The Observer has published a full-page article by Diarmaid MacCulloch which has been headlined Pope Benedict opens new front in battle for the soul of two churches.
…There has been a great deal of excited talk about this move: one hysterical front-page headline in the Times proclaimed that 400,000 Anglicans were poised to head for the Tiber. This turns out to be the self-estimated membership of a faction calling itself the Traditional Anglican Communion.
Equally extravagant claims that this could be the end of the Protestant Reformation need to be taken with several fontfuls of salt. It is in the interests of various discontented groups on the margins of Anglicanism to talk up the significance of the latest piece of papal theatre, while ignoring its wider context.
This much broader struggle within Christianity at first sight appears to be about sex. Throughout the world, the most easily heard tone in religion (not just Christianity) is of a generally angry conservatism. Why? I hazard that the anger centres on a profound shift in gender roles traditionally given a religious significance and validated by religious traditions.
The conservative backlash embodies the hurt of heterosexual men (or those who would like to pass for being heterosexual men) at cultural shifts which have generally threatened to marginalise them and deprive them of dignity, hegemony or even much usefulness. What they notice amid their hurt is that the sacred texts generally back them in their assumptions, and they therefore assert the authority of sacred scripture…
By coincidence, the same issue has a review by Christina Odone of A History of Christianity by Diarmaid MacCulloch.
23 CommentsUpdated Sunday evening
Forward in Faith UK has been holding its annual assembly this weekend, Friday and Saturday, 23 and 24 October. There are podcasts of a number of the addresses at the assembly on FiF’s website here.
Reporting on the assembly Jonathan Wynne-Jones in the Telegraph writes that Senior Anglican bishop reveals he is ready to convert to Roman Catholicism.
The Rt Rev John Hind, the Bishop of Chichester, has announced he is considering becoming a Roman Catholic in a move that could spark an exodus of clergy.
The BBC reports this as Anglican group mulls Rome switch.
Here are some blog posts on the assembly.
Reflections on the Forward in Faith National Assembly, Day One
Early Anglican Responses
Back from FiF National Assembly
The Best Speeches of the FiF Assembly
Update
The Bishop of Chichester has issued this statement:
Statement from the Bishop of Chichester, the Right Revd. John Hind
October 25, 2009
An article has been published today in the Sunday Telegraph asserting that I have announced that I am about to become a Roman Catholic.
This is not the case.
The report appears to come from a misunderstanding of an answer I gave to questions from the floor at the recent ‘Forward in Faith’ assembly, at which I spoke.
A questioner had asked about the Papal condemnation of Anglican Orders. I responded by speaking about the subtlety of the position. I referred to the moment when it seemed as if the issue of how the Roman Catholic Church sees Anglican orders might be reopened but how the ordination of women to the priesthood and other developments have now made that impossible.
In the light of that I stated that in the event of union with the Roman Catholic Church I would be willing to receive re-ordination into the Roman Catholic priesthood but that I would not be willing to deny the priesthood I have exercised hitherto.
This is clearly a contentious and complex issue and one where it is easy to misunderstand the nuances of the debate. I think I made my position clear in my address at the Forward in Faith assembly. The text is available below and a podcast may be found on the Forward in Faith website.
+ John Cicestr:
25.10.2009
Link to PDF containing text of speech.
68 CommentsPress release from the Society of Catholic Priests and Affirming Catholicism
Saturday, 24 October 2009
NOT ALL CATHOLICS ARE TRADITIONALISTS
The current debate about the implications of the offer made by his Holiness Pope Benedict XVI to make provision for Anglicans who wish to join the Roman Catholic Church ignores one important fact. The majority of catholics within the church are in favour of women’s ministry and wish to remain loyal to the Anglican tradition within the Anglican Communion.
The Society of Catholic Priests, which has over 500 members in this country and is about to establish chapters in the American Episcopal Church and in Australia, and Affirming Catholicism which draws together clergy and laity in this country and throughout the Anglican Communion, are committed to the catholic nature and teaching of the Church of England. We are actively working to see women ordained to the episcopate and hold that this is entirely consistent with the teaching of the church and the historic nature of our orders. We are also convinced that the issues of human sexuality should not be ones that divide the church.
To suggest that the departure from the Church of England of those who hold more conservative views will remove the catholic wing and tradition from the church is entirely wrong. Churches and parishes which have a catholic tradition and are served by priests, both male and female, are growing and flourishing and look forward to the future with enthusiasm.
We welcome the offer made by the Pope to those of our brothers and sisters who no longer feel that the Anglican Communion is their spiritual home. We hope that this will not impede swift progress in the Church of England towards the ordination of the first women bishops in this land.
Fr Andrew Nunn
Rector General
The Society of Catholic Priests
Fr Jonathan Clark
Chair
Affirming Catholicism
Four items available today:
Be Anglicans with us, Rome tells traditionalists by Bill Bowder (Scroll to the bottom for a sidebar of Q and A)
Traditionalists “warmly welcome” Vatican move by Pat Ashworth and Bill Bowder
Leader: On the road to Rome
…For Anglicanism to work in the absence of authoritarian sanctions requires tolerance of, and respect for, the many ways in which believers interpret the central tenets of Christianity. Without this tolerance, as history has shown repeatedly, separations are hard to avoid. Given the drift towards interrogation and confrontation within the Communion (the production of the Anglican Covenant is part of this process), the hierarchy has rejected quasi-separations — parallel jurisdictions, alternative oversight, and the like. But suddenly this proposal is on the table, and from a Church that supposedly brooks no interference with its pattern of authority. The ordinariates in question appear to be nothing less than parallel jurisdictions set up to protect the integrity of the majority as well as the minority, but this time over the issue of priestly celibacy rather than women bishops…
And, an analysis by Christopher Hill, Bishop of Guildford: Look at what it says on the box.
…What does the Apostolic Constitution, about to be finalised, entail? What is a “Personal Ordinariate” for former Anglicans? What is clear is that it won’t be all that such individuals or groups have been looking for. It is not a diocese or Anglican-rite Church in communion with Rome.
A Personal Ordinariate is a pastoral provision in juridical form which will allow some continuing Anglican heritage to be expressed. But it is what it says on the box: it is personal, that is to say, for a network of individuals and groups rather than the norm of a territorial diocese…
This analysis is also available on the Church of England website. See Commentary on ‘Personal Ordinariates’ by the Rt Revd Christopher Hill.
25 CommentsUpdated Tuesday lunchtime, afternoon and evening
In a joint statement issued today the Archbishop of Westminster and the Archbishop of Canterbury have said
Today’s announcement of the Apostolic Constitution is a response by Pope Benedict XVI to a number of requests over the past few years to the Holy See from groups of Anglicans who wish to enter into full visible communion with the Roman Catholic Church, and are willing to declare that they share a common Catholic faith and accept the Petrine ministry as willed by Christ for his Church.
Pope Benedict XVI has approved, within the Apostolic Constitution, a canonical structure that provides for Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of distinctive Anglican spiritual patrimony.
There is also a letter from the Archbishop of Canterbury to “the Bishops of the Church of England, and the members of the Primates Meeting of the Anglican Communion”.
Read the full statement and the letter below the fold.
Damian Thompson in the Telegraph reports this as Pope announces plans for Anglicans to convert en masse.
Also in the Telegraph George Pitcher has Pope throws a lifeline to the Church of England for women bishops.
Yet again in the Telegraph Martin Beckford and Nick Squires have Pope Benedict XVI paves way for thousands of disaffected Anglicans to cross over to Rome.
Reuters has Pope approves document on Anglicans joining church.
Associated Press has Vatican creates new structure for Anglicans, and, more extensively, Vatican creates new structure for Anglicans.
John Hooper in The Guardian has Roman Catholic church to receive Anglicans.
Also in The Guardian Riazat Butt and John Hooper write Roman Catholic church to receive Anglicans.
Austen Ivereigh in America has Rome offers new home to Anglican trads.
Ruth Gledhill in her Times blog has Pope unity move ‘not act of proselytism or aggression’ says Rowan Williams. This includes the text of the Archbishop of Canterbury’s letter, and also a letter from the Bishops of Ebbsfleet and Richborough (two of the “flying bishops”).
Update – Ruth Gledhill has updated her blog with video and audio from this morning’s press conference.
Ruth Gledhill and Richard Owen have the Times news article on this story: Vatican moves to poach traditional Anglicans.
Forward in Faith UK has issued a brief statement FiF reacts to Statement from Rome.
At The Guardian Andrew Brown writes in his blog about The end of the Anglican Communion.
Jim Naughton at Espicopal Café writes Vatican offers home to traditional Anglicans
Catholic blogger Rocco Palmo at Whispers in the Loggia writes For Canterbury Exiles, Rome Builds a Bridge.
Episcopal Life Online has Pope announces special provisions to accept former Anglicans in Roman Catholic Church.
The US Episcopal church has issued this statement From The Episcopal Church on the recent statement from the Vatican.
The Catholic Church in England and Wales also has the statement on its website along with a Congregation for the Doctrine of the Faith (CDF) press release: Personal Ordinariates for Anglicans entering the Catholic Church.
There is a longer version of the CDF press release here.
Updated Saturday
Pat Ashworth reports for the Church Times on the revision committee’s decision: Synod’s women-bishops committee draws back from code of practice.
SUPPORTERS of women bishops have expressed shock at a decision by the revision committee for the draft legislation not to go further down the route of a statutory code of practice. Traditionalists say that the change of direction proposed does not go far enough…
Scroll down that page for responses from David Stancliffe Bishop of Salisbury and from David Houlding Pro-Prolocutor of the Convocation of Canterbury.
Stancliffe:
THE news that the revision committee has chosen not to explore the option of the single clause with a statutory code of practice any further, and has gone for “certain functions to be invested in bishops by statute” will strike despair into the hearts of many. What the committee is proposing takes a step back from the position Synod thought it had reached in July 2008.
My concerns are on several levels. First, these proposals appear to institutionalise mistrust in legislation: the opponents of women’s ordination do not trust the bishops to make proper provision. Is that really what we have come to?
Second, it destroys the ecclesiology of the Church of England, making it legitimate to “choose your own bishop”. Are there to be any limits as to the grounds on which you might petition to do this?
Third, it seems wildly impracticable: something very similar, Transferred Episcopal Authority, has already been found wanting, and it must remain doubtful whether such discriminatory legislation would pass parliamentary scrutiny or stand up to challenge by judicial review…
Houlding:
…The Act of Synod, despite its imperfections, has given space to many to flourish and grow. Embracing the principle of “reception”, it provides for extended episcopal care, under the Ordinary. Once a woman is ordained a bishop, there is correspondingly a much higher degree of impairment of communion. We have never had to face this situation before. This is why, I suggest, it is proving so hard for us to get our minds around the new solution required.
The decision last week of the revision committee to provide by means of law for the transfer of episcopal authority is, therefore, a real turning point in helping us reach the decision that will need to be made. Anything by way of code of practice or delegation can only lead to a diminution of a woman’s ministry. To provide for both positions to co-exist alongside one another by statute rules out the possibility of any further wrangling. By creating proper space and the necessary boundaries, the Church is including everyone.
Women in the episcopate remain a contested development in the wider Church, and therefore the principle behind the nature of provision must be inclusion for all. The Archbishop of Canterbury has enunciated this more than once in speeches to the Synod: “the others (whoever they may be) are not going away.” Our task is to hold the Church together for the sake of its mission and to ensure that we live together in the highest degree of communion possible
Giles Fraser writes about it in his column, Let Synod’s ‘yes’ be ‘yes’.
I admit that I have never been a huge fan of the General Synod, even when I was a member. But to see a representative body treated with such contempt ought to make everyone who gives up their time and money to support synodical government wonder why they bother.
In July 2008, the General Synod voted clearly that it wanted women bishops with no small print that made them into half-bishops, and no further institutionalisation of the sexism that keeps them out of the episcopate.
Some did not like this clarity, and sought to protect the consciences of those who are against women bishops by securing legal no-go areas where women in purple would not be welcome. After a comprehensive debate, where all shades of opinion were represented, the Synod said no…
The Church Times leader column is titled Revision committee deserves a hearing.
…Until the committee reveals its deliberations in a final announcement, probably in January, it would be wrong, therefore, to condemn it. It might be wise, though, not to be over-enthusiastic, either. There are several examples where a small group runs ahead of the people who commissioned it, finding agreement where none exists outside. A case in point was the Final Report of the Anglican-Roman Catholic International Commission (ARCIC), which was ignored and then rejected by the Vatican. A General Synod that is, in the main, sceptical about any agreement over women bishops can overturn any of the committee’s recommendations. The committee knows this perfectly well, and yet believes, clearly, that its preferred solution is worth fielding. It deserves an opportunity to make its case.
Update
Two letters to the editor on this topic are now available without subscription, see St Thérèse of Lisieux and women bishops.
The annual report of these costs has been published as a 24-page PDF.
Read the press release.
The 2008 office and working costs of bishops in the Church of England are published today. Figures for individual bishops were first published, for the year 2000, in December 2001. Bishops’ office and working costs were previously published as a total figure.
Read the full report.
For reports on previous years, go here.
1 CommentThe Fawcett Society promotes 30 October as Equal Pay Day.
Ekklesia has published an article Women’s dignity and the church’s tainted love by Fran Porter which discusses the relationship between this and the Church of England, including, but not limited to, the issue of women as bishops.
2 Comments…For those who argue that opposing women bishops is not about the secular discourse of equality but about the theological discourse of faith, the two issues of the gender pay gap and women’s potential inclusion to the episcopate do not speak to each other. Indeed, it may be possible to support the former while opposing the latter.
The Church of England has excluded its own governance and practice from equality legislation by claiming the Section 19 exemption for organised religions in the 1975 Sex Discrimination Act, which already means women clergy (deacons and priests) are not covered by the legal employment protections of that Act.
In particular, a Parochial Parish Council (PCC) can advertise for male clergy only to apply for vacancies of incumbent, curate or non-stipendiary minister and may also ban a woman priest from celebrating the Eucharist within parish boundaries. [3]
More generally, the language of equality is not a first language for theology or more specifically theological anthropology; Christian understanding of human beings and how they relate to one another is expressed in language of human personhood created in the image of God more than it is through modern sensibilities of equality. Equality is not irrelevant, but it has a derivative value.
Hence, for Christians, the equality that human beings have with each other comes from their commonality in being creatures of the one Creator. The dignity of each human person comes from our being made in the image of God. Similarly, the inalienable rights that human beings possess without distinction, for Christians, are rooted in the understanding of God as Creator who bestows innate worth on humanity.
Yet this framework of personhood that enables those opposed to women bishops (and women priests) to argue that their position is one of theology and faith (Jesus ordained and gave authority only to men) and not one of secular equality or justice [4], is the same framework in which those who support women’s ordination live and breath…
There have been several reactions to the lecture by Bishop Peter Selby that is reported here.
Adrian Worsfold wrote An Exocet – At Last and later Criticised.
Mark Harris wrote Bishop Selby tells it like it is: Resist the Anglican Covenant.
Tobias Haller wrote Peter Feeds His Sheep.
Fr Jake wrote The Emergence of the Hidden Wisdom of God’s People.
James Richardson wrote Anglican update: Rowan Williams asked to stand against homophobia.
And Colin Coward has begun a series of posts, starting with these:
Archbishop accused of abrogation of responsibility in gay debate
No truth in the House of Bishops
Rejecting the Covenant
Update
Listening, conversation and dialogue
Reuters has published an article by Miranda Threlfall-Holmes Proposed legislation on women bishops falls short.
Daily Episcopalian has published I am not a nobody by Lauren R. Stanley.
Maggi Dawn has written Women Bishops Are Tainted? And Tainting The Church?
25 CommentsInclusive Church Press Release
12 October 2009
The Decision of the Revision Committee
Inclusive Church is deeply disturbed by the recent announcement of the Church of England’s Revision Committee. It has moved away from the expressed will of General Synod in July 2008 – that there should be legislation to consecrate women as bishops on the same terms as men with an additional code of practice containing arrangements for those who do not accept the authority of bishops who are women.
Their decision reflects a further undermining of the Anglican understanding of the role of the Bishop as the pastor of, and focus of unity in the Diocese. If implemented it will inevitably create a two-tier institution with little prospect of long-term unity.
The impact of this on those within and outside the church will be immense. The bias shown against women in this proposal will mean that the church continues to be seen as institutionally discriminatory towards them. The impression given is of an organisation which perpetuates injustice, undermining its ability to witness to Christ in the world. It ignores the considerable gifts ordained women have to offer within the Episcopate. Men and women should be present on the same terms.
We urge the Revision Committee to reconsider its decision and prepare legislation, as it was requested, to open the Episcopate to women with a national code of practice to be drafted separately.
www.inclusivechurch2.net
Revd Canon Giles Goddard
The parish of St John with St Andrew Waterloo
Chair, Inclusive Church
Secker St
London SE1 8UF
07762 373 674
Updated
WATCH is publishing a series of papers on Preparing for Women as Bishops. All are PDF files.
First, there is Introduction to the papers: Preparing for Women as Bishops by Christina Rees. Her paper is titled Preparing for Women as Bishops –Legislating in Fear or in Faith?
The Church of England is in the process of drafting the legislation that will make it lawful for women to be bishops. After debating the issue of women’s ordination for over 40 years, WATCH is delighted that the General Synod has agreed that having women as bishops is ‘consonant with the faith of the Church’. We are concerned, however, that certain proposals have been put forward which would result in a two-tier episcopacy and a fracturing of the historical Anglican understanding of orders. Further, we are alarmed that the flawed theology of the Episcopal Act of Synod 1993 may be absorbed in the legislation permitting women to be bishops.
Several members of WATCH have written about their hopes and fears for the women bishops legislation and we offer this series of papers as a contribution to the on-going discussions about the way in which the Church will legislate for the Episcopal ministry of women…
The first paper is available here, and is by Dr Judith Maltby.
The prefatory material says:
Introduction to the Revd Dr Judith Maltby’s essay in Act of Synod –Act of Folly? edited by Monica Furlong, SCM Canterbury Press 1998.
One Lord, One Faith, One Baptism, but Two Integrities?
On 11th November 1992, after many years of debate and discussion at all levels in the Church, the General Synod voted to make it lawful for women to be ordained as priests. Almost exactly one year later, with only two debates a day apart, the General Synod passed the Episcopal Ministry Act of Synod, creating provision for three separate ‘flying bishops’ to minister to those opposed to women’s ordained ministries.
Five years after the Act of Synod was passed, the late Monica Furlong edited a collection of essays entitled Act of Synod –Act of Folly? Canon Dr Judith Maltby, Fellow of Christ Church College, Oxford, has given WATCH her permission to use her contribution to Monica’s book. We are grateful to Judith for her essay, which traces the theological and ecclesiological flaws inherent in the Act and the damaging precedent it has set, not only for the Church of England but for the entire Anglican Communion. 16 years on, the Act is still in place, although only 2% of parishes in the Church of England have signed Resolution C, the resolution calling for the extended Episcopal oversight created by the Act.
As the Church prepares to open the Episcopate to women, WATCH continues to work for the rescinding of the Act of Synod and for the simplest and most straightforward legislation for women bishops.
The second paper is now also available: Walls of Suspicion, Hatred and Taint by Jean Mayland.
3 CommentsTo put the recent press release from the revision committee into context, it may help to review what actually happened on 7 July 2008.
The order paper is here, listing the full text of all the amendments. The pertinent amendment is number 72 in the name of the Bishop of Ripon and Leeds.
Peter Owen’s report of the voting is here.
Here is the rollcall of the bishops votes.
And the rollcall of the clergy votes.
And subsequently, I wrote an analysis, Bishops give a clear lead. I wrote about amendment 72:
37 CommentsFinally, ten of them [i.e. conservative bishops listed earlier] voted for the Bishop of Ripon & Leeds’s amendment to keep open the possibility of “statutory transfer of specified responsibilities”. Altogether 21 bishops supported this, but amazingly both Chichester and Birmingham opposed it, leading to a 21-21 tie in that House. (The chair of the drafting group, the Bishop of Manchester, abstained on many though not all votes.)
The amendment did obtain a 53% majority in the House of Laity, but failed in the House of Clergy where it obtained only 47% support. Had the vote not been by houses, the amendment would have passed by the slim margin of 203-200, with 3 abstentions.
Bishop Peter Selby spoke at the Inclusive Church residential conference this week.
There is a press release from Inclusive Church reproduced below the fold.
The full text of his lecture is available here: When the Word on the Street is Resist.
The Church Times has a news report (on the website only) see Covenant would not be Anglican, says Selby.
15 CommentsUpdated Friday evening and Saturday morning
Bill Bowder has a report on the Church Times website, Women bishops: hope for traditionalists.
THE COMMITTEE responsible for the progress of the women-bishops legislation through Synod is seeking to reverse the decision made in July 2008 to proceed by code of conduct only. Those who cannot accept the authority of women bishops have argued that their position should be protected by statute.
A statement issued on Thursday by the revision committee, chaired by the Bishop of Manchester, the Rt Revd Nigel McCulloch, suggests that it agrees…
Reuters has a report, Anglicans, in row, may cut women bishops’ powers. A later copy has the headline changed to Church of England moves to heal row over women bishops.
Andrew Brown has written an explanation of what it means at Cif belief The church loses its nerve, again. He writes (emphasis added by TA):
Women can’t be part of that chain. So a woman not only can’t be a priest herself: she can’t, if promoted, make other priests, as a bishop must. So for Anglo-Catholics to go on believing that they are priests, they must be able to exclude women from their lineage. They must also shun male bishops who ordain women priests, because such men don’t share their understanding of the priesthood. So what happens when such a priest finds that his bishop – to whom he swore obedience in all things lawful when he took his post – does ordain women?
Favourable reactions have come from Reform (see earlier news reports) and from Forward in Faith. See Statement by FiF in response to news from the Revision Committee.
There is now also a response from WATCH [Please note that this is the final version (added by us on Saturday); we accidentally published a draft on Friday.]:
24 CommentsWATCH EXPRESSES DISAPPOINTMENT AT REVISION COMMITTEE’S VOTE & CONTINUES TO PRESS FOR WOMEN BISHOPS ON EQUAL TERMS
WATCH (Women and the Church) issues the following response to the press release of 8th October by the Committee established by General Synod to consider the draft legislation enabling women to become bishops.
In that press release we were informed that the Revision Committee has voted to amend the draft legislation so as ‘to provide for certain functions to be vested in male bishops by statute rather than by delegation from the diocesan bishop under a statutory code of practice’.
WATCH is very disappointed that the Revision Committee has come to this decision. In the Church of England, as in society as a whole, people want to see women able to serve as bishops on the same basis as men. WATCH has long been campaigning for the adoption of the simplest possible legislation to this effect.
What is being proposed by the Revision Committee needs further clarification but we do not believe that statutory transfer can avoid creating a two tier episcopate. This would be demeaning to women and would fundamentally damage the office of bishop in our church.
Moreover, were such proposals to pass through our church synods, the Church of England would be in the extraordinary position of asking Parliament to ratify legislation that institutionally discriminates against women.
There will be opportunity for detailed scrutiny of the Revision Committee’s proposals, including the tabling of amendments, when the draft legislation returns to Synod in February. WATCH is confident that Synod will, on further consideration, adopt legislation which reflects the mainstream theology of our church: that men and women are equally made in the image of God and equally graced to hold the offices of priest and bishop.
The press release is reported in the previous item.
This morning’s newspapers report this story in various ways.
Telegraph Martin Beckford Women bishops may not be equal to men under controversial new Church of England proposals
The Times Ruth Gledhill Plan for women bishops put on ice to avoid defections from Church of England
Guardian Riazat Butt Church removes power from women bishops
Daily Mail Steve Doughty Parish power could block women bishops as church promises law to appease traditionalists
40 CommentsThe Church of England issued the press release below this evening. The essential part is this extract from the fourth paragraph.
The Committee has … voted to amend the draft Measure to provide for certain functions to be vested in bishops by statute rather than by delegation from the diocesan bishop under a statutory code of practice.
Revision Committee on Women in the Episcopate
8 October 2009
The Revision Committee established by the General Synod to consider the draft legislation on enabling women to become bishops in the Church of England today completed the first phase of its work. The Committee has further meetings planned between now and December and is aiming to complete its task by Christmas so that its report can be debated in full Synod in February and the draft legislation begin its Revision Stage in full Synod.
The Committee received nearly 300 submissions, including more than 100 from members of General Synod. Many of these offered alternatives to the proposal in the draft legislation to make provision by way of statutory code of practice for those unable on grounds of theological conviction to receive the episcopal and/or priestly ministry of women.
In the seven meetings that it has held so far, the Committee has considered each of these alternatives: additional dioceses; the vesting by statute of certain functions in bishops with a special responsibility for those with conscientious difficulties; the creation of a recognised society for those with conscientious difficulties; and the adoption of the simplest possible legislation without a statutory code of practice.
Of these, the Committee has, after receiving oral evidence and having lengthy discussions, voted to amend the draft Measure to provide for certain functions to be vested in bishops by statute rather than by delegation from the diocesan bishop under a statutory code of practice. The Committee will now be working through the consequential details flowing from this decision.
The work of the Revision Committee, whose task is to scrutinise the draft legislation line by line and consider submissions for amendment, is one stage in a process that still has a number of years to run. It will be open to the full Synod to revisit matters considered by the Revision Committee and to amend the draft legislation as it sees fit.
Thereafter it will have to be considered by all diocesan synods and a majority of them will need to vote for the legislation before it can come to the Synod for final approval. At that stage a two-thirds majority would be required in each of the three houses of Synod (bishops, clergy and laity) before the legislation could go to Parliament and eventually for Royal Assent. On any basis it is unlikely that the first female bishop will be consecrated before 2014.
The membership of the Revision Committee was announced in March 2009.
30 CommentsThe Living Church ran an article at the beginning of last week which reported Trio of Bishops Seek to Strengthen Communion Ties.
The initial meeting between Bishop Mary Gray-Reeves of the Diocese of El Camino Real and Bishop Michael Perham of Gloucester, England, at the 2008 Lambeth Conference was an auspicious one. When a protester jumped up and called Bishop Gray-Reeves “a whore of the church,” Bishop Perham stepped in to help his new American acquaintance around the protesters and on to safety.
This frightening encounter brought together two parts of what has become a trio of bishops — the third is Bishop Gerard Mpango of the Western Tanganyika Diocese in Tanzania — who have linked up as companion dioceses. The combination of American, British and African dioceses is intentional. The three locations encompass three regions of discontent in the Anglican Communion. By meeting, talking and working together, the three bishops hope to show that people of different cultures, and these three cultures in particular, can maintain civil relations and look for answers to divisive issues…
A week later, ENS has also published an article on the same topic, EL CAMINO REAL: Visit from African, English bishops deepens partnerships.
Three bishops who met by chance during last year’s Lambeth Conference spent a week in California recently, planning very intentional, international ministry together.
At first glance their dioceses — Western Tanganyika, Tanzania; Gloucester, England; and El Camino Real, California — couldn’t have seemed more different.
And then each decided to take a closer look.
“We have more in common than might first appear,” said Bishop Mary Gray-Reeves of El Camino Real, who hosted Bishop Gerard Mpango of Western Tanganyika and Bishop Michael Perham of Gloucester September 20-25 in the Central California diocese…
You can find reports and pictures of the most recent event over here.
Diocese of Gloucester and read more about their international links here
Diocese of El Camino Real and their companion dioceses page
Diocese of Western Tanganyika (This is a page from the Tanzania provincial website, no diocesan website yet.)
8 CommentsAlan Wilson has a post today about Church Establishment and Freedom, which considers the situation in Denmark.
It’s interesting to see Denmark extolled by a thoughtful commentator as the freest country in Europe, most open to humane debate, with the world’s most atheist-friendly culture. Many believe you can’t pass go in becoming a free society until you have separated church and state. So how do they handle religion in Denmark?
The Oxford Centre for Ecclesiology and Practical Theology in conjunction with Affirming Catholicism and the Theology Faculty of Oxford University is holding a day conference on The Established Church: Past, Present, Future.
A Day Conference at St John’s College, Oxford 24th October 2009
Day Chair: Canon Prof Sarah Foot (Christ Church, Oxford)
- Session 1: Theology and Establishment Canon Prof Nigel Biggar (Christ Church, Oxford): ‘Why the Establishment of the Church of England is Good for a Liberal Society
- Session 2: Case Studies Dr Matthew Grimley (Merton College, Oxford): ‘The dog that didn’t bark: the Prayer Book Crisis and the failure of disestablishment’
Rev’d Dr Mark Chapman (Ripon College, Cuddesdon): ‘“A Free Church in a Free State”: Anglo-catholicism and Establishment’
- Session 3: Contemporary Issues Canon Dr Judith Maltby (Corpus Christi College, Oxford): ‘Gender and Establishment’
Prof Elaine Graham (University of Manchester): ‘Establishment, multiculturalism and social cohesion’
- Session 4: Comment and Roundtable Comment: Revd Prof David Martin (Emeritus Professor of Sociology, London School of Economics)
Roundtable responses, opening to a Q&A/Discussion session.
Full details and the application form are available here.
23 CommentsUpdated Tuesday morning
The Bishop of London, Richard Chartres preached last week at the installation of Giles Fraser as Canon Chancellor of St Paul’s.
Comment is free: belief has published a shortened version of his sermon here. Some of the comments left by readers are interesting…
Update
George Pitcher reflects on the service at Faith is not an accessory – it’s an alternative.
3 Comments