Category Archives: Anglican Church of Canada

Proclaiming the Gospel in Canada by fighting a rearguard action while in full retreat

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As the Diocese of New Westminster continues its court battle to gain possession of ANiC buildings, the decision was made at its synod to limit same-sex blessings to the 8 parishes that currently perform them:

For the foreseeable future, the blessing of the union of gay and lesbian Anglicans will continue to be limited to eight parishes in the diocese.

General Synod meets next year and will again take up the issue. The two archdeacons who proposed continuing the diocesan moratorium, Stephen Rowe and John Struthers, argued the Diocese of New Westminster should wait for the national synod’s action.

Noting that some other Canadian diocesan synods have voted to ask for a same sex blessing from their bishops, Struthers said: “Others have now joined us in running the race. We no longer run alone. The finish line is in sight.”

“I believe that we must stay the course of limiting the number of parishes authorized to bless same sex unions to allow the church beyond our diocesan borders to complete its work,” Struthers said.

The rectors of some parishes that opposed the blessings argued for continuation of the moratorium. The Rev. John Oakes of Holy Trinity Vancouver said the conditions that lead to the 2005 moratorium still apply.

The advocates of SSBs see this as a strategic move – a minor compromise – in the greater battle of making SSBs the norm in the ACoC; they are confident of victory.

It is sad that the withered remnant of Christianity that remains in the diocese New Westminster cannot come up with anything better than argue for the continuation of the moratorium on SSBs. They are in full retreat, seem resigned to eventual defeat and can think of nothing better than to attempt to delay the inevitable: Onward, Christian soldiers, marching as to surrender.

The trial between New Westminster and ANiC continues

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Michael Ingham was on the stand yesterday and, according to the report on the diocesan website, he said something rather odd:

The bishop said his own view of homosexuality had been changing at this time. While he had originally been quite conservative on the issue, after 25 years in ministry, having met and counselled homosexual people, “I had come to regard them as normal human beings…

An extraordinary confession since it means that during the previous 25 years of ministry, Ingham must have viewed homosexuals as abnormal human beings. This is not the view of a conservative Christian, who would regard a homosexual urge as a temptation to be resisted not as an indicator that a person less than a normal human being. Ingham’s view for 25 years was – well, homophobic.

This paragraph towards the end is a stark admission of heterodoxy:

Rather, the brief says, Anglican tradition is “dynamic” and the interpretation of doctrine is shaped by the history, society, and culture of the day. “Doctrine cannot be frozen in a single historical form.”

This is a shameless admission that New Westminster has abandoned any pretence of its doctrine adhering to biblical principles: instead it is taken from history, society and the culture of the day. A brazen confession that the diocese is in hot pursuit of the vanities of an increasingly decadent civilisation, never quite catching up, and convincing no-one except a diminishing retinue of salaried help and liberal hangers-on. It is no longer a Christian church.

A list of Anglican Church of Canada clergy who support same-sex blessings

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In January 2007 a number of ACoC bishops, clergy and lay people signed an open letter exhorting general synod to approve same sex blessings. Take a look at the list of people who signed it to see if your rector is there.

Here is the letter:

Living God’s Blessing

Anglicans of homosexual orientation have formally, by episcopal decision, been accepted as equal members of the Anglican Church of Canada since 1979. However, that acceptance did not include accepting any form of sexual expression for homosexual persons, who therefore have never been treated as equal, embodied persons. Though celibacy is understood in scripture to be a vocation (Matt. 19:12), it has been imposed on gays and lesbians, making it not vocation but compulsion, and denying them any sanctioned form of sexual intimacy.

The affirmation in 2004 by General Synod, the church’s highest governing body, of “the sanctity and integrity of committed, adult same-sex relationships” was a step towards real equality. However, since then, there has been a moratorium on further use of blessings outside New Westminster. In the face of the growing split in the Anglican Communion, General Synod 2004 referred the question of blessing same-sex relationships to the Primate’s Theological Commission. Its St. Michael Report has recommended that such blessings are a question of doctrine, but not of core doctrine. This means that General Synod will be able, in 2007, to affirm the blessing of same-sex relationships.

We believe that:

1. Silence contributes to the injustices experienced by gays and lesbians.

2. Truth, love and justice are biblical imperatives not to be jeopardized by clamours for unanimity disguised as “unity”. Unity in Christ, proclaimed as Lord, requires truth and justice for all.

3. We have the obligation to use reason to interpret scripture in the light of new knowledge and understandings.

4. It is unbiblical, unjust, ethically wrong, and morally unsound to impose celibacy on gay and lesbian clergy.

5. Because the core of the gospel message is covenant with God, with family, and with community, the covenants between same-sex couples should be affirmed and blessed by the church, as is the case for heterosexual couples.

The church has acknowledged the sanctity and integrity of adult committed same-sex relationships. Civil marriage for same-sex couples is now the norm in Canada. Thus it is time for the church to accept as valid all marriages performed in Canada, and to bless the marriages and unions of all who request such a blessing. This can happen while the discussion continues about the possibility of the solemnization of same-sex marriages in the church.

For anyone who doubts that the the Anglican church has abdicated its role of setting moral standards for society, pay attention to the last paragraph: the church defers to culture for ethical inspiration.

Here is a chart of the number of clergy who signed this by diocese:

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The next chart is probably more interesting, since it show the percentage of clergy in each diocese that signed the letter. I had to estimate the total number of clergy in some dioceses, so, although it paints an interesting picture,  it isn’t 100% accurate:

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As a coincidental twist of irony, Steve Hopkins from Niagara is a signatory of this missive; he is also introducing an Essentials event next Saturday where I am leading the worship. Delicious.

What is the difference between Jesus Christ and Superman?

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When I was but a callow youth I went to see the original “Jesus Christ Superstar” in London. I enjoyed it immensely; but, then, I also went to see “Hair” and enjoyed it just as much – I was not a Christian at the time.

The association of Jesus with a super-something is a beguiling notion but, actually, he is 100% human, 100% God and 0% Superman. As God he could have chosen to bring down fire from heaven, decimate his enemies and vindicate his followers. I confess there is a part of me that would like to see that but, instead, he knew his calling was to be that of the suffering servant, the Redeemer of mankind. By accepting the path that was laid before him he has shaped history and civilisation in a way that he could not have as Superman –  and  he has redeemed those of us that choose to accept him.

And so it is has been for the last 2000 years: those who have truly influenced the course of history have not been celebrities, winners of Britain’s Got Talent or even people who have been apparently successful; the real shapers of history have been people who have been prepared to sacrifice themselves for what they believe.

Interestingly, an evolutionary anthropologist has noticed this:

WHAT is the difference between Jesus Christ and Superman? The content of religions and popular tales is often similar, but only religions have martyrs, according to an analysis of behavioural evolution published this week.

When religious leaders make costly sacrifices for their beliefs, the argument goes, these acts add credibility to their professions of faith and help their beliefs to spread. If, on the other hand, no one is willing to make a significant sacrifice for a belief then observers – even young children – quickly pick up on this and withhold their own commitment. “Nobody takes a day off to worship Superman or gives money to the Superman Foundation,” points out Joseph Henrich, an evolutionary anthropologist at the University of British Columbia in Vancouver, Canada.

Although I would not place the aggravation that ANiC parishes have been subject to at the hands of the ACoC in the same category as martyrs who have died or otherwise suffered for their faith, nevertheless, it is instructive to note the difference in ANiC and ACoC supporters. Those who support ANiC are often not paid and do so because they are passionately convinced of the rightness of its cause; those who are paid have placed their conviction above financial security. In contrast, ACoC bishops support their employer rather than the truth because their career, salary and pension are at stake; the moribund Federation are at home in the comfort of a familiar institution and the rest just follow like sheep.

And therein lies the difference that I believe will determine the final outcome of the current struggle.

A Fresh Wind – Part 2

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Part 1 should be read first.

For the unconvinced who simply cannot smell what the Anglican Church of Canada is shovelling, there is this:

Nose Wax
‘We only do one nostril at a time,’ she explains. ‘In America, they tend to do both at once.’ I am grateful for this British tweak, because I’m claustrophobic and even with one nostril blocked I feel slightly panicky and take big gulps of air through my mouth.

After about 30 seconds the wax is cool and set. Time for take-off. With one deft movement, Busi swipes away the paper, taking the wax and my nose hair with it. It’s not really painful, but it certainly smarts for a second or two.

I peer at the nostril-shaped pink lump with horror. It is porcupined with hideous thick hairs that stick out and resemble a pig’s snout. It is very disconcerting.

Now there is no excuse.

A Fresh Wind – for those whose nostrils are plugged

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The aphorism, “there’s a fresh wind blowing” makes a regular appearance in the Anglican repertoire of routine banalities that pose as prophetic or creative insight: for example here:

As the Primate puts it, “there’s a fresh wind blowing through our church!”

and here:

there’s a fresh wind blowing in the life of the Anglican Church of Canada to engage us again in this important reflection on God’s mission and what it is we’re called to be and do.”

and here:

open to the fresh wind of the Spirit who inspired scripture in the first place.

Its main purpose  is to help justify tossing out 2000 years of biblical thinking to make room for a recently resuscitated heresy. Those whose olfactory organ is still functioning recognise the wind for what it is: a putrid stench.

Which makes me wonder why the Anglican Federation – a body of orthodox Anglicans which has decided to remain in the ACoC – has chosen to use this phrase:

I’m happy to report that a fresh wind is blowing through the Anglican Essentials Federation. We have a rejuvenated Federation Council, including new clergy and two bright senior students from Wycliffe College.

There has been little sign of life from the Federation in the last few years; occasionally it rouses itself from hebetude to make a pronouncement like this:

Look for a significant name-change coming soon, reflective of new realities!

Over all, there is a feeling of excitement and expectation as we continue to bear witness from our stance WITHIN the Anglican church of Canada.

The capitalised emphasis is theirs, appears to be the main obsession and perhaps explains why they are reusing ACoC boilerplate.

Pretty exciting.

The most pernicious phrase of the month

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The winner is a staple of all authentic Anglican Machiavellianism. It is:

The Listening Process.

The winning phrase combines all the necessary qualities:

  • It beguiles the naïve into taking it at face value; really, no-one is listening because they are either asleep or talking.
  • It is more disingenuous than Fred Hiltz’s smile.
  • Its potential to stun is rivalled only by a taser.
  • After half an hour it causes a nose-bleed.
  • Like any phrase ending in “process” it is designed to prevent the previous word of the phrase occurring.

How am I mean? Let me count the ways

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A few recent conversations started me thinking about how utterly rotten I am to the Diocese of Niagara and the Anglican Church of Canada; possibly even downright abusive and taunting.

What has been keeping me awake at night is, is it justified?

The parish I attend is an ANiC church that used to be in the Diocese of Niagara; the diocese is suing 3 of the ANiC churches in Niagara – or more accurately the wardens of the churches. The parishes in question had a choice of whether to fight for their buildings or to hand over the keys to the diocese; I think a moderately convincing case could be made for simply handing over the keys and avoiding further strife: the case could be based on 1 Cor 6, or Matt 5:40 for example. J. I. Packer addresses these issues to some extent here. He makes the point that parishes have a duty to try to hang on to their buildings if the gospel would suffer by letting them go. I find this convincing for at least the parish I am familiar with.

In that context, let me get back to being mean. Two reasons have been presented to me for being “nice”:

First, as a parish, being kind and generous is “who we are”; the person who suggested that would probably concede that it is not who I am – but let’s examine the idea anyway. It is true that the parish I attend is a loving, caring, giving community of wonderful people. Nevertheless, we are engaged in a lawsuit that we believe to be legitimate. Fighting someone in court is not an amicable activity: to pretend otherwise, adopt a simpering grin and make gestures of phony friendship is merely concealing a warzone with treacly charm: it is futile. I concede, though, that we are programmed to adopt the veneer of politeness from an early age and it probably does help to hold anarchy at bay. After all, if I were as naturally impolite as this individual, it could have ended up with riot police and fire-hoses – perhaps not the end of the world, but it would have ruined the carpet.

The second is the game-playing aspect: we want to look like the good-guys. Preferably the innocent, downtrodden, set-upon by an unfeeling institutional Goliath, helpless, butter-wouldn’t-melt-in-our-mouths good-guys. Well, the simple fact is, we are the good-guys, but we are also fighting a messy battle in court where cut, thrust, chop and dice make a little verbal taunting look tame. To insist on verbal niceties would be like forbidding 2nd world war solders from singing the vulgar version of Colonel Bogey so as to avoid offending Hitler.

So now, back to sleeping soundly and – counting the ways.

Bishop Michael Ingham recognised for compassion and commitment to reconciliation

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The Episcopal Divinity School fawning at the altar of apostasy:

Episcopal Divinity School in Cambridge, Massachusetts conferred honorary degrees (doctor of divinity, honoris causa) on three individuals “with distinguished and faithful ministries in social justice”: Bishop Michael Ingham of the Diocese of New Westminster in the Anglican Church of Canada; the Honorable Deval Patrick, governor of the commonwealth of Massachusetts; and the Rev. Margaret G. Payne, bishop of the New England Synod, Evangelical Lutheran Church in America.

Ingham was recognized by the Rev. Dr. Ian T. Douglas, in acknowledgment of his “commitment to God’s mission of justice, compassion, and reconciliation in the Church and in the world.” In 1994, Ingham was elected bishop of New Westminster and with his leadership, the diocese has been at the forefront of the struggle for full inclusion of gay and lesbian people in the life of the church. “Your diocese’s authorization of the blessing of same-sex unions has challenged the Anglican Communion and led, in part, to the Windsor Report and the “Windsor Process,” said Douglas. “You continually call the church to work for justice for those excluded and your reputation of speaking truth to power precedes you.”

Examples Ingham’s compassion, commitment to reconciliation and thirst for justice include:

Threatening James Packer and David Short with trespassing.

Acting in a fiercely territorial fashion.

Being unable to reconcile with anyone who disagrees with him.

Being unwilling to even obey his own Canons.

Mere peccadillos in the  eyes of the EDS, no doubt, which, after all is a special place:

Episcopal Divinity School is a special place. Throughout its history the EDS community has been shaped by several key commitments: to live out the Gospel values of justice, compassion, and reconciliation; to liberate institutions and people from the grip of all forms of oppression; and to lead the Church and society with courage and compassion in an ever-changing world.

A statement of purpose apparently inspired by the arid, lifeless dregs of committee constrained  mediocrity.

Hundreds of Anglican priests in March for life in Ottawa

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That was a joke.

There is a March for life in Ottawa today and 10,000 people are expected to attend. As Michael Coren observes, the media is ignoring it. What I would like to know is, since the Anglican Church of Canada is so keen on social justice, where is Fred Hiltz, Colin Johnson, or John Chapman? In fact, will any Anglican priest attend to demonstrate their support for protecting the most vulnerable members of our society?Add an Image

Today, the 12th annual March for Life will take place in Ottawa. Up to 10,000 people, half of them under the age of 25, will walk, sing and pray for an end to abortion in Canada. If past patterns are repeated, there will be hardly any mention of the event in the media — a contrast with the numerous protests a fraction of the size that tend to receive full and fulsome coverage.

There has never been any abusive or violent behaviour from the participants — though there are occasionally obscene and provocative gestures from opponents — and numerous MPs and religious and ethnic leaders will attend. The march is also intensely reflective of the authentic Canada, unlike most other demonstrations: Conservative and Liberal, able-bodied and handicapped, black and white, Muslim, Christian and Jewish, from every region and background.