— Kendall Harmon (@KendallHarmon6) July 15, 2018
Category : * Anglican – Episcopal
Warm congratulations to Sam Ferguson, announced this morning as the new rector of Falls Church (Anglican)
(Church Times) Tim Wyatt asks some of the C of E’s most prolific users of Twitter and Facebook what they think about social media
It is not hard to find a bad news story featuring social media. From allegations of data misuse and interference in elections to the opprobrium heaped on those guilty of ill-judged Twitter posts, and concerns about the impact on social cohesion and attention spans, it seems that we might be falling out of love with the medium.
In the halcyon days of Facebook, Twitter, Instagram, and the rest, the Church of England, like the rest of the world, appeared enraptured. There was widespread enthusiasm about the opportunities for mission and communication.
The Bishop of Buckingham, Dr Alan Wilson, captured much of the optimistic mood in a column for the Church Times in 2011: “Christians have much to say using social media because churches contain many ordinary people with engaging stories to tell. The more they get out there and speak freely, the richer a view of Christianity the world will get” (Comment, 6 May 2011).
Bloggers such as Church Mouse (16,500 followers) and the “digital nun” Sister Catherine Wybourne (19,500 followers) shot to prominence, while a thousand Facebook groups sprang up as believers coalesced online around their various interests and traditions.
One blogging priest, the Revd Peter Ould, even co-ordinated early efforts on Twitter into a website, the Twurch of England, which collated every tweet from Church of England bishops and priests into a single live feed. Asked in an interview whether he was excited by the possibilities, he replied: “Absolutely — and we’re only just beginning to see the potential.”
While these early experiments are often remembered fondly, the pitfalls were soon encountered….
(AI) Anglicans in SE Asia breaks with the C of E Diocese of Lichfield over their embrace of the new sexual morality
Many of you will be aware of – and hopefully attending – our ‘Intentional Discipleship: East Meets West’ event across the Diocese from 11-15 July. We would like to update you about some developments concerning the gatherings for your information. We have enjoyed a fruitful relationship with the Province of South East Asia and were very much looking forward to welcoming all four of its dioceses: West Malaysia, Kuching, Singapore and Sabah, to the event, which was due to culminate in the renewal of our partnership agreements with each diocese. However, we are sad that the four dioceses have now informed us that they will not renew the partnership agreements, and that Singapore and Sabah dioceses have decided to withdraw their participation from the whole event. This is because they have concerns about our recent ad clerum on Welcoming and Honouring LGBT+ People. We respect their decision and their concerns which are held with integrity.
The Anglican Church of Canada has hired two new suicide prevention workers as part of its Indigenous ministry.
Jeffery Stanley, a master of divinity student at the Vancouver School of Theology, began work June 25; Yolanda Bird, a former member of Council of General Synod (CoGS) with extensive experience working with children and youth, began July 3.
Each will be responsible for helping deliver existing suicide prevention programs in the dioceses in their areas, as well as helping develop new ones, said Indigenous ministries co-ordinator Canon Ginny Doctor. Their work will also include developing teams of volunteers in dioceses where the need for suicide prevention is especially high, she said.
“We’re looking forward to working with them and developing a strategy that will hopefully alleviate suicides in our communities,” Doctor said. “It’s a start. It’s not going to end everything really quick, but we’ve got to start somewhere.”
Stanley, who will be based in Gingolx, a Nisga’a community on the Pacific coast of British Columbia northeast of Prince Rupert, will cover British Columbia, Yukon and Western Arctic; Bird will be based in Montreal Lake First Nation, about 100 km north of Prince Albert, Sask., and will cover Alberta and Saskatchewan, and, if necessary, also Manitoba and northern Ontario.
The Church of England is to seek legal protection against being forced to sell its cash-strapped ancient cathedrals in the event that any them become bankrupt. A meeting of the General Synod, the church’s parliament, this week set in train the passing of a new law which would prevent creditors from seeking the sale of a cathedral’s land or buildings in the event that it falls insolvent.
The financial health of some of the CofE’s 42 cathedrals, among which figure some of the greatest treasures of British architecture, has made recent headlines as a number of institutions struggle to secure sufficient income….
More than a hundred new churches are to be created in a £27 million drive by the Church of England to revive the Christian faith in coastal areas, market towns and outer urban housing estates, it was announced today.
New Christian communities in areas including the Kent coast, housing estates in Plymouth and market towns in Cambridgeshire are to be set up by the Church of England as part of its Renewal and Reform programme.
The plans have been backed by the Archbishop of Canterbury Justin Welby as a ‘wonderful example’ of how churches are seeking to be faithful to God and to serve their communities.
He said: “The Church of England exists to share the good news of Jesus through our words and our actions. Across the country, churches are bursting with life – which in part is shown through how they love and serve their communities. I’m especially pleased about these grants because they demonstrate our commitment to following Jesus to the places of greatest need in our society….”
THE next Bishop of Crediton will be the Venerable Jackie Searle, currently Archdeacon of Gloucester, 10 Downing Street has announced today.
Archdeacon Jackie said: “I am delighted to have been appointed Bishop of Crediton and am excited to be joining the Church of England in Devon. I am very drawn to the Diocesan vision to deepen our prayer, make disciples and serve the people of Devon with joy. I look forward hugely to joining in, getting to know the churches, schools, chaplaincies and fresh expressions of the Diocese and all the communities they serve, and working collaboratively to share the love and grace of God.”
Jackie was among the first women to be ordained as priests when she was a curate in London. She served curacies in Harrow and Ealing, before joining the staff of Trinity College, Bristol where she was Lecturer in Applied Theology.
Welcome to the new #BishopofCrediton the Ven Jackie Searle @jackiesearle09, whose appointment was announced by Downing Street this morning! See our website for more details. https://t.co/TzWYT7iewa pic.twitter.com/kAskGctSk8
— Diocese of Exeter (@CofEDevon) July 11, 2018
He cheerfully admits that we can’t recreate a Christian-based social order – which was always a flawed thing anyway. But he cannot quite affirm our post-Christian social order, which privatises faith, and ‘leaves a vacuum’:
‘That is not to say at this stage that the answer is to reverse the privatisation of Christian faith (which is anyway not something within human gift) but rather that there is a need for a generous and hospitable meta-narrative within which competing truths can be held. It will be the suggestion of this book that Christian faith…provides the potential for such hospitable and generous holding.’
Is there an alternative to such awkward fence-sitting? As the leader of a Christian church he must say that Christianity is what the nation needs in order to reimagine the common good, but as this is the established Church of a liberal state he must also sound respectful of secular diversity. The problem is that his respect for secular diversity never quite sounds sincere. As I say, it sounds like he is reining in his dislike of it, forcing a cheerful smile.
That, I suspect, is one reason why the basics of the Prayer Book stayed in place for so long, with revisions being for many generations of the minor sort. Consensus on the fundamentals remained steady, and the changes were accordingly cosmetic. By contrast, the last century has witnessed liturgical change after liturgical change wrought by the various Anglican and Episcopal groupings around the world. None of these changes, as far as I can tell, embodies anything like significant improvement in either prose style or theological content. Tracing the revisions would no doubt prove a fruitful, if depressing, topic for a Ph.D. thesis, as the revisions witness to an age of restlessness and shortsighted obsession with the latest fads.
One of the reasons for this is surely that Christian liturgy—and God himself—have become victims of the abolition of the pre-political: Even those universals of human existence mentioned above—birth, sex, death—have become the political issues of the day via abortion, LGBTQ rights, and euthanasia. For the postcolonial mindset, to hold to a traditional liturgy that refuses to play the games of a pan-politicized world is to take a political position. And so traditional liturgy comes under relentless pressure to conform to the latest piety of the dominant political lobbying groups. When politics is everything, God loses his awesome transcendence and human beings take center stage. And the momentary afflictions of the professional victims displace the eternal weight of God’s glory. Historic, biblical Christianity thus becomes irrelevant—no, worse: It becomes the instrument of oppression.
That is why it is no surprise to see that the Episcopal Church in the USA is doing what it does best: planning to screw up the faith of its people yet further by eliminating gendered language about God from the liturgy. It is pulling off the remarkable hat trick of demonstrating profound ignorance about how God-language works, reinforcing the denomination’s divorce from anything resembling historic Christianity, and making itself yet again into a rather insipid and irrelevant tool of the liberal political establishment whose approval it apparently craves.
The Church of Nigeria, Diocese of Enugu (Anglican Communion) weekend expressed concerns over the recently signed Executive Order No.6 of 2018 by the Federal Government, saying it should not be used against perceived enemies or opposition.
The executive order empowers the Federal Government to seize suspicious assets connected with corruption and other relevant offences.
The church noted with dismay the hasty nature of the investigations and trial of five Christians over alleged killing of a herdsman by a Yola High Court and their conviction and called on President Muhammadu Buhari to ensure that the five condemned Christians were not executed….
- Why discourage Bishops from attending the Lambeth Conference 2020, and others from meetings of the Instruments of Communion?….
Reply: Oh, please. Gene Robinson was not invited in 2008 only because he was a public relations disaster waiting to happen. Will Justin Welby invite all the practicing homosexual bishops in TEC, Canada, and elsewhere to Lambeth 2020? Will he invite all those who have laid hands on said bishops to consecrate them? As to the slaps on the wrist of TEC and SEC, how can “consequences” for violating the Word of God expire, conveniently in 2020?
We in Gafcon have our own proverb based on twenty years of experience: “Fool me once, shame on you; fool me twice, shame on me.”
The “discouragement” of Gafcon bishops is principled and relational. I have put it this way, based on Psalm 55:12-14:
how can you sit in council in Jerusalem and enjoy sweet fellowship with brothers who have been expelled from their churches, sued out of their properties, defrocked from their ministries, and denied even the name of “Anglican” (as was stated in the latest Lambeth Primates’ Communiqué) and then turn around and sit at table in Canterbury with bishops of the Episcopal Church (and others) who have expelled these brothers?
Yes, some of the bishops at Gafcon will go to Lambeth, even though the “Letter to the Churches” urges them not to. And many more will not attend as in 2008. Is the Archbishop concerned about this division? Then let him deal seriously with the questions of biblical truth posed to him in the Letter. Perhaps he can surprise everyone by not ignoring these matters as he and his predecessors have done for twenty years. But I am not holding my breath on this one.
Bishop Wendell Gibbs of Michigan was one of several who said a grand book revision might be dated even before its completed, especially in an era when advances in media technology are challenging the value of traditional books.
In a nod to the need for church growth, Bishop Rob Wright of Atlanta asked whether a carefully revised book will represent misplaced resources if it lands ultimately “in pews that are empty.”
“I wonder if this isn’t just classic work avoidance,” he said.
Some concerns raised on the floor brought theological issues to bear. Bishop Shannon Johnston of Virginia recalled how a theological imperative made the 1979 revision important and worth doing at the time.
“What drove it coming into being was deeply theological — primacy of baptism and centrality of Eucharist,” Johnston said. In 2018, “a lot of the language I hear driving this is demographics and sociology.”
The bishops’ prayer book debate contrasted sharply with the House of Deputies discussion on July 6.
(Telegraph) Church of England sees fall in planned donations for first time in 50 years as millennials fail to engage
The Church of England has seen a fall in planned donations for first time in 50 years as it says millennials are not taking up the mantle of previous generations.
Money given through direct debits and standing orders has fallen for the first time since records began in 1964, it was revealed on Monday.
John Spence, chair of the Archbishops’ Council Finance Committee, told its governing body, the General Synod, that in 2016 income coming from planned giving fell by 0.4 per cent.
Figures for 2015 show that a total of £337.5m was given to the church this way, suggesting that there was a fall of around £1.35m in 2016.
The donations formed around a third of the money collected by parishes in 2015, which Mr Spence said rose by 1.8 per cent overall because of other sources of funds.