There are some points of connection between the Lord’s Prayer and Psalm 95. The first is the great stress on today in verse 7, connected with the theme of listening to the word of God. I’m reminded of the petition, Give us this day our daily bread, with the parallels between bread and the scriptures.
The second is the connection between praising God as the great king in this verse and the great petition in the Lord’s Prayer: your kingdom come, your will be done on earth as in heaven.
Many of the psalms in this part of the psalter praise God as king. Several of them have within them a cry of praise: The LORD has become king. Proclaiming God’s kingship, God’s reign over the earth, was a profound and central part of the worship of Israel when God’s people gathered in the temple.
What is happening when God is proclaimed as king above all gods? We are proclaiming that God reigns despite the way it feels. We are restoring God to the very centre of our faith.
The idea of kingship breaks down further into two closely related ideas. A ideal king in the ancient world was both a might warrior, able to save and protect his people and keep them secure and a righteous judge, able to administer the kingdom internally and especially to protect the poor.
As we proclaim God as king in this psalm, we proclaim these two truths: that God is a mighty savior able to save us from our enemies; that he is a righteous judge, defending the rights of the weak and powerless.
Like those who prayed the psalm in the temple, we proclaim God’s reign as king in times when the world seems all too imperfect and unjust. It is all the more important in those times to look forward to the day when the kingdom will come in all its fullness, when God will reign, and when the whole world will see that God is a king above all gods. Psalm 95 is a song of faith and anticipation.
This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year
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“For the LORD is the great God, the great King above all gods” (Psalm 95.3 NIV)
In the first word of verse 3 we change gear. So far the psalm has been inviting and encouraging us to praise God. It’s a common form in the psalms. The word “Alleluia” comes from the Hebrew and means, literally, Praise the LORD!
In verses 3, 4 and 5 , the psalm gives us the reason or the grounds for our praise. We return to a double call to praise again in verse 6 and another reason to praise God in verse 7 before we move into the second half of the psalm, a prophetic oracle, in verses 8-10.
How does the psalm help us appreciate God and what reasons are we given in our summons back to joy?
The first is rooted in God’s greatness and majesty and is a proclamation of God’s might. The language is very simple. The truth the words convey is profound.
The God we worship, the God who revealed himself to Moses as the LORD, the Father, Son and Holy Spirit, is the great God, the one true God, above all gods. His is the author and prime mover and agent in creation.
We need to listen and understand that perspective at so many different levels. We need to be aware as we come into God’s presence that the LORD is not a projection of ourselves, an idol made with human hands. It is God who made us not the other way round. We are part of the universe God created, not the other way round.
God is a God of strength and power and majesty (we will look at the implications of calling God king tomorrow). It is this God who invites us to know him, to love him, to follow him, to serve him. It is this God we are called to praise and worship.
Spend some moments today imagining the size of the universe. God is greater. Spend some moments reflecting on the age of the universe. God is greater. Spend some time reflecting on the greatest human powers you can imagine. God is greater still.
Let us come before him with thanksgiving and extol him with music and song.
This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year
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The first four verbs in Psalm 95 all summon us to joy: let us sing….let us heartily rejoice….let us come with thanksgiving….let us be glad in him with psalms.
But what if we don’t feel like rejoicing? It’s raining and cold outside. It’s Tuesday and we have to go to work. The problems we are dealing with are just too many. Or else there is a great grief and sadness in our lives at present. How then are we to hear this call to rejoice?
The psalms as a whole carry the whole range of human emotions. If you read them from 1 to 150 you will sense a tension between the major key of praise and the minor key of lament. Both are given space. By the end of the psalter, the major key prevails. But there are many psalms too which give us space to mourn, to wrestle with God, to express our anger and pain and grief. Jesus picks up and affirms all of them in the most tender of the beatitudes: “Blessed are those who mourn”
So we know from the rest of the Psalms that we are meant to take our own pain and the pain of other seriously. How then are we to hear the call to joy in the midst of a suffering world?
The key is learning (and relearning through life) a very simple distinction. It’s a kind of Christian joy 101. The distinction is between rejoicing for all circumstances (which is a massive distortion) and rejoicing in the LORD in all circumstances (which is the path of grace).
Occasionally we get the two mixed up. Christians find themselves twisting their emotions to give thanks for difficult things in their lives. We should lament and grieve and cry out in pain and anger. Jesus did these things.
But when we have grieved (and sometimes even in the midst of our grieving) we are also encouraged to look for the threads of joy not in the bad circumstances but in the constant presence and love of God, whose mercy endures for ever.
“Rejoice in the Lord always, again I will say: Rejoice” writes St. Paul. He wrote those words from prison, on the brink of losing his life. He wrote them to a church which was tearing itself apart through needless quarrels.
His words have deep roots in Psalm 95. Let us be glad and rejoice today not for the bad things but in the LORD.
This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year. The first of five clergy conferences on Evangelism begins today. Please pray for us.
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Let us come into his presences with thanksgiving(Psalm 95.2)
In her Christmas Day message this year the Queen spoke of the vital importance of reflection in human life. Standing back and thinking about what has been and what is to come is a vital part of what it means to be human.
Thanksgiving is the simplest form of reflection. We look back. We think about what has been good in our lives, about those who love us, about all we have received and we say thank you to God our creator and redeemer.
Thanksgiving is a vital antidote to the consumer society. Advertising and business spends millions of pounds each year to convince us that we are not content with life as it is: we need to spend more to be happy. To live a balanced and contented life in such a world we need to be spending as much time saying thank you as we spend watching adverts. Thanksgiving is a powerful antidote to the pervasive spirit of grumbling which takes hold of the lives of many Christians (and many ministers). We focus more on what is wrong than what is right.
According to Psalm 95.2, thanksgiving is a most precious way to come into the presence of the LORD. That might be when we are with others. But giving thanks to God is also the best possible way to begin our private prayers at the beginning of the day or at its end.
“Be thankful” says Paul in Colossians (3.15). The original words mean “live eucharistically (eucharist is the Greek word for thanksgiving). It is no accident that the central act of Christian worship, the eucharist, is a profound act of thanksgiving. Saying thank you is more a way of living than an action to be performed but this way of life has its roots in daily disciplines. If you’ve not used it for a while, take some time to rediscover the General Thanksgiving, one of the treasures of Anglican worship (p.405 in Common Worship Daily Prayer and here: General Thanksgiving)
Today is Epiphany. We see God’s glory revealed in Christ and we give thanks. It is a remarkable thing to come into the presence of the living God. Come today, with thanksgiving.
Let us come into his presences with thanksgiving(Psalm 95.2)
In her Christmas Day message this year the Queen spoke of the vital importance of reflection in human life. Standing back and thinking about what has been and what is to come is a vital part of what it means to be human.
Thanksgiving is the simplest form of reflection. We look back. We think about what has been good in our lives, about those who love us, about all we have received and we say thank you to God our creator and redeemer.
Thanksgiving is a vital antidote to the consumer society. Advertising and business spends millions of pounds each year to convince us that we are not content with life as it is: we need to spend more to be happy. To live a balanced and contented life in such a world we need to be spending as much time saying thank you as we spend watching adverts. Thanksgiving is a powerful antidote to the pervasive spirit of grumbling which takes hold of the lives of many Christians (and many ministers). We focus more on what is wrong than what is right.
According to Psalm 95.2, thanksgiving is a most precious way to come into the presence of the LORD. That might be when we are with others. But giving thanks to God is also the best possible way to begin our private prayers at the beginning of the day or at its end.
“Be thankful” says Paul in Colossians (3.15). The original words mean “live eucharistically (eucharist is the Greek word for thanksgiving). It is no accident that the central act of Christian worship, the eucharist, is a profound act of thanksgiving. Saying thank you is more a way of living than an action to be performed but this way of life has its roots in daily disciplines. If you’ve not used it for a while, take some time to rediscover the General Thanksgiving, one of the treasures of Anglican worship (p.405 in Common Worship Daily Prayer and here: …..)
Today is Epiphany. We see God’s glory revealed in Christ and we give thanks. It is a remarkable thing to come into the presence of the living God. Come today, with thanksgiving.
This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year
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“let us shout aloud to the Rock of our Salvation”[1]
Here’s a mystery. Psalm 95 means a great deal to Christians because, to the eyes of faith, there is a reference to Jesus in the first verse.
When Christians worship the LORD, we are, of course, worshipping God as Father, Son and Holy Spirit, revealed through the Scriptures and revealed most clearly through Jesus Christ whose birth we celebrate in this Christmas season. Psalm 95 calls us to come with joy to worship not simply our creator or the Father but the God who has saved us in Christ and sustains us in the life of the Spirit.
The phrase Rock of our Salvation is interesting. For those who used the Psalm in the Temple, the phrase is another name for the LORD (Hebrew poetry works by saying one thing then saying it again in a slightly different way – the two halves of each verse are in parallel). This name for the LORD reminds us of the story of water springing from the rock (Exodus 17.1-7 and Numbers 20.2-13). The name looks forward to the reference to those stories in Psalm 95.8: water sprang from the rock at Massah and Meribah.
But there is more. The name Jesus means, in Hebrew, salvation. Remember the angel’s words to Joseph: “You are to name him Jesus, for he will save his people from their sins”[2]. Jesus is also called the rock in some parts of the New Testament.[3] For these reasons, the Latin translation of Psalm 95 literally says this:
“Come let us praise the LORD, let us shout for joy to Jesus our Rock”
The basis for our worship and for our joy today is not only that God has made us but that God has saved us and redeemed us in Christ and calls us to know him as Father, Son and Holy Spirit.This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year
[1] Psalm 95.1 NIV translation [2] Matthew 1.21 [3] See I Corinthians 10.4 which is a commentary on these stories and Matthew 7.24-27
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Some years ago, I sat quietly in a very old and beautiful church in Barnby Dun, near Doncaster before a service. Like many old church buildings, it had a deep atmosphere of prayer. This was one of those thin places between earth and heaven, where people had poured out their hearts to God in joy and sorrow for countless generations. I wondered as I prayed, which Bible text had been spoken aloud most in this church down the generations.
The answer (I think) is Psalm 95 which for many years was set at the beginning of Morning Prayer and therefore spoken aloud by the clergy and others who came to pray each day. Psalm 95 for many, many years helped to shape Anglican worship and therefore Anglican identity.
The shaping comes through deliberately turning our lives back to the LORD[2] every day. Left to ourselves, our hearts drift away from God as surely as a boat is carried downstream by the river’s flow. We have an inbuilt tendency to turn inwards upon ourselves and away from God’s light and God’s love.
This is why we need to come each day in prayer to the LORD. If we can, it’s helpful to come at the beginning of each day. Through the words of Psalm 95 we turn our hearts back to the LORD, who loves us, who welcomes us, who calls us by name.
As we make that daily return, the Psalm invites us to come not simply to “God”. We might think of God as an impersonal power who created the universe. The Psalm invites us to come to the LORD. This is God’s personal name, revealed to Moses in Exodus 3 and revealed to us. The LORD wants us to know him by name. The LORD invites us daily into a personal relationship with our creator through Jesus Christ.
Resolve this coming year to get to know the LORD in deeper ways and to begin each day with a turning back.This post is one of a series of daily reflections on Psalm 95 in January, at the start of the Diocese of Sheffield Centenary Year
[1] Psalm 95.1 NIV translation
[2] Whenever the LORD appears in capitals in the NIV and NRSV, the Hebrew word it translates is YHWH, God’s name revealed to Moses.
Psalm 95 is a call to rediscover joy at the centre of our Christian faith, to sing out with joy in our worship and express that joy in the whole of our lives.
The joy of a Christian is not rooted in material goods or success. The joy of a Christian is not dependent on the weather or how life is treating us at present. The joy of a Christian flows from knowing God our creator, from knowing Jesus our Saviour and from knowing the Holy Spirit as our comforter and guide.
It is a joy deeper than any sorrow this world contains. There is nothing brash, harsh or unloving about joy: it is not indifferent to the pain of others, or the grief of those who mourn, or the trials which come in every life, or the injustices in the world.
Christian joy is gentle and secure. It flows from the deep conviction and vision that in the gospel of Jesus Christ is a medicine for all the ills of this world. We call one another back to joy because we share a faith which proclaims that sorrow and sin and pain will not have the last word, because of Christ. Even death has been defeated.
Pope Francis wrote recently: “There are Christians whose lives seem like Lent without Easter”[2]. His words, like Psalm 95, call us to come back to the centre: to setting worship and rejoicing in God at the heart of our faith.
The old Westminster Catechism, used for many years to help people understand the faith, begins with this question: “What is the chief end of man” (where end means both purpose and destiny and man means humanity). The answer is this: “The chief end of man is to know God and enjoy him for ever”.
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Welcome to 2014. This year we mark the centenary of the Diocese of Sheffield. I’m asking the diocese to focus in this first part of the year on a single text: Psalm 95.
I’m planning to post a short reflection Psalm 95 on the blog each day (except Sundays) in January. It’s a very rich text and has a lot to teach us.
The reflections are in the style of the series Reflections for Daily Prayer and designed to be read as part of your own prayers or bible study or in preparation for a small group discussion.
You’re very welcome to journey with me through January exploring this great psalm. Feel free to print and copy the reflections for others to use.
Wednesday 1st January
A threefold invitation
O come let us sing to the LORD, let us heartily rejoice in the rock of our salvation[1]
Psalm 95 begins with a simple word: “Come” and a three fold invitation. Some people know the psalm by its Latin title: Venite (which simple means come). The Psalm is an invitation to reset our priorities at the beginning of each new day and to put God in first place again in this moment, on this day, in this New Year. It’s the most important New Year Resolution we can make.
We need to hear and speak the words three times to begin to understand what they mean.
In the first invitation, I speak them to myself. We learn to talk to ourselves through the psalms: to ask our own soul questions, or give encouragement or comfort. At the beginning of the New Year, I remind myself of the priority and importance of worship and prayer and the invitation to live in communion with God, my creator.
In the second invitation, we pray the words together and speak to one another as the Christian community: in a local church, across the diocese, in the Church across the world. We summon one another to joy, to praise, to worship at the beginning of the New Year. Each of us needs that encouragement, that reminder of what is important in our lives.
But the third invitation is the most important. We sing these words in private and in public as words of invitation to the whole world, to our local communities, to those we know, to anyone who will listen: come and share in the praise and worship of the living God; set your life in the order God intends; be caught up in the praise of heaven.
Come let us sing for joy to the Lord. May this be a year when many, many people rediscover the God who loves them and learn again the joys of worship.
Ann and I returned yesterday from a very enjoyable two week trip to Barbados. I was invited some months ago to speak at the Congress for the Anglican Province of the West Indies and a separate pre-Congress day conference and we were able to combine the visit with a week’s holiday before the Congress began. There were lots of offers from various colleagues to come with me and help with the trip in some way (which were much appreciated).
The Archbishop of Canterbury
Barbados is a beautiful and fascinating island with a rich and complex history. It was a rich privilege to spend time there not only as on holiday but to gain the life of the Anglican church both there and across the West Indies. Our visit coincided with the visit of the Archbishop Justin and Mrs Caroline Welby and we were able to attend the special service to welcome him in Christ Church Oistins on 9th August. It was very, very clear how much the Archbishop of Canterbury’s presence and ministry is appreciated. The Archbishop preached on the joy of getting know members of the family we didn’t know we had – which was part of the joy of the whole visit. He was very well received.
A day conference on Mission
The whole of Saturday 10th was given over to a pre-Congress day conference on Mission, Evangelism and Technology organised by the Revd. Michael Clarke who chairs the Mission and Evangelism group in the Diocese of Barbados. I first met Michael two years ago when speaking at Church Planting conferences in Toronto. He has been working hard to encourage the development of fresh expressions of church in Barbados and is developing Mission Shaped Ministry there to train pioneers across the West Indies (1).
Around a hundred lay people and clergy attended the day. Two thirds were from Barbados with another third from the Bahamas, Belise, Antigua and Trinidad and Tobago. My talk was on the Church of England’s engagement with evangelism and fresh expressions of church over the last couple of decades. It was very striking that the questions and level of engagement was very similar to an English diocese five or six years ago (before the ideas around fresh expressions were well known). There was a great deal of interest and excitement and a desire to see new things grow.
Sunday Worship
On Sunday morning the Congress delegates were all hosted by different parishes in Barbados. Ann and I were warmly welcomed by St. Augustine’s in a rural community the centre of the island together with Mrs Deborah Domingo from Belize. The parish even put up a special sign to make us feel at home.
The main Sunday services in Barbados happen very early in the morning so we began at 8.00 am for a full parish Eucharist with a robed choir, incense, a full team of servers, a baptism and a large group of visitors from the Barbados association for the blind marking the recent death of one of their much loved members. It was very good for me to be able to preside at the Eucharist (the first time I’ve done so outside England) and to preach and for us to meet the PCC briefly afterwards. It was good to begin to get to know the parish priest, the Revd. Suzanne Ellis, who also headed up the Barbados delegation to the Congress. The churches in Barbados look and feel very much like parish churches in England as buildings except that the windows are normally open and there are fans rather than radiators!
The Congress itself began on Sunday evening with a full celebratory sung Eucharist in St. Peter’s, Speightstown, another of the older churches on the island. The Church was packed. The service was full of joy: much singing with contemporary as well as traditional hymnody. There has only been one previous Congress for the Province of the West Indies in the year 2000 so this is not a gathering which happens very often. There were between 10 and 20 or so clergy and lay delegates from each of the eight dioceses together with the bishop. Young people were well represented. Archbishop John Holder preached on mission and the importance of making disciples and the challenges facing Caribbean families (the main theme of the Congress).
The Prime Minister’s address
From Monday to Friday the Congress met on the Cave Hill Campus of the University of the West Indies: an impressive site and home to 4,000 or so students during the University terms. The Prime Minister of Barbados, Freundel Stuart, gave the opening address (and for me one of the highlights of the week). He spoke for 40 minutes without notes, cogently, concisely and with great erudition. His opening words quoted Archbishop Rowan Williams at the service in Westminster Abbey in March 2007 to mark the bicentennial of the ending of the slave trade.
We who are the heirs of the slave-owning and slave-trading nations of the past have to face the fact that our historic prosperity was built in large part on this atrocity; those who are the heirs of the communities ravaged by the slave trade know very well that much of their present suffering and struggling is the result of centuries of abuse (2)
Prime Minister Stuart spoke clearly as an heir of a community ravaged by the slave trade for two hundred years (before it was abolished) and a further hundred years of its immediate aftermath. Families in Barbados have been completely free of the effects of slavery for just 75 years. The effects on families of this deep scarring remain widespread and serious. I was listening as the heir of one of the slave trading nations of the past, conscious that a few days previously we had visited the Museum of Barbados which vividly tells the story of that terrible trade and its cost.
The Prime Minister was clear that the role of the Church in this situation was not so much come up with legislative solutions and proposals to the many problems facing Carribbean families but to speak clearly and with relevance about the message of the Christian gospel to those experiencing deep frustration, insecurity, powerlessness and hopelessness. “People need to know”, he said, “that Christ lives and faith works”. He closed his address by quoting the English poet Arthur Clough, “Say not the struggle naught availath” and urged the Anglican Church in the West Indies to be characterised by hope (3).
Vision and Strategy for the future
Alongside a deep engagement with the challenges facing families which ran through the week, the Province was also wrestling with the questions of vision and strategy for the future. The Bishop of Jamaica, the Rt. Revd. Howard Gregory gave two addresses and set out in the second some of the problems the Dioceses of the Province are facing including declining and ageing congregations, diminishing influence, especially with the young, clergy retirements outstripping vocations to the ordained ministry, a shift in the relationship between church and society and consequent financial challenges. This is not a time for business as usual, he argued, but for radical change and strategic leadership.
This was reasonably familiar territory both from the Church in Great Britain and the major narrative stories I heard at the Synod of Bishops in Rome last October about the difficulty of the transmission of faith throughout the world (although there are clearly major differences between the eight dioceses in the Province).
My own contribution to the Congress in a session with the Bishops and then in a plenary was again to describe the need for the Church worldwide to engage creatively and intentionally with evangelism. The Church of England has been wrestling with questions of secularisation for longer than the Church in the Province of the West Indies. I spoke in detail about our journey of engagement with teaching and learning the faith in catechesis and our engagement with the creation of fresh expressions of church within and alongside parish churches. Although the ideas about fresh expressions were very new, there was significant interest and engagement both in the session itself and subsequently. The Church of England remains an important model for the Anglican Church in this Province for all kinds of reasons and, I hope, the way in which the Church of England has embraced change in mission might continue to be a helpful model.
The Churches role in promoting health
There were several other addresses through the week on the challenges facing Caribbean families and the Church’s response. The Congress looked at the impact of crime and violence, caring for the elderly, and the economic crisis. There was worship, bible study, workshop sessions to process the material and reporting back to the plenary gathering.
Among the many other addresses, the highlight was the final plenary on promoting healthy lifestyle in Caribbean families by a passionate Professor of Medicine, Trevor Hassell. He made a simple and direct appeal to the churches in the Province to be agents and promoters of good health with the emphasis on promoting good diet, an active lifestyle, campaigning against exposure to tobacco and for moderate consumption of alcohol. I realised part way through his presentation that what Professor Hassell was saying was every bit as relevant to churches in the Diocese of Sheffield which have a similar potential to be promote public health (and in an area which needs good models). Sometimes we have to travel a long way to learn the simplest things.
And finally….
The Provincial Congress finished just yesterday. We weren’t able to stay for the final few days of processing the information and reaching conclusions. I look forward very much to hearing what came from the Congress in terms of ways forward.
However it was enriching, enjoyable and a great privilege to be part of the process of the Congress and to share in such a way in the life of another Province. Particular thanks to Archbishop John Holder and to Michael Clarke and Suzanne Ellis. I learned, as ever, at least as much as I was able to share both in substance and perspective. My prayers will be better informed now not only for this Province but for the rest of the Anglican Communion. There is a rich and connected family throughout the world still to be discovered. We have much to teach each other. Thanks be to God for the richness of the life of the Church of Jesus Christ.
(1) For more on MSM, which is a one year part time course for teams of pioneers see:
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What was achieved at the General Synod this weekend? Everyone is trying hard to find a way forward. Lots of time was given to facilitated group work on Saturday and to the debate today. As you may have seen from the news reports, there was a substantial majority in favour of moving forward on a basis of what was an enhanced Option 1 in the original paper (called variously during the day Option 1.5, 1.7 or 1.75).
The official Church of England press release following the debate is here:
There are also audio files here if you want to listen to the debate though I wouldn’t recommend them! The debate was important but also very dull.
A Common Vision
Synod was not unanimous on the wording of the motion and debating the various amendments took several hours. However there was, I thought, quite deep agreement across the Synod in three important and different areas.
The first was the urgency of keeping going, trying again and re-engaging with a new process. Many of us are quite weary of this subject from all sides of the debate but there is an acknowledgement that we need to keep at it until we find a way. In its way that perseverance is impressive. The second was a determination to have a different kind of conversation and process. There was widespread support throughout the day to a proposal from Pete Broadbent, Bishop of Willesden, to set up a Steering Committee for the new Measure which would contain different perspectives and aim to bring something back which could be revised by the whole Synod. There was also widespread support for further use of facilitated conversations.
The third evident agreement in both the small groups and the Synod debate today was in the area of the five fold vision for what kind of Church of England we want to be in the future. The five points of this vision emerged from the in depth facilitated conversations held in February. They were owned by the Working Group and then adopted and amended slightly by the House of Bishops.
Although we didn’t vote on it as such today, it feels as though these five points, serve as a key common starting point. It’s worth repeating them in full. I would strongly recommend that they are reproduced in parish magazines and newsheets across the Church of England in the coming days and widely discussed and debated. Synod will return to debate them in the coming months and for the present they seem to carry substantial support.
Once legislation has been passed to enable women to become bishops the Church of England will be fully and unequivocally committed to all orders of ministry being open equally to all, without reference to gender, and will hold that those whom it has duly ordained and appointed to office are the true and lawful holders of the office which they occupy and thus deserve due respect and canonical obedience;
Anyone who ministers within the Church of England must then be prepared to acknowledge that the Church of England has reached a clear decision on the matter;
Since it will continue to share the historic episcopate with other Churches, including the Roman Catholic Church, the Orthodox Church and those provinces of the Anglican Communion which continue to ordain only men as priests or bishops, the Church of England will acknowledge that its own clear decision on ministry and gender is set within a broader process of discernment within the Anglican Communion and the whole Church of God;
Since those within the Church of England who, on grounds of theological conviction, are unable to receive the ministry of women bishops or priests will continue to be within the spectrum of teaching and tradition of the Anglican Communion, the Church of England will remain committed to enabling them to flourish within its life and structures; and
Pastoral and sacramental provision for the minority within the Church of England will be made without specifying a limit of time and in a way that maintains the highest possible degree of communion and contributes to mutual flourishing across the whole Church of England.
The debates today were not about whether we should do all of this but how and by what balance of legislation and other provision.The House of Bishops document and Working Party report are here: GS 1886 Women in the Episcopate – new legislative proposals The five points above are quoted directly from paragraph 12.
Three Processes in One
The next step is that a Steering Committee will be established and will develop draft legislation. However in my view it is important to recognize that there are now three kinds of process going on. Each is important and feeds into the others. Like three strands of a rope we will need all three as we move forward.
The first is the continued theological conversation about the substantive issues at stake in terms of the calling of women to the episcopate. I haven’t heard much conversation at this level over the Synod weekend. A feature of the last process has been that we largely stopped having the theological and biblical conversation once we had begun the legislative process. We must not repeat that mistake.
If you’re a regular reader of this blog you will know that I edited a collection of essays with Paula Gooder which was published just before Easter which is designed to help small groups, individuals and parishes to engage with these issues. It is called “Women and Men in Scripture and the Church” (Canterbury Press). It will be vital to move forward a process of theological conversation and education to undergird the debate (and the change which will eventually come).
The second is the mediated conversations aimed at helping us to understand each others positions better, to be reconciled to working together and being part of one church into the future. A good beginning has been made here though the facilitated conversations on Saturday were undoubtedly extremely difficult for some. These conversations continue and need to deepen. We have a small group working to design an indaba type process for the Diocese of Sheffield on this issue in the autumn and I suspect other Dioceses are taking similar initiatives.
However we must not and cannot disguise the fact that through our Synodical processes we are also called to a process of discernment about ways forward which are ultimately determined (humanly speaking) by votes cast at the end of a long process of debate. Everyone on all sides of the debate needs to remember that reality even in the midst of theological exploration and mediated conversations. It will also be vital to continue to organize, to marshall support, to campaign, to plan and think ahead.
It is helpful I think to keep these three different processes in mind as we move forward. They are not alternatives. But they are also quite distinct from each other.
May God lead us and guide us together to find a clear path to fulfill the vision on which we are (almost) agreed.
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