Anglicanism in England and Wales today

No pun intended?                                                                 Source: Twitter @guardian

From the Archbishop of Canterbury, Justin Welby:

"Great fun celebrating 25 years of women's ordination to the priesthood at @lambethpalace today!

We're here at Lambeth. Behind me you can see priests and indeed deacons from all over the country who have come to celebrate 25 years since the ordination of women to the priesthood began in the Church of England. We've had great fun, it's been a very happy gathering and we're going to press on."

Great fun and happiness for some but hell for others as the Church of England presses on, abandoning her commitment to 'mutual flourishing'. Such commitments are easily dropped after goals have been achieved.

Pressing on means unpicking the agreement that let loose ordained women in the Anglican Church.

Pressing on means excluding anyone who does not conform to the new regime.

As strident 'Eves' seek their own fulfilment at the expense of others, countless 'Marys' who have followed the example of the mother of God, serving others rather than themselves, have been forgotten after nurturing the young in the faith and providing continuity in the Church for generations. They have been cast out by women who constantly celebrate their own 'success' on social media while leaving the vanquished to fend for themselves as best they can. Great fun!

The establishment is complicit. Mutual flourishing was simply used as a device to win the debate in the same way that 'Shared Conversations' are being used to advance the LGBT+ agenda in the Church.

 Figures published by Anglican Ink answer the question put to the CofE General Synod, Who has flourished under mutual flourishing? 

Since the enactment of the legislation in 2014:
• 22 women have been ordained Bishop;
• 4 women have been appointed Deans
• 23 women have been appointed Archdeacons
• 31 women have been appointed Residentiary Canons

The diversity monitoring data for those appointed to senior roles since that time indicates that:
• 1 diocesan bishop;
• 2 suffragan bishops; and
• 1 archdeacon
identify themselves as either traditional catholic or conservative evangelical. However, the labels which people use to describe their church tradition do not necessarily correlate with whether they are unable for theological reasons to recognise the priestly or episcopal ministry of women.

In Wales the situation is even more dire.

In the latest edition of New Directions, the former Chairman of Credo Cymru, Jeffrey Gainer, writes about the Church in Wales "Then and Now". He considers the challenges facing traditional Christians in Wales.

I quote:

"It should surprise nobody then that some younger clergy have gone elsewhere, some to England and some to other communions. The numbers are not large, but they are significant signs of the narrowing of the basis of Anglican fellowship in Wales where the bishops have throughout refused to provide any structural provision for traditionalists even though the innovations in sacramental life and teaching that they have promoted have made the inherited structures less unifying. The sense of collegiality between bishops and clergy is reduced in some instances and some clergy from Wales renew their ordination vows by attending chrism masses outside the province as result. This practice has developed after the Provincial Assistant Bishop, who ministered to traditionalist clergy and laity, was not replaced after his retirement in 2008. No theological explanation for this decision was given then or since; there was no consultation with Credo Cymru, the organization representing traditionalists. Recently, the relatively new Archbishop of Wales, acting on behalf of the whole bench of bishops, declined to meet with representatives of the same organization to discuss matters of concern and argued that the positions of both sides were evident. It was simply a matter of episcopal fiat again. Likewise, at the most recent meeting of the Governing Body, held at Cardiff, the archbishop stated publicly that the code of practice was purely in the hands of the bishops, and could be torn up tomorrow should they so wish.

"...the Church in Wales is similar to other Anglican provinces from North America to Australasia which have striven to commend their claims by accepting the social mores of the societies in which they are set and have ended up being ignored as offering very little that is distinctive. Especially since the major social changes of the 1960s all churches in Western Christianity have had to confront the issue of the extent to which they challenge or conform to profound change in attitudes and behaviour. As has been remarked by many, the fault lines in belief and practice nowadays do not run so much between denominations as within them. It might be supposed that Anglicanism with its inherited patterns of diverse churchmanship might be better equipped to face this challenge but that is a claim that is more optimistic than accurate. In fact, the Anglican churches have found that whilst engaging with contemporary culture they have been tempted to capitulate to that culture. Part of the reason may be that without a strong centre such as the Papacy, they are tempted to follow the model of provincial autonomy. The Lambeth Conference has failed to fulfil the role of securing eucharistic communion and mutual recognition of ordained ministries, a clear sign of a breakdown in common faith. After all, in 2008 a third of the Anglican episcopate did not even attend the Conference which also did not issue teaching, say on the family, as the 1958 Conference had done. What has ensued is a pragmatic acquiescence in provincial autonomy. In Wales this has led within a few years to unilateral innovations affecting the administration of the sacraments.

"Some may suppose that the recent rejection of a private member's motion at the Governing Body points in a different direction. It is true that Archdeacon Peggy Jackson's motion  was heavily defeated after ten speakers criticised its attempt  to bar traditionalists from access to the ordination process. However, what should not be missed is that not one bishop voted against this illiberal proposal and that two of their number, Joanna Penberthy of St Davids and Andrew John of Bangor voted for it. Moreover, the indications are that in Bangor the policy advocated by the motion has been the de facto reality for some time. In St Davids, a traditionalist parish with one of the strongest congregations, and with a significant ministry to children and young people, has been told that it will not have a resident cleric although it is still expected to contribute over £60,000 in ministry share. Another parish, elsewhere in the diocese, and one which did not ask for a male bishop to officiate at confirmation, will have a new priest resident in its parsonage after only a month's interregnum. This strikes many as anomalous, to say the least."

It is difficult to escape the conclusion that orthodox Anglicans in England and Wales are held in contempt for not conforming to this world.

Dodgy legal advice leads to Eucharistic free for all

Source: New Directions

Readers of the March 2017 edition of Forward in Faith's magazine New Directions (£) will have read the worrying conclusion by a leading law expert that the Pastoral Letter from the bishops of the Church in Wales authorising the reception of Holy Communion based on Baptism alone was based on dodgy legal advice.

This is the conclusion of the Rev'd Professor Thomas Glyn Watkin, a former Professor of Law at Cardiff and Bangor and former First Welsh Legislative Counsel to the Welsh Government. Between 1981 and 1998 he served as Legal Assistant to the Governing Body of the Church in Wales.

Professor Watkin writes: "The interpretation placed upon the rubric  by the Legal Sub-Committee not only circumvents the Church's due processes for alteration to rites and discipline. In its consequences, it displays a scant respect for - or an inchoate understanding of - the rule of law in Church affairs."

Professor Watkin wrote at the beginning of the article: "In a letter to the Church Times on Friday, 27 January, His Honour Judge Andrew Keyser QC responded to my letter in the edition of 13 January concerning Confirmation and Admission to Holy Communion in Wales. In his lengthy and carefully-worded letter, he quoted the views of the Doctrinal Commission on the issues, but he revealed nothing of the reasoning behind the Legal Sub-Committee's conclusions. The two pieces of unanimous legal advice to which he refers, and the reasons why other interpretations were deemed "unpersuasive", remain firmly hidden from scrutiny,

In a February blog entry, Church in Crisis, a letter from Professor Watkin to the Church Times was reproduced. In it he wrote, "The Church in Wales Book of Common Prayer, enacted by various canons, declares that confirmation is a rite, and its rubrics provide that confirmation is generally necessary to receive holy communion. The Church's constitution provides that alterations to rites and discipline may be made only by canon.

"The Welsh Bishops wish to allow those who have been baptised to receive the sacrament without need of confirmation. They are attempting to do this by pastoral letter, without any authorisation by canon. The Archbishop has written in this paper (Letters, 25 November) that the change makes confirmation 'a service of response and commitment to God's grace given at baptism and at the Eucharist for those who want to make such a commitment'.

"...The Welsh Bishops state that they have legal advice assuring them that the 'step does not require any change in the present Canon Law or Constitution of the Church in Wales'. A polite request to make public that legal advice met with an equally polite refusal. That the alteration is controversial is clear from recent correspondence in these columns (Letters, 14 October and 23/30 December)."

The Article Riding Buckleshod over Canon Law in New Directions gives a fascinating insight into how the Church in Wales under Barry Morgan seemed able to receive the advice they wanted to hear to justify their actions. Professor Watkin is not alone in his concern. Some of the highlighted text from a previous article in New Directions by the Venerable Martin Williams, the former Archdeacon of Margam: The Civil Law was all that mattered; Canon Law is swept away; These are existential concerns about our identity; Not once in the documents is "Eucharist" used; and, It is hard to imagine what the bishops have in mind. The Archdeacon concludes, "The Church in Wales is in a very deep crisis indeed."

The Church in Wales claimed to be "re-adopting the practice of the early church on admission to Communion – the sharing of bread and wine – in an effort to strengthen ministry to children and young people in particular". Ministry to children and young people will not be strengthened by making Holy Communion commonplace. It is the mystery and awe that counts. Something deeply spiritual. The 'otherness'.

The Doctrinal Commission's seal of approval was used to authenticate the former Archbishop's divisive views on same sex marriage. Always careful to implicate the bench with 'collegiality', Barry Morgan's views have prevailed by one means or another. Sadly I hear that he can be seen still lingering around Llandaff Cathedral like a bad odour, no doubt trying to exert influence on his form minions.

Much discontent is apparent from comments received under previous entries. If ever there were a time for a fresh start this is it, starting with the new Bishop of Llandaff, not tainted by political intrigue but steeped in holiness and righteousness. Someone the bench will look up to, not kowtow to.

Acceptable pastoral and sacramental ministry

This clip from the June 2014 edition of New Directions illustrates the progress that has been made in the Church of England enabling Anglicans to live together despite their differences BEFORE women bishops are approved by Synod:

"The bishops ... have approved the Declaration that will provide acceptable pastoral and sacramental ministry to parishes that are unable to receive the ministry of women as priests and bishops, and also most importantly that this will only be able to be changed with a two-thirds majority in each of the three houses of the Synod."

So simple! Compare that with the approach of the Church in Wales AFTER women bishops were approved by their Governing Body. First, written contributions about the shape of a Code of Practice were invited. Then diocesan meetings were held before the matter was discussed at their Governing Body. The overwhelming desire expressed at the Diocesan meetings was for similar pastoral and sacramental provision to be restored in the Church in Wales but the suspicion remains that the Bench will use the voices of a vociferous minority to justify no change.

Proposing the amendment which enabled women to be consecrated bishops in the Church in Wales from 12 September 2014 the Jackson/Wigley duo said: "Our amendment would bring Church in Wales legislation more closely into line with other churches in the Anglican Communion who have passed legislation to enable the consecration of women bishops - in particular the Scottish Episcopal Church and the Church of Ireland. In none other of the churches of the Anglican Communion so far has provision been made for conscientious dissent in legislation, but only in Codes of Practice. We do not believe that Wales should be the one to set a new precedent on this matter."

At the April meeting of the Governing Body Archdeacon Jackson was busy pouring cold water on the argument she used to get the legislation she wanted. In direct opposition to what is required she said, "the concept of a Provincial Assistant Bishop should be resisted, as this role would set up a two-tier episcope” indicating that she is still stubbornly wedded to the feminist position that impeded progress in the Church of England. The Church of England has moved on. Peggy Jackson has moved backwards.

The impression given is that the women's lobby will say or do anything to advance their agenda then backtrack when they have what they want. If the bishops of the Church in Wales validate this scheming by back-peddling to deny loyal Anglicans what they thought they were being offered "in line with other churches" they will deserve the opprobrium of the whole Church of Christ for their duplicity.

An Englishman's word is his bond?

An Englishman's word  is  was (?) his bond.

Promises are in the news again, this time the promises that were made in the winning of the 2012 Olympic Games for London - as if we need them with huge cuts in essential services plus the security implications but broken promises are my concern here. 

Political pledges such as those given on tuition fees are often looked at with scepticism in the shifting ground of politics but what excuse can there be for the Church of England breaking its promise to traditionalist Anglicans as it ponders the question of women bishops? - A 'Broken Promises' summary was published in Forward in Faith's "New Directions" last month (page 10). 

For some MPs it is not faith but political correctness that counts as they attempt a fix regardless of the wishes of the new Synod.  If honour means nothing at the highest levels of government in Church and State with promises continually broken, as the question goes to dioceses for discussion it will be interesting to see if, for the grass roots, still "An Englishman's word IS his bond".