Bishops to Abandon the Faithful

Following the example of their close neighbours in Wales, Church of England bishops are preparing to welch on their promise to provide acceptable oversight for those who do not accept their church?S departure from traditional orthodox teaching.

In the Church in Wales there was no replacement for the highly respected Provincial Assistant Bishop David Thomas after his retirement. Not being a defender of the faith himself, their politically motivated Archbishop convinced himself and those around him that the Bench of Bishops could provide satisfactory pastoral and sacramental care for all, including those who thought that their bishops had erred in their ways and simply did?T care.

Today the Church of England has published the report of the Revision Committee which has been considering legislation to permit women to become bishops: http://www.cofe.anglican.org/news/pr4210.html . There are new provisions requiring each diocesan bishop to draw up a scheme in his or her diocese that takes account of the national Code of Practice and provides local arrangements for the performance of certain Episcopal functions in relation to parishes with “conscientious difficulties” - as if there were something abnormal about being orthodox.

In their proposals they demonstrate that they have no understanding whatsoever of the needs of those who expect the pastoral and sacramental care of a bishop who shares the faith of the majority of Christians in the wider Holy Catholic and Apostolic church. Any ?Difficulty? Is of the Anglican church?S making and has nothing to do with being sexist or anti-women as is often implied.

As the once great ship of Anglicanism sails away to founder on the rocks it will be ironic if those whom the pirates abandon are saved by a Catholic lifeboat while the ship sinks into oblivion.

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Two Faced

I found the ‘Two faces’ in my previous post amusing but being ‘two faced’ is quite a different matter particularly when people describe themselves as Christians. The majority of people in Great Britain think of themselves as Anglicans especially at times of baptism, marriage and burial but few attend church regularly and many of those who do have forgotten the basis of their faith as expressed in the creed of the one Holy Catholic Apostolic Church.

Disingenuous from the start, supporters of the ordination of women have used stealth to achieve their aims. With the majority of people in the church happy to support women?S ministry there seemed little objection to women being made Deacons rather than Deaconesses especially in an age of political correctness. Not content with that, there soon developed a movement to ordain women to the priesthood using spurious claims of sexism and prejudice which pricked the consciences of the uninformed but fair minded. Hence they gathered support not only from those who, as nominal Christians, had never thought deeply about their faith, but more importantly from agnostics and atheists adding secular, political pressure to the soft under belly of the broad Anglican Church which had traditionally tolerated many kinds of churchmanship.

It wasn?T long before women Deacons were complaining that the only difference between them and Priests was that priests uttered a few words in the Prayer of Consecration and were allowed to administer the blessing. They insisted that their demands for ordination to the priesthood didn?T mean that they wanted to be bishops! Sufficient numbers believed them to gain a slender majority in a body not regarded in the wider church as competent to make such a decision but they entered the sacred ministry. The task of ?Converting? Parishes then followed encouraging those who couldn?T care less about theology and tradition to sing their chorus of ?Oh what a lovely person, she?S doing a splendid job? As though that were all there were to it. One could say the same of Albert Pierrepoint but it has no relevance.

Despite previous assertions they again raised their cries of discrimination because they were excluded from the Episcopate, notwithstanding the doubt about their admission to the priesthood in the first place. Now it seems they are to have what they always aimed for if the Church of England Synod accepts the recommendations of the Revision Committee set up to consider the necessary legislation. Those who oppose the measure on grounds of conscience are to be left with nothing despite being assured of an honoured place in their Church. A worthless ?Hobson?S choice? Code of practice is offered with expressions of hope and desire that orthodox opponents will not leave.

This is duplicity in the extreme. They show themselves to be two-faced ?Christians? Who read from the gospel according to WATCH. For Christ?S sake, Synod must reject the Revision Committee?S proposals and return to His teaching.

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All roads lead to Rome – except the Anglican one!

‘United we stand, divided we fall’ could never be more apt. Anyone involved in the Synodical process should remember that.

Some Anglo-Catholics are already in the lifeboats hoping for a safe arrival in their promised land but while details are awaited, squabbling has broken out between different factions. Apart from being unchristian further fractures could have serious repercussions with secular indifference and the threat to religious freedom posed by the spread of Islam.

Before the Synod vote to allow women to enter the Episcopate, many women protested that failure to grant the demands of WATCH would lead to a mass exodus to other churches. What price loyalty? Their secular regard for equal opportunities clearly means much more to them than sacramental assurance.

It must now be clear to everyone but the blinkered that the wider Catholic and Eastern churches regard the Church of England as in error. The ambitions of a few frustrated women who have ignored Christ’s prayer that we all may be one have put self above church wrecking the possibility of unity which Christianity yearns for, aided by the Church of England hierarchy.

What price unity?

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Church in Wales set to abandon the faithful!

Hot on the heels of my previous blog, rumours circulating in Wales suggest that already five out of the six dioceses - yes there really are six dioceses with six Diocesan Bishops and an Ass Bishop 'serving' just 1% of the 3million population - will no longer accept for ordination anyone who has objections of conscience to the ordination of women.

I am told that at the last meeting of the Governing Body of the Church in Wales, a woman vicar was listened to with incredulity by some when she proposed that candidates for ordination must be refused if they did not support women's ordination but clearly she had the mind of the Bench, particularly of the Archbishop whose heart was hardened when the  measure to admit women to the Episcopate wasrejected. Had the vote gone his way it would have been the 'work of the Holy Spirit'! These double standards have become standard in the crusade for women power.

For those in the Church of England considering the admission of women to the Episcopate who insist that it couldn't happen here, the writing is already on the wall. The Presiding Bishop's Welsh admirer has indicated that he is of one mind as he preaches feminism rather than the historic faith despite reports showing that Dr Jefferts Schori "has deposed more bishops than any other Presiding bishop in American ecclesiastical history and has spent more money (upwards of $22 million) on lawyers to litigate for properties that she and her bishops will ultimately be forced to sell than any other Presiding Bishop in history."

England, be warned.

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Words, words, words

The words that resonated with me most in the first ordinations I attended many years ago were from Isaiah 6:8

Then I heard the voice of the Lord saying, ?Whom shall I send? And who will go for us??

And I said, ?Here am I. Send me!?

Profound words but time has moved on. Some of the men I witnessed answering God's call now find themselves in the episcopate in a radically different church. Damien Thompson's recent piece for the Telegraph reminded me that different words resonated in consecrations I have attended. In the Church of England, before the Prayers of Penitence, the Archbishop introduces the service for 'The Ordination and Consecration of a Bishop' with the words:

God calls his people to follow Christ, and forms us into a royal priesthood, a holy nation, to declare the wonderful deeds of him who has called us out of darkness into his marvellous light.

The Church is the Body of Christ, the people of God and the dwelling-place of the Holy Spirit. In baptism the whole Church is summoned to witness to God's love and to work for the coming of his kingdom.

To serve this royal priesthood, God has given particular ministries. Bishops are ordained to be shepherds of Christ's flock and guardians of the faith of the apostles, proclaiming the gospel of God's kingdom and leading his people in mission. Obedient to the call of Christ and in the power of the Holy Spirit, they are to gather God's people and celebrate with them the sacraments of the new covenant. Thus formed into a single communion of faith and love, the Church in each place and time is united with the Church in every place and time.

Much of this sounds rather hollow in a new liberal church which often seems divorced from spirituality, especially the words: "Bishops are ordained to be ..... guardians of the faith of the apostles... . In the Preface to the Declaration of Assent the Archbishop reads:

"The Church of England is part of the One, Holy, Catholic, and Apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit. It professes the faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Spirit, it has borne witness to Christian truth in its historic formularies, the Thirty-nine Articles of Religion, The Book of Common Prayer and the Ordering of Bishops, Priests and Deacons. In the declaration you are about to make, will you affirm your loyalty to this inheritance of faith as your inspiration and guidance under God in bringing the grace and truth of Christ to this generation and making Him known to those in your care?"

To my mind, after the decision of the Church of England to depart from the orthodoxy of the One, Holy, Catholic, and Apostolic Church, the ordinand somewhat hypocritically responds:

"I, AB, do so affirm, and accordingly declare my belief in the faith which is revealed in the Holy Scriptures and set forth in the catholic creeds and to which the historic formularies of the Church of England bear witness; and in public prayer and administration of the sacraments, I will use only the forms of service which are authorized or allowed by Canon."

Coming to the Liturgy of Ordination, among the declarations the ordinand is required to make, I find two particularly irksome as a traditionalist:

"Will you teach the doctrine of Christ as the Church of England has received it, will you refute error, and will you hand on entire the faith that is entrusted to you?" I suppose under its own rules the Church of England now receives only what it wants to receive but when it comes to:

"Will you promote peace and reconciliation in the Church and in the world; and will you strive for the visible unity of Christ�s Church?", the ordinand Answers "By the help of God, I will" when clearly he should say 'No'!

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Women in the episcopate: a new way forward!

This is the nature of the challenge from" Women in the episcopate: a new way forward" (GS MISC 1042):

"There are various ways of interpreting what happened on 20 November. But one

thing on which there is a very wide measure of consensus is that the outcome of

that day has left the Church of England in a profoundly unsatisfactory and

unsustainable position. There are several reasons for this:

 It is apparent that opening all three orders of ministry equally to men

and women has a very wide measure of support across the Church of

England;

 For those women already serving in the ordained ministry, the Church

of England’s continued indecision is undermining and harmful to

morale;

 Even for those with theological difficulties over the ministry of women

as priests and bishops there is little appeal in a further prolonged period

of debate and uncertainty;

 Wider society – including its representatives in Parliament - cannot

comprehend why the Church of England has failed to resolve the issue

and expects it now to do so as a matter of urgency."

This is the new Church of England, now hardly distinguishable from a trade union for women in the church. To be 'called' to the priesthood is one thing, to presume preferment is quite another and peculiar to the ordination of woman, contrary to what one would expect from those sent to serve. How can the Church of England’s 'continued indecision' be undermining and harmful to morale for those women already serving in the ordained ministry unless they are in the ordained ministry for the wrong reasons?

But they have already been handed the key:

"...while not involving the majority in any new element of compromise on matters of principle" in providing... a greater sense of security for the minority as having an accepted and valued place in the Church of England. - Isn't that the same way forward?

A member of the working group, the Chair of the women's union has already set out her stall here suggesting a new mission statement for the Church of England: A female episcopacy at any cost. The search for simplicity in the General Synod paper shifts the emphasis away from 'respect' to 'trust' (Paras 14, 15, 39 and 40). Now call me a cynic but  all experience so far indicates that revisionists cannot be trusted. If they could be we would not be where we are. The latest example arose in the debate on same sex marriage [Hansard 5 Feb 2013 : Column 160]

"Mr Edward Leigh (Gainsborough) (Con): We should indeed treat one another with tolerance and treat everybody’s sexuality with understanding, but the fundamental question we are deciding today is whether English law should declare for the first time that two people of the same sex can marry.

Parliament is sovereign—we can vote for what we want—but we must be very careful that law and reality do not conflict. In 1648, the Earl of Pembroke, in seeking to make the point that Parliament is sovereign, said that Parliament can do anything but make a man a woman or a woman a man. Of course, in 2004, we did exactly that with the Gender Recognition Act. We are now proposing to make equally stark changes to the essence of marriage. During the civil partnership debates, I was given solemn assurances on the Floor of the House, including by some sitting on the Opposition Benches now, that the Civil Partnership Act would not lead to full same-sex marriage.

Chris Bryantrose —

Mr Leigh: I am happy to give way to the hon. Gentleman who gave those assurances to me.

Chris Bryant: Assurances from me do not necessarily determine what happens in Parliament in future. Several hon. Members have raised what I said in that debate. At that time, I believed that civil partnership was the be-all and end-all of the story. I have since entered a civil partnership and believe that the world has moved on. Many Conservative Members who voted against civil partnerships know that Britain’s mind has changed and want to reflect that in a change of the law."

Trust?

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