An Anglican pastor has quit the church and is taking his congregation with him after the governing body moved ahead with plans to bless same-sex relationships.

Charlie Hughes, the former vicar of St Michael’s in Henderson, says he cannot reconcile the decision of the church to recognise same sex relationships with his ordination vows.

He said the vows were a pledge to uphold the constitution of the Anglican Church. The constitution states it is “not lawful to ordain anything contrary to God’s word written”.

“It’s not because we have a problem with people who are in a same sex relationship but because of the commitment we have to shaping our lives around the teachings of the Bible,” Mr Hughes said.
………
Mr Hughes said he knew of other churches in which rifts had formed.

“There is a large body of Anglican clergy who are convinced this is the wrong way to go.”

There was also a group of lawyers ”” including two QCs ”” who were working on a legal challenge to the church’s move.

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Bishop Venables reports that he was beaten by the thieves and his wife was bound, but both came through the ordeal. Writing on Facebook, Bishop Venables said:

“Just to share what happened…we arrived home from church on Sunday afternoon and disturbed thieves in the house. They beat and tied me up but didn’t hurt Sylvia. Having spent an hour ransacking the house and removing everything of value they left. It could have been much worse and God’s presence was unmistakable and tangible to us, to them and to the multitude of police who came afterwards. Sylvia was magnificent as those who know her can imagine. Thanks for your prayers.”

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An Anglican owned Rural Training Center in Kolaero, in the Hograno district in the Diocese of Ysabel (DOY) is now fully light up with solar [power].

Following its year planned activities, ACoM Solar Project Officer Mr. Holland Sikou installed 400 watts Solar system with 2,400 watts Inverter for the school’s classrooms and administration department and three (3) other thirty (30) watts for three (3) dormitories.

This is a big development and an achievement in the history of the School.

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In response to almost the last of Cole [Moreton]’s questions I remembered Simpson’s experience and reflected that mine had been the reverse: facing my own mortality and possible death I discovered just how deep the well of hope is within me. Whether I lived or died that hope could not be disappointed.

If the gospel is truly the good news we proclaim it to be, then it is during times of adversity that it will be especially true. Our hope in Christ does not confer immunity from suffering, grief and loss but has the capacity to transform our experience of them. Going through difficult times ”“ financially, relationally, or on the health front ”“ effectively act as a refining process reminding us, sometimes painfully, where our security and confidence ultimately lie.

No one in their right mind would wish themselves to have cancer yet paradoxically I have found my journey with lymphoma to be a season of blessing and spiritual growth.

Becoming aware of my own mortality has proved to be a gift and caused me to perceive life through a more richly coloured lens
– See more at: http://www.bristol.anglican.org/2014/being-an-evangelist-when-the-going-gets-tough/#sthash.tXwM9BGg.dpufRead it all.

One of the phrases quoted a good deal in relation to this conference ”“ including on this programme yesterday ”“ was Jesus’s remark in what we often call ‘The Sermon on the Mount’: “You cannot serve both God and Mammon.” But, it seems to me that Jesus is polarising to make a point. In fact, he precedes this statement with: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other.”

This is a very powerful way of putting the question raised earlier: who is money for? If you love people ”“ and not just in a generic way, but in the detail of the real people who come uninvited across your path (think Good Samaritan, for example) ”“ then money is a means of enabling people to thrive ”¦ or, maybe in the short term, just survive. But, what if you assume that money and wealth exist for their own sake ”“ and for the sole good of the person who accumulates both? It is not hard to see what sort of an economist Jesus might have been”¦

Undoubtedly, the system we have grown in the last century has brought massive benefits. But, we are now responsible for how we hand this on to our grandchildren. So, we are still left with the question that the conference began with yesterday: does the economy serve people or do people serve the economy? The answer will tell us what sort of people we have chosen to be.

Read it all and the BBC link is there.

…the ministry will today face further revolt over its decision to let developers turn 7 acres of church land near Leighton Buzzard in Bedfordshire into an out-of-town retail park.

Campaigners, who will march on Westminster Abbey at lunchtime, say the £15m development, in conjunction with Claymore Group, will “go against Christian beliefs” by damaging trade for small businesses in the town centre.

But the church is keeping faith in the controversial project, despite the fact it has been put on hold due to an ongoing legal challenge by protester Victoria Harvey.

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A number of the thirteen Inspector Morse novels that Dexter wrote include a strong religious theme. Morse has no time for the church, though his Sunday School background is mentioned. The novel Service of All the Dead is set in a fictitious Oxford church named St Frideswide. There is in fact no such church but as St Frideswide is the patron saint of Oxford visitors might expect one. Dexter makes that church the scene of no less than four murders and finally on the tower the murderer is cornered and Morse is saved from almost certain death by Lewis.

The description of every part of this High Anglican or Anglo-Catholic Parish is remarkably authentic. The little details of music and vestments and ritual and architecture, even the smell of the incense at High Mass, and the appearance of the hymn books and prayer books, rings true for those who have been regular worshippers in such parishes, as I have. The author certainly knows the Church of England. Morse loves the sacred music and sometimes sings in church choirs. He questions formal Christian doctrine but admits the continuing fascination he has for the person of Jesus Christ, as so many do in the modern world.

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He’s grateful for the support of his family, friends and congregation. So it’s appropriate that his farewell service at St Mary’s on May 25 will involve him baptising his latest grandchild, Drew. And after a lifetime of serving God, Paul is grateful for the chance to make another contribution to society in retirement.

“It’s a cliché, but you do realise what matters in life ”“ not what you’ve got, but the people around you,” he said. “I’ve been prayed for around the world, by people of virtually every denomination. I wouldn’t be here without the combination of modern medicine, the love of God and the support of others.

“Each time I’ve had the treatment and recovered, I think I’ve become a different person. I’ll be continuing to explore my discipleship in retirement, and I hope I can be useful in this new era of my life.”

It is a privilege to be able to speak to you today on such an important topic.

Financial distress is one of the principle causes of social detriment. Archbishop Justin has emphasised that helping alleviate financial distress should be central to the Church’s mission.

A few statistics to remind us why:

the debt of the average UK household, excluding mortgages, is now almost £13,000

7 million people are using high cost credit providers

1m payday loans are taken out each month

1.4 m people have no bank account

These statistics are in themselves justification for action, but for me, even more concerning is encountering the impact of financial distress at the personal level.

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The varied and vital role of chaplains in Church of England state secondary schools and academies is outlined in “The Public Face of God”, showing that chaplaincy is no longer the preserve of the independent sector.

The research showed that of the 72 schools which responded 58 have chaplains or a chaplaincy team with the majority ordained but with a growing number of lay chaplains. Almost all are directly funded from the school’s own budget. The Church of England has 220 secondary schools and 80 sponsored academies.

The Revd Garry Neave, the Church of England’s National Further Education and Post-16 Adviser and co-author of the report said: “This research clearly shows that schools greatly value the contribution which chaplains can make to pastoral care of students and staff – and to the whole school community – to encouraging the spiritual development of students and to serving people of all faiths and beliefs.”

Read it all and note the link to the full study.

Leicester Cathedral has effectively been given the green light to press on with its £1-million plans for the reburial of the bones of Richard III in a specially created tomb in its chancel.

On Friday, three High Court judges rejected a legal challenge by distant relatives of the King who had wanted his remains interred in York Minster, the centre of his medieval power-base.

The Plantagenet Alliance had claimed that the Justice Secretary, Chris Grayling, had failed to consult properly when he granted permission to archaeologists to search for Richard’s grave under a Leicester city-centre park, and then for his reburial in Leicester Cathedral

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The divine love is a costly love. It could not stand idly by while human creatures destroyed themselves. It had to get involved. As the French philosopher Alain Badiou says of love: “Love without risk is an impossibility, like war without death.” This makes sense of the passage that brides love so much: Paul’s hymn to love in 1 Corithians 13. It is not an ode to an abstract principle. It is a description of love as the divine being expresses it within the broken world of our experience – and thus it has to be patient, and kind, and keep no record of wrongs, since this is a world in which there wrongs, and irritations, and cruelties. It demands not disinterested objectivity, but deep involvement in the world. It cannot help but draw you in.

The pattern of the divine love then teaches us that the way to the good is neither through pure self-expression, nor through a complete and rational disinterest. Love demands costly action for the sake of the other, but its demands cannot be calculated by some formula. Love may involve not pleasure but suffering – not a suffering imposed on others in conformity to some principle, but a suffering for the sake of others. To act out of love can never be to act out of complete selflessness, because the acts that love forms result in joy for those who do them. But this joy does not corrupt the act and make it less good in some way.

Could we then ask, not what brings the greatest happiness to the greatest number, nor what universal law does my action fulfil, nor what freedom to express my inner self does it allow, but rather what is an expression of the ethics of love? Could that form the basis for an extraordinary social, moral and political vision?

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The Archbishop of Jos, Most Reverend Benjamin Kwashi, has instructed security agencies to comb Jos for 6 out of the 10 bombs planted in the city by Boko Haram as confessed by one of the suspects arrested in connection with the twin bomb blast that rocked the city last week.

He gave the instruction on Sunday in Minna when delivering sermon titled “the good shepherd” at the dedication of the Minna Cathedral of the Anglican Communion and the presentation of four Archbishops.

“There was a twin bomb blast few days ago in Jos in which many people were killed. Just yesterday when I was about to come to Minna, another bomb exploded in Jos again. We are aware that one of the Boko Haram arrested by the security has confessed that they planted 10 bombs in the city. We are also aware that one of the bombs has been seen and detonated by the police. But where are the remaining six? The police must urgently search and recover the hidden bombs to save lives and property”, he said.

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“We cannot be bombed out of the Love of God… We will love and serve humanity and strive to preserve [the] life of all God’s creation.”

–From his post last night on Facebook, quoted by yours truly this morning in the parish prayers of the people

Two complaints have been lodged against the Bishop of Winchester over how he dealt with the Anglican Church in Jersey, the BBC understands.

The Channel Islands split from the Diocese of Winchester in January after relations broke down between Bishop Tim Dakin and Jersey’s Dean, the Very Reverend Robert Key.

It stemmed from a dispute how abuse complaints were handled.

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The Church Commissioners’ total return on its investment in 2013 was 15.9 per cent. This means that the Church Commissioners fund has exceeded its target return of RPI + 5 percentage points over the past one year, three years, ten years and twenty years. It has also has performed better than similar funds over the same periods. Details have been published today in their full Annual Report and Account (link below) for 2013.

The Commissioners’ fund is a closed fund, taking in no new money, and has performed better than its target return of RPI +5.0% p.a. and its comparator group over the past, one, three, 10 and 20 years.* The results confirm the fund’s strong long term performance

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THE Anglican Bishop of Portsmouth unveiled a new £60,000 outdoor learning area for children in Rowlands Castle.

The Rt Rev Christopher Foster formally opened the worship circle at St John’s Primary School.

The area is just one part of an outdoor facility at the school, which will ultimately include an outdoor amphitheatre, art traversing wall and learning hut.

The worship circle ”“ which has been named the Garden of Peace by the children ”“ is a quiet reflective area.

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Did Jesus die for us and if he did, did he die in our stead? This is called substitutionary atonement and has been one of the main ways of understanding the death of Jesus. It is echoed in many of our hymns: ”˜There is a green hill far away’’”¦ He died that we might be forgiven, he died to make us good, that we might go at last to heaven, saved by his precious blood’.

But many scholars have considered this immoral. God is not a God of wrath who needs appeasement. How could he demand the death of his only begotten son? The doctrine of penal substitutionary atonement has therefore been regarded with suspicion and rejected by many. But it strong biblical support in Paul’s writings: ”˜I live by faith in the Son of God who loved me and gave himself up for me’.

For our sake he made him to be sin who knew no sin that we might become the righteousness of God’

He himself bore our sins on the tree that we might die to sin and live to righteousness’. 1 Peter.

The only way to avoid the suggestion that Jesus on the cross appeased an angry God is to realize that the work of atonement was not Christ’s alone but that ”˜God was in Christ, reconciling the world unto himself’. If we see God suffering for us in Christ, the harshness of penal substitution is avoided.

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Over the years, there have been many attempts to assess the impact of Dr Graham’s ministry – particularly that first crusade of 1954 – on the British Church and people. There is no doubt about its immediate effect.

A former Bishop of Chester, the Rt Revd Michael Baughen, was a theology student in 1954, and fondly remembers Underground trains crowded with hymn-singing passengers. He spoke for many when he recalled: “It was like divine adrenalin for a jaded Church.”

As far as the nation was concerned, if the national press is to be any guide, initial hostility – “Yankee spellbinder”, and “hot-gospeller” were two of the milder epithets, while one columnist suggested that the Home Secretary should refuse him entry – gave way to grudging, and in some cases warm-hearted, approval. For example, a Sunday Graphic columnist, whose initial reaction was “This Billy Graham line just won’t do,” 11 weeks later expressed thanks to Graham, saying: “You’ve done us a power of good.”

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The inaugural Ecumenical Bible Week takes place from June 8 to15, starting on Pentecost Sunday. This new initiative, involving all the main churches, is a different kind of celebration. It is not a congress or an assembly but a series of events which will move around Dublin and the wider area.

With a highly ecumenical engagement, this new initiative has great potential for the coming together of Christians from all backgrounds around the Word of God which we all share.

The Ecumenical Bible Week is a direct fruit of the International Eucharistic Congress of 2012. If it proves a success, it may become an annual event. The churches and movements involved so far are: Scripture Union, the Evangelical Alliance, the Orthodox Church, the Church of Ireland, the Roman Catholic Church, the Methodist Church and the Presbyterian Church.

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If it isn’t one thing it’s another. Education is always throwing up news stories.

Recently we have seen a playground fight between Coalition partners over the funding of free schools and free school meals. Eventually everyone made up and went back into the classroom.

We have had more leaks about the Trojan Horse enquiry and the threat of “extremist takeovers” in some Birmingham schools. The exact nature of the Horse is still unclear.

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St Paul’s Anglican Church in Monaco is getting geared up for a busy few days. On Sunday 25 May normal services of worship are being curtailed as the roads of the Principality will be taken over by the Grand Prix so worshippers are being encouraged to pray early by attending the 8am service on that day.

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Manchester Diocese has over 140 women serving as clergy in the Church. Some were among the first to be ordained priest in 1994.

Bishop Pat said: “It is such a privilege to be invited to speak at such an auspicious occasion as this. It is amazing how, twenty years later, we have taken so much for granted, and it is good on occasion to look back and see how far we have come.

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The Archbishops of Canterbury and York, together with the President and Vice-President of the Methodist Conference, have today issued a joint statement to their Churches.

The Most Revd Justin Welby, the Most Revd John Sentamu, the Revd Ruth Gee and Dr Daleep Mukarji have issued the statement in response to a report that will be debated by the Methodist Conference and General Synod this year.

The report, entitled The Challenge of the Covenant, recommends that both Churches take action to enhance unity between them, with the work being fully embedded in Church structures. The report also encourages the Church of England to address the question of interchangeability of ordained ministries between the two Churches, and the Methodist Church to consider the possibility of a form of episcopal ministry (such as a ‘president bishop’).

The statement from the Archbishops and Methodist Presidency welcomes the report, stating that:

“The time has now come for our churches to take further, significant steps to achieve that level of reconciliation between us and partnership in the gospel that will enhance our mission together in local communities and our shared witness to the whole of society.”

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Hard experience should have taught us by now that there is an iron law built into the relationship between Christianity and modernity. Christian communities that know and defend their doctrinal and moral boundaries (while extending the compassion of Christ when we fail to live within those boundaries, as we all do) survive in modernity; some actually flourish and become robustly evangelical. Conversely, Christian communities whose doctrinal and moral boundaries are eroded by the new orthodoxy of political correctness, and become so porous that it becomes impossible to know if one is “in” or “out,” wither and die.

That is the sad state of Anglicanism in the North Atlantic world today: even splendid liturgical smells-and-bells can’t save an Anglicanism hollowed out by the shibboleths of secular modernity. Why British Catholics like Lavinia Byrne can’t see this is one of the mysteries of the 21st-century Church.

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It was March 21, 1554, and the weather wasn’t particularly good. The sermon the Archbishop was about to hear would have been preached outdoors, but instead it would be preached in Great St. Mary’s, the University Church. The scene is depicted in a famous etching in John Foxe’s book Acts and Monuments, published in 1563.

Dr. Henry Cole, the Provost of Eaton, was the preacher for the occasion, and his message revolved around the theme of repentance and judgment. Cole pointed out that although King David had greatly sinned, and repented, he still needed punishment.

The Archbishop listened carefully to the sermon, with considerable solemnity. After all, he was the Archbishop of Canterbury. He was, furthermore, a very learned scholar and a man who, for nearly thirty years, had spearheaded a major reform within the Church of England. Thomas Cranmer was his name, and he was not in particularly good health at this point. In fact, he was emotionally exhausted from months of questioning by various papal scholars and bishops who did not share his Reformational views. He had spent time in the Tower of London, and then he had been imprisoned in Oxford for several months, most of it in solitary confinement.

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Christ is Risen! The response during Eastertide is “He is Risen indeed!” Often the thought of the presence of the Risen Christ bothers me. Where is the Risen Christ now? This seems to be a silly question. Of course, Christ has ascended and is seated at the right hand of God the Father, as described in Romans 8:34. What I am really interested in is ”˜Does the Risen Christ have a place in our lives?

Read it all (page 3).

Read it all.

Most people miss the point of the [Babbette’s Feast] film. It is not essentially about eating and food; it is about giving to others, it is about loving others, it is about reconciliation.

So it is with the Maundy Thursday meal that Jesus shared with his disciples. The food was important ”“ but the event was more significant than food. Jesus brought forward the Passover meal from the Friday to the day before. Jesus knew that this was truly his last meal. He would be dead by Passover. So his last supper, with his imperfect friends, was a Passover meal in which he was the lamb. He was giving himself away completely.

And like Babette, Jesus approached the meal as a servant. His is outer robe is taken off, Jesus vests himself with a towel and washes his disciples feet. They must have been completely overwhelmed and amazed, no one did that, except the lowliest servant, and Jesus was their leader. He did it when they were least expecting it, at the beginning of the meal, not when they entered the house as was the custom.

What he did was deliver a lecture about what his ministry meant, without saying a word.

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As I recall””my memory is anything but faultless, but I’m relatively confident about this””the primary conclusion that I drew from this statement was that, as a member of the Church of England, Lewis was neither Methodist, Presbyterian, Roman Catholic, nor Anglican. Which even now seems to me a reasonable conclusion, given the information I had and did not have at the time. How was I to know that “Anglican” was somehow related to “Church of England”? And if you had told me that Episcopalians””of whose existence I believe I had some nebulous awareness””were also Anglicans, I would have had no idea what that could possibly mean.

In any case, as a new inquirer into Christianity, I thought that the book seemed worth reading, and bought it, along with another one chosen with even less knowledge: a paperback commentary on Paul’s letter to the Romans by one F. F. Bruce. And on the choice of those two books hangs quite a tale, as far as the course of my own life is concerned.

I do not want to be careless in generalizing from my own experience in gauging Lewis’s religious position, but if, as I suspect, it is indeed relatively common, I want to suggest that one significant reason for Lewis’s widespread positive reception in the U.S. involves simple ignorance on the part of American audiences of what it means to be a layman of the Church of England. That is, Lewis did not fit into the known landscape of American religious life: the ordinary American Christian had to evaluate his work on the basis of what information was available””primarily that he was a scholar at a prestigious university and a bestselling author””and on the ideas themselves. And it may be that such readers were better positioned to hear what Lewis had to say than people, like Hugh Trevor-Roper and the readers of Sheed & Ward advertising and J. R. R. Tolkien, who for very different reasons believed that they had knowledge external to the writings that helped them to place and fix Lewis in a field of possibilities already known to them. This is what I mean by my title: “the uses of ignorance.”

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