Goddard had fewer than four months to research and write the book and acknowledges that his conclusions and judgments are “initial [and] tentative” (p. 8). Each chapter provides a summary of Williams’s speeches, interviews, and sermons relevant to the topic at hand, along with commentary from Goddard and a handful of other individuals whom he interviewed. At times, the chapters feel like little more than lengthy quotations from Williams’s own writing. This is no bad thing, however. To read Williams’s original words in the context in which they were first delivered is refreshing. In any event, their complexity and depth defy easy summation. (At least two other books on Williams, Rupert Shortt’s Rowan’s Rule and Mike Higton’s Difficult Gospel, similarly rely on lengthy quotations.)

Goddard’s tight writing schedule presents other problems, as it causes him occasionally to pass over significant moments too briefly. For instance, he mentions Williams’s “historic meeting with [Zimbabwean President Robert] Mugabe” (p. 144) but provides no additional information on what made it historic or why it was significant to Williams’s ministry. These are judgments that a tight publishing deadline likely cannot accommodate.

A larger disappointment is that the people Goddard interviewed to inform his judgments seem a limited lot. They are overwhelmingly male and from the Euro-Atlantic world.

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So, Christmas Christians are on the up.

And the number of christenings increased by 4.3%, which was accompanied by a rise of just over 5% in adult baptisms with a combined total of 139,751 baptisms ”“ meaning that the Church of England conducted an average of over 2,600 baptisms each week during 2011. Thanksgivings for the birth of a child also rose – an 11.9% increase, taking numbers to 6,582….

The bad news?

Sunday attendance has declined over the decade, and this is particularly noticeable with child attendance:

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The Court says that Virginia is a State that follows and applies “neutral principles of law,” but don’t let that fool you. What exactly is so “neutral” about (a) judges creating a trust out of whole cloth that the parties themselves never formalized, so that (b) a church like ECUSA can secure a windfall for the unjust enrichment of one of its dioceses?

Justice Powell’s result rests entirely upon her finding that a “fiduciary relationship” existed between The Falls Church and the national Church. But she spends no time whatsoever in examining the particulars of such a relationship, or deciding just when and how it actually came into being.

Fiduciary relationships are very special in the eyes of the law. A fiduciary is a person or entity in whom one confides (such as a client with his attorney, a patient with his psychiatrist, or a penitent with his priest) — or it can also be a person or entity to whom one entrusts money or property, such as a client with his stockbroker or banker. Or it can simply be the trustee who holds certain property in trust for what the law calls the beneficiary of that trust — the person for whose benefit the trust was established.

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…One hundred or 150 years from today, the generations then may look back at ours and wonder about how unenlightened we were in some spheres of life.

Take Church leadership: they will wonder about how come a people who lived in the age of air travel, the Internet, and pinhole surgery, had for long been so blind to the obvious ”“ that the strength of the Church, across its main denominations ”“ Catholicism, Anglicanism, Pentecostalism (CAP) ”“ in the late 20th and through the 21st Centuries lay in the Global South, and that is where its leadership should come from…

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From a letter to the editor in the local paper:

I was saddened and appalled, but not surprised, by the vindictive and mean-spirited language Episcopal Church Presiding Bishop Katharine Jefferts Schori used in her sermon on Saturday.

Alluding to Bishop Mark Lawrence as a “tyrant” and comparing him to “citizens’ militias deciding to patrol … the Mexican border for unwelcome visitors” was unconscionable.

And to say, “It’s not terribly far from the state of mind evidenced in school shootings, or in those who want to arm school children, or the terrorism that takes oil workers hostage,” was despicable.
That any Christian, much less a presiding bishop, would use such invective and incendiary words says more about the speaker than the person she is attempting to vilify.

However, she is the same person who has spent over $22 million to sue churches over their property, who refused to sell a church back to its congregation and instead sold it to a Muslim organization, and who sued beloved, retired bishops because they challenged her authority.

It is not surprising that the fruits of Bishop Jefferts Schori’s leadership of TEC are a significant decline in members, controversy and confrontation with the majority of the Anglican Communion, and financial problems resulting in the need to sell prized land in Manhattan.

“They Will Know We Are Christians by Our Love” has been a favorite hymn of mine for over 50 years.

It is also a good barometer of a person’s Christian character. The language used by Jefferts Schori from the pulpit is as unloving and un-Christian as it gets.

Still, as one who believes in a forgiving God and in spiritual transformation, I will continue to pray that TEC and Jefferts Schori may be inspired and imbued with the Holy Spirit and in the process may rise above petty name-calling and invective and embrace the love of Christ in what they say and do.

Dr. Peter T. Mitchell

Broad Street

Georgetown

I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.

In our supposedly “secular” culture, the Church of England seems to have succumbed to the idea that theological ideas do not matter very much, and this may bespeak a deeper malaise even than the current crisis itself. Young people are turning back to the Church, longing for spiritual and intellectual bread; by and large stones await them, even despite a most promising new generation of young priest-scholars (women and men) who are beginning to rise through the ecclesial ranks. Perhaps in a generation things will be different.

But for the moment the Church has in effect signed its own theological death warrant. At the end of this summer, amid a new storm of fury about a confused conservative amendment to the Measure (astonishingly backed by both Archbishops to placate the defectors), I was invited to address the House of Bishops on “the theology of women bishops.” I made the following three points, and stand by them:

we cannot compromise on the historic theology of the bishop as locus of unity;
we must return afresh to our distinctively Anglican notions of reason and tradition to solve this crisis, not lapse into rational incoherence; and
we must resist in the Church the supervenience of bureaucratic thinking (with all its busy political pragmatism) over theological and spiritual seriousness.

I offer here just a brief further expansion on each of these points.

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What has caused the rust? The easy answer: the church lost the gospel. Waves of pragmatism, liberalism, and “Anglo-Catholicism” (a blend of Roman Catholicism and Anglicanism) have swept through the church, leaving wreckage in their wake.

But the actual cause is slightly more subtle. Anglicans still talk about the gospel, a lot. And mission. And even about being evangelical—the new archbishop self-identifies as an evangelical, though he certainly wouldn’t recognize the definition of the term Don Carson and Tim Keller give in TGC’s Gospel-Centered Ministry booklet.

The denomination never lost the words. But it lost the biblical content. In order to keep unity among people who differ over essentials, Anglicanism has increasingly emptied key concepts of their content. So you can sit in a room with 10 Anglican ministers and talk for half an hour about “the gospel” without ever defining the term and always knowing there are probably ten (or eleven!) different views.

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Episcopal Church Presiding Bishop Katharine Jefferts Schori doesn’t play by the rules. Specifically, she and her Council of Advice decided that the Bishop of South Carolina had renounced his orders as a bishop without following the canons, or laws, of the church. For example, the church’s canons state that in order to renounce your orders, one must do so “in writing.” The Bishop of South Carolina never wrote the Presiding Bishop, or any one for that matter, claiming to renounce his orders. This is just one example of the current state of lawlessness in The Episcopal Church. Canon Phil Ashey reflects on these recent events in this week’s Anglican Perspective.

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After the General Synod failed to give Final Approval to the draft legislation on the ordination of women to the episcopate, I had hoped for a period of calm, prayer and reflection all round; and perhaps some sense of regret, on the part of the proponents of the Measure, that they had not got the legislation right. Of course, as we now know, this was very far from the case: instead, a media furore, and a sense from some quarters that those who had voted against the Measure need to be punished in the future for daring to step out of line.

We need to say very clearly, that we understand, and deeply regret, the pain, hurt and anger felt on the part of many women clergy and their supporters; that we value the huge contribution of ordained women to the life of the Church of England; and that we recognise the gifts which God has given in and through their ministries.

However, we also need to challenge some errors and misunderstandings which have been widespread since the vote was taken….

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During my career that included being president of two church-related liberal arts colleges, an insightful faculty member at one of the colleges called the relativist philosophy sweeping across campuses as a “diverse like me” mind-set. Diversity is great as long as it includes all those who agree with a certain postmodern worldview….

Where is diversity with fellowship and communion? Where is affirming the image of God in persons who disagree? Where is welcoming with abundant and radical hospitality? Where is the church broad enough to embrace within its communion every living soul? Where is the tiny space we worked so hard to find so that we could remain in TEC?

That tiny space to stand on principle and belief has become a razor’s edge of hypocrisy, severing a tie that should have remained. That tiny space has been eliminated by a “diverse like me” mind-set in a dysfunctional polity. And the Episcopal Church, the original and legitimate Diocese of South Carolina, the Anglican Communion and God’s kingdom on Earth will be the worse for it.

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At an uncongenial hour, I find myself on Radio 4’s excellent Sunday programme, telling Ed Stourton that I can’t imagine that Justin Welby has ever thrown a bread roll in a restaurant in his life. Others were discussing the new Archbishop of Canterbury’s churchmanship, but there isn’t a serious issue that I’m not prepared to overlook when I’m at the BBC ”“ just call me George “Entwistle” Pitcher.

What I was really trying to say is that Archbishop-elect Welby isn’t an Old Etonian in the Boris Johnson and David Cameron tradition. He’s about as far from the Bullingdon Club of Boorish Hoorays as it’s possible to be. Well, as far as Cambridge is from Oxford, anyway.

But it made me wonder, in the early hours of Sunday on national radio, if I was indulging in a gratuitous and offensive stereotype of Etonians.

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Why in the world, then, would the “remain Episcopal” group, consisting of some twelve parishes in the Diocese, want to get off on such a wrong foot under South Carolina law? The answer is plain, no matter how much they may try to disavow it, and play the innocent: they are wholly subservient to their captain, and that captain is Katharine Jefferts Schori, the Chief Outlaw of the Episcopal Church (USA).

It is only with her recognition, aid and support that these others could go down such a lawless path of their own. Inspired by her example, they have impersonated the Diocesan office in two emails, misused the corporate seal, and pretended to be who they are not under South Carolina law. This is, of course, all pursuant to, and in order to further yet again, 815’s Grand Strategy for dealing with dissident dioceses, as spelled out by 815 itself and discussed in this earlier post.

As the ACI article carefully explains, the …[Presiding] Bishop’s outlaw strategy in South Carolina is not just invented from day to day; it is self-contradictory, and will result in embarrassment in the courts. On the one hand, 815 is acting as though the Diocese has not left, but has only had all of its positions suddenly become vacant — and it is going about the process of filling them with new people.

But on the other hand, the actions in South Carolina being taken by the Presiding Bishop are canonical only if there is no longer a Diocese there, but only patches of raw territory waiting to be organized as a new diocese. So which is it?

Read it all.

Read it all.

I am in Auckland, NZ, at the 15th meeting of the Anglican Consultative Council (ACC15). The agenda moved into high gear today with presentations on “The Bible in the Life of the Church” (BILC), the Network for Interfaith Concerns (NIFCON) Report “Promised Land?”, an Anglican Communion resource for addressing Israeli-Palestinian relations, and the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) report on The Instruments of Unity.

I believe that the discussion on BILC revealed an important major conclusion that tips the hand of the ACC’s leadership: that the process of how Anglicans interpret scripture is as important as the substance of scripture. Two conclusions will follow from this premise: (1) Context reigns supreme in how people interpret, and in the diversity of interpretations that flow from diversity of contexts NO interpretation is better than another (a point made by the preselected TEC leader of one of the small groups), and (2) There are no “limits” on faithful interpretation (point made by the preselected Church of England rep from another reflection group).

In this discussion, initial enthusiasm for the affirmation of Bible study gave way to sharp differences over the language in the proposed resolution, and then to frustration that there was not enough time to consider the resolution.

Read it all.

Williams did however say in his interview that, because of growing demands, “I suspect it will be necessary, in the next 10 to 15 years, to think about how that load is spread; to think whether in addition to the Archbishop of Canterbury there needs to be some more presidential figure who can travel more readily”, who “has the support of the primates of the Anglican Communion” and “would have an executive role to implement what they decide”.

There are echoes of the controversial Covenant he had pushed for which would have bolstered the power of the primates over provinces other than their own, threatening “relational consequences” for those which failed to obey. This was rejected by the majority of dioceses in the Church of England and elsewhere, but it would appear that another drive for ‘unity’ is planned.

However, most of the overseas archbishops who have pushed hardest for disciplinary structures would be highly resistant to any interference in their own provinces, a recipe for further splits if any ‘president’ did not entirely do their bidding. Having an international leader could also be disastrous for the Church of England, already facing a sizeable drop in involvement in recent decades.

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The last 12 months has seen a significant development in the Anglican Communion. National Anglican Churches (Provinces is the technical term) have begun to hold significant large gatherings of all Anglicans in their area along with international guests from other parts of the Communion.

This is part of the “celebration” level of church gatherings which can be classed as “cell” ”“ or home groups, “congregation” ”“ what most of us experience on Sundays and “celebration” ”“ everyone getting together in an area or region. Churches in Oxford have done this for the last seven years with “Love Oxford” when many churches shut their doors on one Sunday and all meet together in a central outdoor location. English dioceses have occasionally done this by taking over a football stadium. Gatherings such as Word Alive, Bible by the Beach, Spring Harvest, New Wine and Keswick are also such celebrations….

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Not a week goes by (even in August) when the Unscripted team can’t dig up some interesting news. Kevin and George discuss the…(recent developments) with AMiA and the turmoil at Pawley’s Island. They also reveal some Crown Commission secrets, Anglican Job Postings and Affinity Dioceses. Peter Ould talks about an Englishman trying to sell more books and Allan gives some interesting history about leaving and staying in TEC at the same time.

Watch it all.

While a decline in the size of the church is unfortunate, I’m fairly certain that truly liberal Christians are unconcerned.

Many liberal churches, even conservative churches that fall under traditional denominational labels (Methodist, Baptist, Presbyterian, Lutheran) have seen declines in membership. Bloggers and commentators are scrambling to figure it out. Can we blame the sexual revolution? Busy, two-career families that have no time for church? Consumerism, materialism, multiculturalism and relativism? Mega-churches?
But in decline, and perhaps only in decline, can churches re-discover the true ministry and mission of Jesus, which was to be radically tolerant and helpful to those who are poor, sick, outcast and marginalized.

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Whilst the British Government seem to be considering easing some sanctions against Mr Mugabe and his personal allies, I am not convinced that the time has come to weaken international opposition to the President of Zimbabwe’s irresponsible, undemocratic, lawless, and at times brutal regime. I certainly won’t be placing an order for a new clerical collar at Wippells just yet.

We cannot allow Robert Mugabe off the hook. When I cut up my clerical collar, I said I would not put it on again until Mr Mugabe had gone from office ”“ we need to stand in solidarity with the people of Zimbabwe and not forget the abuses and exploitation they have suffered at the hands of that administration.

The reason given by Her Majesty’s Government for this ”˜step change’ in relations with Zimbabwe is the work going in to drafting a new constitution for that country. The recent meeting of European Union foreign ministers, which agreed to lift these restrictions on Mr Mugabe’s colleagues, have made this decision dependent only upon whether a ”˜credible’ referendum is held on the new constitution. Perhaps if they had read the draft constitution they might have taken a different view.

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[Bishop Seabury Church]…is not alone in its decision to withdraw from the Episcopal fold. For decades there have been increasingly impassioned and heartfelt disagreements within the Episcopal community with respect to Christianity and the proper interpretation of the Bible.

The rip in the fabric of the Episcopal Church in the United States of America began tearing at least as far back as the 1960s when California Bishop James Pike decided the Holy Trinity did not exist and there was no Virgin Birth. Heresy charges were invoked against Bishop Pike but there was no will to move forward. For whatever reason (perhaps Pike’s beliefs were quietly shared) the church failed to reprimand the obstinate bishop….

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While I tend toward the progressive side in this controversy, I am not persuaded by either analysis. My own sense is that we face a crisis of credibility. For those especially under 40, the Episcopal Church (and its companion churches and faith traditions) no longer seems a credible place in which to engage God, learn to pray or to give ourselves in ministry. We seem, to those outside us, exclusive and opaque.

Those of us who love the traditions (and habits) of institutional Christianity might feel somewhat wounded by the seeming disinterest in the practices we have come to live by. But if the Episcopal Church is to thrive in the 21st century, it must do three things. It must develop a clear, missional identity. It must project that identity outward and invite people into it. And it must take seriously the needs and concerns of those who come toward us and adapt to the new life and energy they bring.

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I experienced profound pride as my bishop was interviewed on CNN and gently explained the position of the Church and some of the pastoral implications of a decision that Convention had taken that would have a direct impact on me. I watched as a democratic deliberative body wrestled with deep theological and pastoral issues on the nature of the Church, its sacraments, and its mission. I watched in awe as members of the official youth presence, including our own David Kilp, stood to address the House of Deputies and Convention commissions and committees with passion, conviction, carefully crafted arguments, and all with aplomb. At their age, I could NEVER have done what I watched them do. And they did it with love for the Church. It gave me hope.

Read it all.

How could anyone attend General Convention, where soaring worship, beautiful music and uplifting preaching marked daily worship, and note only the size of the Presiding Bishop’s crozier? And to pick two pieces of legislation out of more than 400 pieces presented (and then to mischaracterize one of them) is grossly unfair.

At this convention we decided to embark upon significant changes in our Church’s structure, agreed to trial use of a same-sex blessing policy and passed substantive resolutions in a variety of areas of our common life. Failing to address any of these key topics is to have missed the lede.

Read it all.

…as a Christian theologian, I believe that the soundness of theological teaching does indeed manifest itself over the long run. That doesn’t imply that the churches should teach only what has been handed down from long ago; the church has changed its mind, and the church has erred, not only in their living and manner of ceremonies, but also in matters of faith. There is no way to guarantee that you’re not off-base. On the other and, if you adhere to what millennia of the saints have taught and believed, you’re a least somewhat less likely to be found in error than if you decide that you’re going to think it all up on your own, taking as fundamental a set of political and philosophical ideas developed over the last couple hundred years. The Enlightenment wasn’t A Bad Thing, but neither was it the dawning of the messianic era. If there’s something you want to identify with Jesus, or Christianity, then your argument is stronger if you can actually give numerous reasons for making that identification; and the more such reasons that you can provide, the stronger the theological argument. And if you want to repudiate a great deal of what is plausibly associated with Jesus and Christianity, it’s not unreasonable for people to question the extent to which your enterprise is still ”˜Christian’.

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Earlier generations of liberal Christianity, according to Gary Dorrien at Union Theological Seminary, were led by men who had a “deep grounding in Bible study, family devotions, personal prayer and worship.” Their calls for reform were made in the context of a belief in “a personal transcendent God . . . the divinity of Christ, the need of personal redemption and the importance of Christian missions.”

That’s the liberal Christianity that helped produce the civil rights movement, for example. We owe this tradition a debt.

So what are we – especially we evangelicals – to make of the decline of the mainline churches? Dr. Timothy George, Chairman of the Board here at the Colson Center and Dean at Beeson Divinity School, has written an excellent article about this and we have it for you at BreakPoint.org. He issues a powerful call to spiritual vitality, theological integrity, humilty, and most of all, prayer.

Read it all.