The House also accepted an amendment to express in the Measure one of the three principles which the House had agreed in December (see notes). This amendment adds to the list of matters on which guidance will need to be given in the Code of Practice that the House of Bishops will be required to draw up and promulgate under the Measure. It will now need to include guidance on the selection by the diocesan bishop of the male bishops and priests who will minister in parishes whose parochial church council (PCC) has issued a Letter of Request under the Measure. That guidance will be directed at ensuring that the exercise of ministry by those bishops and priests will be consistent with the theological convictions as to the consecration or ordination of women which prompted the issuing of the Letter of Request. Thus, the legislation now addresses the fact that for some parishes a male bishop or male priest is necessary but not sufficient.
The House rejected more far- reaching amendments that would have changed the legal basis on which bishops would exercise authority when ministering to parishes unable to receive the ministry of female bishops.

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On retiring from the Royal Navy in 1972 he spent a year as chaplain of St Andrew’s Church in Tangier before becoming Dean of Gibraltar, whose cathedral still had strong naval links.

In 1977 he was appointed as the first suffragan Bishop of Gibraltar. This Anglican diocese, later renamed Europe, had grown quickly as a result of the expansion of tourism and of English-speaking communities in many towns on the continent. Additional episcopal leadership was urgently needed, and Weekes, who had every gift for this, was soon travelling widely and making an impact on the chaplaincies, including those still in the Soviet empire. He was based in Brussels, where he was Dean of Holy Trinity Pro-Cathedral.

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Canon Anthony Kane has monitored the Queen’s Christmas broadcasts and said her personal faith remained strong.

“The fact that she speaks with a personal faith is in itself a significant action and the way that she links world events to that faith is something a preacher would want to do,” he said.

The Bishop of London, the Right Reverend Richard Chartres, who gave the sermon at the wedding of the Duke and the Duchess of Cambridge, warned of the danger of doing away with the Queen’s title.

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I want to say thanks to all the folks who came out and helped us welcome Bishop Wright to Nashville. As the Square Pegs sang their songs last night, I couldn’t help but get a little misty-eyed. It was as if each of the songs was an offering, a gift given to a guest in welcome; a gift given to one who’s given to many. I was proud of my friends, proud of my community, proud of my church. And after Bishop Wright gave us his address, I was inspired to awe when he responded to the gifts of the community with songs of his own. He sang three songs: “Friday Morning” by Sydney Carter; a rewrite of the Beatles “Yesterday” entitled “Genesis” that he co-wrote with Francis Collins (leader of the Human Genome Project); and a rousing, passionate, show-stopping rendition of Bob Dylan’s “When the Ship Comes In.”

Read it all and do not miss the Vimeo video of Tom Wright singing Bob Dylan’s “When the Ship Comes In.”

The Lord Bishop of Chichester: My Lords, I strongly support the noble and learned Baroness in everything that she has just said. She has very starkly set out the figures and the likely impact of not sending this back to the Commons. She has quite rightly said that people could die as a result.

It is hard to engage in this discussion without having a rerun of the long debate that we have just had about the non-pursued Pannick amendment. It seems to me that we are in considerable confusion-and I have to say, with all due respect, that I do not think that the Minister helped us at all in this-about whether what is really at stake is the focus, orientation and purpose of the Bill, or whether it is a genuinely financial provision.We are really-I nearly used the expression “having the wool pulled over our eyes”. I feel profoundly unsatisfied and unpersuaded by what we heard earlier this afternoon.

This boils down to the question of what kind of society we want to live in…

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The Prayer Book in English was the centrepiece of an audacious cultural revolution. Stephen Gardiner, the Bishop of Winchester, was one of those critical of the scheme to introduce an English liturgy. He dismissed the argument that it was desirable for the language to be “understanded of the people” and the mode of conducting the services such as to render them audible. The bishop protested that “it was never meant that the people should indeed hear the matins or hear the mass but be present there and pray themselves in silence.” The barriers of language and audibility were actually conducive to genuine devotion.

This protest from one of the most intelligent conservatives of the day illuminates the radicalism of what was published as the First Book of Common Prayer. It was an audacious attempt to re-shape the culture of England by collapsing the distinction between private personal devotion and public liturgical worship in order to create a godly community in which all and not just the clergy had access to the “pure milk of the gospel”. The result would be a sense of English nationhood crystallising around the biblical narrative of God’s dealings with the children of Israel.

And what English!

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Downing Street have announced that The Right Reverend Dr Martin Warner, currently Suffragan Bishop of Whitby in the Diocese of York, is to be the next Bishop of Chichester.

Dr Warner, 53, succeeds The Right Reverend John Hind who retired last month.

Dr Warner studied at St Chad’s College in Durham before completing his theological training at St Stephen’s House, Oxford. He was ordained deacon (1984) and priest (1985) in Exeter Cathedral whilst working as Curate of St Peter’s Plymouth.

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The Rt Rev Justin Welby, Bishop of Durham, called for the Church to stand up for the world’s poor, when he addressed the Anglican Alliance for Development at Bishopthorpe, York, in a keynote speech called ‘Good News for the Poor – at home and in the wider world’ on Monday 30th April.

During his keynote address, Bishop Justin said: “The question that faces the church both domestically and internationally, is that of what is human flourishing, good news, amidst the deep poverty that still grips many parts of the world and the utter spiritual bankruptcy and increasing material poverty in slump hit Britain?

“Our good news must be unique, because the radicality of the gospel calls us to a sense of what we are doing and saying utterly different from all other groups. The language of our good news is not GDP, output and so forth, though they are part of the means, it is human flourishing in a context of love. The tools of our good news is the unique ones of reconciliation and peace, with its fellow travellers of generosity, community and self-giving love.

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Herewith the BBC description of this section:

The Fellowship of Confessing Anglicans, meeting in London, say they’ll offer alternative spiritual leadership to dissaffected members of the Church of England. They also want an alternative to the Archbishop of Canterbury as chairman of the Anglican primates meeting. Is this a way of keeping the Anglican communion together or splitting it asunder?

It consists of a report by Gavin Drake in which the following people are quoted: John Ellison, retired bishop of Paraguay, Michael Nazir-Ali, former Bishop of Rochester, Alan Wilson, Bishop of Buckingham, the Archbishop of Wales, Barry Morgan, and Gregory Cameron, bishop of St. Asaph. Listen to it all (starts about 4:25 in and last about 6 minutes).

The Christian church based its approach to marriage and the family, as it found it to be in different places, on the one-flesh union of man and woman. They were not only given a common mission (known as the cultural mandate in the world) and created and ordered towards one another for the birth and nurture of children, but also for their own fulfilment and security. It is very important to understand this.

Throughout the course of Christian history there have been many expressions of this view of marriage and the family, but I want to examine just one. His is a name difficult to avoid on the topic: St Augustine, the great Bishop of Hippo in North Africa. Augustine saw marriage first of all as the coming together of man and woman for the sake of children, but also for the sake of the security of the partners. This is what you might call the contractual view of marriage. It needed to be understood in a lifelong sense because, apart from anything else, the human child takes a long time to grow up.

But Augustine didn’t stop there. He went on to speak of the commitment that is necessary ”” contract is not enough ”” so that we do not use one another simply as a means to our own selfish ends, but commit ourselves to the other as a person.

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The Rt Rev Michael Nazir Ali, the former Bishop of Rochester, has written to the European Court of Human Rights in support of Christians who claim they suffered discrimination at work when they were banned from displaying the symbol.

He has been granted the status of an “intervener”, meaning the Strasbourg court will take account of his 11-page submission when it hears the case in September.

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From here:

I am at the GAFCON/FCA gathering in Battersea this week. We’ve been asked not to indulge in too much personal blogging, tweeting, etc, so I’ve not posted anything before, but below is an official release of the opening address.

The mood is good — positive and outward looking, and it has been good to meet so many people from Africa in particular.

Yesterday we had a welcome from the Archbishop of Canterbury delivered by the Bishop of Southwark (in whose diocese we are meeting). That felt odd!

Check it out.

(The story about this letter was first posted on the blog yesterday).

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Senior bishops and clergy call today on the Church of England to “rejoice” at the prospect of gay marriage, rather than to condemn or disdain it.

In a challenge to the next Archbishop of Canterbury, influential Anglicans say in a [Saturday] letter to The Times that “God’s grace” is at work in same-sex partnerships.

The signatories include members of the General Synod ”” the governing body of the Church ”” and significant clergy from across its doctrines. The move is headed by Dr Jeffrey John, the openly gay Dean of St Albans, but is also supported by Canon Giles Goddard, chairman of the progressive Anglican group Inclusive Church, five former bishops and the serving Deans of Portsmouth, Norwich and Guildford.

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There is a matter which ought to be cleared up before the Crown Nominations Commission meets to nominate the next archbishop of Canterbury (Panel choosing archbishop includes advocate of therapy for gay clergy, 10 April). In July 2010 someone on the CNC leaked to the press the fact that I was a shortlisted candidate for the See of Southwark. The archbishop of Canterbury set up an inquiry into the leak under Baroness Fritchie. This inquiry was never published, and was said to have been unable to reach a conclusion.

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Listen to it all.

Jesus of Nazareth was certainly dead by the Friday evening; Roman soldiers were professional killers and wouldn’t have allowed a not-quite-dead rebel leader to stay that way for long. When the first Christians told the story of what happened next, they were not saying: “I think he’s still with us in a spiritual sense” or “I think he’s gone to heaven”. All these have been suggested by people who have lost their historical and theological nerve.

The historian must explain why Christianity got going in the first place, why it hailed Jesus as Messiah despite His execution (He hadn’t defeated the pagans, or rebuilt the Temple, or brought justice and peace to the world, all of which a Messiah should have done), and why the early Christian movement took the shape that it did. The only explanation that will fit the evidence is the one the early Christians insisted upon – He really had been raised from the dead. His body was not just reanimated. It was transformed, so that it was no longer subject to sickness and death.

Let’s be clear: the stories are not about someone coming back into the present mode of life. They are about someone going on into a new sort of existence, still emphatically bodily, if anything, more so. When St Paul speaks of a “spiritual” resurrection body, he doesn’t mean “non-material”, like a ghost. “Spiritual” is the sort of Greek word that tells you,not what something is made of, but what is animating it. The risen Jesus had a physical body animated by God’s life-giving Spirit. Yes, says St Paul, that same Spirit is at work in us, and will have the same effect – and in the whole world.

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Jesus dies. His lifeless body is taken down from the cross. Painters and sculptors have strained their every nerve to portray the sorrow of Mary holding her lifeless son in her arms, as mothers today in Baghdad hold with the same anguish the bodies of their children. On Holy Saturday, or Easter Eve, God is dead, entering into the nothingness of human dying. The source of all being, the One who framed the vastness and the microscopic patterning of the Universe, the delicacy of petals and the scent of thyme, the musician’s melodies and the lover’s heart, is one with us in our mortality. In Jesus, God knows our dying from the inside.

–”“The Rt. Rev. Dr. Geoffrey Rowell, Bishop of Gibraltar in Europe

Yesterday, for the third time this year, someone expressed to me genuine concern about involving the church in a project because they feared that dealing with a discriminatory organisation would compromise their moral integrity. The Church of England used to be the guardian of the nation’s morals, but is increasingly perceived as irrelevant, or even a threat to them. At first sight this is amazing, because the people I meet in church are usually kind, upright and morally aware. The nation’s moral instinct has changed, however. The church in its own bubble has become, at best, the guardian of the value system of the nation’s grandparents, and at worst a den of religious anoraks defined by defensiveness, esoteric logic and discrimination.
The collapse of empire may have led people to search for a new moral purpose in diversity not conformity. Neoliberal economics since Margaret Thatcher may have broken down networks and social tribes, regional identities and family ties. A new social and moral consensus has emerged. It is broadly Christian in the sense of “inspired by the teaching of Jesus” but disconnected from the institutional church.

This affects more than just the C of E. Evangelical bodies bemuse people who are innately suspicious of religious zeal and unpersuaded about the particularities involved. The Roman Catholic church seems corrupt and weird about sex.

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…front-runners to succeed Rowan are not just coyly denying any interest in the post ”“ they are actively saying it is an impossible one.
First to make this claim was Nick Baines (currently at 7/1 to move into Lambeth Palace, according to William Hill’s odds), who declared on his blog last September: “You’d have to be out of your mind to want to be Archbishop of Canterbury.

“My guess is that whoever is asked to do it next will have to be dragged to the seat.”

{and]…Graham James said: “I have served as a chaplain to an Archbishop of Canterbury and it was an impossible job then, and I think it’s more impossible now. Only those who don’t recognise its difficulties could possibly want to do it.”

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The Archbishop of Canterbury warned this week that challenges in the Anglican Communion “will not go away”. Dr Williams was speaking after a majority of diocesan synods rejected the Anglican Covenant.

Last weekend, three more diocesan synods ”” Lincoln, Oxford, and Guildford ”” voted against the Covenant. Three others ”” Black­burn, Exeter, and Peterborough ”” endorsed it. This brought the total number of diocesan synods in favour of the Covenant to 15, and the total number against to 23.

Since a majority of dioceses have voted against, it will not return to the General Synod during this quin­quennium (2011-15).

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Diocesan synods voted against the covenant, often in the face of great pressure from the vast majority of English bishops, who frequently made sure that the case for the covenant dominated proceedings. The bishops also exerted a certain amount of emotional blackmail, suggesting that if the scheme didn’t pass, it would be very upsetting for the archbishop of Canterbury (cue for synod members to watch a podcast from said archbishop, looking sad even while commending the covenant).

Well, it didn’t work, and now those particular bishops need to consider their position, as the saying goes. Principally, they need to consider a killer statistic: as the voting has taken place in the dioceses (and there are still a few to go), the pattern has been consistent. Around 80% of the bishops have voted in favour of the covenant, but the clergy and laity votes have split around 50-50 for and against, with votes against nudging ahead among the clergy. That suggests an episcopate that is seriously out of touch, not just with the nation as a whole (we knew that already), but even with faithful Anglican churchgoers and clergy in England.

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Tom Wright, 62, is the only bishop to approach Rowan Williams’ intellectual prowess. He has less range as a thinker than Williams but is a much better communicator. As Bishop of Durham he spent too much time away from the diocese giving lectures at Harvard and elsewhere but was an inspiring figure for younger clergy. Like Rowan Williams he is a genuine spiritual leader and a public intellectual. It is uncertain that he want to leave academia, especially with the defeat of the Covenant in the Church of England, but he is definitely a big beast, one of the very few in the Church of England.

Nick Baines, 53, usually heads the list of younger bishops. He wins admiration for his communication skills but has yet to prove himself as a deep thinker. He probably lacks enough experience and has not yet been tested to prove he has the abilities for Lambeth. In with an outside chance but unlikely to be appointed.

Christopher Cocksworth, 52, has been Bishop of Coventry since 2008. Among the younger bishops, he is a leading candidate….

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The Church of England, it is often said, is a broad church. You can’t get broader than John Pritchard, Bishop of Oxford and chair of the church’s board of education since January 2011. When he went up to Oxford University, he joined the Conservative and Labour parties simultaneously, though today, he admits, quietly and a little grudgingly, to being “on the left”. In ecclesiastical terms, he is said to be an “open evangelical” which would mean, very loosely, that he is traditional in doctrine but liberal in political and social matters, including the ordination of women as bishops. He prefers, however, to resist even that label, perhaps understandably, since one clergyman described an open evangelical to me as “a bigot who wants a nicer title”. Pritchard says: “I am a Christian of the centre, the generous centre”.

The right man, you may think, to negotiate the turbulent currents of the education system, in which Pritchard plays a key role.

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Rowan’s style has been private and unstrategic. Once, questioned about strategy, he responded crossly ”˜I believe in the Holy Spirit!’, seemingly oblivious to the possibility that the Spirit might work through long-term planning. Maybe that’s what we needed then. Certainly nobody doubts that he leads by example in his life of prayer and self-discipline. But we now need consultation, collaboration, and, yes, strategy. Despite routine pessimism, the Church of England isn’t finished. In a sense, it’s just getting going. We need someone with vision and energy to pick up from where Rowan’s charismatic style has led us and to develop and deepen things from there.

A new Archbishop must be allowed to lead. Yes, there are deep divisions. Part of the next Archbishop’s task will be to discern and clarify the difference between the things that really do divide and the things that people believe will do so but which need not. But, at the same time, there are problems of structure and organization that slow things down and soak up energy, problems that can and should be fixed so that the church and its leaders can be released for their mission, and to tackle properly the problems we face.

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Leading Anglicans are lobbying against Dr John Sentamu, the favourite candidate to become the next Archbishop of Canterbury, by suggesting that he is too old.
Dr Sentamu, whom liberals regard as too conservative on gay marriage, emerged as an early favourite to replace Rowan Williams when he steps down at the end of the year. But critics have privately questioned the African-born archbishop’s suitability for the role, pointing out that, at 62, he is already a year older than Dr Williams.

One insider said: “Just as the initials ABC are used to designate the Archbishop of Canterbury, the initials ABY have been used for York. But now, for those against him, they are being used to mean ”˜Anyone But York’.”

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Rowan Williams has been, in my view, an outstanding Archbishop of Canterbury, patiently holding together the Church of England and the worldwide Anglican Communion with courage and wisdom.

At a time of speedy cultural change in church and society that has been a complex and thankless task.

I don’t know of anybody who could have done it better.

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The Rt Revd Dr Christopher Cocksworth, Bishop of Coventry, has been appointed to chair the Faith and Order Commission (FAOC) of the General Synod in succession to the Rt Revd Dr John Hind, Bishop of Chichester. Bishop John chaired the Faith and Order Advisor Group from 1991 and the FAOC from 2010, when it came into being.

The Commission advises the House of Bishops, the General Synod and the Council for Christian Unity on ecclesiological and ecumenical matters and acts as a theological resource for the Church of England as a whole. It has fifteen members and an episcopal chair.

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Indicating support for same-sex couples, the former Bishop of Oxford, Lord Harries of Pentregarth, said that it was still not too late for the Church to move ahead with blessing civil partnerships.
“The Churches have only themselves to blame for their current predicament, in which they face a major rewriting of the law on marriage,” he said.
“Instead of at first opposing civil partnerships, and then only accepting them grudgingly with gritted teeth, they should have welcomed them warmly from the first and immediately proposed services of commitment and blessing in church. They should do this even now.”

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