You can listen directly just above or you can download it also there.
An illustrated version of Psalm 23, from The Sunday at Home, a 19th-century compendium of religious texts. Ori
See more: https://t.co/XMQ2XnAj3q pic.twitter.com/YG10o7XEwC— Wikipedia Awesome Pictures (@WikipediaAweso1) January 16, 2023
O God, forasmuch as without you
we are not able to please you;
mercifully grant that your Holy Spirit
may in all things direct and rule our hearts;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.
After the storm #Shetland pic.twitter.com/owri3TdbHn
— Catherine Munro (@CatherineMMunro) October 15, 2023
Permit me one final point: the pandemic. As has previously been noted on this blog, the hierarchy of the church could not have handled it worse if they’d tried. Really, really disappointing to say the least. The panic and overreach—never marks of good leadership at the best of times—were appalling. The subsequent gaslighting was disgusting, if I’m being honest. Gaslighting? Yes. The infamous ad clerum of 24th March which locked clergy out of our churches was later claimed, mendaciously and unconvincingly, to be “guidance, not instruction”. But there is simply no way in the world that anyone could have read it as as such (it used the word “must” seven times). Claiming it was anything other than a three-line whip was an insult to the intelligence of the clergy and a self-inflicted injury to the integrity of the bishops. Well, we all make mistakes. And when you mess up, fess up. But “sorry” seems to be the hardest word.
The result is that a lot of respect, trust and goodwill was unnecessarily forfeited by the bishops in 2020. And locally? On the whole clergy rose to the challenge and did a superb job. But since the pandemic my church has lost about a third of the congregation, and most of those missing are the young adults, families and children. We’ve lost perhaps two thirds or three quarters of that crucial demographic. They simply haven’t come back, despite repeated (exhaustive and exhausting) efforts. My church has long covid: we are weaker, smaller and older—much, much older—than we were in 2018/19. We’re demoralised and discouraged but “having done all, we stand”, holding out the offer of faith, hope and love in a dark and disordered world.
I feel like I’m pedalling a bicycle up a hill. The hill (context) has become steeper and the weather (culture, climate) worse. The bike (church) is heavy and rusty; the tyres are leaking air and the gears slip. It’s hard work. And the rider (me) is older, aching, and tired. Few people are cheering me on; the cars and lorries pass too close; I’m cold and wet and it’s getting dark. Ten, fifteen, or twenty years ago it felt different: easier in every way; still a lot of effort but with results to show for it. Now, not so much. Meanwhile, we carry on as best as we can—offering the glorious gospel of Jesus Christ, his death and resurrection, to as many as will hear and receive it.
What is the state of clergy morale? How have changes in structures, regulations, and culture affected this? Are the structures of the Church of England fit for purpose? What should we do about them? @MadsDavies @WalkerMarcus @simonsarmiento https://t.co/UxDGEQ6tPs
— Dr Ian Paul (@Psephizo) October 11, 2023
Diocese Moves to Purchase Land for Camp and Retreat Center
The Anglican Diocese of South Carolina is excited to announce they have signed a contract to purchase an 80-acre property on the north end of Lady’s Island, in
Beaufort County, to serve as the future home of Camp Jubilee, a diocesan camp and retreat center. The property, which is undeveloped, has one mile of waterfront on Broomfield Creek. Please join us in thanking God for showing us this new land and for all the blessings that will come from it. Additional information about fundraising opportunities will be coming soon.
Anglican Diocese of #SouthCarolina Moving to Purchase Land for Camp and Retreat Center https://t.co/DldUEvojnd #faith #parishministry #anglican #religion #retreatcenters #realestate [Diocesan picture] pic.twitter.com/9KTEUErDPO
— Kendall Harmon (@KendallHarmon6) September 15, 2023
In their statement, they call on their colleagues to “reconsider the course we saw mapped out in our meeting”.
Disagreement among the bishops on the issue of same-sex relations is well known, but Monday’s statement — which began “The Church of England’s House of Bishops has agreed . . .” — gave the impression of its being a collective decision of the whole house, given the concession it contained to refer the Prayers to the General Synod.
But Thursday’s statement undermines this apparent collegiality. It continues: “We have participated in good faith in attempts to find consensus but were unable to support the decisions taken on Monday. There was deep disagreement within the House.
“Sharing the profound concerns of many in the Church of England and in the wider Communion, with heavy hearts we find it necessary to dissent publicly from the decisions of the House.”
Twelve bishops have publicly dissented from the decision, announced on Monday by the House of Bishops, to commend blessings for same-sex couples, saying that there is “deep disagreement within the House”
— Church Times (@ChurchTimes) October 12, 2023
On Monday the House of Bishops reached a decisive point in the journey discerning how to proceed in relation to Living in Love and Faith. We have participated in good faith in attempts to find consensus but were unable to support the decisions taken on Monday. There was deep disagreement within the House. Sharing the profound concerns of many in the Church of England and in the wider Communion, with heavy hearts we find it necessary to dissent publicly from the decisions of the House.
We welcome the fact that the House recognised the need for General Synod to exercise its legitimate responsibilities in relation to liturgy and doctrine under Canon B2. However, the decision to commend the suite of prayers for use in public services bypasses those procedures and does not permit the General Synod to consider the full significance of the prayers. Nor can Synod determine whether the bishops have fulfilled their intention (supported in February) that the final form of the prayers should not be “indicative of a departure from the doctrine of the Church of England”. Indeed, legal and theological advice the House has received suggest clearly to us that the decisions of the House may fall short of this commitment.
We are also firmly of the view that we need to adhere to the commitment made to bring the Prayers of Love and Faith, the pastoral guidance and pastoral reassurance (including whatever formal structural provision is necessary) to Synod as a single package, rather than doing so in a piecemeal fashion.
Exclusive: Dissenting bishops speak out on same-sex blessings | Opinion | Premier Christianity https://t.co/JfvozFZBuO
— Simon Sarmiento (@simonsarmiento) October 12, 2023
THE House of Bishops has agreed in principle to commend prayers of blessing for same-sex couples, but the authorisation of new stand-alone services for such blessings is to require a long and uncertain synodical process, it was revealed on Monday evening.
The House of Bishops met on Monday to decide the next steps in the Living in Love and Faith (LLF) process, after which a press release was issued by Church House, Westminster.
It was not immediately clear exactly what the announcement meant in practice: the statement said that the House had “agreed in principle” that the Prayers of Love and Faith “should be commended for use”. It is understood that formal commendation will not occur until after the Synod has met in November.
The requirement of a full synodical process for the authorisation of special services in which the prayers are featured does not mean that the prayers themselves cannot be used between their commendation and the authorisation of the stand-alone services: Canon B5 allows for ministers to use their discretion to make alterations to existing services….
The House of Bishops has agreed in principle to commend prayers of blessing for same-sex couples, but authorisation of new stand-alone services for such blessings is to require a long and uncertain synodical process, it was revealed on Monday evening
— Church Times (@ChurchTimes) October 12, 2023
Those who hold to the doctrine of the Church of England, which is to say, the doctrine revealed in Scripture, borne witness to in the historic formularies, and clarified in the canons, do not want the Prayers of Love and Faith.
But surely those who want to see things change should welcome them?
Well, no. Following the bishops’ announcement, a number of revisionists expressed their ongoing frustration. And we should not be surprised at this.
Because the bishops have resolutely refused to provide any theological basis for the Prayers of Love and Faith, as they stand, they are profoundly discriminatory. At February General Synod, I described them as ‘profoundly homophobic’, and I stand by that. For, without any justification given, these prayers imply that homosexual relationships can be celebrated and blessed – just not as much as heterosexual relationships. Gay couples can use the same prayers as at any marriage service – but they can’t be married. They can exchange rings – but not wedding rings.
And we have been told explicitly that the church’s doctrine has not changed. So these prayers can only be offered on the basis that the gay couple can’t be married, that if their relationship is sexual, it is sinful, and that their relationship itself can’t be blessed, though we can ask for God to bless them as individuals.
Who is going to want that?
Who wants the Prayers of Love and Faith anyway?https://t.co/9BqCWehARq
— Church Society (@ChurchSociety) October 10, 2023
Two things stand out at this point. First, Stanley and the pope seem to have missed something very basic: Christian pastoral strategy cannot be developed in isolation from Christian anthropology. Both the question of sexual identity and the politics that surround it are not primarily concerned with sexual behavior. They are actually about what it means to be a human being. For Christians, far more is therefore at stake in this debate than the question of which sexual acts are moral and which are immoral. Once sex becomes recreation and once it is detached from the body’s own sexual script, what it means to be human has fundamentally changed. Sexual complementarity, the telos of marriage, and the analogy between Christ and the church all lose their significance. In a society like ours, therefore, how we think about what it means to be human has undergone a significant change. The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man. Failure to see this and then try to argue that codes of sexual morality are negotiable and can be subordinated to pastoral strategies of love and affirmation is to contradict central tenets of the Christian faith.
Second, the emergence within the orthodox church of voices prepared to identify Christian teaching and practice as the problem in this area may seem edgy and prophetic to those involved—“Didn’t the church get slavery wrong?”—but in reality it is as unprophetic as is possible. The church has always had—and needed—prophets because she is a fallible institution made up of fallible people. And yes she has made some terrible mistakes, not least with the matter of slavery. But what is interesting today is the inverted role of the modern prophet. While Isaiah and his colleagues saw their task as calling the people away from the anthropology of the wider world and back to that of the covenant God, today’s prophets seem to see their task as being religious mouthpieces for the priorities of the wider culture, calling the church away from a Christian anthropology and toward that of the world around. It is one thing to have The New York Times, The Atlantic, and MSNBC pointing to the church’s teaching as problematic because it will not recite the liturgy of the world. It is quite another thing to have Christians effectively proffer precisely the same criticism of brothers and sisters in Christ. Prophets warn the church when she is too close to the world. They do not go to the world to tell the pundits that the church is not worldly enough. The pope’s ambiguity and Stanley’s casuistry serve only to embolden the representatives of the pseudo-prophetic industry of Christian leaders who delight in telling the world that, yes, the church really is the problem.
The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man.https://t.co/WypVT4N0Rr
— First Things (@firstthingsmag) October 5, 2023
The Church of England’s House of Bishops has agreed in principle that prayers asking for God’s blessing for same-sex couples – known as Prayers of Love and Faith – should be commended for use.
The House, which met in London, also concluded that structures for special services for same-sex couples, based on Prayers of Love and Faith, should go forward to be formally authorised under canon law.
The bishops will bring proposals to General Synod next month which will pave the way for a process that would lead to the authorisation of these special services under Canon B2.
This process, expected to take until 2025, would involve consultation with every diocese and require approval by General Synod.
Bishops agree to commend Prayers of Love and Faith.
Read the full news at https://t.co/dMKCYsTMnV.
— The Church of England (@churchofengland) October 9, 2023
O God, our heavenly Father, who didst raise up thy faithful servant Robert Grosseteste to be a bishop and pastor in thy church and to feed thy flock: Give abundantly to all pastors the gifts of thy Holy Ghost, that they may minister in thy household as true servants of Christ and stewards of thy divine mysteries; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, for ever and ever. Amen.
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.
The story came from language in the pope’s July 11 letter, published by the Vatican. In response to a question about whether it is possible for the Church to consider same-sex unions as “possible goods,” the pope wrote several paragraphs which emphasized that there are relationships — presumably same-sex relationships among them — which are “not morally acceptable.”
The pope added that “the Church avoids any kind of rite or sacramental that could contradict” its doctrine regarding marriage, or “give the impression that something that is not marriage is recognized.”
Still, Pope Francis also allowed for the possibility that some kind of blessing could be conferred on one or more Catholics in “not-marriage” unions.
“Pastoral prudence must adequately discern whether there are forms of blessing, requested by one or more persons, that do not transmit a mistaken conception of marriage. Because when a blessing is requested, one is expressing a request for help from God, a plea to be able to live better, a trust in a Father who can help us to live better.”
In short, the pope seemed to say, when people in an irregular union — perhaps a same-sex union — come to the parish for a blessing, it is worth discerning what they’re really asking for, and whether there is some way the Church can respond to that, even while avoiding the appearance of a nuptial blessing.
Pope Francis answers a dubia — Does inaction speak clearer than words? https://t.co/n1XazybIh0
— Mark Brumley (@mabrumley) October 3, 2023
Pope Francis’s Response to the Second Dubium
a. The Church has a very clear understanding of marriage: an exclusive, stable, and indissoluble union between a man and a woman, naturally open to procreation. Only this union can be called “marriage.” Other forms of union realize it only in “a partial and analogous way” (Amoris Laetitia 292), so they cannot be strictly called “marriage.”
There is a clear understanding of what marriage is in the Bible and the Christian tradition. Other forms of union may have some similarity to marriage, but they are not marriage.
b. It is not just a matter of names, but the reality we call marriage has a unique essential constitution that requires an exclusive name, not applicable to other realities. It is undoubtedly much more than a mere “ideal.”
Church teaching is that male/female marriage is a ‘thing’: an actual institution that exists in the lives of men and women, and does not just a distant ideal that we may strive for, or a malleable concept that can be redescribed.
c. For this reason, the Church avoids any type of rite or sacramental that might contradict this conviction and suggest that something that is not marriage is recognized as marriage.
In the UK context, this indicates that the Pope might accept civil partnerships as legal and social arrangements between people, but emphasises that they should not be celebrated in such a way as to make it seem as though they are marriage in the proper sense.
d. However, in our relationships with people, we must not lose the pastoral charity, which should permeate all our decisions and attitudes. The defence of objective truth is not the only expression of this charity; it also includes kindness, patience, understanding, tenderness, and encouragement. Therefore, we cannot be judges who only deny, reject, and exclude.
Charity (love) is of course always of prime importance in any discussion of human relationships.Part of charity is to speak the objective truth (i.e., that marriage is a ‘thing’ as per points a and b) but speaking objective truth cannot be the whole – the sum total – of a charitable response, which also must include an understanding and compassionate approach to people’s individual circumstances.
e. Therefore, pastoral prudence must adequately discern whether there are forms of blessing, requested by one or more persons, that do not convey a mistaken concept of marriage.
Pope Francis’s new doctrine chief has said he believes the new structure of his department is working well, and includes a “democratic system” for handling queries or complaints which prohibits him from making unilateral decisions.https://t.co/TMQg6diL8r
— Crux (@Crux) October 3, 2023
On whether the practice of blessing same-sex unions is in keeping with Catholic revelation and the Church’s magisterium, Francis said “the Church has a very clear concept on marriage: An exclusive, stable and indissoluble union between a man and a woman, naturally open to begetting children.”
“Only this union is called ‘marriage.’ Other forms of union are only realized ‘in a partial and analogous way’, which is why they cannot strictly be called ‘marriage,’” the pope said.
Sacramental marriage “is much more than a mere ‘ideal,’” he said, adding this is why the Church “avoids every type of rite or sacrament that can contradict this conviction and imply that something is recognized as marriage which is not.”
However, Pope Francis stressed the need for compassion in the Church’s pastoral care of homosexual individuals, and signaled an openness to blessing same-sex unions on a case-by-case basis.
“In dealing with people we must not lose pastoral charity, which must pass through all of our decisions and attitudes,” he said, saying “the defense of the objective truth is not the only expression of this charity, which is also made of kindness, patience, understanding, tenderness, and encouragement.”
Pope offers cautious ‘yes’ on blessing some same-sex unions, ‘no’ on women priests @Pontifex #PopeFrancis #Dubiahttps://t.co/LEVB2NVNPT
— Elise Ann Allen (@eliseannallen) October 2, 2023
The congregation raised the entire $1.6 million needed to purchase the property outright in less than three months. Shelton remarked, “The faithfulness of the Lord brings all of us to greater faithfulness, obedience, and generosity every day. The Lord has been good to St. John’s Parish Church these last 15 months, and we are sure He will continue the good work He has begun.”
Senior Warden, Ben Dixon, said, “I feel extremely fortunate to be part of this process, one that we as a Parish have not undertaken in almost 300 years. It is exciting to own new property on which to build a church. It has also been a blessing to experience the steadfastness of our congregation as we stepped out in faith during this process. While this is only the beginning of our journey, we now have a place to call home, to minister to the people of Johns and Wadmalaw Islands, for many years – and generations – to come.”
Read it all and watch the video.
We have archbishops openly rejecting the teaching they vowed to uphold. The bishops are showing a lack of respect for a clear, recognizable link between liturgy and doctrine, refusing to follow the proper synodical processes for introducing new (particularly controversial) liturgy in the life of the church, sidelining public theological reasoning and the work of FAOC, and possibly seeking to introduce new guidance contrary to existing doctrine without the proper synodical process that respects the principle of bishops not acting on their own but always as bishops in synod. Alongside this they are also effectively tearing the Church of England away from the Anglican Communion and wider church catholic.
These are not minor technical matters. These actions threaten to dissolve part of the glue that holds the church together and enables bishops to act as a focus of unity. The bishops appear to be abandoning precious gifts that have helped preserve, structure, and cultivate our often fragile common life together across our differences. They are disregarding and undermining well-established, tried and tested, theologically and pastorally (not simply legally) founded principles and practices that enable “good disagreement.” It is, however, only by living within their constraints that bishops will nurture trust and embody integrity, especially as we navigate contentious proposed changes in our teaching and practice.
It is a serious matter for the church to err on marriage and sexuality. That, however, is a problem in one specific, albeit vitally important, area. These developments, and how episcopal and archepiscopal power is being used — on the sole basis, it seems, that these means are necessary to reach the desired end goal — are much more serious. They go beyond a single, possibly reversible, error of judgment, to weaken and potentially destroy core features of Anglican identity and essential characteristics of any healthy ecclesial body.
Grateful to the Covenant website at @Livng_Church for publishing my latest summary of the CofE processes around LLF and the serious and deeper questions they raise. https://t.co/6dmXAZWjAn
— Andrew Goddard (@goddardaj) October 4, 2023
The process towards a decision on how to introduce prayers of blessing for same-sex couples inched forwards this week when advocacy groups on both sides of the debate were briefed confidentially.
In a sign that the College and House of Bishops might be coming to a common mind about a way forward, both liberal and conservative campaigners were invited to confidential meetings this week with the Living in Love and Faith (LLF) team.
One pro-LGBT campaigner and General Synod member present, Professor Helen King, wrote in her blog afterwards that the conversations had mostly revolved around familiar concerns: “How best to move forwards, what are the implications of various canons that could be used, how are everyone’s consciences to be honoured, what — if any — compromises would be acceptable?”
But Professor King, who had also taken part in the Living With Difference facilitated conversations last month, suggested that the House of Bishops had yet to “make up its collective mind” and, instead, was still trying to take the temperature of the Church and establish what the response would be to various options.
The process towards a decision on how to introduce prayers of blessing for same-sex couples inched forwards this week when advocacy groups on both sides of the debate were briefed confidentially https://t.co/Q4Pz6NxQKI
— Church Times (@ChurchTimes) October 3, 2023
Up to 19 churches in a town could close because of rising costs.
The plan has been put forward by the Diocese of Liverpool, which oversees churches in Wigan, Greater Manchester.
It has already outlined four churches that will be “released” with another 15 sites at risk of closure.
The diocese said they had to “face the reality that they cannot afford to invest” in all churches as it currently costs £1m per year to maintain church buildings in the borough.
The Archbishop of Canterbury took part in a historic ecumenical prayer vigil, presided over by Pope Francis, in St Peter’s Square on Saturday 30 September. Along with the Ecumenical Patriarch Bartholomew I of Constantinople, church leaders from different denominations were invited to join the Pope in prayer, entrusting the work of the 16th Ordinary General Assembly of the Synod to the Holy Spirit.
Before the vigil, the crowd shared in Taizé-style music, prayer and hymns. The Archbishop lead the Lord’s Prayer, and at the end of the vigil joined with all the Christian leaders present to collectively pray and bless the crowd.
The vigil was attended by thousands of people from across Christian denominations, including many young people.
— Christopher Lamb (@ctrlamb) October 2, 2023
Emma Thompson makes for an unlikely rebel. Her Christian faith was nurtured through Anglican choral music and the Book of Common Prayer. She teaches Sunday school and conducts a choir in her church.
“The local level, in my book, is where all the good happens — the love, the looking after your neighbour, the delivery plan for being a Christian,” says Thompson, a former City solicitor and now a company secretary and freelance journalist.
Her passion for local parish churches is fierce to the point that, she says proudly, the two most senior clerics in the Church of England have described her as a “rascally voice”.
Attendance in the Church has fallen by nearly 40 per cent since 1979, according to the British Religion in Numbers online data resources, and by more than 15 per cent alone since 2013.
Read it all (subscription).
My piece in today's @thetimes https://t.co/er0y6xwgox
— abigail frymannrouch (@abigailfrymann) September 30, 2023
Rachel Homer, Val Houghton and Norman Jevons have joined seven other candidates in taking on the roles as part of a new training pathway aimed at those who see their vocation as being non-stipendiary (voluntary) ministers to churches in their local area.
Rachel Homer will serve in the Halas Team, covering churches in Halesowen, Val Houghton will serve in the benefice of Brierley Hill and Norman Jevons will be part of two areas, serving in the benefice of Darby End and Netherton and the benefice of Dudley Wood and Cradley Heath.
All those being ordained have already been involved in some kind of lay ministry within their parish and were nominated by their incumbents to be part of the two-year training scheme and are currently at the start of their second year of this.
They will continue training while also working in their parishes as a curate, with all three talking about their pride at taking on their new roles.
'Rachel Homer, Val Houghton and Norman Jevons have joined seven other candidates in taking on the roles as part of a new training pathway aimed at those who see their vocation as being non-stipendiary (voluntary) ministers to churches in their local area' https://t.co/UQ1OiHSehS…
— Kendall Harmon (@KendallHarmon6) September 29, 2023
It was whilst Bishop Debbie was caring for her own young family that she felt a definite call to ministry which deepened over time, leading her to begin her ordination training in 2004. Whilst serving in parish ministry she also took on the additional role of Area Dean, something that gave her a wider perspective and introduced her to the workings of the Diocese. From these roles, she was appointed Bishop of Southampton, something she describes as ‘exciting and daunting at the same time’, but felt ‘a deep sense that this was what God wanted for me that only grew stronger and stronger’.
During her time as Bishop of Southampton, Bishop Debbie has been involved in a variety of roles. As non-executive chair of Love Southampton, her passion for seeing social transformation through ecumenical outreach and community engagement was enhanced. She has also been an Ambassador of the Rose Road Association which provides direct care for children and young adults with complex physical and learning disabilities and support for their families.
The role of Diocesan Bishop is not completely new to Bishop Debbie who has been the acting Bishop of Winchester following the retirement of Bishop Tim Dakin in February 2022. In an unsettled environment, Bishop Debbie spent time listening and understanding the challenges that people were facing, whilst working towards building reconciliation and unity.
One of Bishop Debbie’s priorities has been to encourage parishes to thrive….
Downing Street announced this morning that Bishop Debbie Sellin will be the next Bishop of Peterborough. Our diocese will deeply miss Debbie and our community will be praying for her as she begins this next stage of ministry. Congratulations Bishop Debbie! https://t.co/aF4NEVrJVl pic.twitter.com/IeqlAisCm4
— Diocese of Winchester (@CofEWinchester) September 28, 2023
Ten survivors of church-based abuse have written to the Archbishops’ Council criticising their treatment after the Independent Safeguarding Board (ISB) was disbanded.
On Sunday evening, a letter was sent to the council by ten of the 12 people who had been awaiting a review of their cases by the ISB when it was disbanded without warning (News, 21 June). They write: “In the period since you closed the ISB we have been left in uncertainty and distress.”
The group criticise the announcement on 14 September that Kevin Crompton had been appointed as an “interim commissioner of independent reviews”….They say that the council’s handling of the situation has caused “harm” to members of the group.
“We have no forum through which to raise these concerns. Collectively, we believe that the harm these decisions have caused needs to be independently assessed and we have asked an expert clinical psychologist to complete this work as a matter of urgency.”
Ten survivors of church-based abuse wrote to the Archbishops’ Council on Sunday evening, criticising their treatment since the Council disbanded the Independent Safeguarding Board (ISB).https://t.co/Tj6StIHVG3
— Church Times (@ChurchTimes) September 25, 2023
The top translator and overseer of the KJV translation, Lancelot Andrewes was perhaps the most brilliant man of his age, and one of the most pious. A man of high ecclesiastical office during both Elizabeth’s and James’s reigns, bishop in three different cities under James, Andrewes is still highly enough regarded in the Church of England to merit his own minor feast on the church calendar.
Though Andrewes never wrote “literature,” modern writers as diverse as T. S. Eliot and Kurt Vonnegut Jr. have called him one of the great literary writers in English. His sermons feel too stiff and artificial and are clotted with too many Latin phrases to appeal to most today, but they are also filled with strikingly beautiful passages. Eliot, a great modern poet in his own right, took a section of an Andrewes sermon and started one of his own poems with it (“The Journey of the Magi”):
A cold coming we had of it,
Just the worst time of the year for a journey,
and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.
Andrewes served not only as the leader of the First Westminster Company of Translators, which translated Genesis – 2 Kings, but also as general editor of the whole project. He very likely, as Benson Bobrick suggests, drafted the final form of “such celebrated passages as the Creation and Fall; Abraham and Isaac; the Exodus; David’s laments for Saul, Jonathan, and Absalom; and Elijah’s encounter with the ‘still small voice.’”
Today the Church of England celebrates Lancelot Andrewes, Bishop of Winchester, Spiritual Writer, 1626
He oversaw the King James Bible translation & is personally credited for his translation of the Pentateuch
Image: Window in St Giles-without-Cripplegate (Ndoduc, CC BY-SA 4.0) pic.twitter.com/jhZFkQw7Qt— The Anglican Church in St Petersburg (@anglicanspb) September 25, 2023
Almighty God, who gavest thy servant Lancelot Andrewes the gift of thy holy Spirit and made him a man of prayer and a faithful pastor of thy people: Perfect in us what is lacking of thy gifts, of faith, to increase it, of hope, to establish it, of love, to kindle it, that we may live in the life of thy grace and glory; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the same Holy Spirit, one God, now and for ever. Amen.
25 Sept 1626: d. Bishop Lancelot Andrewes #Southwark #otd translator, devotional writer, he is buried in #Southwark cathedral ( photo: @rhetorician) pic.twitter.com/ZQpks5S2XI
— John McCafferty (@jdmccafferty) September 25, 2023
Church of England education officials have welcomed the Government’s new Model Articles of Association, which sit alongside an updated national Memorandum of Understanding, as a recognition of the historic relationship between Church and State in education. They describe it as a move that offers “broad and expansive hope” for the development of church multi-academy trusts (MATs) “in a way that suits the local and regional context”.
But the new model documents, published on Monday, have also raised significant concerns. Writing in the Church Times this week, Howard Dellar, who is senior partner and head of the ecclesiastical and education department at Lee Bolton Monier-Williams, describes some of the changes as “exceedingly unwise”, and warned that the new model articles represent a sea change into “very choppy waters”.
One key change is the removal of Single Academy Trust Clauses to support the growth of MATs. Another is that there is now one consolidated model Article of Association, predicated on a majority governance structure, with flexibility to adapt governance provisions according to diocesan policy; previously, there were two separate models for majority and minority C of E governance, reflecting the difference in context between schools converting from voluntary aided and voluntary controlled status.
"The embedding of the diocesan strategy in these core documents offers a broad and expansive hope for the development of Church of England MATs in a way that suits the local and regional context" https://t.co/vEanFj8C2t
— Church Times (@ChurchTimes) September 22, 2023