing The Next Archbishop of Canterbury

This is not a post about candidates: Lay Anglicana has a mental short list but does not wish to jinx their chances by mentioning their names. This is a post about the ‘person specification’ of the next Archbishop of Canterbury.

The present archbishop, Rowan Williams, is very clear on the qualities needed: “the constitution of an ox and the skin of a rhinoceros.” We can perhaps all agree that the constitution of an ox is needed to fulfil the present job specification, which we examined earlier and considered how it might be simplified in order to lighten the burden on the incumbent. If the job description cannot be fulfilled by one human being, then the appointee is being set up for failure, an appalling prospect both for the individual concerned but also for the Church of England. I suggest the first task for Archbishop Rowan’s successor is the rationalisation of his ‘To Do’ list.

As you will know, the Crown Nominations Commission, responsible for choosing the next Archbishop of Canterbury, is asking for submissions from all and sundry (my paraphrase, but it is clear that the laity are included). Anyone who does not respond to this invitation loses, I suggest, the right to criticise subsequently. I urge you to submit your own thoughts to the CNC but, if you would rather, Lay Anglicana is proposing to put in a joint submission in the next few days (we only have until the end of the month).

I suggested in a previous post that the CNC should begin by asking candidates this question (Who is the Church of England for?) before proceeding any further with the interview. As well as their answers, the reactions of the candidates may reveal more than they intend. For me the answer is that the Church exists in order to encourage and enable people to worship God. At times the Church appears to believe (like many an ossified bureaucracy before it) that the Church exists in order to serve itself.

In no particular order – this can be sorted out at the drafting stage – I suggest the following qualities are needed:

  • NOT the skin of a rhinoceros. The problem with the present regime is that, feeling beleaguered , it has responded by battening down the hatches and trying to ride out the storm by ignoring it. Whatever happened to Indaba at Lambeth Palace? I suggest a series of ‘vicarage tea parties’ at which problems could be aired and discussed – ad infinitum. The right response from the occupant of Lambeth is a Clintonesque ‘I hear you and I feel your pain’, while repeating the provisions of the Chicago Lambeth Quadrilateral to himself daily, along with his morning prayers: the different wings of the Church of England, like the Anglican Communion, cannot be magically united – the aim must be peaceful (and if possible loving) co-existence.
  • NOT alternating Anglo-Catholic or Evangelical. We need a candidate who embraces both (they do exist).
  • NOT a bishop who is personally wedded to the Anglican Covenant. Since the Covenant has been defeated in diocesan synods, we need someone who has not spoken resolutely in favour of the Covenant.
  • NOT a bishop who is resolutely against the raising of women to the episcopate (which was overwhelmingly supported in diocesan synods)
Using these criteria against those on any short list should weed out quite a few. In addition, I think we are looking for:
  • A bishop who loves people
  • A bishop wanting to lead an inclusive Church
  • A bishop wanting to include the laity in this inclusive Church: making greater use of the laity and respecting the varied skills (apart from hewers of wood and drawers of water) which they can bring
  • A bishop open to constructive change
What have I missed – or got wrong?

 

 

“Could Lay Celebration Renew The Church of England?”

The Revd John Richardson blogs as ‘The Ugley Vicar’ (a self-deprecating pun in which he takes a very Anglican delight: he is the Vicar of Ugley in Essex). On 12 April he wrote a post under this title which he has kindly allowed me to reproduce below. I think it important because it is the best explanation I have seen of why Anglicans in general, and the Church of England in particular, might come to adopt lay presidency.

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The State of the Church

One of the things that literally causes me sleepless hours is the present state of the Church of England.  It is not just the doctrinal and moral issues currently being raked over as we consider, for example, the appointment of the next Archbishop of Canterbury. It is also the lack of evangelistic impact the Church of England has on the country and the lack of effective energy amongst many of its members. Somehow, despite its best efforts — and some of them are considerable — the Church as a whole fails to impress or enthuse.

Lay Presidency

I must have been musing on this the other morning when my thoughts turned yet again to the topic of lay celebration — the practice of allowing ordinary laypeople to preside at that activity we know variously as Holy Communion, the Eucharist or the Lord’s Supper. When I say ‘yet again’, I do mean that this is something I have thought about often. Indeed, I first gave it conscious consideration back in the 1970s, soon after I became a Christian. Despite growing up in a strongly Anglo-Catholic tradition, it seemed obvious, subsequent to my conversion, that any Christian group ought to be able to commemorate the Last Supper, regardless of whether an ‘ordained’ or authorized person were present.

‘Only priests can do this’

The same thought persisted throughout my college years at St John’s, Nottingham. When David Sheppard, then the Bishop of Woolwich, took part in the only college debate we had on the subject, I was simply struck by how much his arguments seemed to depend on special pleading, not common sense and Scripture.
The same was true when I read and reviewed Eucharistic Presidency: A Theological Statement by the House of Bishops of the General Synod, published in 1997. On the one hand, the Bishops seemed unwilling to commit to a ‘Romanesque’ theology of priesthood. On the other hand, they wanted to make sure that only priests could celebrate the eucharist.
The result was an appeal to the notion of ‘overall pastoral oversight’ supposedly possessed by the incumbent, but of course not possessed by curates or visiting clergy called in when the incumbent is unavailable. Hence we were back to the (desired) conclusion: ‘Only priests can do this,’ but lacking the old justification, ‘Because they are priests,’ and relying instead on a new, functional, justification which in the end is either too narrow or (potentially) too broad.
It has always seemed to me that the best argument for ‘priests, and priests only’ is the Roman (and Anglo) Catholic one: that priests are different in kind and can do different stuff. Once, however, you accept the notion of the ‘priesthood of all believers’, then rationalizations of the ‘priests only’ rule begin to look just like that.
And this is why it matters.  If you truly regard the Christian community generally as a ‘priestly kingdom’, you ought to act accordingly. If you don’t act like it, then you either don’t believe it, or you do believe it but are prepared to act in disobedience to it.

Harnessing the energies of our laity

Arguably this also has some bearing on why it is so difficult to harness the energies of our laity. Whilst they consider themselves ‘disenfranchised’, why should they take responsibility?  And if they are capable of taking this responsibility, why do we reserve the sacramental role to the clergy? Certainly the view of at least some of the early Reformers was consistent with this attitude. Martin Luther, in particular, had a ‘theology of the word’ which meant that anyone, including women, could act in a ‘priestly’ manner:
To baptize is incomparably greater than to consecrate bread and wine, for it is the greatest office in the church — the proclamation of the Word of God. So when women baptize, they exercise the function of priesthood legitimately, and do it not as a private act, but as a part of the public ministry of the church which belongs only to the priesthood. (‘Concerning the Ministry’, LW 40:23)
Rather less-widely known is Thomas Cranmer’s view that in the absence of bishops, anyone, including the laity, could authorize some of their number to act as priests.
Now of course the Puritans, of whom I am generally a fan, opposed lay baptism, and therefore presumably may have struggled with lay celebration of the Lord’s Supper. But I may be wrong — and in any case I cannot understand their reticence on the baptism issue. I have long been of the opinion that the Reformation generally fell short when it came to reforming the Church’s ministry. In my heart of hearts, I am persuaded that in this regard the Church is indeed still ‘but halfly reformed’.

What holds me back

First, I am concerned for Anglican Catholics. I do not agree with their arguments, but I understand them and recognize their internal consistency and their long history. So whilst I would like to see change, I would want to discuss it and clarify the reasons for this with others who take a different view, just as one ought to in a congregational setting.
Secondly, we have all seen what happens when groups and individuals, overwhelmed with enthusiasm for a spiritual novelty, go off the rails.  It is simply not the case that ‘clergy-led, bad; lay-led, good’. On the contrary, lay-led is often subject to abuse and domineering personalities. That there is some control over this in the episcopal system has long seemed to me one of the key arguments in its favour. Purist ‘congregationalism’ is, I think, a bad thing, and before taking steps in the direction I am suggesting, is one of the things that should also be discussed.

The need to empower the whole people of God

Yet it does seem to me that we need to break the spiritual-monopolistic tendency of Anglican clericalism and to empower the whole people of God. I have said before that I believe the current Anglican model of ministry is essentially ‘aristocratic’. We are a community divided into an elite and the rest, and no one can cross from the ‘wrong side’ of the tracks without being admitted by the gatekeepers, who are virtually all themselves members of that elite. But the chief qualification for exercising your ‘elitism’ is simply that you are of the elite — I am a ‘priest’ and you are not, and there’s an end to it. The answer, however, is not democracy! In a religious democracy — at least in the sense I am using the word — every ‘Jack’ or ‘Jill’ is as good as his or her master or mistress. Here there is no submission to leaders, as advocated in Hebrews 13:17. Instead, ‘everyone is entitled to their opinion’, and to disagree with or contradict the erstwhile leadership as much as they feel inclined.
Actually, of course, such disagreement goes on all the time in the Church of England. But thanks to our aristocratic system, the ‘mob’ of the laity can never actually seize the Bastille of sacramental privilege. It is rather like the old Victorian rhyme about the colonial wars:
“Whatever happens, we have got
the Maxim gun — and they have not.’
But there is a third way, which is ‘meritocracy’ — which it seems to me is already exemplified in Judaism, and indeed Islam. In Judaism, the path to the rabbinate is through study. Thus whilst being an intellectual does not make you a rabbi, to be a rabbi requires learning. And one thing is sure: no one could expect to become a rabbi who did not have a substantial grasp of the Hebrew language. Certainly you could not expect to be a rabbi (or an imam, come to that) without being able to read and engage with the sacred texts of your community. Yet how many Anglican clergy have a grasp of the original languages?
Now I am not saying that you have to be able to read Greek or Hebrew in order to be able to celebrate the Lord’s Supper — far from it. But at the moment the privileged few who can do this may have little or no ability in areas that other religions would consider fundamental, whilst those who could, through personal effort, acquire such skills, are potentially excluded by the elitist system from ever exercising the role of ‘leader’ conceived in Hebrews.

The system is surely in need of renewal

Whatever our views, the system is surely in need of renewal. Full-time, full-time trained, clergy are in increasingly short supply. The return of the ‘mass priest’, able to recite the service but skilled in little else, looms — either that or we must accept the practice of sacramental reservation even whilst our formularies deny the principle.  We live in radically challenging times. Should we not be considering radically alternative answers?
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The illustration was chosen by me: it depicts the  ”Fractio Panis” fresco in the Capella Greca of the Roman catacomb of St. Priscilla

‘Project Forgive’: Now It’s Personal

There have been several ‘macro-projects’ in recent years to allow the perpetrator and the victim the chance to meet, offer and accept repentance, offer and accept forgiveness and to heal. At a national level, probably the best known is South Africa’s Truth and Reconciliation Commission, chaired by Archbishop Desmond Tutu. At a local level, arrangements are often made for the criminal and victim to meet under a system of restorative justice, first tried in the US   in the 1970s.

But now it’s personal. A friend of mine from Empire Avenue, Shawne Duperon, had two friends. In one of those appalling twists of fate, there was a car crash involving the two in which one killed the wife and two children of the other. In that situation, what can a true friend possibly say or do? Well, Shawne is an Emmy award-winning television producer, so she decided to make a film about forgiveness, so touched was she by the degree of forgiveness shown by the victim to the perpetrator.

This is of course not the film. This is to whet your appetite and perhaps solicit your help in order for the film to be made. Project Forgive is seeking funding for the film through Kickstarter, and has until 8:33 a.m., Monday, April 23, 2012, to raise $100,000. Maybe you can help them raise the last few dollars? As I write, they need a further thirteen thousand dollars by Monday. But, irrespective of that, I urge you to visit the Project Forgive site and explore this heart-warming idea, which has every chance of being put into practice.

Finally, this is an example of the redemptive power of social media. People may join Empire Avenue, Twitter and Facebook out of what they perceive to be pure self-interest, and to market their widgets. But, although a tiny minority stick resolutely to this egocentric attitude, the vast majority learn to share their toys, look out for each other, and say please and thank-you in a way they should have known how to do since going into a school playground. But somehow, getting and spending, it is all too easy to forget how good it feels to work together on a common goal,  help someone up when they stumble, share a joke, and in short think of the world outside oneself as the focus, think altruistically.

Here Facebook, Empire Avenue, Twitter and You Tube (or rather their users) have set up a virtuous circle  in which people are sharing their ideas, energy, enthusiasm and prayers. And of course their money as well (the Good Samaritan wouldn’t have been able to do much without his two coins). My heart lifts to be the most minor of cogs in this wonderful network.

Shawne, Kimberly, Teresa and all the team, I salute you!

‘Does My Soul Look Big In This?’

Chick-Theology?

The Revd Rosemary Lain-Priestly has written a very clever book. Clever because it hides its erudition, and draws its readers in by an appealing cover and blurb which are surely aimed at women, not specifically Christian, but seekers after the truth. Not Chick-Lit, but Chick-Theology perhaps, or Seeker Theology?

This is understandable, since the author is Dean of Women’s Ministry for the Two Cities Area in the Diocese of London. She talks about some of her concerns here:

 

 Psychotherapy suffused by God?

But I am not sure whether this book should primarily be categorised as theology at all. It is almost a self-help book on psychoanalysis and psychotherapy and reminds me very much of Jung’s ‘Modern Man in Search of a Soul‘ (1933), the book which has influenced me most in this area. And there are elements of Gail Sheehy’s ‘Passages’ (1976). Of course, as there is nothing new under the sun these echoes are not really surprising. The main thing Rosemary Lain-Priestly brings to the discussion is that her work is suffused with the presence of God. The reason I say it is not primarily theology is because the focus is on us as human beings rather than on God. But the way she thinks and writes is God-inspired because God is clearly central to the way she lives and breathes, and hence the way she describes the  life issues that we face.

How Big is your Soul?

I had not previously considered this question and I suppose, if asked, would have said that I thought the size of my soul was fixed, probably at birth, like the rest of me. But the author makes us see this differently:

…in all of our projects and dreams there is the potential to discover the life of God under the skin of the world, pointing to the significance, meaning and purpose of our own lives. When we try to do this consistently throughout the days, months and years, we are increasing in ourselves the capacity to feel and experience God in our bodies, our relationships and in the opportunities of our lives…Mark Oakley has suggested that ‘God is in the world as poetry is in the poem’. (p.53)

A New Friend?

Another reason I describe this as a clever book is that she makes me feel I have found a new friend. She thinks the way I think, rather like a magpie who finds treasure after treasure in poetry and prose, brings them back to the nest, cleans and polishes them, and then re-presents them to her audience. Quotations from the bible bubble up inside her as naturally do quotations from other sources, and she uses them all to make sense of the universe in which she finds herself. As we share the same universe – in all essentials – I don’t think you would have any difficulty in reading her book at one sitting, although various events at home have meant I have been unable to do this.

In reading this, I felt that I was having a conversation over a glass of wine at the kitchen table, with the children safely in bed and a husband away. With no need to hurry, we talked late into the night.

I recommend this book whole-heartedly to all women, of any age, with enquiring minds and a sense of wonder.
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What the publisher says:

There are big questions in life that most of us come up against at some stage or other. They may look something like this:

  • Does my life have a point?
  • Do things really have to change?
  • Am I happy enough?
  • Will I ever be ‘in’ with the ‘in crowd’?
  • Where on earth is home?

It’s up to us to choose how we deal with these issues. We can push them away by letting ourselves become so busy and distracted that we drown them out. Or we can face them full on, and start exploring the deepest possibilities of our lives. The latter is what Does My Soul Look Big in This? aims to help us do. Warm and accessible, it’s a book for a generation unafraid to be vulnerable; for people longing for a spirituality that is relevant and real.

ISBN
9780281063680
Publisher
SPCK Publishing

Global Village House Group for Lent: How it Went

In February I wrote a post called ‘House Group for the Global Village (Join Lay Anglicana for Lent)’: this is the follow-up.

At the bridge table, after a hand there is often a post-mortem, but it is understandable that after every military exercise the similar process is instead called ‘a wash-up’. For some reason, the Americans prefer the expression ‘hotwash’ (perhaps they have been at too many British cold water versions?). At any rate, the military version traditionally begins with: ‘What Went Well’*.

So what went well with our online house group, that is to say the discussion in the Lay Anglicana forum of Mark’s gospel, using Tom Wright’s Lent for Everyone?

  • It happened. Every day, the extract from Tom Wright’s book appeared in a forum post, together with his version of the text. This was thanks to 12 Baskets and SPCK, who had exceptionally given permission for the text to be made available in this way (in the interests of copyright, we will retroactively condense these extracts once the discussions are over). Ernie Feasey, a joint organiser of  Lay Anglicana who is studying for the priesthood (and a fellow Digidisciple) wrote his own commentary every day, in which he teased out the words of the gospel and Wright’s commentary, and offered a few insights of his own. He also posed a question every day for us to answer.
  • It was useful to be able to supplement our own comments with input from the Big Read 12 Facebook page, which we in turn contributed to, and from the Big Bible Project – Big Read website.
  • The ‘usual suspects’ who were already regular contributors to the forum took part: lay Anglicans like Ernie, Joyce, Charlie Farns-Barns and me. But we also had contributions from priests, in particular fellow Digidisciple Dr George Morley whose latest post was cross-referred in the forum: she also became a regular and provided a useful trained eye, if she won’t mind the description. And we had contributions from several new people, including one from New York City and one from an American living in China. We had no trolls or other vexatious persons.
  • There have been 413 posts so far – Tom Wright’s commentary extends throughout Easter Week, so we are not through yet.
  • It has been a good bonding exercise for those taking part, and a good Lenten discipline having to read (and where possible comment) every day.

What Went Wrong?

  • Nothing really went wrong! But one or two unforeseen things happened…
  • We ran into difficulties when one of the contributors objected that Mark’s description of the Pharisees was anti-Semitic. This was an unexpected point, and the contributor was not just making an intellectual point, (s)he seemed genuinely indignant. I put out a plea on twitter for help from someone more versed in biblical knowledge and one person, thank goodness, replied  in the forum. Unfortunately, the original complainant did not return. Two of my priestly friends offered help and advice on twitter, but did not put their comments on the forum. I was better informed as a result, but would have felt uneasy about lifting their twitter comments (which are ephemeral) and copying them to the forum, where they are likely to have a considerably longer cyber-life. I think that the default netiquette position is probably that it is wrong to do this, certainly without permission? What do you think?
  • The other slight hurdle we faced was a distinct flagging of energy around the fourth Sunday of Lent. This must be a general problem, because the Church has already come up with a solution: it is called Rose Sunday or Refreshment Sunday or Laetare Sunday. But we rallied, recovered our energy and continued.

Would I do it again?

Yes, absolutely. Would others join me? I hope so!

 

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The illustration, called ‘Journey of Faith in God’ is by David Perry via 12 Baskets and he asks that this text accompany it: ”Imagining the Lectionary: Impassable, impossible or imperative – the improbable pathway to Easter and beyond

* The leader of our Lent group offers this explanation of military exercises in general and the house group exercise as a whole:

Yes, flagging at the fourth Sunday, is correct. It’s interesting that at the start, I was excited to wake and to go to the forum, to read the latest episode (a bit like following a good serial drama on TV). I’ve found it easy to follow my instinct in what I draw from the verses and text, rather than try to seek some deep theological things to say.  Perhaps writing from the heart best describes it.

I’ve found the feedback useful and helpful and while not trying to be provocative, I have sometimes stretched my posts in slightly  different directions, from Tom Wright’s guidance.  It’s been empowering to draw on life experiences to illustrate some of my points.

I would definitely do it again.

And, just a trivial observation, we ex-military types after an exercise have a ‘Hot-Debrief’ followed by a thought through ‘post-exercise (or ‘post-operational’) report (PXR) (POR) where we do a detailed study of what went right and what went wrong and what we can do to get it right next time.  I wouldn’t decry the American experience as a hot wash after a long exercise or operation seems a most neighbourly thing to do, as BO can be a factor in all of it. :)

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