Archive for the ‘Lambeth’ Category

Course grooming women for top Church jobs unmasks rampant careerism

Tuesday, June 28th, 2011


June

By Julian Mann

Episcopal churches are not the only denominations to be marred by careerism. But they have a huge problem with it.

Nowhere is this illustrated more disturbingly than in Friday’s Church Times feature by Rebecca Paveley about a coaching course to groom selected women for the top jobs in the Church of England.

Run by the Dean of Salisbury, the Very Revd June Osborne, it is aimed at encouraging women to ‘imagine’ themselves in senior posts.

But the course does not just do imagining. A professional coach – Claire Pedrick who wrote a book about how to make ‘good’ ecclesiastical appointments – is laid on to guide the participants through the application process and give advice on interviewing technique.

According to Ms Paveley, Ms Pedrick also

touches on the tricky question of the social-interaction part of the interview process – otherwise known as “death by quiche”.

The course has funding from grant-making trust the Panacea Society but Ms Paveley reports ominously that the organisers hope that it might get central funding from the Church.

Certainly, the attendees display a strong sense of entitlement. One said:

We’re in the habit of not selling ourselves, aren’t we? But there are some here whose stars are going to fly very high indeed.

Another said:

I suppose most of us are called to senior leadership, or we wouldn’t be here.

Sadly, it would appear that this coaching course, fired by feminism, simply unmasks the rampant careerism that has long been a feature of the ‘preferment’ process.

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GAFCON Communiqué issued – ACNA recognized

Tuesday, April 21st, 2009

April 16th, 2009

Communiqué from the GAFCON/FCA Primates’ Council

In the name of God the Father, God the Son, and God the Holy Spirit. Amen.

We meet in the week after Easter, rejoicing again in the power of the risen Lord Jesus to transform lives and situations. We continue to experience his active work in our lives and the lives of our churches and we rejoice in the Gospel of hope.

From its inception, the GAFCON movement has centered on the power of Christ to make all things new. We have heard this week of the great progress made in North America towards the creation of a new Province basing itself on this same biblical gospel of transformation and hope. We have also envisioned the future of the Fellowship of Confessing Anglicans as a movement for defending and promoting the biblical gospel of the risen Christ.

Yet we are saddened that the present crisis in the Anglican Communion of which we are a part remains unresolved. The recent meeting of Primates in Alexandria served only to demonstrate how deep and intractable the divisions are and to encourage us to sustain the important work of GAFCON.

The GAFCON Primates’ Council has the responsibility of recognizing and authenticating orthodox Anglicans especially those who are alienated by their original Provinces. We are also called to promote the Fellowship of Confessing Anglicans (FCA) in its stand against false teaching and as a rallying point for orthodoxy. It is our aim to ensure that the unity of the Anglican Communion is centered on Biblical teaching rather than mere institutional loyalty. It is essential to provide a way in which faithful Anglicans, many of whom are suffering much loss, can remain as Anglicans within the Communion while distancing themselves from false teaching.

At this meeting highly significant progress was made on the following fronts.

Fellowship of Confessing Anglicans (FCA)

The FCA in its initial stages is attracting membership by individuals, churches, dioceses, provinces and organizations involving millions of Anglicans.  We are heartened by the large numbers of Anglicans who share a commitment to the theological formularies of true Anglicanism that provide a firm foundation for our faith.

We have therefore reviewed the strategy and structures of the FCA to better reflect the demands now made on it. We were glad to receive from the FCA Theological Group their Commentary on the Jerusalem Declaration. We have established the FCA web-site, http://www.fca.net. We received reports from those involved in partnership development work in the Sudan and elsewhere.

The FCA is committed to pursue our common mission through the establishment of regional chapters and networks of Anglicans who will strengthen and support each other. We rejoice in the development of an active branch of the FCA in the United Kingdom and the proposed launch on July 6th in Westminster Central Hall, London. The establishment of an Advisory Board of bishops, clergy, and laity from around the world reflects the growing breadth of support.

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Truthful Language and Orderly Separation

Thursday, September 11th, 2008

The Opening of an excellent piece lengthy but more than worth the read.

Written by: Rev. Dr. Ephraim Radner
Tuesday, September 9th, 2008

The Anglican Communion is currently pursuing a number of activities in response to the acrimonious struggle over sexual teaching and discipline within our churches. These activities have been encouraged by the Communion’s leadership, including at the recent Lambeth Conference. I have, to various degrees, been a supporter of these activities, not least because I have trusted those who have promoted these means towards ecclesial healing. I am increasingly skeptical, however, that the way these activities have been framed – descriptively and practically – represents the true nature of our disputes.

Categories like “moratoria” and “reception” and “listening”, for instance, are now prominent elements in our strategic ecclesial discussions. Unfortunately, they no longer appear to be useful categories, in large part because they do not accurately reflect the actual relationship of expectation and possibility that the disputing parties hold, one to another and with respect to their own commitments. When one party says, while responding to the request for a “moratorium” on specific actions, “yes we will consider it; but there is no going back on our underlying commitments”; and another party says at the same time, “yes we will consider it; but only on the condition that you others give up your practical commitments”, then the very category of “moratorium” functions in very different ways in each case. Similarly, when “reception” is a “process” that seeks to discern the Christian authenticity of an innovative practice, but also does so by the very means of rooting that practice within the life of the church in different areas, the notion that discernment has a possibly restraining role to play seems practically undercut. Or when “listening” presumes an ecclesial practice even as it refuses to evaluate that practice, one is not so much listening as receiving justification ex post facto.

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Psychiatrist Pinpoints Sexuality Struggles

Wednesday, August 13th, 2008

LAMBETH: Psychiatrist Pinpoints Sexuality Struggles in Church & Family

By Lisa Guinness

Thank you for your attention; because this afternoon is not fringe at all but a vital part of the listening and dialogue said to be the essence of the Lambeth Conference.

A Revolution Ecclesiastes 4 v 1 Again I saw all the oppressions that are practised under the sun: And behold the tears of the oppressed, And they had no one to comfort them On the side of their oppressors there was power, And there was no one to comfort them.

So a revolution is always to cast off a restraint – real or perceived. The purpose is to bring down an institution and create a new freedom in its place.

But in the fall out, there are always casualties and prisoners and the infrastructure, necessary for ordinary life, often gets damaged or destroyed.

The full cost and the supposed benefits only become apparent later.

The institutions in question here were the family and the church.

The Family Sadly in the western world this had been reduced to the nuclear variety without the ancient possibilities of community, rites of passage, a host of relationships and mentoring that were present in a tribal or extended family model. As the social fragmentation started to bite and the walls closed in on the 2.4 children at home alone; so the new possibilities of sexual freedom due to contraception and social freedom of new job opportunities kicked in. A generation of confident independent under 30s did not need God and were proud of their ability to cast off restraint.

Ephesians 3 speaks of all the families on earth emanating from God the Father so what are some of the key elements of family that we have lost in the revolution. They may have seemed confining then, but were in fact the necessary order from which real freedom could flow.

God’s original intention is that two adults should have been mature enough to leave their father and mother and cleave to each other in a covenant relationship.

1. Leaving : father and mother being mature enough both sides
2. Cleaving: covenant commitment that gives the security for dynamic evolving personhood c.f. moving on when the going gets tough
3. Procreation: with even more possibilities for evolving personhood with the opportunities to mature into motherhood and fatherhood
4. The family circle bringing more and more possibilities of relationship and becoming.
5. Undergirding this is the presence of the creator, redeemer God so in casting off the restraint of the family, we secured our absolute independence, becoming as god, but without His wisdom

Then the fall out starts to happen as we inflict primal wounds on our children and relationships become uncommitted and therefore indulgent with less and less possibility of being intimate or stable.

This Revolution and The Church One effect of this independence, felt by the church, was a desire also to be allowed to do what was right in one’s own eyes.

Another was, as the church presumed that because it felt powerless and contaminated by the sexual revolution that God was too. Best to pretend that nothing is happening. The challenge is too great and too messy. Another strand was a crisis of confidence in power of the Cross and a sense of shame at needing a Saviour.

Which is odd when I am not ashamed to call in a plumber for a dodgy ball cock or take my car to the garage for a service. I have never yet been told by the mechanic that I should have been able to fix the brake pads myself – rather I have been commended for dealing with such a potentially dangerous defect. What havoc am I reeking in my relationships from all my unhealed places! Owning issues of sexuality became very difficult to do in some areas of the church – especially if the church felt it had nothing meaningful to offer.

So what of The Cross Does it have any power? Does it effect any real salvation for the personal and domestic issues in our lives? the hurts and losses, the shame, the confusion, any freedom from the people we need to forgive? Is there any justice or restoration of our full personhood this side of heaven?

Or is the Cross just a symbol or impotent theological concept and there is no hope of change or peace or honour in this the mortal phase of our eternal life?

Because if the Cross has no power then there is no hope of effective pastoral care or salvation, in its true sense of healing, and we are of all people to be pitied. **

And in our hopelessness we will be very tempted to reinterpret Scripture or leave it behind completely and become those with the appearance of godliness but denying its power. (2 Tim 3 v 5)

Hebrews 12: describes a key progression See to it that: who knows where this is happening in a fragmented and values personal privacy above true fellowship and accountability. no one misses out on the grace of God -> no root of bitterness grows up in you and causes you trouble ( and we know how much of our behaviours are to assuage the pressure and frustration of disappointment and bitterness) – > no one is sexually immoral -> no one goes for instant gratification like Esau who sold the blessing of his sonship for a bowl of soup.

How many of us have anyone close enough to know if this is happening? Especially where we value of privacy above true fellowship.

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South African Bishop and GAFCON

Monday, August 11th, 2008

Gafcon a movement of the Holy Spirit says South African bishop

The Bishop of Port Elizabeth, the Rt Rev Bethlehem Nopece writes about Gafcon to his people. Its is good to read this coming from a largely liberal Province.

All praise to him who reigns above in majesty supreme; blessed be the name of the Lord! Greetings to you all in the name of Christ, our Lord and Saviour!

It has been a great privilege to attend the Global Anglican Future Conference (GAFCON), held in Jerusalem from 22-29 June 2008. A statement has been produced by the conference. The Archdeacons are to share it with you for study and comment. Gafcon is a spiritual movement which seeks to preserve and promote the truth and power of the gospel of Jesus Christ as revealed in the Holy Scriptures and Tradition of the Anglican Church. It affirms that we have received a transforming gospel which changes character and behaviour of human beings, and brings them into conformity with the demands of the gospel, in obedience to God through repentance and faith in Jesus who died our death (Gal 2:20-21). Reason and Experience are only to be verified and tested in the light of the God’s Word written for whatever is to be ordained or decreed (Article XX). This is the cherished Anglican heritage of the Anglican Communion and the Gafcon participants have no intention of departing from its principles.

There were 1 148 lay and clergy participants – including 291 bishops – from among many faithful Anglican Christians who still look at the Bible as the Word of God, not just a ‘primary source’, as some are led to believe by liberal revisionist theology. Gafcon believes that Anglicanism has a bright future for as long as we are obedient to the Lord’s Great Commission “to go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching and training them to observe what the Lord commands.”(Matt 28:16-20; Eph.2:20). Gafcon is a movement in the Spirit and a fellowship of confessing Anglicans. Please read the statement on the Global Anglican Future. There is nothing divisive about it. The Global South and the Council of Anglican Provinces of Africa are affiliated to it. Pray that the unity of the church be preserved. “Can the two walk together, unless they are agreed?” (Amos 3:3).