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THE JUBILEE GROUP Ïn Teie CHURCH of ENGLAND: the Prophetlc VOICE of a COMMUNITY in Eggzesl4

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THE JUBILEE GROUP Ïn Teie CHURCH of ENGLAND: the Prophetlc VOICE of a COMMUNITY in Eggzesl4 THE JUBILEE GROUP ïN TEiE CHURCH OF ENGLAND: THE PROPHETlC VOICE OF A COMMUNITY IN EggZESL4 Richard Toews B.A., Waterloo Lutheran University, 1973 A THESIS SUBMITTED IN PARTIAL FULFIUMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of Sociology and Anthropology O Richard Toews 1997 SIMON FRASER UNIVERSITY May 1997 AI1 cights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. nie Wellington Ottawa ON KIA ON4 Ottawa ON K1A ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant a la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seil reproduire, prêter, distri'buer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fonne de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains owirership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des exhaits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The focus of this thesis is prophetic communities with a special reference to the Jubiiee Group in East London. To date, prophetic communities have been exarnined within the context of theology, specificaiiy Liberation theology but within the field of the social sciences, such as sociology and anthropology, there has been a lacunae on prophetic cornrnunities. Prophetic communities, in the narrow sense, exist on the margins of the church. Those involved in them see their task as re-centering the institutional church: to bring the church back to its role and function as a place of equity for the poor and the oppressed; to be a voice for justice; to critique institutional power structures (secular and religious). Today, however, institutional religion ofien demonstrates a lack of concern for the poor and social outcasts. It is for the prophetic community within the church to raise a voice for these silenced and lost voices. In essence, prophetic communities are the hem and sou1 of the institutional religious communities, reflecting the earliest roots of the larger community. As such prophetic communities function to nudge institutional religious bodies to be the moral voice of outrage at the injustice levied by institutions of power that seek to dominate or oppress. Prophetic communities are irnagined cornrnunities, that is to say they are defîned by an emotional and psychologica! component. The cornrnuniry itself becomes a symbol that arouses feelings of attachrnent and significance. Prophetic communities, in the Christian context, are informed by the memory of the Old Testament prophets such as Hosea, Amos and Micah and by the New Testament Gospels. Ia this sense, the iii tradition of the early Christians and the earIy church becomes a way to offer an alternative to the present day power structures, to suggest a "vision of something new." The Jubilee Group, a radical Anglo-Catholic "network", exists in places such as East London, Manchester, and Birmingham, pIaces of the poor and social outcasts. It is as a result of their sacramental/incarnationaI theology which views the world as animated by a transcendent made immanent that prophetic communities such as the Jubilee Group see the inherent connection of religion and politics in dialogue with hti~tion~of power. Through a theology developed out of praxis in a context of social injustice, prophetic communities begin to reffect a prophetic tradition that harks back to the early Christian church. In short, the prirnary function and significance of prophetic communities is a transformative one; they function to transform society and the church so that society and church becomes a place where the poor and the outcast have a voice, where the poor and the outcast are treated with due care, with dignity, and made integral to the ongoing life of society, and where the church lives up to its original character as a community of justice and love. Dedicated to my farher and mother and Davinder, Adrianna and Ariel The philosophers thought that justice might be defùied as keeping common or public things for public purposes and private ones for individual uses. This is quite unnaturai, for Nature Iavished al1 things for al1 in common. -Ambrose (Bishop of Milan). No great political and social transformation has been made in the world without being accornpanied and often preceded by an dogous movement in religious and phdosophicai ideas which direct the consciences as much of individuals as of society. If the workingmen and women who have prepared the bread for us frnd little or no economic justice in their own Iives, if a me freedom within the world of everyday choices is arrogated to the relativefy few who are rich and therefore powertül in our present social order, then +~sbread cannot be accepted as a fit offering, except under violent protest on the part of afI faithful Catholics. -Frederic Hastings Smyth The true mission of the church is not service to the community. If exists rather to challenge the very foundation upon which the community is based. The job of the church is not to provide attractive religious service, but to proclaim justice.. -Archdeacon William Paley ACKNOWLEDGMENTS When 1 fust took on the task to study prophetic communities in the context of the Anglican church, 1 was little aware of, on the one hand, how nescient people 1 met within the Anglican cornmunity in North America, especialiy Anglo-Catholics, are of a radical, political heritage that was and is concerned with social justice. hdeed, many AngIo-Catholics have no idea that Anglo-Catholicisrn is more than the arornatic smell of Catholic ritual. What's more, people within the present Anglican community who do not iden@ themselves with Anglo-Catholicism, people of the broad and low church traditions, have not raised many thoughts as to the serious political and social implications of an Incarnational theology. This thesis attempts to take cognizance of the Anglican politicd and theological tradition by poînt'mg out what Ian Henderson notes: the three basic theological ideas behind the whole Catholic social tradition in the Church of EngIand are the Incarnation, the Kingdom of God and community.' Likewise, Stanley Evans believed that the social tradition defined by the Incarnation, a proper understanding of the Kingdom of God, and the unity of community is concemed with questions of justice and is central, not peripheral , to Catholic Christianity . A second lesson 1 learned is that the history of the radical wing of the Anglican church is complex in the extreme. There are many interesting threads that would lead one from Great Britain to South Africa, Spain, the United States, Canada, the Caribbean, and even to Russia. These radical Chistians linked arms with diverse 1 Ian Henderson, Thewalof theCauiolicA Jubilee Group Paper, (1976). vii peoples such as Liberation Theologians on the one hand and with paralIel people, the Anabaptists, in some instances, on the other. The more time 1 spent searching out this tradition, the more 1realized that this thesis just barely even scratches the surface. It would take a life time of study just to begin to understand at the most meager level al1 the nuances of this rich and varied history. I bave mmy people to thank for helping me along the way and any errors that wiIl inevitably occur cannot be attributed to anyone but myself. To begin with, 1must pay a great tribute to Ron Dart of the University College of the Fraser Valley. It was Ron who planted the seed to explore the idea of the Church as a prophetic community in the first ptace. Without Ron's insight, 1 too would be one of those who had never heard of a social tradition within the Anglican Church, much less of the Jubilee Group. Certainly, 1 would never have learned that an incarnationai theology is social at its heart and soul. ALong with Ron is the Monday Night Beer Group of Martin, Phil, Rick, Karl, and Ross who sat and listened to me over pints of aie and showed an equal excitement with each new discovery. While not part of the Monday Night Beer Group, Walter Driedger cannot go unnoticed. It was Walter who constantly reminded me that indeed, the emperor, in this case, did have clothes, paltry though diey may be. Financiai and morale support are always needed and more than appreciated. Here, 1have to tMBishop Michael Ingham of the Anglican Diocese of New Westminster. His generous financial gift made it possible for me to go to London. But going to London is only a small portion of the overall cost and Simon Fraser University made it possible for me to stay for which 1 am truly grateful. To SFU and the Department of Sociology and Anthropology, 1 say thank you for the Graduate Fellowship that allowed me to continue my work in East London and at the same time viii suppoa a famiiy at home. The parish of St. Matthew's in Abbotsford, cannot go umoticed, both for their financial and mord support throughout this long and sometimes tiring and demoralizing effort. In particular, 1 cail attention to the parish of St. James, East Vancouver, who graciously awarded me the Fr. Gardiner Scholarship/Bursary for attempting to bring to Iight the voice of the radical Christian activists trying to give voice to the oppressed poor.
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