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Saturday, 17 September 2011

'islam' in the church




    
       All for Jesus me dear, all for Jesus me dear,
       this our song shall ever be;
       for we have no hope, nor Saviour,
       if we have not hope in me!




'Islam' in the church? The notion is not as far fetched as one might think. Submission, or the word 'islam', under the feminist god of political correctness is the goal of GRAS. In their arsenal of disapprovals is another word, 'integrity', which they cannot countenance any more than they can accept that true Christian belief may not accord with their injunctions or those of their related sisterhood WATCH.


What has inspired this outburst? The Church Times has published an article by Ed Thornton, "No promises were broken, says GRAS". The author of the Report has combed through all the relevant legislation to 'show' that no promise was made to those who disagree with them. In a piece of exceptional personal interpretation, the Rev'd Rosalind Rutherford convinces herself that, regardless of any intention of Synod to accommodate Christians who look to a higher Authority for guidance than synodical debate, feminist orthodoxy puts the 'sisterhood' under no obligation to look further than their own self interest. In their 'reading' of the Bible, supporters of women's ordination were able to claim justification for their belief because no objection could be found in the Bible - despite being axiomatic throughout the main body of Christendom and the threat to unity it created. Now this feminist lobby has the gall to suggest that by denying traditionalists acceptable sacramental and pastoral oversight they are doing so in the interests of unity. 


We have come thus far by giving-in to their every demand out of Christian charity, allowing women to progress from the biblical Deaconess to Deacon and Priest and now to the threshold of the Episcopacy, albeit in what has become a declining church having put themselves outside the main body of the Universal Church. Another report spotted today shows similar stealth by the gay community in advancing their their objective of having civil partnerships accepted as marriage, an issue that raises more obstacles to church unity.  



For traditional Christians, the problem is summed up in a quote in Rutherford's paper:
"People who never went into a church were really glad that the Church of England had been prepared to say that discrimination is not God’s will." Of course people who "never went into a church" will take the same secular view as church feminists but if "discrimination is against God's will", why do they continue to discriminate against traditionalists?  Answer, they are an obstacle to the feminisation of the church.  

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