The Archbishop of Canterbury has just published this address that he gave on 1 March 2011: Relations between the Church and state today: what is the role of the Christian citizen?
Giles Fraser writes in the Church Times about Why being thankful is real belief in resurrection.
Maya Shwayder writes for the Harvard University Gazette about Debunking a myth. “In medieval Christianity, dissection was often practiced.”
Simon Barrow writes at Ekklesia: Wedded to a right royal theological confusion.
James Martin writes for the Huffington Post about The Worst Thing I’ve Ever Done.17 Comments
The tribunal’s own press release appears below the fold. The full text of the judgment can be downloaded here (PDF).
Jerome Taylor had this report in the Independent Catholic adoption charity appeal dismissed.
Kaye Wiggins had this in Third Sector Catholic Care loses tribunal appeal over gay adoption.
Religion Law Blog Catholic Care v Charity Commission
British Humanism Association No ‘opt out’ from equality law: Catholic adoption agency will not be able to discriminate against same-sex couples
Christian Concern Catholic Care forced to offer adoption services to homosexual couples
Christian Institute RC adoption group loses gay couples appeal11 Comments
Here are just a few of the many sermons preached yesterday.
Not a sermon, but it could be: Savi Hensman2 Comments
Riazat Butt has written an excellent article for the Guardian, titled Catholic defectors will leave Anglicans breathing sigh of relief – bishop.
Bishop Christopher Hill of Guildford is quoted:
A Church of England bishop says congregations will breathe a “sigh of relief” this week when hundreds of worshippers defect to the Roman Catholic church, potentially drawing a line under the schism over the ordination of women.
Up to 900 Anglicans, including 60 clergy, are preparing to be received into the Roman Catholic faith in special services during Holy Week.
The Right Rev Christopher Hill said congregations losing clergy or laity to the Personal Ordinariate, a Vatican initiative allowing Anglicans to convert while keeping elements of their spiritual heritage, would allow the church to move on after being “racked” by the issue of women priests.
Hill, who is the bishop of Guildford and chair of the Council of Christian Unity, said while there was sadness at congregations losing their clergy or co-worshippers – in some instances both – there was reason to be positive.
“Where a decision has been made then those who go will have a bigger agenda, as do those who stay. They can leave this issue alone. It has racked these congregations. It has absorbed a lot of energy. Where a church has had such an exodus, there will be a sigh of relief that a decision has been made.”
Riazat also reports on two parishes where clergy and some laity have left. One of these is St Barnabas, Tunbridge Wells.
For the congregation of St Barnabas, in Tunbridge Wells, Kent, the loss of a priest and 72 worshippers has caused personal and practical difficulties.
All but two members of the parochial church council – the executive body of the parish – have left, and people with no prior involvement in the running of the church have been forced to help out.
Christine Avery, a churchwarden who has been praying at St Barnabas for 20 years, said: “We have to make ends meet and it’s a big church. Everyone is doing jobs they never thought they could do. But there’s a great atmosphere and we want this church to stay open.”
On Palm Sunday a reduced but resolute congregation threw themselves into a Sung Eucharist and a procession along the Camden Road.
Avery, and others, say they have noticed that people who had stayed away from St Barnabas have returned, as have some who said they were leaving for the Ordinariate. The church is by no means united on women’s ordination, but one worshipper implied there were fewer divisions than before the 70 departures…
Some more background on the situation in this parish here.
Anglican parish carries on despite departures
SIR – Jonathan Wynne-Jones reports on events at St Mary the Virgin, Torquay (“The faithful torn apart”, News Review, April 17). As an honorary priest at St Mary’s I know that when the vicar, the Rev David Lashbrooke, announced his departure to join the Roman Catholic Church on March 6 it came as a shock to some parishioners, but it was not unexpected because there had been speculation for months.
Some 25 adults and children went with him to the Ordinariate and that did cause some distress because they went without notice, some abandoning their offices in the parish.
Since Ash Wednesday on March 9 the congregation has begun to grow under the exemplary leadership of Fr Dexter Bracey, the assistant curate, supported by two retired priests. Sunday services have been adjusted, but numbers have increased and the atmosphere is purposeful and joyful as people grow closer and more confident.
There are new churchwardens and a newly elected parochial church council, so we are moving forward still rooted in our Catholic heritage and determined to keep the faith within the Church of England.
“Though much is taken much abides,” as Tennyson wrote.
We miss our friends who have gone to the Ordinariate but we continue to pray for them as they seek to follow their consciences and remain faithful to their calling.
Fr Warwick Whelan
James Martin in The Huffington Post asks Why Did Judas Betray Jesus?
The Times has a series of articles to mark Holy Week. The Archbishop of York has written “Our destiny is sure, but Jesus never promised an easy journey” and placed a copy outside the paywall.
In The Vancouver Sun three Anglican priests (Peter Elliott, Ellen Clark-King and Chris Dierkes) born in different decades write about how they experience Holy Week from their own perspectives: Easter celebrates faith, hope and love.
Paul Handley writes in The Guardian: In this for the long haul. “Easter Day is all the more special for Christians who fail in self-denial during Lent.”
Martin Wainwright writes in The Guardian about Last Supper … or penultimate supper? Scientist challenges Maundy Thursday. “Cambridge professor Sir Colin Humphreys claims Last Supper took place on a Wednesday, not a Thursday.”
Christopher Pearson covers the same story in The Australian Search for the real man in the Gospels.
Humphreys himself writes in The Huffington Post: The Mysteries of the Last Supper and Jesus’ Final Days.
Two sceptical responses are by Mark Goodacre Dating the Last Supper a Day Early? and Andrew McGowan Christ our Passover: Making Sense of the Gospel Accounts of Jesus’ Death. Goodacre has several links to other articles.
In the New Statesman leading public figures and scientists explain their faith to Andrew Zak Williams: I’m a believer.
Aleks Krotoski in The Observer asks What effect has the internet had on religion? “Online, God has been released from traditional doctrine to become everything to everybody.”
The entire Fall 2010 issue of The Princeton Theological Review was devoted to articles on The Church after Google. You can download all 122 pages as a one megabyte pdf file.
Andrew Brown writes in The Guardian about Theological uncertainty. “Holy scriptures can demand that their believers do evil things. Would this be true if evil didn’t prosper?”
Simon Barrow writes for Ekklesia about The religious betrayal of God and its antidote.
Simon Jenkins writes for The Guardian that There’s no such thing as ‘big society’ – just many small ones, under steeples. “Churches are the obvious place for revived localism yet their potential remains locked behind regulatory clutter and spiralling costs.”8 Comments
The Bishop of Oxford, John Pritchard, who is also chairman of the Church of England’s Board of Education, has been speaking about school admission policies.
This began with an article in the TES Education Supplement C of E opens school gates to non-believers
The Rt Revd John Pritchard, Bishop of Oxford, said that admissions policies favouring religious children should be changed, even if accepting a broader range of pupils damaged results.
“I’m really committed to our schools being as open as they can be,” Revd [sic] Pritchard told The TES. “I know that there are other philosophies that will start at the other end, that say that these are for our church families, but I have never been as convinced of that as others.
“Every school will have a policy that has a proportion of places for church youngsters … what I would be saying is that number ought to be minimised because our primary function and our privilege is to serve the wider community. Ultimately I hope we can get the number of reserved places right down to 10 per cent.”
The Bishop’s comments come ahead of guidelines on admissions to be published by the CofE during the summer. Around half of the church’s 4,800 schools are voluntary aided, meaning they control their own admissions policies.
He also gave an interview to the BBC News TV channel, which is linked from Bishop: ‘Open school access, even if standards fall’.
And he gave an interview to the Today programme on BBC Radio 4: Church schools to be ‘fair’ to non-believers.
Other news reports:
Organisations which have been campaigning for such a policy change responded:
ACCORD Accord welcomes radical recommendation to reduce religious discrimination in Church of England schools
British Humanist Association New Church of England plans to reduce discrimination in school admissions welcome but do not go far enough
National Secular Society Bishop admits that church schools succeed because of selection
Ekklesia Church schools should end selection by religion
Telegraph Bishop under fire over quota plan for church schools
Polly Toynbee at Cif belief Faith schools: now even the church admits they’re unfair
The Archbishop of Canterbury has marked Holy Week by launching a redesign of his website. The contents appear to be much the same as before. BUT everything has been moved, so old links to the site no longer work. All they do is take you to the home page.
If you use the rss feed to read news items from the site, that too has moved. There is a link to the new feed on the home page.
The only announcement that I can find of this redesign was made at 00:03 on Wednesday of this week on the Archbishop’s recently created Facebook fan page. Lambeth Palace did not announce it on Twitter.3 Comments
There are many General Synod resources on the Church of England website. Here are some that have been recently added or updated.
The verbatim Report of Proceedings: February 2011 is now available.
The verbatim report of the meeting of the House of Laity held on 7 February 2011 is also available.
The Agendas and Papers page now includes links to the General Synod Index. This is a classified list of General Synod papers, issued after each quinquenium, that now goes back to the first General Synod in 1970.
There is also a list of Synod papers in number order with links to online papers. It is not yet complete but is gradually being extended.
There is a forecast of the business for the July 2011 meeting of General Synod. There is a note here to say that the final agenda will be determined by a meeting of the Business Committee on May 25 2011.1 Comment
Alan Perry has written Yes, Virginia, There is an Alternative
TINA: There Is No Alternative.
The slogan was used so often by Margaret Thatcher that my English friends tell me her detractors began to call her Tina.
TINA can indicate a number of possible things:
At times, it is true, that options are in short supply. And it may seem there are no choices but a single proposal on the table. But that is not the usual meaning of TINA.
TINA can also indicate a failure of imagination or initiative. In this case, it’s not so much that there are no alternatives, but rather that whoever is in charge is unable to think of any, or simply couldn’t be bothered.
But in its usual sense, TINA is an ideological assertion. It’s not that there aren’t any alternatives, but that whoever is saying TINA is unwilling to entertain any other options than that which is being pushed. In this sense, TINA is a slogan. It’s propaganda, which dismisses any attempt to suggest that alternatives should be imagined and explored. It’s a slightly less impolite way of saying, “my way or the highway.” TINA is the slogan of what is euphemistically called strong and decisive leadership, or bullying in plain English.
TINA has taken a central place in the narrative in support of the proposed Anglican Covenant. We are told that it is the Covenant or the demise of the Anglican Communion. We are told that there are no other options, so we’d better get on board with the right side of history and support the Covenant. I’m not here launching an ad hominem attack on the leadership of the Anglican Communion. I’m not calling them Margaret Thatchers or bullies. Nor am I suggesting that they are deliberately engaging in propaganda. I am prepared to believe that they honestly believe that there is no alternative to the Anglican Covenant as proposed.
But they’re wrong. TINA isn’t true. There are alternatives…
In the same vein, Laura Sykes penned Is Archbishop Rowan fatally dependent on his sat nav?1 Comment
The central North Island hui amorangi (Maori diocese) of Te Manawa o Te Wheke has become the first New Zealand episcopal unit to formally give the thumbs-down to the proposed Anglican covenant.
Read more about this at Manawa o Te Wheke rejects Anglican covenant.
The text of the motion passed unanimously:
That Te Hui Amorangi o Te Manawa o Te Wheke, for the purpose of providing feedback to Te Hinota Whanui/ General Synod, states its opposition to The Anglican Covenant for the following reasons:
- After much consideration this Amorangi feels that The Anglican Covenant will threaten the Rangatiratanga of the Tangata Whenua.
- We believe The Anglican Covenant does not reflect our understanding of being Anglican in these islands.
- We would like this Church to focus on the restoration of justice to Te Tiriti o Waitangi which Tangata Whenua signed and currently do not have what they signed for.
There are five [Maori] hui amorangi. Any motion must gain a majority in all three Tikanga (Maori, Pakeha, and Polynesia) and three hui amorangi constitute a majority in Tikanga Maori. So two further similar votes would cause the Covenant to be “dead in the water” in New Zealand.
Peter Carrell has written Dead Duck Covenant?
Bosco Peters has written Maori vote against Covenant
…Since 1992, the Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia provides for three Tikanga (cultural streams) partners to order their affairs within their own cultural context: Tikanga Maori (the indigenous people of Aotearoa-New Zealand); Tikanga Pakeha (those here by virtue of te Tiriti o Waitangi/Treaty of Waitangi); Tikanga Pasefika (encompassing the episcopal units of Polynesia in New Zealand, Vanua Levu and Taveuni, and Viti Levu West, and the Archdeaconries of Suva and Ovalau, Samoa and American Samoa, and Tonga).
When significant decisions are made at te Hinota Whanui/General Synod, as with other Anglican Provinces, there must be agreement across all houses – here those are the house of bishops, clergy, and laity. There must also be agreement across all Tikanga. In other words, even if Tikanga Pakeha and Tikanga Pasefica are in majority agreement in favour of the Covenant, if Tikanga Maori votes against the Covenant, the Anglican Church in Aotearoa, New Zealand and Polynesia would be saying no to the Covenant…
James Hannam writes for Patheos that Science and Christianity Can Get On Better Than You Think.
Giles Fraser writes in the Church Times that Faith offers a tragic wisdom.
Jay Michaelson in The Huffington Post asks Who Are the Real Sodomites?
Christopher Howse writes in The Telegraph that St George gets his bank holiday.
Emine Saner interviews Robert Winston and Sam Harris in The Guardian: Is there any place for religious faith in science?3 Comments
There have been several articles recently in the Living Church by Church of England writers.
Andrew Goddard has written about Establishment in the CofE.
See Arbiters of the Faith?
The Church of England, wrestling with internal differences over provision for opponents of women bishops and over responses to same-sex relationships, could soon find a further contentious topic being added to the mix: the question of establishment, the church’s relationship with the state. This has been highlighted by two recent developments in which government ministers or Members of Parliament have pressed for a certain conception of equality in English law and society…
Paul Avis and Geoffrey Rowell have both written about the Anglican Covenant.
See Catholicity Outweighs Autonomy by Avis.
The future of the Anglican Communion is in jeopardy. The Windsor Report proposed an Anglican Covenant, centering on mutual commitment, to secure a unified future for the Communion. The Anglican Covenant is the only credible proposal that I am aware of to help hold this family of churches together. The alternative to the Covenant is to allow the present sharp tensions to be worked out in the formal separation of some churches of the Communion from others — and that means schism, and the fracture and possible dissolution of the Anglican Communion…
And Belonging Together by Rowell.
…As vice-chair for a number of years of the Inter-Anglican Standing Commission on Ecumenical Relations, I am aware of how divisions in the Communion pose challenges to our ecumenical partners in dialogue — who are we talking to? Do Anglicans affirm same-sex relationships as equal and equivalent to marriage, or do they uphold Christian teaching of marriage as being a lifelong union between a man and a woman? Behind the particular questions are questions about authority in the Communion, and our belonging together. The Anglican Covenant emerges out of this situation and is a result of careful consultation. If we can make ecumenical agreements with other churches we ought clearly be able to do so among ourselves…
The Standing Committee is a 14-member group (15, if the Archbishop of Canterbury is present, as he is an ex officio member, as well as being its President). Seven of its members are elected by the members of the ACC, and five are members of the Primates’ Standing Committee. The other two members are the Chair and Vice-Chair of the ACC, elected by the members in plenary session. Their function is together to assist the Churches of the Anglican Communion in advancing the work of their mission worldwide.
There is a Q and A about the Standing Committee here which has further information.0 Comments
The Queen has approved the nomination of the Venerable Christopher Lowson, AKC, STM, MTh, LLM, Director of Ministry at the Archbishops’ Council, for election as Bishop of Lincoln in succession to the Right Reverend Dr John Charles Saxbee, BA, PhD, on his resignation on the 31 January 2011.
Press release from 10 Downing Street Bishop of Lincoln
Press release from diocese: Appointment of 72nd Bishop of Lincoln11 Comments
Church Commissioners’ results confirm long-term growth
The Church Commissioners have today announced a 15.2 per cent return on their investments during 2010. Their fund has now outperformed its comparator group over the past 10 and 15 years.*
Despite challenging economic times for both the Church and wider society, the Commissioners – who contributed more than £200 million in 2010 towards the cost of maintaining the mission of the Church of England – grew their fund to £5.3 billion (from £4.8 billion at December 31, 2009).
Although most of the costs of the Church’s mission are met by the generous giving of today’s parishioners, the Commissioners contribute around 17p in the pound towards the total. The Commissioners’ contribution is biased towards supporting poorer dioceses.
Today’s results show that the Commissioners are able to distribute £26 million more each year to the Church than if their investments had performed only at the industry average over the last ten years, while pursuing their policy of maintaining the real value of the fund.
Andreas Whittam Smith, First Church Estates Commissioner, said: “These results are good news for the Church and its vital role in the life of the nation. Our mission is to support the Church’s ministry, particularly in areas of need and opportunity – we meet that by ensuring our investments achieve sustainable long-term growth.”
Returns from the fund, held in a broad range of assets, pay for: clergy pensions for service up to the end of 1997; supporting poorer dioceses with the costs of ministry; funding some mission activities; paying for bishops’ ministries and some cathedral costs; and funding the legal framework for parish reorganisation.
The Commissioners manage their investments within ethical guidelines, with advice from the Church of England’s Ethical Investment Advisory Group.
Andrew Brown, Secretary to the Church Commissioners, said: “Investment performance was strong across the board in 2010 underlying the importance of our diversified portfolio. We plan to continue to diversify the fund into other attractive and appropriate asset classes to reduce further the fund’s overall volatility.
“In addition, our Assets Committee has adopted a deliberate policy of being more active in terms of the fund’s overall asset allocation, adjusting the level of risk depending on the market opportunity.”
The main factors behind the fund’s strong performance in 2010 were:
- The Commissioners’ higher weighting in shares, particularly those held in companies with overseas interests.
- The bias to higher performing smaller companies within UK shareholdings.
- The low weighting in UK government bonds, index-linked bonds and UK investment grade bonds and higher investment in property compared with the average pension fund.
- The Commissioners’ property portfolio achieved a 15.4 per cent return, exceeding its comparator group, the Investment Property Databank.
- The contribution from the Commissioners’ multi-asset fund managers.
The Commissioners’ overall 15.2 per cent return was achieved against a comparator performance of 12.7 per cent for 2010. Over the past 10 years, total returns averaged 6.3 per cent per year, against the comparator group’s 4.5 per cent. Over the past 15 years, the Commissioners outperformed the comparator group with an average annual return of 9.3 per cent against 7.0 per cent…
The Primate of Nigeria, Archbishop Nicholas Okoh, has been interviewed on a range of subjects. The full text is published on the website of the Church of Nigeria. Read it here.
TA readers may be most interested in this section:
QUESTION: HOMOSEXUALISM WHAT IS YOUR NEW? [sic]
RESPONSE: The fight against homosexual had been on for quite some time and the Anglican church in Nigeria and I must say not only in Nigeria in other places of the world have said no to the homosexual lifestyle, that that type of sexual orientation is unbiblical, ungodly, unnatural, unacceptable.
We have said that over and over again, we discover that those who are set on it think we are ignorant, they think we are living the old past time- ancient days but that this is a post modern day and that they can rewrite the bible to suit their culture the way they want it.
But what we have continued to say is that that sexual relationship is against the society because the society rules through procreation and when we allow a sizeable member of the society to be homosexuals or Lesbians we cannot expect procreation to take place so naturally it is against nature.
It is unfortunate and right now, the other time I visited United Kingdom they were saying that people are free to come to the places where they worship to come and solemnize their homosexual relationship or lesbian relationship in their places of worship.
I am aware that the Church of England says no and so also the Roman Catholic Church.
There are quite a number that says they don’t mind and that the basic thing is that two people love themselves which is a very selfish perspective.
The issue at stake is not just a case of if it will make two people happy if they love themselves. I think that the rejection of absolute truth, absolute right and wrong had turned everything to the doctrine of relativism.
We are in a kind of free moral fall and we do not know when it is going to stop. Let me say this is not an Anglican form, it cuts across denominations. Some have decided to keep quiet because it is very embarrassing they decided to hide it.
The Anglican Church has been quite vocal about it discussing it openly. Those of us in Nigeria, Kenya, Uganda, Rwanda and some other parts of the world, some parts of Australia, some part of America, some parts of United Kingdom.
You don’t have a particular place where you will say the whole of this people are homosexuals we just have pockets, in fact this is a kind of focal minority who are trying to turn the table against the majority and right now as I talk to you, the journalists, the lawmakers, in the UK, the politicians, the school authorities, the government, they are all in support. In America, we now have two bishops who are homosexuals and of course Canada supported it.
I can say that this vocal minority has redefined the family in a very radical way. What we used to know is a family made up of a man a woman and Godly raised children. We are now being told that a man and a man can form a family and then they can get a child.
There was even a very amusing one claiming to be a mother and presenting another man who is the husband and they adopted a child from a surrogate mother. All these are happening in our time, and when you dare raise objection they say you are not sufficiently educated, they say you are living in the pre-medieval age, they say you need to be exposed.
But the question we continue to ask is that the gospel came to us and identified areas where we were not living well and the gospel corrected us, the gospel transformed our lives, for instance we were killing twins here and when it was exposed to us that we were wrong, we dropped it.
The irony of the situation now is that the people who brought this are now telling us that such things are right but thank God we are not very confused we are not confused at all.
The scripture has been given to us we will not return it to anybody, we have accepted it and we are implementing it because we have a heavenly agenda.
The Diocese of Los Angeles has issued this press release: Diocese of Los Angeles declines to endorse Anglican Covenant.
And there is this video documenting the process by which Diocesan Convention initiated the response.
Here is an extract:
… We are concerned about the omission of the laity from Section 3. As St. Paul teaches, we are all of us the Body of Christ and individually members thereof (I Corinthians 12). There are four orders of ministry in the Church – bishops, priests, deacons and lay people, who also minister as members of the baptized people of God. Such an ecclesiology should both undergird the theology expressed in the Covenant and the church structures developed as means of connecting and serving the churches of the Communion. A Covenant to which we could subscribe would need to re-imagine the Instruments of Communion to provide a stronger representation from all the orders of ministry.
Section 4 is of greatest concern. It creates a punitive, bureaucratic, juridical process within the Standing Committee of the Anglican Communion, elevating its authority over the member churches despite previous affirmations of member church autonomy (see, e.g., Section 4.1.3). It contains no clear process for dispute resolution, no checks and balances, no right of appeal. The concept of mediation, introduced in Section 3.2.6, is not mentioned in Section 4. The covenant’s focus on “maintenance, dispute and withdrawal” bodes of an immobilized church mission instead of one that is flexible and prophetic. For these reasons, we cannot agree to Section 4.
We cannot endorse a covenant that, for the first time in the history of The Episcopal Church or the Anglican Communion, will pave the way toward emphasizing perceived negative differences instead of our continuing positive and abundant commonality. We strongly urge more direct face-to-face dialogue, study, prayer and education before the adoption of a document that has such historic significance in the life of the Anglican Communion and The Episcopal Church. Our differences should not be seen as something that must be proved wrong or endured but rather a motivation to dig deeper into discerning God’s purposes for God’s church…
The English House of Bishops has issued new Guidance on the marriage of persons from outside the European Economic Area which can be downloaded from here.
This page links to two documents:
In addition, reference is made in the first document to:
Here is the official press release: Bishops act to tackle sham marriages
And some press reports:
Alan Travis in The Guardian: Sham marriages targeted in Church of England crackdown
Tom Whitehead in The Telegraph: New rules for migrant church weddings
BBC: Church of England in ‘sham marriage’ crackdown
The Queen has approved the nomination of the Reverend Nicholas Roderick Holtam, BD, MA, FKC, Hon DCL, Vicar of Saint Martin-in-the-Fields in the diocese of London, for election as Bishop of Salisbury in succession to the Right Reverend Dr David Staffurth Stancliffe, MA, DD, on his resignation on 30 September 2010.
Press Release from 10 Downing Street: Diocese of Salisbury
Statement on diocesan website: New Bishop of Salisbury Announced
Statement on the St Martin-in-the-Fields wesbite: Revd Nicholas Holtam appointed Bishop of Salisbury18 Comments
BRIN (British Religion in Numbers) reports on a study of Self-Supporting Ministry in the UK.
In 2009 3,100 or 27% of all the Church of England’s diocesan licensed ministers were in self-supporting ministry (SSM), sometimes described as non-stipendiary ministry. Hitherto, comparatively little has been known about these SSMs and how they are utilized by the Church.
That omission is now rectified by research published in the Church Times of 1 April 2011 (pp. 5, 22-3) and 8 April 2011 (pp. 4, 22-3, 30). These articles, together with some of the raw data in chart form, can be downloaded from:
The study was undertaken by Rev Dr Teresa Morgan, Fellow and Tutor in Ancient History at Oriel College, Oxford and herself in the SSM, in the parish of Littlemore.
Fieldwork took place during the autumn of 2010 by means of an online questionnaire, to which 890 SSMs in the UK (but mostly from England) responded, representing 28% of the universe.
SSMs were found to contribute a significant amount of time to their ministry, with one-quarter putting in more than 30 hours a week and a further one-fifth between 20 and 30 hours. Only 15% spent fewer than 10 hours a week on their ministry.
Moreover, the overwhelming majority regarded their ministry as a privilege and a joy and had received extensive pre- and post-ordination training.
Notwithstanding, many respondents gave the clear impression that they were ‘ignored, overlooked or under-used’ in the Church, ‘parked somewhere, and left’, and ‘sidelined’. Some commented that stipendiary ministers appeared not to regard SSMs as ‘proper’ clergy and treated them badly.
Likewise, many SSMs reported a degree of stagnation in their ministry since ordination. 46% had held only one post since ordination, and 41% reported no change in their ministry during this time. Just 13% had lead responsibility for ministry in their parish or chaplaincy. 59% exercised no significant ministry beyond the Church. Almost one-quarter claimed to have received no ministerial development review.
Morgan is critical of the Church for its lack of strategy with regard to SSM and especially of the failure of dioceses to consider SSMs in their planning processes. She dismisses the raft of alleged impediments to the effective use of SSMs often cited by Church leaders, arguing that her survey has empirically disproved them.
The two reports in the Church Times are
although the second of these is only available to subscribers until Friday.11 Comments