Amid all the difficult conversations taking place across the Church of England on sexuality and Living in Love and Faith (LLF), requests for greater transparency abound. We all want to make sure that our views are heard 'in the room where it happens’ – whether that is General Synod, meetings at Lambeth Palace, or residentials in Leicester.
Snippets of information trickle out: who has been invited to what, who was there, what was said or promised. Trust appears to be at an all-time low within our national church – but attempts are being made to rebuild it.
It is the season when supermarkets and Ikea are filled with young adults and their parents doing ‘the university shop’.
Journalists begin rehashing their annual articles: '24 tips for starting university', filled with sage advice about starting freshers with plenty of cold remedies and bringing chocolate brownies to share with new housemates. Parents are advised to 'let go and remember that their child is an adult'.
On Wednesday, King Charles delivered the Labour government's first King's Speech in the House of Lords. Part of the State Opening of Parliament, the speech set out the new government's priorities for the months ahead. This was a speech designed to demonstrate that the new government means business. Themed around Labour’s five key missions, there are a grand total of 40 Bills, with four of these being draft ones.
Labour’s missions are as follows: secure sustained economic growth, make Britain a clean energy superpower, build an NHS fit for purpose, make Britain’s streets safe, and break down barriers to opportunity at every stage.
‘What strengths do the younger generation have?’ The youngest person in the group asked this question in a meeting of church leaders, exasperated at the negative tone of the conversation. It was an appropriate rebuke in the middle of a discussion about the apparent reduction of younger people seeking to serve full-time in gospel ministry.
It is easy to feel despair at our times. Anyone who has read Jonathan Haidt’s book The Anxious Generation or Abigail Shrier’s Bad Therapy will be aware of the increase in diagnosed mental health issues among young people. Both books raise valuable matters we need to consider – issues around smartphone technology, outsourcing childhood to experts and counsellors, creating a climate of fear and anxiety among parents in the ‘real’ world, and yet ignoring exposure to harm in the ‘online’ world.
Yet another proposal in the continuing crisis about the blessing of same-sex couples was debated in July session of General Synod.
It had to be substantively different from the previous proposal, but it had a similar pattern to the one before that. It passed by a narrow margin, with, as Vaughan Roberts insightfully surmised, those in favour of change voting for it and those against change voting against it. Despite chummy overtures, it did not garner the unity it sought to inspire.
I don’t mean, where it is or what kind of building and programmes you have. Or even why you exist (something perhaps you capture in a mission statement). All these reflect the individual context of each gathered congregation.
What’s your church like? I mean who makes up the congregation. Each of us might answer that question differently, and there will be large variations, but for the most part our churches are – to a greater or lesser extent – intergenerational.
'Thin places' is a Celtic Christian term that describes areas where people feel the distance between heaven and earth collapse. Poets, writers and travellers make grand claims about the power of such spaces to transform us.
This summer, I found the perfect candidate for such a place in the North West of Scotland at the isolated Sandaig Bay, otherwise known as Gavin Maxwell's 'Camusfearna' in his book The Ring of Bright Water.
Although I encourage my congregation to exercise their right to vote in good Christian conscience, I do refrain from bringing politics into the pulpit. I would hate to alienate anyone from the gospel over something so trivial as my political views. I make no exception in this article; my favoured choice remains a secret between me and the ballot paper! So the piece below is written as a mere commentary from a position of neutrality.
It is fair to say that many in our country have suffered in recent years. We have endured five Prime Ministers under the last Conservative government, as the party struggled to navigate the nation through Brexit, the pandemic, the passing of our late Monarch and a return to trench warfare on our continent in Ukraine. The popular axiom 'Christ is King' has got me through the electoral fatigue.
On 4 July 2024, the people of Great Britain went to the polls and cast their vote for change. Labour won an impressive majority with 411 seats in Parliament promising 'stability and moderation.' But I fear that this election outcome is unlikely to change much in Wales. Labour has won every Assembly and Senedd election since 1999, and the constituency where I serve as Pastor, Torfaen, is a Labour stronghold.
The global shape of the Christian church has seen a paradigm shift in recent years. Churches in the global south, originally planted with much sacrifice by missionaries in partnership with early indigenous converts, have multiplied exponentially. In contrast, Christian affiliation and influence and church attendance in the formerly Christian global north and west continues to decline rapidly.
In the more economically developed countries, mainline historic denominations have seen catastrophic collapse in attendance, despite retaining economic assets, while newer churches are holding their own or growing slightly. There is an undeniable close link between this decline and failure to hold on to and communicate the apostolic gospel.
Churches, mission agencies and the modern missionary movement have been used greatly by God to expand His kingdom and fulfil the great commission. They have reached new generations across the world with the good news, planted churches among the least-reached indigenous groups, and helped support local communities by providing education, healthcare, and aid.
But what churches and mission agencies should consider is engaging with communities in a way that demonstrates that they understand the fullness of the Kingdom of God. That is, seeking transformation in all areas of society. For example, missions have rarely engaged in business, despite benefitting from it, and most are not equipped to speak into these areas, or even to connect local Christians to other believers who operate in these areas.
Last month a gold pocket watch worn by John Jacob Astor, the richest passenger on the Titanic, was sold for £1.2m at auction.
The watch was not recovered from the wreck but had been found when his body was recovered from the sea. Rather like ‘My Grandfather’s Clock’, it had stopped at 2.20pm when the ship slipped into the freezing waters of the Atlantic.
Numbers are down. This is a nationwide observation about people applying for ministry apprenticeships, training courses, and responses to church job adverts. The question is frequently asked: ‘Where are the next generation of leaders for the church in the UK?’
We have never had more access to gospel resources: courses, online teaching, excellent conferences, and sermons downloadable at the touch of a button, so why are we not producing disciples who are ready to take on more responsibility, try new ministries, or move to other parts of the country to spread the gospel? Why do so many want to stay in the safety of their known church family and not have the confidence to consider more radical alternatives?
One of the concerns many of us have raised over the years is that legalised euthanasia (or assisted dying as it is now commonly described) would lead to increased pressure on vulnerable people to end their lives.
We were laughed at for this and accused of relying on a 'slippery slope argument.' 'Don’t be silly', we were told. 'This is just about giving the right to a good death to those who wish to take it up.'
It is still being assumed by those pursuing change in the Church of England that we can simply ‘agree to disagree’ over matters of same-sex marriage and blessings. In practice, this means that the permission not to use the Prayers of Love and Faith is a sufficient provision and that either no or minimum structural rearrangement is necessary.
This, however, remains a theological ostrich with its head in the sand. How can the Church of England simultaneously say that same-sex marriage and blessings are both sinful and holy? And as someone who holds to a globally acknowledged Biblical position on human sexuality, my conscience will not allow me to simply accept a Church of England that blesses sin as if it were holiness.
When I was a student, I intentionally set out to meet with as many people I didn’t know in my congregation as I could. I realised that I didn’t really know many people outside of my own young adult bubble.
Naturally, the people who were available during the day were retired and those of generations above me. So, we met for coffee, sometimes more than once, and simply chatted about life.
‘Ven. Ifeanyi Akunna asks for prayer as students travel back to the Abuja Diocesan Training College (Nigeria) for the beginning of term. The roads can be very dangerous, with armed robbers and kidnappers. Pray for divine protection.’
This was the featured prayer request on the GAFCON website for 8 January 2024. This section of the site– found at gafcon.org/ prayer – is a particularly helpful resource, especially for many Anglicans living in the UK. It opens our eyes and hearts to needs in different parts of the world, and provides a challenge to us by illustrating problems faced by fellow Christians which most of us in the affluent and comfortable West would find intolerable.
The sun appears to be setting on the dating app era, and culture is on a mission to re-codify love, but what will we find in the aftermath?
Amidst our hyper-digital age, the tide appears to be turning on the reign of online dating. Despite radically changing the art of modern romance after exploding onto the scene in the early 2010s, today apps like Tinder, Hinge and Bumble are all reporting a steady decline in users. What was branded as an efficient way to connect people sold a promise of dating minus the mess. However, ten years on, people have cottoned onto the reality that online dating carries its own set of messes and mishaps. Those leaving the apps are citing the ways in which these platforms prey on insecurity and cause ‘swipe fatigue’ by overwhelming users with choice.
In the aftermath of November’s General Synod, there has been a lot of talk about unity, whether the lack of it or the form of it.
When asked about division in the House of Bishops, Sarah Mullally, the Bishop of London, has been quoted as saying: ‘What we’re trying to model is how do you, despite the fact we may have different views, seek to try to find a place we can occupy together.’ Justin Welby, reflected: ‘Archbishops of Canterbury must always work for the maximum possible unity in the Church, however impossible that may seem and however deep our differences.’
As evangelicals in the Church of England are asking searching questions about strategies for continued participation in the denomination, it is more important than ever that those who hold to the authority of Scripture and seek to be obedient to Christ look in informed and honest ways about the pros and cons of being Anglican.
Problems with Anglicanism?
We can begin by hearing and answering criticisms from evangelicals outside Anglicanism: that there is too much attachment to, and dependence on, inherited resources such as buildings, and central investments funding ministry salaries and pensions. Historic close association with the ruling establishment means that it is difficult to challenge contemporary values and trends of the culture. Liberal theology has taken deep root over decades, so that evangelicals are in a minority, and Anglicanism is generally believed to be broad and tolerant, able to incorporate a wide variety of viewpoints, sometimes inherently contradictory.
I recently completed an admin task that I had never done before.
It was perhaps something that I should have done before, but no one had asked, and I hadn’t considered it necessary. I had managed to avoid it for 30 years. That is approximately the number of years my husband and I have led one Bible study group or another in our home. What was the task? A risk assessment for leading a church group in our home. Why, after all these years, are we now doing one? Because it was recommended as good practice at recent safeguarding training. Some of you reading this may be horrified by our previous lack of diligence, especially as we had four children at home during much of that time. Others of you may now be thinking that perhaps this is something you need to add to your to-do list.
In August, the Church of England announced that a series of meetings were to be held in September ahead of the bishops presenting to November’s General Synod ‘proposals to enable same-sex couples to come to church following a civil marriage or civil partnership for prayers of dedication, thanksgiving and for God’s blessing’.
This was a stark signal that the bishops are still intending to ‘move the goalposts’ in the Church of England’s teaching and practice regarding sexual ethics and to introduce significant change. As such, this will be a more substantive change than other liberalising changes in recent times since it will formally enshrine in our liturgy a doctrinal change divergent to our ‘foundation deeds’.
Statistical evidence would suggest that the commitment of the church in the UK to overseas mission has been on a downward path for some time, whether measured in terms of personnel volunteering to go and serve or in terms of financial support.
Anecdotally, I was asked recently if it was still the case that some Christians offer to leave home to serve the Lord in cross-cultural situations. This was a genuine question from a godly pastor who just had no experience of this happening either in his own church or others which he knew of.
When the first GAFCON gathering was held in 2008 in Jerusalem, the delegates agreed that this historic conference, bringing together Bible -believing Anglicans from around the world, should not just be a moment, but a movement, wonderfully diverse, with a vision to bring together the faithful from this historic denomination to proclaim Christ to the nations.
And so the Global Anglican Future Conference, GAFCON, has been held every five years, most recently in Kigali, Rwanda, where I was privileged to attend along with around 140 others from Britain, Ireland and mainland Europe in a total gathering of 1,300. The GAFCON movement has been growing and developing since its inception. What are some of its chief characteristics which distinguish it from several of our familiar UK-based evangelical networks and mission organisations?
When was the last time you heard the hymn ‘To be a Pilgrim’ by John Bunyan, or how about ‘Onward, Christian Soldiers, marching as to war, with the cross of Jesus going on before!’?
Perhaps you don’t know them at all. These hymns, once classic school assembly songs for generations, haven’t made it into the 21st century. Their language is dated, but the sentiment shouldn’t be. They were a call for us to love Christ and to serve Him unashamedly, written as a call to discipleship and to ‘share in suffering as a good soldier of Christ Jesus’. I’m not sure we sing many hymns now which encourage risk-taking with such reckless abandonment.
In the room where it happens: transparency in the CofE
Amid all the difficult conversations taking place across the Church of England on sexuality and Living in Love and Faith (LLF), requests for greater transparency abound. We all want to make sure that our views are heard 'in the room where it happens’ – whether that is General Synod, meetings at Lambeth Palace, or residentials in Leicester.
Snippets of information trickle out: who has been invited to what, who was there, what was said or promised. Trust appears to be at an all-time low within our national church – but attempts are being made to rebuild it.