We’re back! The Australian Sydney’s independent Anglican evangelical voice speaks once more

fter a ten-year break, we from the pro-side answered not in terms the ultimate authority, sufficiency and CHURCH are back. Welcome to our of the text of Scripture, but in terms reliability of Scripture in all matters of A new readers, and to older of their individual stories. This type faith and morals, the substitutionary ones who remember when financial of experientialism makes it impossible and unrepeatable nature of Christ’s restraints forced us to cease publication to place our trust in Scripture as atoning sacrifice, the ‘body and bones’ in July 1987. We’re back because of our the ultimate rule of faith. Since the resurrection of our Lord, that this Jesus concern to see the biblical evangelical- eigh teenth-century, such experientialism Christ is truly man and truly God, RECORD ism of the Anglican Diocese of Sydney has been the seedbed of theological that he is the only Mediator between further preserved and strengthened. liberalism. human ity and God, that he is exclu- A strong biblical witness in the wider sively the way back to God, the reality Anglican communion and secular Traditionalism of the judgment to come and the October 1, 1998 Issue 1877 Australia is increasingly important. It has been said that “Tradition is the priesthood of all believers. Historically, evangelicalism has living faith of the dead; traditionalism Over time we have fought and lost near ly always declined from within. is the dead faith of the living.” The these battles in Australia as elsewhere. Testimony from Bruce Ballantine-Jones, Current events indicate that today is no apostolic gospel must never be changed We have seen manifest unbelief enshrined excep tion. Three movements threaten (Gal 1:6-9; 2 Tim 1:8-14), for it is the in our new prayer books, agendas of former editor ACR evang elicalism from within: ‘experien- way that Christ continues to do his work conferences, official pronouncements “I am delighted that the Church Record is resuming tial ism’, ‘traditionalism’ and ‘redrawing in the world; but for the sake of that and the ordinances which govern us. the line backwards’. work, even the way we conduct gospel Each time we have allowed the line to publication. Throughout most of this century, ministry must change. (1 Cor 9:22-3). be drawn further backwards. As evan- the Church Record has played a pivotal role in presenting Experience valued above Bible The problem we face is losing our gel ical Anglicans we have argued that and extending evangelical Anglicanism. There is We are appealing to human experience trust in God’s commands and promises, by doing this we can remain on cordial a greater need than ever for an independent Anglican and replacing it with trust in the over biblical teaching. terms with others in the denomination voice so that people can both read and contribute We have changed the questions we traditions of men, even traditions that and thus live to fight other battles. ask and the way we ask them. The New once were good and beneficial. The But the New Testament gives us an to the dissemination of Biblical ideas.” Testament is domi nated by questions pressure to embrace traditionalism evangelicalism which must actively seek such as “Who is Jesus Christ?” and remains whenever we make it a priority to draw the line forward. “What has he done for us?”. The ques- in our thinking and action to remain Historically, liberalism springs tion it asks concerning human experience recognisably Anglican, at the expense of direct ly from evangelicalism. Without is “What must I do to be saved?”. remaining recognisably evangelical. the unflinching exposition, teaching and Contents Union with Christ is not ‘an’ application of the doctrine of the New experience, but a permanent, historical Moving the line backwards Testament, uncontrolled by denom in a - reality created by Christ himself which The third threat is that we keep on tional concerns in the opposite direc- John Chapman on we enter into when we cast up our faith shifting the line backwards in order to tion, evangelicalism loses its roots and our surprising gospel page 2 into him. How does that experience remain within Anglicanism, and so we is sunk. feel ? It involves ‘suffering’ and ‘trust’ in hope be heard as evangelicals. It is odd It is the hope of the Directors of the John Woodhouse on the promises of God. that we are rejoicing over Lambeth’s Australian Church Record that even if the ‘beasts’ challenging Last May, at the Synod Conference move against allowing practising homo- you do not share our opinions, you will on Women’s Ministry, both sides of the sexuals to be ordained, when there are find the paper helpful in understanding evangelicals page 5 women’s ordination debate were asked many, more central, teachings of Holy our evangelical concerns.
questions concerning biblical exegesis. Scripture that our denomination has It’s time (again): It was a major departure from classical, progressively watered down, ignored or the Lay Administration agenda page 8 biblical evangelicalism when speakers denied outright over the last 200 years: Barry Newman on the Prayer Book bishop page 10

Mark Thompson on UEC conference on church planting real Biblical authority page 15 Dave Thurston Joshua Ng on rom 4-7 May, 500 people work was hard. It encouraged people to misreading Scripture page 15 from all over Australia think creatively. F and from many denom- Some 50 elective workshops were inations came together with just two offered on topics such as ‘Large church Peter Bolt discovers that things on their mind—evangelism and evangelism and church planting’, Spong is right page 15 church planting. ‘Evangelistic Church Planters: training The conference, “Evangelising and selecting’, ‘Starting From Scratch’, Uncommon Christianity Australia Through Church Planting”, ‘Marketplace Christianity’, and ‘Evan - in a post-denominational age page 3 was hosted by the United Evangelistic gel ism in the post-modern age’. Council of New South Wales. The UEC Frank Retief told the story of what Views from the UK: is a group of evangelistically-minded God had done through church planting John Richardson on Lambeth page 4 people from a range of denominations in South Africa. He reminded us over David Höhne overhears who have organised evangelistic events and over again that evangelism is theologians discussing the trinity page 6 throughout the years, notably the Billy a deadly serious business. Telling the Graham Crusades. gospel is no game—there is a heaven to Problems and solutions for women in ministry page 7 Heads of denominations attended forfeit and a hell to pay. Fear of Flying: bishops on the move page 11 the opening banquet. The conference Although the talks and workshops David Jackman expounding Ephesians Was Lambeth a moment of hope? page 11 heard from Sydney’s Phillip Jensen, were valuable, I found the morning tea at the UEC conference. Frank Retief from South Africa and and afternoon tea were some of the Colette Read wonders David Jackman, Principal of the most productive and strategic times of we are to hold true to the plan of God whether God is in our Bibles page 11 Cornhill Training College in London. the whole conference. Getting to know and aim to change our culture then we Church planting in the US page 12 Interviews with church planters people, networking and wrestling with need good churches side by side all over about their church plants and the issues that were raised in the talks made the place, reaching into our world with Andrew Heard planting on the coast page 12 problems they encountered shifted the these times a highlight. the gospel. John Lavender on focus from theory to practice. The I came away from the conference Church planting is often seen as Christians who won’t keep quiet page 13 practices of church planting turned out thinking that so often our vision is only threatening, and church planters often to be many and varied. as big as our own short-sightedness. face hostility from established churches. Leslie Ramsey on the future of our children page 13 Ivan Lee, rector of St Aiden’s Church planting is now on the national However, it seems to me that church Bangkok News: The Gabbotts page 14 Anglican Church, Hurstville, said hear- and denominational agenda. Planting planting will only be a threat if we are ing the problems people had planting churches will happen, it’s not a quest- not doing it. Gary Koo asks: can a Christian vote One Nation? page 14 churches was encouraging and enabling ion of when it will happen, but who No need to pray for guidance— and helped people to see the potential will do it. God wants it. The question is, will we Bill Salier and Greg Clarke on for church planting, even though the The conference made me see that if be involved?
the hopes of the new millennium page 16 The Australian Church Record 2 A Su rprising Gospel! Justification by John Chapman faith: still on

n 1 Thessalonians 1:9-10 Thessalonica but we do have a summary tell people about it. St Paul’s heart I we are told about a model of what he said in similar circumstances res ponse to the gospel. in Athens (see Acts 17: 16-33). The biggest surprise of all This year St Paul’s, Carlingford When Paul writes to the Thessalonians In our own time we must come to Did you notice how the judgment day hosted two days devoted to he commends them because their terms with the fact that all religious was described? Paul says “delivered the discussion of the doctrine response is such that ‘everywhere’ people views are not equally valid. To be from the wrath to come”. This is a big of justification by faith. have heard about them. He says “You religious, apart from Christ, is to invite surprise for us. Somehow we feel as if Once regarded by reformed became imitators of us and the Lord; in God’s wrath. We must part company wrath, with its connotations of rage Protestants as ‘the main hinge spite of severe suffering, you welcomed with the world-views around us whose and losing control, is not a ‘noble’ way the message with the joy given by the tolerance is expressed in a desire for to think of God. on which religion turns’ Holy Spirit. And so you became a model every person to be right no matter what God’s wrath is a way of describing (Calvin), some recent trends to all the believers in Macedonia and they might believe. This is not the way his complete and implacable oppo - threaten to undermine the Achaia. The Lord’s message rang out of the Lord Jesus (see Luke 11: 23) and sition to sin and evil. He will punish importance of this article of from you not only in Macedonia and must not be the way of his disciples. appropriately and I, for one, am glad faith. At the initiative of Achaia–your faith in God has become that this is so. Sin and evil in the world St Paul’s, people gathered in known everywhere. Therefore we do not There is only one Saviour are so destructive. The prospect that February to hear papers from need to say anything about it, for they If the first aspect of their response was justice will never take place is too them selves report what kind of reception repentance, the second was faith, horrific to contemplate. both biblical and theological you gave us. They tell how you turned to expressed in waiting for the return of Jesus himself told us that there is a angles, having already read God from idols to serve the living and the Lord Jesus, their deliverer. judgment day and it should be feared the book by N.T. Wright, a true God and to wait for his Son from Just as their repentance was directed (Luke 12:1-10). The Apostle certainly representative of the newer heaven, whom he raised from the dead; to the true and living God so their faith had taken this to heart and he warned views, What St Paul Really Jesus, who rescues us from the coming was directed to Jesus. It wasn’t directed the Thessalonians. Said . The second discussion wrath” (1 Thess 1: 6-10). to some vague religious idea. They were What was it the Thessalonians had in June continued to focus on This model response has two parts. convinced that Jesus was the Messiah, been told which caused them to believe Wright, particularly his reading First: They turned to God to serve him, the Christ. His resurrection from the that Jesus could “deliver them from the the living and true God. Second: They dead showed this beyond any doubt. wrath to come”? What else could it of the book of Romans, and put their trust in the Lord Jesus as their (Acts 2:22-36). They believed he was have been but that Jesus bore the anger attempted to draw out some deliverer from judgment. Lord and, as such, was able to be their of God, which we deserved for our pastoral implications of the deliverer. sins, when he died on the cross? discussion days. What was the gospel preached? Now we come to a second surprise. What was it that caused the Lord The conclusion was that What did they hear which enabled They had placed their faith in Jesus Jesus such anguish in the garden of Wright and ‘the new them to make such a response? the Christ who delivered them from Gethsemane that he describes it as “My perspective on Paul’ have read the judgment of God. They must have soul is overwhelmed with sorrow to the neither the reformers nor Paul There is only one God been warned that judgment day was a point of death” (Matt 26: 38)? It could They must have been told that the idols reality and they believed it and acted not have just been his impending death. correctly. Wright’s rhetoric they were serving were no gods at all. accordingly. Many martyrs have faced death with a tends to marginalise and They were either mistaken or wilful in What a shock this is to us! We can confidence and resoluteness, which trivialise the conservative their previous religious views. There hardly come to terms with our mortal - makes it impossible for this death to be evangelical position, and his was one true and living God. In the past ity. We think we will last forever, and such as theirs. There is something air of authority, combined with he had made himself known in many we are even encouraged in this by well qualitatively different in this death. He a minimal presentation of ways but now he had done so in the meaning but misguided Christians who is to bear away the sin of the world and argument is problematic. There person of his Son, Jesus. To continue tell us we can have ‘heaven’ now (in in doing that he undergoes the wrath any longer in idolatry knowing this one form or another). This may be why of God which sin deserves. That is why are serious gaps in Wright’s would be to defy the God who had we insist that all the preaching we hear he is able to deliver us from the wrath presentation, which distorts the spoken. Many heard Paul and believed must be relevant. It must be useful for to come. He substituted himself for gospel and provides the church what he said. They turned their backs the here and now. I have some sym- us. This is how it is described in with a different kind of mission. on idolatry and turned to serve the pathy with this, but if it means we 2 Corinthians 5:21: “God made him The Reformers have read Paul living and true God. never talk about death and the judg- who had no sin to be sin for us, so that correctly after all, and, given This comes as a surprise to our ment to come, we are doomed to in him we might become the righteous - that the neglect of this doctrine twentieth century ears. There was no preach a gospel that would have been ness of God”. has serious pastoral impli - possibility of multi-faith here. For the for eign to the Lord Jesus and his As I have thought about the Apostle to the Gentiles, to be religious Apostles. This is a heavy price to pay. response the Thessalonians made to cations, it is important not to apart from the God who had revealed When was the last time you were Paul, I have been challenged to look compromise this message.
himself in Jesus was an error. Like the reminded, from the pulpit, of the again at the content of my evangelistic prophets of old, idolatry was not to judgment day? If you are a teacher of sermons and to see if the people who be recognized as a viable alternative God’s word, when did you last preach hear me would be able to respond in to be tolerated but as a folly to be on it? Looking at Genesis 3:4 may help this way. I think that I will do well to repented of (Isa 44: 12-19). We don’t us to see why sinful people like us find take this to heart, as their response is a THE AUSTRALIAN know exactly what the Apostle said in judgment hard to believe or forget to model to us all.
CHURCH RECORD

The Australian Church Record is an evangelical newspaper in the Reformed Anglican tradition of the historic creeds and the 39 Articles of Ministry Training Scheme Faith, and the standard of teaching and practice in the Book of Common Prayer. We accept the Scriptures he Ministry Training Scheme The recruiting arm for the MTS Bible Teachers’, as well as hearing from as God’s word written, and as (MTS) was established in Program is the fellowship known as keynote speakers. This year Dick Lucas containing all things necessary for T 1978 with the goal of Club 5. After small beginnings in 1988 from St Helen’s Bishopsgate, London, salvation and the final authority in recruit ing and training men and women with 25 people attending a weekend and Phillip Jensen from Centennial all matters of faith and behaviour. for a lifetime of gospel ministry. conference to consider full-time Park, Sydney, will be addressing the Publisher: MTS is an apprenticeship-style ministry, this group has now grown to topic of “Preaching the Word of God”. Robert C. Doyle, Chairperson, ‘hands-on’ training in the ministry of about 600 members. The strength of Australian Church Record the Word of God and prayer, running Club 5 is its national network of 250 (ACN 000 071 438) for two years full-time. The trainees like-minded ‘coaches’ who recruit and Executive Editor: are “preaching today to train for coach people considering ministry. For further details about the work Peter G. Bolt tomorrow”. We are hoping that they The annual October long weekend of the Ministry Training Scheme will both understand and experience Conference is always excellent, with All enquiries: the power of God’s word in saving 450 members and 200 coaches in or the Club 5 conference: PO Box 218, people and building the church. This attendance last year. During the Phone: (02) 9663 1854; Camperdown NSW 2050 year sees nearly 100 trainees training in weekend, members attend various Fax: (02) 9313 7045; 35 training teams around the country. components, such as the ‘School for email: [email protected] October 1, 1998 Issue 1877 3 Uncommon Christianity in a post- denominational age Editorial

Uncommon Christianity loyalty to the denominational church as Likewise, speak and live the truth n earlier days, Australian such and are extremely mobile. This they must. Our contemporaries have religion was a ‘common simple, single fact, is either an oppor- learned to distrust words. Promises are 60% I Present Denomination Christianity’, a sort of faith tunity for the denominational churches treated with cynicism, since the world of the lowest common denom inator. or a mortal threat. knows nothing of the utterly reliable 50 This compromise with the culture kept The post-denominational gener - promises of God. The Bible is God’s Christians happy with the thought that ation of believers is extremely precious infallible speech, and each church 40 Evangelical they were living in a ‘Christian society’ to the churches. They are small in should therefore have at its centre a founded on the Ten Commandments. number, but humanly speaking, they source of light and truth unknown to 30 Catholic Morality was the religion of the will carry the gospel forward in the the world and powerful in sustaining ordinary person and the churches were next era. They have been bruised by a God’s work amongst us. An attractive 20 Charismatic regarded as the guardians of decency. cynical and avaricious society. This truthfulness will distinguish the church Moralism or wowserism was spiritual makes them all the more serious about which hears the word of God—and 10 S

Non applicable L C

poison. belief. The best of them will support keeps it. N

1 9 9

Today it is clear that we are not that denomination which shares their 1

0 :

15-19 20-29 30-39 40-49 50-59 60-69 70+ E unwillingness to compromise and which The perils of panic C a Christian society. This is a good R U O moment for Christians. It makes delivers. Uncommon Christianity is uncom- S Christianity stand out. Christianity is fortable. It is alien to virtually all the uncommon—and we therefore have a Centres of truth and love educational and media forces that are Scriptures. Which better chance to communicate the Denominational bodies must support brought to bear on the individual day From these centres of love and truth denomination essentials of the gospel without inter- their work in word and deed, doing by day. At various points it brings us will come the Christians who stand for has been most ference from the background static of everything possible to multiply their into sharp conflict with our peers. love and truth in society. This is the way significant in your moralism. Furthermore, the terrible numbers. It is easy for denominations and in which Christianity will be transmitted consequences of turning our back on Fortunately, an increasing number churches to panic under pressure in this and the next generations. faith journey? the word of God are evident in society of such churches has overcome the whether through pragmatism or com- Christian witnesses will need to be and will become plainer as time goes inertia of the decades to break free of pro mise. With pragmatism, truth is supported by that same integrity in love on. Abusive relationships, the mauling inherited patterns. There is consider- for gotten in the search for a formula and truth from Christian leadership in of the family, persistent cheating and able interest in the business of planting which will lead to a growing church– local and denominational bodies. The fraud, greed expressed in gambling and and growing churches. But in order to experiential Christianity; the craze to tendency to support the insupportable business, youth suicide, the destruction maintain and propagate authentic provide meetings so welcoming that and to condemn the courageous is an of language and meaning, blatant Christianity, they must be churches they become mere entertainments. The unfortunate middle-aged response to sexual immorality—these are not the which have two fundamental qualities: test of success is not whether the word post-denominationalism. ‘Trust the wis- signs of a happy and well-adjusted truth and love. of God is being obeyed, but whether dom of the young’ is not a bad rule of society. Just by being uncommon, by Love they must. The ills that lie at the new practice works in terms of thumb. happy customers. Compromise arises when the stress The primacy of Christ In order to maintain and propagate of living in a society which does not The churches belong to Jesus Christ. endorse the Christian message becomes The question is whether we are pre- authentic Christianity, we must plant too great. We come to terms with our pared to let him run them. The point at culture and try to conform new issue is the authority of Scripture, since churches which have two fundamental readings of the Bible to the natural that is the way in which he rules over qualities: truth and love. theology of the world. Current moves us. Many are the temptations to com- to ordain women as presbyters fall into promise and so avoid our duty to him. this category. They are often justified in The church that serves the Lord being obedient to God’s word and the heart of contemporary life mean terms of what will bring people to the will be marked by a deep desire to proclaiming God’s word, we have the that true love is rarely experienced. churches. But the post-denominational learn the word, to explain the word, to chance to do good. But we must not Contemporary people find it hard to generation is far more clear-sighted. follow the word, to pray by the rule of lose the opportunity by compromise. commit themselves to others in word They want churches which do not the word, and to make known the and deed. In contrast, it is the love of compromise with the world. They word. However radical or conservative Post-denominational Christians God that makes us Christian. We know want uncommon Christianity. its pattern of meeting may be, it will Australian society has changed utterly. what love is, because God himself has aim to meet the Lord in his word and The great pillars of an earlier era— committed utterly to us in his dear Son. Follow the last clear order by the power of his Spirit. This is the banks, schools, unions, lodges, sporting His Spirit teaches us what his grace is. Here is a useful military maxim. In a path to truth and love–may our nation codes—have all had to re-invent A genuinely Christian church will be a confused and turbulent situation, seek to be famous for such churches!
themselves or perish. While the churches community of love and will represent follow the last clear order you have been have been slow to change, a new that uncommon Christianity which the given. In our case we have to follow the generation has arisen. They owe no world needs to see. clear word which God gives us in the

Donations needed and welcome! This edition of ACR has been funded by interest from the trust funds the Australian Church Record Local Snippets administers. We would like to produce two or three editions a year and supply them free of charge. Our John Chapman Foundation launched funds only allow us to produce one. If you would like to see further On 27 March, the Department of Evangelism hosted a dinner for 220 people to launch The John Chapman editions, and can help us financially, Foundation. Archbishop Harry Goodhew was a part of the proceedings as was the Department’s former director, please send your donation to: John Chapman, who has bequeathed his name to this new venture. John Chapman has given leadership in evangelism for 30 years and is widely known and loved both in Australia and many places overseas. The foundation The Hon. Treasurer aims to provide the necessary funds to enable the Department of Evangelism to appoint more evangelists and Australian Church Record trainers in evangelism to face the challenges of the future. For more information, phone (02) 9265 1582. P.O. Box 218 Camperdown NSW 2050.

This edition cost around $8000, Remember ’59! and except for layout, printing Next year is the 40th anniversary of the ’59 Billy Graham Crusade. On May 10, 1959, 165,000 people packed and postal distribution, was produced Sydney Cricket and Show Grounds for Billy Graham’s final address. The impact of the crusade has lasted for 40 by voluntary labour. years. Make a note of May 10 1999, when a Service of Praise and Thanksgiving is planned to be held in the Pitt St Uniting Church. All enquiries: Donald Howard (02) 4658 1022. The Australian Church Record 4 Views from the UK After Lambet h–all friends together? John Richardson offers ACR readers a view from the UK

hilst the Lambeth Con - heard and promising further dialogue, important that in every it was realized that its true origins ference seems to have which was signed not only by the congregation such homophiles lay more dubiously with Rodney W passed almost unnoticed in predictable personalities from ECUSA, should find fellow-Christians Howard-Browne and the ‘Word Faith’ Australia, it was watched intensely in Canada and New Zealand but also by who will sensitively and movement. the UK where the debate on human over 40 UK bishops. More worryingly, naturally provide [support In the wake of the Charismatic sexuality attracted keen attention for some of these, such as John Gladwin or and love] for them …” move ment, shared experience has be - two reasons. First, homosexual lobbyists Roger Sainsbury, would be thought of (emphasis added) come more important than shared had made it clear months in advance as evangelicals. However, this action ideas. It has also meant that evangel- that they would push this subject to the must itself be seen in the light of other This effectively allowed Liberal icals and Liberals seem to be talking top of the agenda. Second, Conservatives trends within the UK. bishops who approved of homosexual the same language since both are keen felt that a ‘Yes’ vote to homosexual Since the 1950s, UK evangelicalism relationships to do so without admit - to appeal to the ‘Spirit’. revisionism would split the church, has grown from a despised minority to ting it. Yet in the name of ‘collegiality’ The other key influence is the probably irreparably. being part of the ‘acceptable face’ of no UK evangelical bishop has ever decline of evangelical theology. Again, In the event, the revisionists were Anglicanism. Unfortunately, this accept- disagreed with Issues in Human this can be traced to the experiential- massively defeated, leaving many an ce has been accompanied by a Sexuality publicly, even though some ism of the 1960s influenced by the Liberal bishops in a state of shock. But strengthening of Anglican institution- must disagree with it privately! Charismatic movement. However, the the impact on the Conservatives was alism. Central to this process is the This reflects the situation of UK result is twofold. On the one hand there concept of Episcopal Collegiality, evangelicalism from the level of is a lack of theological depth across the Being almost as accustomed to which has also focused on the debate Archdeacon upwards, where evangel ical board. On the other, there is the on homosexuality. appointees have universally failed to development of ‘fuzzy edges’, so that defeat as the English cricket team, In 1991 the bishops jointly issued challenge the prevailing Liberalism. formerly unthinkable ideas (such as a discussion document called Issues Thus, Archbishop George Carey has Clark Pinnock’s ‘openness of God’) are they were similarly at a loss to in Human Sexuality which quickly declared publicly that he is a Christian gaining credence amongst evangelicals. became the unofficial ‘official position’ first, an Anglican second and an The picture is not entirely bleak. know how to handle victory. of bishops asked for their own views on evangelical only third. Similarly, Gavin Dick Lucas and the Proclamation homosexuality. This ploy was less than Reid, the Bishop of Maidstone, has Trust, for example, have had a massive just as great. Being almost as innocuous because of the notorious stated that for him to promote evangel- impact on clergy and young people. accustomed to defeat as the English section 5.6 which not only allowed that icalism would be to play ‘party games’. David Peterson is strengthening the cricket team, they were similarly at a lay Christians could live in active Evangelicalism is constantly treated as training of Anglican clergy through his loss to know how to handle victory. homosexual relationships but virtually if it were a matter of eccle siological work at Oak Hill. The Moore College Was it a fluke, or did it mark an upturn required the acceptance of those culture rather than theological truth. Preliminary Theological Certificate of fortunes? To answer this, we have to relationships by every congregation: This weakness is the result of two course is being done by upwards of look at the context in which Lambeth key influences. The first is the massive 200 people across the UK. The gospel took place. “…there are others who are impact of the Charismatic movement, continues to be preached and some The defeat of the homosexualist conscientiously convinced which since the 1950s has opened the churches are growing. agenda resulted from an alliance of that… they have more hope of floodgates to a thoroughly uncritical But the gains for the gospel in the Western political skills with Third growing in love for God and spirituality. This was recently exem - UK have only come about where there World voices and votes. However, such neighbour with the help of a plified by the ‘Toronto Blessing’ which is theological clarity and spiritual a defeat would clearly not have occurred loving and faithful homophile arrived at Holy Trinity, Brompton courage. Where these have been if the Western bishops had met alone. partnership… where mutual (home of the Alpha Course), ostensibly absent, evangelicalism has been side - Indeed, a statement was issued fol - self-giving includes the from the Vineyard churches in North lined and the gospel ultimately dis - lowing the vote, regretting that physical expression of their America. It was only after people had torted. Lambeth was a victory, but not homosexuals had not been properly attachment. […] It is… ‘bought into’ the phenomenon that for ‘inclusivism’.
Man- centred evangelistic methods slammed

he English Evangelical ably stumped when called to give a lems identified earlier in the report”. their light shine before others as they Times has questioned reason for the hope that is in them.” It “What evangelicalism in Britain live and serve with honesty and upright- T the framework of a new contrasted the successful method of requires is not more Alpha Courses, ness, whether in the workplace, the survey on local-church evangelism the early church, preaching the gospel or targeting, or man-centred enter - marketplace or even the playground. co-produced by the Evangelical as the power of God, with the methods Our society needs bold preachers, and Alliance (EA) and the Evangelical of today, in which people are sent out mobilized congreg ations, who discern in Missionary Alliance (EMA), which “into the world like children to do a People are sent the gospel of Christ the power of God was very enthusiastic about the ‘Alpha man’s job, more often armed with a unto salvation.”
Course’ originating from Holy Trinity gospel guitar than with the sword of out “into the world Brompton. the Spirit”. To the Evangelical Times like children to do Although sharing the report’s the report had all the marks of being a desire for ‘confidence in the gospel’ study “to give scientific credibility to a man’s job, more and ‘integrity of believers’ lifestyles’, the Alpha Course. Those who dare to Evangelical Times argued that many question the biblical validity of these often armed with Christians lack gospel confidence not courses can now be refuted by so much because of today’s pluralistic, statistics. After all, three out of four a gospel guitar than multi-faith culture—as proposed by evangelical churches can’t be wrong”. with the sword of the study—but because of ‘an absence Against such “deferential praise of true, radical Christian experience and guileless promotion of the Alpha the Spirit ”. on the part of many professing Course”, Evangelical Times predicts believers’. The newspaper pointed to that the distorted and man-centred tainment. It needs salt-of-the-earth an ‘inside’ problem: “Christians theology of the Alpha Course “will Christians who will witness with love, brought up on a diet of charismatic pro duce another generation of live with integrity, and testify to their worship, feelings-based religion and Christians with no confidence in the Lord with confidence, knowing whom ‘power evangelism’ are understand - gospel and perpetuate the very prob- they have believed; believers who let October 1, 1998 Issue 1877 5 Some challenges facing evangelicals at the end of the twentieth century John Woodhouse 1. The beast of our own confusion: believed, or because it has been written has had a similar effect, and rightly so. this organisation must be directed and The challenge of evangelical identity into a Constitution, or because to But is anyone noticing the inconsis- motivated by a desire to see it help and The first is to think that ‘evangelical’ change it would cause a furore. There tency? It is pleasing that hardly anyone stop it hindering. means just one of the many different is nothing that should escape the can bring themselves to argue that The Anglican Church of Australia, brands of Christianity available. A very scrutiny of the word of God. paedophilia is just an alternative life - as an institution, has been largely taken good brand amongst others, its advo- And so evangelical Christianity in style or that paedophilia is probably over by liberal catholicism: liberal cates would claim, perhaps even the form and practice will never be a static genetic and so should not incur blame; best brand—but humility would pre- thing. It will be calling on the world to or that critics of paedophilia are vent us from saying so! repent and on the church to reform and “paedo-phobes”. But is anyone notici- We have a challenge on our This seems to be the situation on ourselves individually to be filled ng the hypocrisy? hands. Will we stand for authentic amongst Anglican evangelicals in with the knowledge of God’s will, in Take care. This is dangerous terri - England. The book Evangelical order to live a life worthy of the Lord, tory. We must not allow ourselves to be biblical Christianity and against Anglicans: Their role and influence in pleasing him in every way, growing in portrayed as less outraged than society the church today , edited by R.T. France the knowledge of God (Col 1:9-10). at the horrific abuse of children that is devi ations from it? and Alister McGrath, for example, These generalities can be readily paedophilia or the injustices carried views “Evangelicalism” as a party, a translated into specifics. out against aborigines. Indeed we theology and catholic ritual. The new group within the wider church, whose The 1662 Prayer Book was a ought to be more outraged. We know prayer book—rejected by our Synod— history can be described, and whose wonderful accomplishment—only sur- God. And we can therefore see the is an expression of this, because it plays contribution can be evaluated. passed by 1552! But it was not perfect. darkness of human sin for what it is. down gospel truths, like the wrath of But that is not what evangelical used There were those with whom we But the mind that refuses to have God God, and shifts the liturgy firmly to mean. At an earlier time evangelical should identify at the time who saw in its knowledge is depraved (Rom towards liberal catholicism—and not was a name that expressed a self- some of its weaknesses. As the rest of 1:28). And pagan moral outrage will be only in the Lord’s Supper. conscious commitment to the biblical the Anglican Communion presses turned on good things. It will not, in The Synod was right to say no to gospel which was “not satisfied with effectively to change the standards of the end, be able to distinguish between the book, but it made a mistake in being described as one particular brand the Book of Common Prayer in liberal right and wrong. making that ‘no’ half-hearted and of Christianity.” 1 In 1970 John Stott put and catholic directions, it is not good The only way in which the gospel encouraging the Archbishop to autho- it like this: “It is the contention of enough for evangelicals to simply can be heard in its own true and rise as much of the book as possible. evangelicals that they are plain Bible defend the status quo. We ought to be absolute terms is when the challenges to Far better to get to work whole- Christians, and that in order to be a pressing for change, for the continuing relativism are heard. Evangelical voices heartedly at developing thoroughly biblical Christian it is necessary to be an Biblical reformation of our churches. should be added to the many voices of evangelical liturgies. Would that not evangelical Christian.” 2 Nothing less. The challenge is to reform our outrage at whatever is outraging the clearly be better for the gospel? And it claims that deviations from churches and our denomination so society at the moment—provided that Another example is afforded by evangelical Christianity are deviations that they transparently express the what is outraging the community is in several church plants that have pro - from authentic Christianity. truth and reality of the gospel of Christ fact wrong. But do you see that as we voked uproar from some. There appears This leads to the second way in today. That must be the controlling do that—it isn’t enough. We are only to be a concept in our denomination which the word ‘evangelical’ has agenda in our churches and in our identifying a point at which we agree that diocesan, and perhaps parish, become misunderstood. Like the word Synod. But this reformation must not with our unbelieving society. In itself bound aries give people a monopoly on ‘Christian’, it has become so widely stop with our churches. The challenge this will not help people to hear the gospel work in “their area”. You can used to mean so many vague, undefined is to call the people of this great city, gospel’s challenge to relativism. And the go to Africa to preach the gospel, but things, that it now means very little. and this nation, that “they must turn gospel’s great challenge to relativism is you must not cross the Hawkesbury So what does it mean to be an to God in repentance and have faith the news of God’s judgment: the wrath with out the permission of the Bishop of evangelical? Perhaps the word has been in our Lord Jesus” (Acts 20:21). The to come. Newcastle! so emptied that we need to redefine our energy and prayers of evangelicals It is true to say that nothing is more We have a challenge on our hands. identity, although hopefully a new term should be directed to that end. difficult to speak about today than Will we stand for authentic biblical will not be adopted. Historically, to be God’s coming judgment. Nothing is Christianity, and against devi ations an evangelical did not mean to belong 3. The beast of unbelief: harder to explain to our world than from it? Will we be true radicals in the to a party. To be an evangelical meant The challenge of the world the reality of God’s wrath against all world and in the church? Will we (and should still mean) to believe a The form of the world’s hostility is a human godlessness and wickedness declare the gospel of God’s absolute theology. It meant (and should still complex thing to analyse–perhaps (Rom 1:18). judgment in a relativistic world? Will mean) to believe in the inspiration and impossible. No doubt it has many we see our institutions for what they infallibility and sufficiency of the angles and aspects, but prominent 4. The beast of denominationalism: really are, and work within them, Bible, God’s word written; to believe among these is the “relativism” that The challenge of the Church alongside them, outside them, and, if in the sinfulness of humankind who has won the day (now called “post- The denomination presents a challenge necessary, against them to see that the need to be saved from God’s wrath; to modernism”). to evangelicals, in the challenge to gospel of Jesus Christ is made known? believe in substitutionary atonement: The gospel is under challenge from recognise the denomination for what
in the death of Jesus Christ in our the belief that nothing is absolutely it is. The denomination and its struc- place, bearing for us the penalty due to true. Tolerance is the virtue born to tures, the institution, is not to be our sin; to believe that all the benefits relativism. Discrimination is the great equated with the church that Jesus 1 Mark Thompson, “Saving the Heart of Evangelicalism,” in The Anglican Evangelical of Christ’s work for us are received sin against relativism. And since the Christ is building. Crisis: A Radical Agenda for a Bible Based by faith alone; to believe that such gospel is intolerant and discriminating This organisation is an instrument Church , ed. Melvin Tinker (Ross-shire: a response of faith in Christ was — it condemns what is wrong and which can help or hinder the cause of Christian Focus Publications, 1995), p. 29. dependent on the work of the Spirit distinguishes wrong from right–rela- the gospel. Our labours with regard to 2 Cited by Thompson, p. 29. of God bringing us to new birth; to tivism challenges the gospel’s right to believe that Jesus will return to judge be heard. all people. Gospel people will want to respond To be an evangelical used to mean to the challenge of the world’s rela- Anglican Church League to believe THAT — and to believe that tivism. We will want to proclaim the THAT is authentic Christianity. gospel in our relativistic age in such a way that it is heard. We will therefore invites you to hear… 2. The beast of our own cowardice: want to expose the impossibility of The challenge of believing and acting relativism. on the truth of the gospel in the It is interesting, isn’t it, that our (from St Helen’s Bishopsgate) power of the Holy Spirit relativistic age, which castigates the Dick Lucas Evangelical Christianity will always be gospel’s absolute claims, is itself Speak on “The state of evangelicalism in the radical, because it cannot be content intensely moralistic—in a selective kind with the way things are, either in the of way. It is almost as though the Church of England and its wider implications” church or in the world. To believe that bottled up moral sense of our society, the Bible is the inspired, infallible, which has not been allowed to express sufficient word of God is to believe its outrage at the Mardi Gras, has at St Paul’s Carlingford (Just off Pennant Hills that all human ways should submit to found relief in having something to let the divine authority of that word. off at. The terrible discoveries of the Rd behind the Mormon Tabernacle). Something is not right simply because Wood Royal Commission aroused Thursday, 8th October at 7:30pm. it has been done for 400 years, or an uncharacteristic burst of moral because it is widely practised or outrage. The Stolen Generation report The Australian Church Record 6 Synod m Trinity, Freedom, Relationships David Höhne

ur story opens at a special Son? If so, aren’t you also implying yet distinctly so. men and women is based on the order church conference called that the Spirit isn’t really God or, of relationships within God himself. BENJAMIN: Oh, I think I get it now. If by the Bishop to discuss worse, that God himself is some kind O BEN: the Spirit comes from God then he Just as I said, you’re imposing issues of ministry and theology. The of divine hierarchy? must be divine. If Jesus sends us the this outdated view of God on your issues on the agenda have the poten - WILLIAM: You miss the point, my dear Spirit then Jesus must be divine politics to legitimise denying women tial to seriously divide the church. chap. By insisting that there is an order because only God gives his Spirit. So their true freedom as God’s people! Two eminent theologians William of in the relations of the Godhead we are the Spirit is the Spirit of the Father and Carthage and Benjamin of Caesarea BILL: Now wait just a minute. To deny at one and the same time defending the the Spirit of the Son. If the Spirit are deep in discussion on one of these the order of relations in the Godhead equality of persons and preserving comes from the Father through the issues... is an attack upon the divinity of their their specialness. Son he is therefore distinct from both persons. The creeds were written to WILLIAM: I’m only going to explain of them. BENJAMIN: Really? How so? protect God’s people from that kind of this to you once more. The Creed must WILLIAM: By Jove I think he’s got it! It heresy. Do you really think that by say, “We believe in the Holy Spirit, the WILLIAM: Let’s take St. Peter’s speech is the order of the relations within the denying the fact that the persons of the Lord, the giver of life, who proceeds at Pentecost for example. There Peter Godhead that enables us to speak of Godhead willingly subordinate them - from the Father AND the Son.” said of our Lord, “Exalted to the right three persons but only one God. Shall selves to each other that you can hand of God, he has received from the BENJAMIN: So you keep saying, but we go back inside to vote then? maintain any real concept of freedom, Father the promised Holy Spirit and why is this addition about the Spirit equality or individuality? has poured out what you now see and BENJAMIN: Wait a minute, we still proceeding from the Son so important? True freedom is seen in the Father hear” (Acts 2:33). Peter was telling his haven’t agreed about the flowers in who gives up his Son for the sake of WILLIAM: Because Jesus said: “When listeners that God the Son was pour ing church! sinners, the loving Son who takes the the Counsellor comes, whom I will out God the Spirit, who comes from form of a slave as their servant and the send to you from the Father, the Spirit God the Father. That the Spirit comes 1500 years later the Bishop has called divine Spirit who gives life to the dead a special conference to discuss issues and gathers those rebellious creatures David Höhne of theology and ministry that have into the household of the one God. It the potential to divide the church. Two (seen here with is only within these relations of loving emi nent churchmen with notable daughter Anna) selflessness that the concept of equality ances try are discussing the issue of has any meaning in terms of a shared serves on the women’s ministry... pastoral team at essence and fellowship. The order BEN: You are making this one verse do within which each person subordi - St Clement’s, an awful lot of work just to support nates himself to others glorifies both Jannali. your position. Besides, this is an issue the one and the three. It is only within of liberty and equality. All this busi - the schema of other-person-centred ness about order seems to be a trick to community that individuality retains baptise the suppression of women. any true substance. Furthermore, basing human rela - BILL: Don’t be ridiculous. When Paul tion ships on this order gives the partners says in 1 Timothy 2:12, “I do not permit in the relationship equality before God a woman to teach or to have authority as his image and the freedom of being over a man…” he makes his appeal to distinct from each other. Paul says as the orderliness of relation ships based in much in 1 Corinthians 11:3 “Now I the creation. The very next thing he want you to realise that the head of refers to is Adam and Eve who we know every man is Christ, and the head of the from Genesis 1:26 are both made in the woman is man, and the head of Christ is image of God. There is no question that God.” The woman is no less human the man and the woman are equal, yet than man as Christ is no less divine than they have an order to their relationships God. Yet God has put Christ the God- that reflects the God in whose image man over both the man and the woman. they are made. When Paul writes against women’s BEN: You’re not going to get on the authority over men he is merely restat - subordinationist band-wagon again I ing the order that men and women bear of truth who goes out from the Father, from God shows that the Spirit is hope. as God’s image. he will testify about me” (John 15:26). divine. That the Spirit comes from the This means two things. Firstly that the Son shows that Jesus is divine. All are BILL: Listen you can’t deny that the BEN: If our ancestors could speak to us Holy Spirit, the Counsellor, is the equally God and therefore there is no God of the Bible has an order to the today, I wonder what they would say? Spirit of Go d— he is of the same inferiority. way in which he relates to his creation. BILL: Well, they weren’t always that substance as God. Secondly, that the The Father comes to us through the BENJAMIN: Hmm. Well of course we easy to understand. But, on this issue, Holy Spirit, as the Spirit of God, is the Son in the Spirit. It is this order that must insist that all persons in the they would be clear. I think they’d say same Spirit that Jesus the Christ, God both maintains the unity within God Trinity are divine but do we need to to you: “Your vaunted post-modern the Son, pours out on his servants. and allows for the diversity of persons. say, that “the Spirit proceeds from the notions with their cliched categories of Thus in adding the clause, ‘and from Just think of John 15:26 “When the Son” to show this? democracy and liberty know nothing the Son’ we are able to see the true Counsellor comes, whom I will send to about the testimony of Scripture and unity and distinction of persons within WILLIAM: Of course we do, dear boy. you from the Father, the Spirit of truth serve only to enslave their adherents to the Godhead, the One triune God. In saying this we are defending the who goes out from the Father, he homogenising forces that deperson - divinity of Jesus the Son. What’s more, will testify about me.” This order of alise and alienate. What you so BENJAMIN: That the Spirit is the Spirit we also preserve the distinction bet - rela tion ships in God himself is disdainfully refer to as antiquated is of God I have no argument with, O ween Jesus and the Holy Spirit. If the reflected in his image on earth–human simply the scriptural understanding of learned friend. It’s the second part that Spirit comes from God through Jesus beings. So whether it’s in a family Christian churches throughout history.” I don’t like. If you say that the Spirit he is at once the same as God and situation, like in Ephesians 5:21-33, or
proceeds from the Son, aren’t you also distinct from Jesus. Thus Jesus the Son in a church, the order that the Bible saying that the Spirit is inferior to the and God the Spirit are equally of God, prescribes for relationships between October 1, 1998 Issue 1877 ma tters 7 The Archbishop ’s Women ’s Ministry Conference Report from a female participant

t was with some skepti- Scripture warning that if 1 Tim 2 is see a way forward. morning. The previous session had I cism that I attended ignored then no Scripture is safe. The afternoon was a disappoint - grappled with the question of whether the Archbishop’s Women’s Furthermore, the Bishop set the tone of ment. It started off well enough as ordination was Biblical. I and many Ministry Conference at Trinity Grammar the conference as he exhorted us to be various women told us about their others thought the answer was no. in May. With such diamet rically sympathetic, to “walk around in one amazing experiences in ministry and The afternoon panellists assumed the opposed opinions about women’s another’s shoes”. shared their vision for the future. answer was yes. Yet it is awkward to ordination, how can there be some The subsequent discussion paper Question time soon changed the tune point this out when the stories are so agreement? Is there any middle ground? presented by the Rev Narelle Jarrett and of the session. What started off as a emotional. The morning started off on a Dr Ann Young was of particular interest. celebration of women’s ministry Though I have expressed doubts positive note as Archdeacon Trevor They outlined the various courses of became a plea for ordination as several about the outcome of this conference I Edwards expounded the Word of God. action available to the Diocese, ranging panellists shared sad anecdotes about unreservedly express praise for the This was followed by a review of two from ordaining women but not allowing other women in ministry. Some even manner in which people treated one discussions papers circulated prior to them congregational leadership, to stated that the only reason that they another. Participants throughout listened the conference: one a case for ordination splitting our Diocese in two. were so positive in their presentations with sympathy and respect for each by Dr Stuart Piggin; the other a case Small groups were convened in is because they were told to be. I am person, truly searching for a loving way against by Canon Peter Jensen. order to discuss the options with the not opposed to hearing the hard truths to come to a common prac tice if not a Bishop Barnett’s insightful com- view to a satisfactory outcome for all. I about the struggles of women in common mind. It is my hope that we will ments pointed out the strengths and suspect that my group was not the only ministry but I had thought that the not lose this ability to “walk in one weaknesses of each paper. He urged us one that struggled. There are plenty of afternoon would look beyond the another’s shoes” as our Synod continues to view ordination as a non-gospel options but very few, if any, that are ministry of priesthood. It was hard to to find ways to encourage biblically- issue whilst maintaining the integrity of satisfactory to both parties. It’s hard to reconcile the afternoon session with the shaped women’s ministry.

Black Saturday: Sydney still floundering over women

n 16 May this year, many questions received, only a meagre their feelings about ordination, all but place was severely truncated — a great members of Synod met to few were selected to be answered. Both two were obviously for it. disappointment to those of us who had O discuss the ministry of ‘sides’ were assigned a question to Patricia Judge, the convenor of carefully prepared questions.” Although women in a non-synod context. This answer, although some answered well, Equal But Different (EBD), a group it is useful to understand an alternative forum was meant to encourage others on the panel seemed to forget the which resists the ordination of women position, says Mrs Judge, “this does not discussion without the pressure of function of the question time. as being unbiblical, has claimed in the obligate acceptance. Consensus, or decision. Although there have been some The afternoon sessions were an anti- EBD Newsletter that the real issues have unity of thought, is a very poor vehicle glowing reports about the success of the climax. “Despite the usefulness of been obscured by both the conference for establishing truth. Out true unity lies day, for others it will go down as ‘Black discussion groups for relationships and the positive reports of the day. She in a shared belief in the words of the Saturday’. and for listening to each other, no questioned whether, for some satisfied Scriptures.” One female lay person expressed satisfactory ‘compromise position’ could respondents, “the call for unity The Conference was meant to help disappointment that the cases for and be found by my group or the groups of overshadowed the issues at stake”. The the Synod find a way forward. For those against were not presented to the group any others I spoke to”, one participant forum itself did not allow for an who want Sydney to promote women’s because “it would have carried more said. “Presentations by women in adequate presentation of views and, ministry in a way that preserves the weight to hear them”. The question time ministry were interesting, quite well despite the fact that the conference was difference between the sexes that is true in particular was “woefully handled”. done. But I was still feeling cheated out to encourage discussion, the question to our evangelical heritage, and, more Questions had to be submitted in writing of the main game,” she said. When a time was stifled. “The question time importantly, to the Scriptures, the before the day. Although there were question allowed the women to express where any refutation might have taken conference did not offer much hope.

Standing Committee solves the women’s question

The Sydney Standing Committee discussion and debate, the synod has women spirit of Sydney’s past and decisions, Standing Committee’s motion will present the following motion already spoken its mind several times. the desire of the present Archbishop, will enable Sydney to continue to stand to the October Synod: On the question of the ordination of expressed in his calling of the May firm on the biblical commitment to n response to the women to the priesthood, Sydney has Conference, to foster this spirit. male headship of congregations. This is Conference on Women’s firmly said ‘no’. This motion clearly If this motion is passed, this will the stand that has already been “I Ministry, this Synod re - builds upon the parameters that have allow women, if duly licensed and duly applauded by conservative evangelicals quests that the Standing Committee been set by earlier synods, even if not invited by their parish minister, to take worldwide. In the post-Lambeth glow bring to the first session of the 45th always understood or appreciated part in the administration of the Lord’s of desire for an international con - Synod such legislation as would enable outside the diocese: women’s ministry Supper. servative coalition, Sydney would once a five year experimentation of lay and ought to be encouraged as far as Two Synods ago, the pro-ordination again provide a strong lead for those diaconal administration of the Lord’s possible, but the line must be drawn at lobby argued that women should be who look to this diocese to stand firm. Supper as a principled means by which incumbency. ordained priests, but never licensed to Passing the motion will also we may reduce the tensions and Sydney also has a long and well- an incumbency. This motion keeps this provide a clear message to the national synodical divisions over the ordination deserved reputation for promoting and same limitation, but, by expanding the church, and so provide them an of women to the priesthood.” encouraging women’s ministry. The allowable diaconal responsibilities, it opportunity to address the issue of lay This has all the appearance of a Synod has repeatedly affirmed its also keeps faith with Sydney’s previous administration. most satisfactory solution in the commitment to finding ways to decisions. Priesthood is now clearly Standing Committee can be con- Sydney context, whilst providing good continue to strengthen women to serve about incumbency. The next logical step gratulated for offering the Synod the evangelical leadership on the national the Church in biblically endorsed would be to ordain men to the priest - way to solve the question of women’s and international fronts. directions. In this motion, Standing hood when they enter an incumbency. ministry at last.
Across a number of years of intense Committee has picked up both the pro- By not compromising previous The Australian Church Record 8

Lay administration vs profound theological error Who will win?

t is commonly assumed The Appellate Tribunal report Baptist, etc.) as fully authentic Christian “It is hard to imagine anything I in the Anglican Church indicates that a considerable amount churches. The recognition of the books more consistently central to that the Lord’s Supper of the opposition comes from a desire that have been given by divine the nature of priesthood than can only be conducted by a ‘priest’ for to preserve theological opinions that inspiration is quite different from the presiding at the Holy a ‘priest’ is needed to lead the Prayer are contrary to the reformed evangel - process that resulted in some Christian Communion…” [“Appellate of Consecration. ical faith ruled by the Scriptures, churches today having bishops, priests Tribunal Opinion”, p. 52] This prohibition is more in the eye indeed contrary to the theology of and deacons. of the beholder than in any valid the Book of Common Prayer and the If prohibiting lay and diaconal This is an understanding of the principle of theology or law and is Thirty-Nine Articles. So long as our administration of the Lord’s Supper priesthood that is foreign to the New based on a number of serious misunder- practice supports and conveys these preserves or conveys the idea that early Testament and to the Book of Common standings. erroneous opinions, it is difficult to church history, in addition to the Bible, Prayer. For four years, the Synod of the justify resisting the reform. reveals the normative will of God, or At many times and in many places Anglican Diocese of Sydney has been Error 1: The three-fold order of that non-episcopal churches necessarily Christian ministers have been thought poised to explicitly provide by ordi- bishops, priests and deacons is as fun- fall short of God’s will, then there is of, in some sense, as persons who nance for the authorisation of suitable da mental to Christianity as the canon good reason to remove the prohibition. stand between ordinary people and lay persons and deacons to administer of Scripture. Error 2: Presiding at the Holy God, and mediate, perhaps by offering the Lord’s Supper in certain circum- A report to the Appellate Tribunal Communion is an essential part of the sacrifice of the Mass, or by praying stances. This appears to be radical only by the House of Bishops said: what makes a priest a priest. for the people in a way that others because of accumulated mis under- Archbishop Ian George wrote, in cannot. Likewise the Lord’s Supper has standings about the Lord’s Supper, “Even if the New Testament his reasons in the Appellate Tribunal been given a prominence that it does about the role of the ‘priest’ at the evidence is unclear, there can Opinion: not have in the New Testament, Lord’s Supper, and about the signif- be little doubt that the present icance of the Anglican ‘priest hood’ shape of the ministry [ie. more generally. bishops, priests and deacons] Sadly the custom of restricting the became normative in the A Short History of the Synod Debate administration of the Lord’s Supper church during the same period to ordained priests has come to be in which the canon of so closely linked to a number of Scripture and the historic 1977 Synod Resolution 9/77 (Moved: J. Chapman) theological errors that it has become creeds were also accepted. Licensing Lay Persons for Ministry of Word and Sacrament important to reform our practice in Already by the end of the first order to correct these errors. century the letter of Clement 1981 Synod Resolution 11/81 (Moved: J. Chapman) of Rome to the church of Towards a Theology of Ordination Background: a thoroughly Corinth stated that it was the considered reform supreme will of God that 1983 Doctrine Commission Report: (Papers: P.T. O’Brien; P.W. Barnett) It would be difficult to think of any priests, Levites and the laity all “there is no Scriptural or doctrinal barrier to lay presidency at change contemplated by an Anglican had their own specific the eucharist” diocesan Synod in this country that has functions and were not to received more thorough and rigorous ‘transgress the appointed rule 1985 Report of the Synod Committee (Convenor: R.H. Goodhew) consideration. Theological, legal and of his service’. • lay presidency desirable under certain circumstances pastoral aspects of the proposal have “In the case of the canon it been examined in a series of no less is argued that the church • recommended that a person authorised to preach be authorised than ten substantial reports to the simply recognised the to preside Sydney Synod over the last 20 years. inspiration of the Holy Spirit. These reports have consistently sup - It did not bestow authority on 1985 18/85 Lay Presidency at the Holy Communion (Moved: R.H. Goodhew) ported and recommended the removal the canon; it acknowledged an • endorses the principle of lay presidency of the perceived absolute restriction of authority the canon was seen the administration of the Lord’s Supper to possess. However a similar 1993 Doctrine Commission Report (Chairman: P.W. Barnett) to episcopally ordained ‘priests’. process could also be claimed Lay Presidency at the Lord’s Supper The discussion of the 1994/5 Synod to be at work in the emergence “there are no sound doctrinal objections to, and there are significant resulted in what is perhaps the most of the apostolic ministry. The doctrinal reasons for, lay presidency at the Lord’s Supper. There same faith which are also sound reasons based on our received Anglican order for acknowledged the canon was It would be difficult to think of any also led in the same period to allowing lay presidency. In the light of this the continued prohibition acknowledge the ministry [ie. of lay presidency at the Lord’s Supper does not seem justifiable change contemplated by an Anglican bishops, priests and deacons] theologically. Since church practice ought to conform to sound diocesan Synod in this country as a divinely appointed means doctrine, practical problems related to the introduction of lay of serving the church and presidency ought to be dealt with, but should not constitute an that has received more thorough preserving its unity.” obstacle to reform motivated by theological truth.” [“Submission by the House of and rigorous consideration. Bishops to the Appellate 1993 Doctrine Commission Report (Chairman: P.W. Barnett) Tribunal”, p. 3] Diaconal Presidency at the Lord’s Supper carefully and thoroughly considered “there would appear to be no theological objection to legislation ordinance that the Synod has ever It is added that essential to this which would enable deacons to preside at the Holy Communion.” prepared. After this, the opinion of the divinely inspired three–fold order is Appellate tribunal was awaited. When that “only a bishop or priest could the Tribunal delivered its opinion in celebrate the Holy Communion”. For 1993 16/93 Lay and Diaconal Presidency (Moved: W.B. Nicholson) January 1998, the one thing it made this reason it appears that the authori - • investigate impact of lay and diaconal presidency clear was that the matter was not clear! sation of a lay person to administer the Of even more interest, as revealed Lord’s Supper is regarded as akin to 1994 16/94 Lay and Diaconal Presidency (Moved: B.C. Newman) by the 94 page document providing the the removal or addition of books from • requests legislation to enable deacons and lay persons, in appropriate reasons for the Tribunal’s opinion, is the the canon of Scripture. circumstances, to preside at the Lord’s Supper very great diversity of theological belief A report to the Appellate Tribunal 16/94 Standing Committee Report (B.C. Newman; J.W. Woodhouse) that lies behind the differences over the by the House of Bishops argued that question before us. It is this diversity the three–fold order of ministry was 1995 Third Reading Deferred that shows the debate to be more ‘divinely appointed’ and that it 1996 Third Reading Deferred important than it may at first appear. emerged by a process similar to the 1997 Third Reading Deferred Objections to lay persons or deacons way the canon of Scripture emerged. ever administering the Lord’s Supper This is an impossible proposition for End of often come from profound theological anyone who recognises churches with 1997 Appellate Tribunal Report Published errors. other patterns of ministry (Presbyterian, October 1, 1998 Issue 1877 9

becoming central to church life, and and drink the bread and the wine we all Several members of the Tribunal cite about the ordained ministry.” essential for the reception of God’s remember that Christ died for us and, Archbishop Habgood, speaking at the “The celebrant, in his grace. trusting in him, we all thank God for General Synod of the Church of liturgical action, has a two- However, if a ‘priest’ is an elder, his indescribable gift to us in the once England in 1994: fold ministry: as an icon of and his responsibilities are defined by and for all death of his one and only Christ, acting in the name of the New Testament (and the Ordinal Son. “Celebrating the Eucharist is Christ towards the community for that matter), his essential work There is nothing here that requires …basically about representing and also as a representative of is “exercising oversight” (1 Pet 5:2), to an episcopally ordained “priest”. The the whole church in this action the community expressing the “take care of the church of God” Word of God can, in principle, be in which this particular little priesthood of the faithful.” (1 Tim 3:5), “holding to the faithful spoken by anyone. In thanking God bit of the church is engaged.” [“Appellate Tribunal word which is according to the teaching, and trusting Christ we all do exactly [“Appellate Tribunal Opinion”, p. 60, citing the that he may be able both to exhort in the same thing. The person who leads Opinion”, pp. 13, 66] Canterbury Statement of the the sound doctrine, and to convict the the prayers is doing no more than that: Anglican-Roman Catholic gainsayers” (Titus 1:9), “to teach others leading prayers. There is a cluster of ideas here, none of International Commission and also” (2 Tim 2:2). which is biblical. Professor J. Robert Wright] If prohibiting lay and diaconal The idea that the “priesthood” of administration of the Lord’s Supper The idea that the the people of God is delegated to the There should be no need to elaborate preserves or conveys the unbiblical idea “priest” is a confusion of categories. on this error. There is one mediator that a Christian minister’s chief duty, elder represents There is the ‘priesthood’ of all believers between God and man (1Tim 2:5). The and the central way in which he serves (symbolises) the (the hiereus idea based on 1 Peter 2:5 idea that there are ‘priests’ who the congregation, is the administration and 9), and the oversight of the elder somehow stand between us and the of the sacrament, rather than the unity in Christ (which does not include any hiereus mediator threatens the gospel itself. In ministry of God’s Word, then there is idea). The confusion comes from using the Lord’s Supper some one may lead good reason to remove the prohibition. of the church is the same English word ‘priest’ for both. the prayers, distribute the bread and the Error 3: Only a priest is ABLE to A Christian minister is not as such a wine, which symbolise Christ’s death, preside at the Holy Communion. a blasphemous ‘priest’ in the sense of the ‘priesthood’ but no-one symbolises Christ. The House of Bishops again: presumption. of all believers. If prohibiting lay and diaconal The idea that the elder represents administration of the Lord’s Supper “Ordination, which involves (symbolises) the unity in Christ of the preserves or conveys the unbiblical idea both the laying on of hands If prohibiting lay and diaconal church is a blasphemous presumption. that in the Lord’s Supper a “priest” and a prayer for the gift of the administration of the Lord’s Supper That unity of the Spirit is “represented” represents Christ, then there is good Holy Spirit to the person being preserves or conveys the unbiblical idea or expressed in the gift of the Spirit reason to remove the prohibition. ordained a priest or a bishop, that in the Lord’s Supper something and the fruit of the Spirit. No less sets a person apart to act in “happens” or is done that can only be presumptuous is the idea that the While it is true that there are better the Christian congregation in done by a ‘priest’, then there is good “priest” represents “the being of the arguments that can be advanced to the name of Christ. When an reason to remove the prohibition. congregation”. limit the administration of the Lord’s ordained priest or bishop Error 4: In the Holy Communion, If prohibiting lay and diaconal Supper to ‘priests’ than those outlined presides at the Lord’s Supper the priest is a representative for the administration of the Lord’s Supper above, it is urgent that we recognise this makes it apparent to all whole church. preserves or conveys the unbiblical idea that the prohibition is conveying these who are attending that the The Honourable Justice Bleby has that a “priest” is a representative of the true minister of the sacrament written: whole church before God or before the is Christ himself acting congregation, then there is good reason The idea that there are ‘priests’ who through his ordained “As President, the celebrant to remove the prohibition. somehow stand between us and the representative. Ordination also can be said to represent the Error 5: In the Holy Communion the empowers the person being being of the congregation as priest represents Christ. mediator threatens the gospel itself. ordained to act in a together constituting a Archbishop George has written: representative capacity on priesthood of believers.” behalf of the whole priestly [“Appellate Tribunal “Because the Eucharist is the erroneous notions to many, and is people of God and to speak in Opinion”, p. 43] memorial of the sacrifice of being understood by leaders in the their behalf.” [“Submission by Christ, the action of the Anglican Church of Australia to the House of Bishops to the Archb ishop George has written: presiding minister in reciting express these ideas. Appellate Tribunal”, p. 4] again the words of Christ at The authorisation of lay and “The ordained person carries the last supper and distrib- diaconal administration of the Lord’s The House of Bishops assumed that in the authority to act uting to the assembly the holy Supper will help to demonstrate that the Lord’s Supper something is done representatively not only for a gifts is seen to stand in a we do not hold these erroneous and that only a “priest” can appro priately particular community or sacramental relation to what strange doctrines. Not to do so may do. In fact, what “happens” during the communities but for the Christ did himself in offering preserve a deceptive appearance of Lord’s Supper is that we hear the Word Church universal in the ways his own sacrifice. So our two unity in a denomination where deep of God (“Take, eat, this is my body proper to that particular traditions [Anglican and differences exist.
which is given for you, do this in office.” [“Appellate Tribunal Roman Catholic] commonly remembrance of me”) and as we eat Opinion”, p. 64] used priestly terms in speaking

Continuation of appliances and home computers when thoughts and plans, hopes and fears that may be personally less than ‘A Deepening Impact’ January 1, 2000 rolls over? [ Nothing if about the future. convincing to those who fear that they page 16 you own a Mac-Ed. ] Should you plan It’s as good a time as any to discuss may not be amongst the strongest, to have your millennium party out of the future of our church, our luckiest or on Mad Max’s good side. the mapping and manipulation of our range of aircraft flight paths ? denomination and our faith–do we The fin de siecle may be an genes or through various scenarios of have a church able to meet, greet and opportunity for us Christians to speak space coloni sation. Or maybe our Reading the millennium welcome the people of our time? And to our world about endings, new salvation will come from beyond in the As Christian believers we may well with the people of our time thinking beginnings and where hope and fear form of benign extraterrestrials as in respond with calm to this anxiety. about the end of things, it’s a good ought to be properly located and to Contact . Perhaps the feminisation of From one point of view the millennium time to be talking with them about remind ourselves that we always live in the race will save us or the one world is of no significance at all, it’s just an their own end. Maybe we’re seeing a the light of the end.
community created in cyber space? arbitrary number. We know an end is cultural manifestation of the personal If nothing else, the publicity and coming and if we’re expecting it on ‘sense of an ending’ (to use Frank concern over the Y2K or millennium January 1, 2000 it probably won’t Kermode’s arresting phrase) that all computer bug will help to focus our come then. On the other hand it’s a people have. It’s very human to hope minds and anxieties–what exactly will highly significant date, if only as a and to fear in the face of an end– happen to banks, mortgages, codeword for the future and a useful particularly one’s own. The movies tell insurance companies, kitchen peg on which to hang all manner of us that the human race will go on, but The Australian Church Record 10 Bishops: True, False and What do we want from a bishop? Barry Newman

The Prayer Book bishop priest bears this respon sibility within quences of error, the damage that false room within this responsibility for he other day I was his cure “as need shall require, and teachers create in those who listen to ‘trying not to know’ either. If signif- reading through the occasion shall be given”. There are them and the need for the godly to be icant allegations are made, from seri - T Ordinal, attached to my no such limitations for the bishop. This ever on their guard against all forms of ous responsible quarters, they must be copy of the Book of Common Prayer. is to be his task: at all times and falsehood. If one has to suffer for investigated because the thrust of the It’s that series of services that deals everywhere. upholding the truth and turning the onus being laid upon the bishop is to with the making of deacons, the He is not allowed to excuse himself spotlight on error, then so be it! correct and punish, not to remain ordaining of priests and the on the grounds that the heretic is Clearly the bishop has unlimited ignorant. consecrating of bishops. The headings another bishop, or that the unbelief is responsibility for exposing error and But will it cost money and will it alone make us ponder on the encouraged in another diocese. If the enunciating the truth. The Ordinal involve the courts? Will it become importance of bishops. The content of Scriptures are not held to be sufficient however goes one step further. He must public? Will it lead to the uncovering of the services then clearly indicates the for salvation, if salvation itself is seen “privately and openly… call upon and even worse? However worrisome such greater responsibility to be borne by as mediated through the activities of these men. While there are some men other than the man Christ Jesus, if similarities between the roles of priests his death is not genuinely seen to be The fundamental issues of the bishop are and bishops, there are also some very that once for all act of God in history, the overriding impor tance of the truth, the thought-provoking differences. A look if symbols of the grace of God come to at two of the questions put to these two replace the realities of the grace of awful conse quences of error, the damage types of candidates makes the point. God, and so on, then the bishop of the ordinal can be no respecter of persons that false teachers create. The bishop and false doctrine or localities, or diocesan, state or The fourth question put to both priest national boundaries. His concern for encourage others to the same”. He is to questions might be, again they are not Barry Newman is (to-be) and bishop (to-be) concerns their the truth is paramount. fulfil this responsibility both by the ultimate criterion for a bishop with a retired lecturer readiness and diligence to “banish and No good either, pleading that exhortation to act as he must act and such a weighty responsibility. If no in education and a drive away all erroneous and strange correction will destroy unity. What also by example. Of course if there is correction occurs, if no discipline is member of Synod. doctrine contrary to God’s word”. The unity is there when error and truth are no example to follow, words will have meted out, the ungodly continue to seen to survive happily together? a hollow ring. Praise be to God that we prosper, the godly are dismayed and Neither is it permissible to argue that a have seen a few instances of godly confused by such untrammelled behav - compromise is necessary or that one bishops acting rightly in recent months! iour and the victims can only cry to needs to be simply fair to brethren of God for justice and redress in heaven. a different persuasion, if that compro- The bishop and the unquiet, mise or different persuasion involves disobedient and criminous! Bishops, priests, deacons an attack on gospel truth. That The sixth question for the bishop and and the laity friendships will be lost, that the ability the seventh for the priest also have Praise be to God when bishops do their to bargain and persuade will be dimin- similarities, though with significant duty. But thanks be to God also for ished are even less worthy excuses. differences. Both are to live in quietness, those presbyters, those deacons, those That one will not be as free to preach peace and love, the priest: among all Christians of whatever office or stand - the gospel elsewhere, is simply not men. Furthermore, the bishop is to ing, who beyond whatever might be worthy of discussion. Hopefully no- correct and punish according to the required in the Ordinal proclaim the one would seriously countenance authority given by the Scriptures, “such truth with boldness, refute error with excus es that refer to being professional, as be unquiet, disobedient and crim - wisdom, rebuke the ungodly with having good manners or preserving inous within [his] diocese”. Well, at least humility and discipline the wayward good order. there are diocesan limits to this part of with love. And glory be to God if they Understandably, concerns about the question. do so with little thought of boundaries libel, legal action and damages, might Naturally, no grounds are given but with concern for all the people make one think twice about being one here for making distinctions between of God, the body of Christ, uppermost of God’s champions for the truth in the famous, powerful or influential. If in their mind. Does doing the right public. Yet the Ordinal doesn’t allow for instance sexual misdemeanours are thing require courage? That’s not the the bishop to use even such things as involved, the sexual immorality is the question. We are all required to do the these as excuses for lack of forth - sufficient reason for correction and right thing, courage or no courage. rightness. The fundamental issues of discipline regardless of the person and That’s godliness and that’s the the bishop are the overriding impor- no matter what his or her office, age or imperative. And that’s the example the tance of the truth, the awful conse- previous respectability. There seems no laity want from their godly bishops.

Continuation of not to endorse homosexuality as a the gospel. be ignored, then the sexual boundaries race. Any movement away from God’s ‘When Bishop biblically endorsed life choice. Why It is patently obvious that the must be shifted as well. If we are intended relations tampers deeply with Spong is Right’ the glee, if it is not a ‘gospel issue’? arguments used by the evangelical liberated from the boundaries imposed humanity, and, yes, it tampers deeply page 15 Presumably, this issue is still worth feminists seeking the ordination of by our biology, then we are liberated with human sexuality. Aberrations in fighting because it concerns ‘godliness’. women and those seeking the affir - from the boundaries of our sexuality. one area arise with aberrations in the But if this is the case, why isn’t mation of homosexuals (and even their But it is not simply that the rhetoric other. gender a ‘godliness’ issue? Since the ordination) are exactly the same. This of the two movements is exactly the Issues of human sexuality and Bible clearly and consistently distin - has been strenuously denied by many same. In fact there is a profound gender cannot be set aside with a neat guishes males and females, and gives evangelical feminists. The recent theological and anthropological link bit of sloganism—‘triple g’ or not. different responsibilities to the sexes, Lambeth vote has also shown that in between the two issues. It is really no Godliness includes a proper sexuality then isn’t it a part of godliness to this issue as with many others, surprise that the feminist revolution and proper gender relations. Proper maintain the responsibilities set out in “consistency is the bugbear of small and the homosexual revolution of the godliness is essential to maintain the God’s word? If someone decides to set minds” (with George Bernard Shaw), latter part of this century have arisen proper gospel. Sydney has already held aside a ‘godliness’ issue, through because many supporters of women’s very much in tandem with each other, the line on human sexuality, even ignoring what the Bible had to say priesting were opponents of homo - in both the world and the church. before Lambeth, now it is time to hold about either homosexuality, or gender sexual endorsement. Theologically, the one is the flip-side of the line on proper, biblical gender relations, for example, then surely it Bishop John Spong and the the other. To do away with biblical relations. The human race desperately becomes a ‘gospel’ issue? For, in the homosexual lobby see things more gender relations is to do severe damage needs our lead on this one.
end, to set aside godliness is to set aside clearly: if biblical gender relations can to the way God has made the human October 1, 1998 Issue 1877 11 Digging for dirt in your Flying Bible study Colette Read I was catching up with my friend Catherine over lunch. She looked upset. I asked her what was the matter. “It’s my ladies’ group at church. They’re a lovely group of women “Restore the outcasts; seek the lost” and they really enjoy getting together but they just have no desire to read the Bible.” Responding to the need for alternate episcopal oversight Over the next few weeks I pondered Catherine’s situation and talked it over lthough historically seen two parish churches in the UK Historically speaking, of course, with others. To my astonishment Catherine Anglican structures have break relations with their Bishop (the this would be nothing new. Sydney wasn’t alone. “They say they want support A been closely tied to geo - fight even extending to the courts), has acted radically in the past, not Bible study”, they said. graphy, recent events indicate that who had declared himself in favour of through long support for the Church Why is it that the thought of Bible study seems so onerous? Why the the time has come for a new homosexual relations. of England in South Africa (CESA), divorce between ‘support’ and God’s Word? approach altogether. The need for a Some have suggested the pro - which was not always the favoured I guess there are many reasons ranging from mental tiredness after a rethink has arisen in the wake of vision of ‘flying bishops’ who can son of Canterbury. Although the roots sleepless night with the baby to lack of confidence in handling Scripture. decisions to ordain women to the offer their episcopal services to such of the evangelical CESA stretch back But perhaps the reasons are more fundamental and more serious than this. priesthood and in the wake of ‘disenfranchised’ parishes with whom to the colonial days of the late Catherine suggested that it may be a consequence of our desire to feel changed opinion regarding homo- they share common commit ments. eighteenth century, well before the valued by the world. In the gamut of self improvement courses, the internal sexuality. Problems arise when indi- Another possibility is that churches Tractarian-influenced Church of the Meccas of self discovery and the external activism of self fulfilment, the vidual churches find themselves at approach the bishop of another Province of South Africa arose, when Bible just doesn’t rate. “We have more time and more options. Why would variance with their (geograph ically) diocese to form links with evan- Bishop Stephen Bradley retired, CESA you waste it on the outdated ravings of some fundamentalist fruitloop?” assigned Bishop. What hap pens if gelicals of a common mind. In a sense, was no longer a constituent member Another friend thought our aversion was due to bad experiences. She the church does not agree with oversight at a distance has ample of the Anglican Communion. At that became a Christian through the Sydney Church of Christ and, after refusing having a female priest suggest ed to precedent in Anglicanism’s colonial time Sydney’s Archbishop Robinson them by their bishop? What happens past (how often did the Bishop of fought hard to persuade Canterbury to be baptised, was publicly condemned. Before casting her out, the if their bishop endorses homosexual Calcutta actually visit Sydney in the and the other Australian Bishops to leaders barraged her with Bible verses selected to expose her practice but the church stands by the early days?). agree to the consecration of Bishop wretchedness. It was two years before she could so much as open a Bible. Scriptural teaching? In this climate, Sydney has a Dudley Foord as Bradley’s replace- Whilst my friend’s experience was extreme, many Christians have These questions are already not unique opportunity to reach out to ment. Bishop Foord was consecrated been turned off by bad experiences. It may not be tirades of abuse and simply theoretical. There are evan - evangelical brethren struggling in in 1984, against the antipathy of misuse but something as simple as poor teaching. The sermon may be gelical churches who have had major hostile, or at least, unhelpful diocesan Anglicanism almost everywhere else boring and bear little resemblance to the passage. Even worse, the sermon disagreements with their ‘ordinary’ environments. Already there is a in the world. could be very interesting and bear little resemblance to the passage, over exactly these issues. Conserv ative smattering of Sydney clergymen There are already those who prompting exclamations of “I could never have got that message out of the evangelicals who do not agree with the ministering the gospel in such have taken great strength from text. I’m so hopeless at understanding the Bible!” ordination of women are not being environments. Their emotional and Sydney’s stand on Biblical truth. Alternatively, could it be that we have emphasised daily Bible reading ordained themselves. Increasingly, theological roots are already with Recent revolutionary changes in to the point of legalism? Scripture becomes burdensome, more like conservative evangelicals could find Sydney: why not continue some Anglican communion appear to opening your bank statement or a bill rather than a letter from a beloved themselves disenfran chised from their episcopal relation? But there are also present yet another opportunity for friend. diocesan structures, for the sake of parishes elsewhere in the world with Sydney to take another strong Allow me to suggest that the problem stems from our very attitude to their biblical com mitments–or perhaps non-Sydney clergy, who would evangelical lead. Is it time to offer the God (let’s face it, essentially we’re as self-centred as spinning tops). Do even find themselves disenfranchising welcome episcopal oversight from a alternate episcopal oversight we read the Bible purely to see what we can get out of it, the ‘pay-dirt’, or their bishops! This last 12 months has conservative evangelical diocese. required by our struggling brethren is it about relationship? Let me illustrate this: When my husband comes home at night and tells me what he has done during the day, how he feels about things, what he plans to do, do I respond “Yes, yes, yes, that’s fascinating but what do I get out of it”? Surely not. Isn’t the purpose to listen, to enjoy the relationship and to respond? I love my husband and love Lambeth Conference to hear from him. Yet ‘what do I get out of it?’ is the very question we ask God. When a Bible study seems irrelevant we tune out. Shouldn’t we long to hear about New Hope for the Anglican Church? what our Lord has done, how he feels about things and what he plans to do? Our relationship with God is not a distant one. So close, in fact, that we call him ‘Father’. Yet sometimes we show him even less respect than we Geoff Piggott, Diocese of Newcastle do strangers. We keep our appointment with the hairdresser but cancel our appointment with the eternal God of the universe. fter almost 10 years world wide has not yet abandoned then it suggests that human stand- What I’m talking about is a revolution in our way of relating to God, of Anglican ministry, the basis of our faith. Just before the ards, and so conscientious belief, seeing him as personal not just in our prayer times but as we read his A I have found some en- vote was taken on the issue of ought to be the bench mark for words to us in a group context and alone. cour age ment through the Lambeth sexuality, whilst acknowl edging the Christianity. Logically, you could Perhaps we will find that if our Bible reading is for the express purpose Conference. debate was “painful and difficult”, argue that even Hitler went about his of knowing God not just knowing about him then worldly standards will As a Bible-believing Christian I Archbishop Carey said that never- business conscientiously believing matter less and we will endeavour to understand our Lord’s Word even had great fears that this would be the theless he stood “whole heart edly himself to be right. Once again, I am when it is difficult. conference in which homosexual with the traditional Anglican ortho- comforted that the Lambeth confer- So we need to ask ourselves: Are we passionate about God? Do we practices would be accepted. In fact doxy. I see no room in Holy ence did not see fit to approve of this long to hear what he has to say? Do we desire to help others understand the vote taken endorsing the tradi- Scripture or the entire Christian kind of thinking. and know our Heavenly Father? tional Christian stance was over- tradition for any sexual activity Lambeth’s statement on sexuality In the end it is the Lord who knows us best. He is the God of all whelming. outside matrimony.” (ACNS LC098, has reaffirmed the Anglican Church’s comfort. He knows what we are going through because he himself has However, I agree with the 7 August 1998). commitment to the authority of the experienced every temptation and struggle. The Psalms are rich with the Archbishop of Canterbury’s view that It is a great sadness to me that 70 Bible. It upheld “faithfulness in mar- “If this conference is known by what of the 641 bishops could vote against riage between a man and a woman in wisdom of those who also experienced the joys and trials of being a child we have said about homosexuality the final motion. And as for the lifelong union”, and “that abstinence of God in this fallen world. We must not be too quick to dismiss knowing then we will have failed.” It’s the issue 45 bishops who abstained, I am is right for those not called to God and his support. behind the issue that needs to be incredulous. However, an 81% marriage.” The reason for these When I was a student, the Bible seemed like a text book. It was to be highlighted. In taking the stance that approval rating for the traditional decisions was given simply and clearly, studied, dissected and occasionally obeyed. I was passionate for the Archbishop himself and the Christian view speaks volumes. “in view of the teaching of Scripture” orthodoxy but somehow oblivious to my personal relationship with the Lambeth majority has taken, God and I am saddened that, for some, (ACNS LCO93 –5 August 1998). Father. I have come to delight in what God has to say. I still have to force the authority of the Bible are the big biblical standards cannot be upheld. This can give hope to those of us myself to read sometimes but I never regret it. winners. Bishop Randerson of Canberra who exercise a ministry in dioceses I am not saying that changing our attitude towards God will solve all While I don’t know much about Goulburn is reported as saying “I where the authority of the Bible is our problems but it is an important beginning. the Archbishop’s theology, his evan- think it is totally inappropriate for a under attack. It seems that we can It may be that as we engage in correspondence with the Lord through ge listic mission in the Newcastle conference of this sort to ‘un-church’ now appeal to the leadership of the reading and prayer we will in fact enjoy some pay-dirt–hope for the future, Diocese last year and his leadership people who conscientiously believe Anglican church worldwide, now strength for the present and an eternal relationship with the Sovereign Lord in this area of sexuality have given themselves to be members of the that the bishops have so clearly of creation– just for starters.
me hope that the Anglican church church.” If this is an accurate report, upheld our stance.
The Australian Church Record 12 Church planting

The Spokane word Spokane, in Washington Peter Hayward State, USA. he North West was the sional members. In Spokane the last part of the United educated professionals are in fact the T States settled by great unchurched. Those who have Europeans. If you remember some of gone through the process of College those old western movies that picture education are left with the impression pioneer families loading their wagons that a Bible-based church is a haven and pushing west, you have an idea of for the simplistic. They have arrived at what in fact happened in an area like the conclusion that an evangelical Spokane, Washington State some 110 church is not sophisticated enough to years ago. answer the questions of life. On the The nature of its settlement has, whole this group, if they are still part to a certain extent, determined its of church life at all, are attracted to Christian character. It tended to be the liberal or new-age churches. rugged individualist who was attracted The reason for the attraction to to this area. The 1000 strong these sorts of churches is not hard to congregation of one of the largest find–by the time people have finished evangelical churches in Spokane has their education they are thorough- It is this group amongst which our bring any Bibles or raise matters of very few College-educated or profes - going relativists. In conversation with church, Christ The Redeemer, is divisive doctrine. These doctrines had this group, the deepest way to offend establishing itself. The church was to do with the resurrection and After serving in them is to suggest that there is anything formed nearly five years ago by a teaching on sexuality. In good con - absolute, whether it be truth or morals. group of disenfranchised Episcopalians science they could not stay. They Sydney’s West, In such a climate an evangelical church (American Anglicans). The local formed their own independent Anglican Peter Hayward is gets labelled as fundamentalist because diocese in Spokane had become church and, in the process, they now the minister it speaks of a single revelatory increasingly liberal over the previous discovered that they were in fact of an Episcopalian authority. It’s a familiar problem in 30 years. It was only when the original evangelical. Sydney, but it is much more deeply Church in USA. group of five families started to attend Christ The Redeemer now finds ingrained and aggressively pursued the local Bible Study Fellowship that itself ministering to a growing number here. There is a tendency in popular they began to have a point of reference of College-educated professionals. evangelical material published to to understand where the teaching of Which, given the character of both demonize the professionally-educated the Episcopal church had moved to. the North West since its inception and who are frequently the media. On the When they asked whether they could the character of current evangelical whole it would seem that little time and speak to some of the Diocesan officials churches, is the most unlikely group to effort has been given as to how to they were advised that they could do start a new church, at least over here ! engage or evangelize this group. so only on the basis that they did not

Church planting beyond the denominational borders Andrew Heard

hat will you do to ensure keep asking me ? The imme diate and have a Bishop and you have no legal and again about the future of our the church doesn’t go off obvious answer is that people perceive constitution requiring you to use the church by an Anglican I’m driven to “W the rails in the future?” our church, an independent church, as Prayer book”. wondering if the fact that they ask me It’s a good question. It’s one I’ve been somehow at greater risk of going off This shift to a confidence in reflects a more widespread problem asked often. I might add though, never the rails. I’m glad for their concern. But structures has happened without us with their thinking. I’m also driven to until I planted a church outside of still I’m left wondering why they think even being aware of it. How else could traditional church structures. Since our church is at greater risk than their it happen? If we were to see it in planting the Central Coast Evangelical own. I’ve asked a few people that exact ourselves we would run from it. But I suspect we imagine Church I’m asked it regularly. And it is question. The answers are disturbing. that it has happened seems undeniable that because there interesting that it is almost always A typical answer runs like this: “You when the cause for concern over a asked by my fellow Anglicans. It is a are no longer part of a large and well church plant’s future relates to little is still an Anglican good question, but why is it that people established denomination. You don’t more than it being outside a large well established denomination. church in a suburb Andrew Heard is the But there’s no doubt the structures we think the future of pastor of the Central are a poor place in which to rest our security. To see how crazy this is you Coast Christian the church is secure. only have to look at the percentage of Community Church. Anglican churches world wide that are turn the question around: “What will still evangelical. I suspect we imagine ensure your church doesn’t go off the that because there is still an Anglican rails in the years to come?” church in a suburb we think the future If I’m right that a shift has occurred of the church is secure. Surely what towards a confidence in structures, matters more is that there is a what has our confidence shifted from? community of believers who witness to Paul the Apostle was a church planter. the Apostolic gospel? Just ensuring a Where did he put his confidence? In church structure exists into the future God no doubt. But what did he see as is no guarantee of that. God’s program for the future? Perhaps Don’t misunderstand me. I’m not 2 Timothy 2:2 holds the key. “And the down on denominations in general nor things you have heard me say in the on our Anglican one in particular. presence of many witnesses entrust to Nothing could be further from the reliable men who will also be qualified truth. However when I’m asked again to teach others.”
October 1, 1998 Issue 1877 13 Tell it like it is John Lavender

ne of the striking features It seems that once people met Jesus, know this forgiveness, to know the John Lavender of the Gospels is the large he had such an impact on them that promise of a sure and certain future, to is the minister at crowds who are attracted they just couldn’t keep quiet. They had experience the peace Jesus gives them, O Glenmore Park to Jesus. Perhaps it is too obvious a to speak about him! the direction for living they find from question to ask, but how did news As a minister of a church in Sydney’s reading God’s word in the Bible. Anglican Church. about Jesus spread, without national outer west I have been encouraged to In the last few months there has news broadcasts, internet, websites, or see much the same sort of thing. been a bit of debate going on in some daily newspapers? Ordinary, everyday people have been Christian circles about whether we’re As we read Mark’s account, for discovering the truth about Jesus. Office all required to share our faith in Jesus example, we are left in no doubt that workers, telephone technicians, mums with others or whether it’s just the job the news of Jesus spread because at home, school teachers and many of a few with the gift of evangelism. As people either saw or heard the great others have discovered what it really we read the Gospels we see that as things Jesus did and said or expe - means to be a Christian. They have Jesus changed people’s lives they just rienced the man himself. Think of the discovered that a Christian is someone couldn’t keep it quiet. It is no different leper, who “went out and began to talk who is forgiven, who doesn’t have to today! Jesus still changes people and freely, spreading the news”, or the man work their way to heaven. Jesus has they can’t keep quiet! Sure they might people’s enthusiasm and excitement who had the Legion of demons, whom made such a difference to their lives that need some training or some equipping, about what Jesus had done for them Jesus sent home to his family to tell they want others to know about him. some skills in answering tough drives them to speak. them “How much the Lord has done They want their friends, their mates, questions, some thoughtful ways to Wouldn’t it be great if every for you, and how he had mercy on their family, their unbelieving husband bring up the subject with other people, Christian was encouraged and equipped you”. The man went away “And began or wife, the people they work with, they some encouragement when times get to tell it like it was; to spread the news to tell in the Decapolis how much Jesus want all these people, as well as the hard and people ridicule them for what of Jesus and the difference he has made had done for him”. thousands who live in their suburb to they believe. Yet as in the Gospels to them!

Children’s work: building for the future Lesley Ramsay

ydney Diocese has always by significant children’s evangelism and little understanding of children and Leslie Ramsay seen itself as being the ministry as well as faithful Bible youth, their needs and strategies to trains others to S diocese that ministers the teaching to them as adults. reach them? Aren’t children and youth teach Scripture gospel to everyone. That reputation is All is not doom and gloom how- numerically a great proportion of the in serious trouble when we look at the ever. The Special Religious Education flock under their charge? in schools. current state of children’s and youth ministry in state schools is doing Is it that our understanding of ministry. significantly better. Eighty percent of children and their importance might be According to figures collected nominal Anglican children in primary reflecting our society’s stance on through the 1991 Census, 1991 school have regular Bible teaching, children? I was fascinated to read this National Church Life Survey and 1995 whilst at the secondary school level the paragraph in the latest letter from survey of Sydney parishes (set up by the figure is 45%. This is great news, but David Seccombe, principal of Church Archbishop’s Working Party into hardly cause for self-congratulation. of England in South Africa’s () George children’s and youth ministry) only We have been handed this situation on Whitfield College: 6.8% of children (aged 5-14) a platter (many other Australian states “Bishop Retief wants the College to designated as Anglicans were attending and countries around the world have set up a program to train children’s Sunday children’s ministries with nothing like this privilege) and we are workers. He wants men and women only the children of church-going another 3.3% attending mid-week in danger of losing this privilege fully trained in theology working full families. A strong children’s ministry groups. The youth ministry figures are through apathy and a self-centred time in children’s work. He held a will naturally lead into a strong youth even worse–5.8 % in youth fellowship lifestyle. It is becoming increasingly consultation in March, and as I prepare ministry which in turn will lead into groups. difficult to staff our SRE teams because to leave I am trying to get the course a strong adult ministry. But even if Anybody with even the most of the difficulty or unwillingness of into shape–enrolments for 1999 are it didn’t have these consequences, meagre of powers of observation will Christian men and women to organise already arriving. Most people in children’s ministry still deserves our recognise that today’s Sunday Schools their timetables to be able to teach one Southern Africa are under 20. If the attention.
and youth groups are a far cry from half-hour class each week. program succeeds it will be a great what was the norm in the 1950s and So what do we make of these move forward in the kingdom and 1960s. figures? Hasn’t evangelism right across community building work of the CESA Sydney Diocese did not keep all age groups become much harder? and will certainly attract many from detailed statistics from that period but Yes, it has, but in our decision making other denominations.” the English experience was probably at Synod and parish levels, we seem to very similar to ours. only pay lip service to the importance A survey in England in 1955 of children’s and youth ministry whilst Men and women coming out of College go into revealed that only 6% of the adult giving our money and attention to parishes with precious little understanding of population had never attended Sunday adult ministry. We need to affirm again School as a child, and that 83% had that apart from Christ, children, just children and youth, their needs and strategies done so on a regular basis. At that like adults, are lost. Jesus did not time, 54% claimed to be sending their regard children as a means to some to reach them. own children to Sunday School. other end (like reaching their parents) Figures kept by our Board of Education but as individuals in their own right Where is the program to train suggest similar percentages for Sydney. who need to hear and respond to the children’s workers in Sydney? We are The impact of that substantial gospel and be nurtured into the body not even training people part-time, let children’s ministry of the past is of Christ. They are not merely the alone “men and women fully trained in reflected in the spiritual histories of church of the future. They are, and can theology working full time in children’s many of our clerical and lay leaders. be, the church of today. work”. Is CESA’s attitude to children’s One of the questions asked in a recent Why are there so few children’s and youth ministry part of the reason survey in Sydney was: “At what age workers on church teams, while there why their denomination has problems did you become a Christian?” is often two specialising in adult of growth, whilst ours has problems of Seventy percent of rectors res- ministry? Granted, we do have youth decline? ponded that they had done so by age workers but they again are a small These are serious questions which 18, and for the lay leadership, 74%. minority. speak directly to our problems of The leadership of the church in this Why is it that our theologically decline and our goals to expand our diocese at this end of the twentieth trained men and women coming out of congregations in Sydney. We cannot century has by and large been formed College go into parishes with precious continue to be satisfied with reaching The Australian Church Record 14 Bangkok despatch one Stephen and Marion Gabbott

angkok means the City of quoted on the front page of the through his word can change. See these lavishly equipped to appeal to wealthy Plums. Thai people prefer Bangkok Post as saying: “Frankly, the as snapshots if you will and think expatriates but now a decaying mon- B to call it Krung Thep, the country is broke”. Today, the same about them. Make them the menu for ument to greed as the muddy, garbage- City of Angels. There are between 10 daily paper carried the front page news your prayers. See the waif of a girl child laden Chao Praya River slides past its and 11 million people living in this that there is no longer enough money to with her serious face sitting in the sun gaping front door. Catch the furtive sprawling aggregation of contiguous pay the army–soldiers are being encour - on the hot pavement, willing passers by illegal immigrant, welcomed a decade urban centres–shopping malls, facto- aged to take a month of unpaid leave. to put a few coins in her plastic cup as ago for his cheap labour but now the ries, hotels, nightclubs, markets, This is a city that assaults the her mother watches from the shadows father of four and wondering how he condominiums, hospitals, parks, clubs, senses–all day, every day: too many to see that she does not flag. Watch the will feed them when he becomes the schools, modern and traditional hous- people, too many vehicles, too many overweight and slightly dishevelled 50- next victim of a con tracting labour ing, all jostled together without any buildings of every description, too plus Aussie male with his young Thai market. Hear the quiet weeping of the obvious system of planning and many street stalls, too many beggars, conquest for the day. Wonder at the young German already nearing senility control. This is a city with 10-lane too many broken footpaths, too many two elephants standing patiently amid as HIV-AIDS tightens its grip on body highways where Porsches can be held brilliant colours, too many drugs, too the pedestrian traffic on the footpath in and brain, his pathetically loyal Thai up at night by elephants heading for much heat, too much humidity, too downtown Bangkok one Wednesday companion still at his side, probably downtown tourist centres. much pollution, too much noise, too night brought there by owners who can with nowhere else to go. In truth, it is a City of Dis-Order. much corruption, too much exploita- no longer afford to feed them–at least Welcome to Bangkok. Welcome to Dr. Sumset Jumsai, a resident Thai tion, too much sexploitation. The they have not fallen through a broken those for whom Jesus died. Welcome to authority on urban planning recently decay in buildings and infrastruc ture is sewer grate like their unfortunate two Sydney-siders who need your observed when asked to comment on matched only by the decay in human cousin who had to be destroyed as a prayers that they might be effective the city that: “Its destruction is irre- life and dignity. result. Gawk at the gaunt, stripped and fellow workers with God in this place. versible. The city is dying”. The Prime See with us for a few moments empty riverside condominium, built to
Minister of Thailand was recently glimpses of the disorder that only God take advantage of the boom times,

Mission fields save the day

n practically the only humanity at all. English paper New Directions , David for hurt caused by his remark that the I issue from Lambeth that Although endorsed by many around Mills reports that conservatives in the Third World bishops were “primitive”. the secular press found the world, including Sydney Standing USA are “very pleased, deeply grateful Similar remarks have been made in our worthy of report, Lambeth endorsed Committee, the Kuala Lumpur state- to their African and Asian brothers, own shores, when Peter Hollingworth, the Biblical standards of sexuality by a ment sent shock waves to those of ‘the and also deeply humbled thereby”. Archbishop of Brisbane, took the vote of 526 to 70 (with 45 absten- North’ against whom it was particularly However, they are also “aware that opportunity to patronise the Bishops sions). In this landslide victory, the targetted. John Spong, controversial Lambeth changes very little for us”. from Africa: “The largest bloc of western churches were led by those Bishop of Newark, responded by He warns “the terminally optimistic, bishops now comes from Africa, the from their former mission fields. posting his Ten Theses on the internet, who assume against all experience that churches quite new in their faith strongly challenging the resolution. Americans demonstrably addicted to brought by missionaries. Among most, Spong himself has had to apologize By the time various items from the moral and doctrinal change are there is a natural tendency to take resolution found their way into the suddenly going to act as if they were Biblical texts quite literally, declaring for hurt caused by his remark that the Lambeth statement on human sexual- traditional Christians because African them to be the literal word of God, ity, the pot had well and truly been and Asian bishops outvoted them.” without analysis or interpretation” Third World bishops were “primitive”. stirred by the non-western segments of This is because they are invincible in (Sunday Mail 9/8/98). the church. their conviction they are right and Many Sydney missionaries have Well before Lambeth, the bishops Cultural critique can often be because they have constituencies they laboured amongst the Asian and African of ‘the south’ had seized the lead by performed only by those outside a do not wish to offend. “The optimists peoples. The fact that the Bishops from issuing the ‘Kuala Lumpur statement’ culture. The stand of these ‘Third also do not realize how deeply these areas have now taken such an which was unanimously supported. World’ bishops offers a powerful cri- uninterested is even the most ardent influential lead provides an opportunity The statement was adamant that “the tique to the slippage that has occurred multi-culturalist liberal in the beliefs to thank God for their willingness to clear and unambiguous teaching of in many Western churches under the of African and Asian Christians, take his word seriously, knowing that the Holy Scriptures about human sex- influence of sad and painful circum- especially as they agree with the this path offers the only hope for a world uality” should not be compromised in stances in the society at large. ‘fundamentalists’ and ‘reactionaries’ in desperate need. Perhaps the mission the practices of the Anglican com - Reflecting on Lambeth in his post- he must deal with at home.” of the South/East to the West has now munion, because this would not help Lambeth “Letter from America” in the Spong himself has had to apologize begun? Bring it on!

I still call Australia home Gary Koo

ctober 3, 1998 will be the I was born in Darlinghurst, grew up Australia is the gospel. who follows a Lord who does not offer first time the One Nation in Ermington, went to school in That’s why I think it is amazing salvation on the basis of nationality, O party is involved in a Carlingford. I follow the Wallabies, I that people who love the Lord Jesus, support a party which holds such Federal election. Even though most of love meat pies, my family owns two people with whom I will be spending strong anti-Asian views. Support for the media attention will be focused on Holdens. I have an Australian passport eternity, are not only supporting One One Nation within the church will the two major political parties, the and an Australian accent. Yet given Nation, but leading it. Both the secular have a massive impact upon fellowship performance of One Nation will also the choice, One Nation wouldn’t and Christian press have noted that the with Asian Christians as well as being a be closely watched. have wanted my family to come to leader of the One Nation party in major impediment to outreach to Asian As much as One Nation claims to Australia, nor given me the oppor- Queensland is a Christian and that communities. It would also be a major speak for the ordinary Australian, you tunity to grow up here. Such senti- there is support for the One Nation setback to all the hard work the can’t avoid the strong anti-Asian ments make me feel like a second-class party among the Christian community. mainstream denominations have put in sentiment found in their beliefs. citizen and instead of working to unite But how is this possible? How can to developing cross-cultural ministries. As an Australian of Asian descent Australia, One Nation’s policies will a Christian who understands the But most of all, it would be I find such sentiments not only actually work to divide Australia. gospel, who has been called to love unchristian, it would be contrary to the dangerous and untrue, but hurtful. The only thing that will unite God and his neighbour, a Christian gospel, contrary to God’s will.
October 1, 1998 Issue 1877 15 The Main Game The authority of the Bible: in theory or in practice? Mark Thompson

veryone says they believe in new type of biblical study and a unique an erosion of confidence in the Bible Mark Thompson the authority of Scripture. place for the reading of Scripture in as the Word of God to us. Christian teaches theology E Evangelical Christianity has reformation church services. They did people are led to believe that the at Moore. always associated the authority of not ignore the contributions of those teaching of almost every part of Scripture with such notions as its who went before them but they sought Scripture is disputed by scholars—so reliability, its clarity, its coherence or to give concrete expression to their how can we possibly be dogmatic unity, and its sufficiency. This has had belief that God has spoken and that his about it or take a stand upon it? We are important consequences for the use of word is clear and sufficient as well as made to think (and I have heard one the Bible in theological discussion, being the final authority which tests biblical scholar actually claim) that ‘the debate over church doctrine and every human opinion. ordinary Christian’ cannot understand practice, congregational gatherings and Perhaps we should ask ourselves the Bible without being told what it private study. whether we have fallen into an means by the academic guild. What is In the Middle Ages the standard unintentional compromise of these more, our more recent practice of editions of the Bible were cluttered principles. Our Study Bibles are filled reducing the amount of direct exposure with commentary in the margins and with written ‘glosses’; Bible readers in to the text of Scripture in our meetings between the lines. These ‘glosses’ were church often provide their own oral has contributed to a lack of familiarity which produces hearers who recognise meant to aid understanding but ‘glosses’; pure, unadulterated public with the biblical story and the theology God’s goodness in giving it to us and in reality they diverted attention Bible reading is minimal; some expressed in it and so has given such who are prepared to stand against the from the text itself. Biblical study preaching says more about the ‘glosses’ claims a partial ring of truth. thinking of the world on the basis of became a matter of ‘glossing the drawn from scholarly opinion than Are we serious about the authority what the Bible teaches? Is it the Bible or glosses’ or making commentary on the about the text itself, often leaving of Scripture? Do we really believe that the rhetoric of the moment, the force of commentaries. hearers who are confused and left the Bible is God’s Word to us and that personality, or the citation of scholarly The Reformers insisted that wondering whether it is ever possible God is an effective communicator? Do (or ecclesiastical) authorities which Christians can and should be put into to know what the Bible is actually we really believe that, read carefully decides the issues when our synod direct contact with the words of teaching. and in its context, the Bible is clear and meets? In short, does our practice of Scripture themselves, free of the clutter I want to suggest that the result that Christians can act confidently on the authority of Scripture match our of commentary and other ‘study aids’. of these habits we have develope d— the basis of its teaching? Are we claim to believe in it?
This led to a new type of preaching, a doubtless with the best of motive s—is nurturing a confidence in God’s Word

Reading and misreading God’s Word Joshua Ng

aken Out Of Context” questions or dealing with issues foreign argument is seriously flawed, because it its immediate context and paste it in a There is at least one to the intent of those words. ignores both the immediate and wider totally different context. “T occasion when we feel context. As for the wider context of sympathy for politicians. Nobody likes Finding gender roles where Firstly, the immediate context of Galatians 3:28, the whole of Galatians to be quoted out of context, where the they’re not Galatians 3:28 is about our status is about justification by faith alone. It words may be accurate, but our An example of this problem is an inter- before God: we are justified by faith, makes no mention of gender roles in sentence is used with reference to a pretation of a verse that the women’s not by the works of the Law. It is those church. More importantly, when we different issue than when we said it. ordination debate has made famous. who have the faith of Abraham who move wider still to examine the rest of One of the key principles in “There is neither Jew nor Greek, slave are sons of God, irrespective of Paul’s writings, there are other places interpreting and applying Scripture is to nor free, male nor female, for you are whether they are Jews by descent or where he does deal specifically with let the words of the author speak in their all one in Christ Jesus” (Gal 3:28) has not (Gala 3). Once again, the issue at the topic of gender roles in church original literary context—both the become the catch cry of many who stake is whether Gentiles can be fully (1 Cor 11, 14, Eph 5, 1 Tim 2). And in immediate as well as the wider context. support women’s ordination. They accepted by God as his people without all those passages, Paul’s point is that The “immediate context” refers to the claim that there ought not be any first being Jewish. Paul answers with a there is a difference between how men words, sentences, paragraphs which differences between male and female resounding “yes”, because it is only and women are to function and relate immediately surround the words we are roles in the church, since both are one faith in Christ that matters, not in church. To quote Paul’s words in seeking to interpret. The “wider in Christ. If males can be ordained, whether you are Jew or Greek, nor Galatians 3:28 in order to make him context” includes, especially, the book then so can women. Some take this line indeed male or female. The issue of approve of something which he in which the words are found (eg of argument to its logical conclusion, how men and women relate in church obviously denies, is nothing other than Galatians, 2 Timothy), as well as namely that homosexual and lesbian or what respective roles they may or playing the game by which our media sections of other Biblical books which marriages are all right, since there is may not have is simply not the topic make sport of our politicians. The may have a bearing on the subject at “neither male nor female”. It is hardly under discussion. To make Galatians Apostle’s words, God’s word, deserve hand. Only then can we safeguard Paul’s surprising then that homosexuals can 3:28 say that there is no difference in to be treated with more integrity than words (for example) from answering also be ordained! But this whole line of gender roles is to cut that verse from that.

When Bishop Spong is right Peter Bolt

n the discussion over revolves around such big issues as the Gender’. Once again, despite the presentation. But then again, neither I what is biblically legiti- authority of the Bible and the Trinity. delightful alliteration that falls so easily would the issue of the ordination of mate women’s ministry, it This attempt to minimise the upon modern ears, this needs more homosexuals. If one is not a gospel has often been claimed that it is not ‘a importance of the gender debate has justification. issue, then neither is. gospel issue’. What is not explained is also occasionally taken the form of a For sure, if you were preaching the In this last month, Evangelical why it is not a gospel issue, and, if it is ‘triple g’ aphorism: ministry is about gospel, then the issue of ordination of Anglicans have been rejoicing over not, why the discussion so often ‘Giftedness and Godliness, not women would not form part of your Lambeth’s decision Continued page 10 The Australian Church Record 16

A casual glance at themes, moods, events and signs of the times Strange Days Indeed that grab our attention from time to time.

A deepening impact Bill Salier

t the time of writing it’s 498 Christian churches and UFO enthusiasts, but about 1790 onwards when people in the regarding the end of things as they stand, the days, 14 hours, 54 minutes can also be found in more ordinary forms. A west began to self-consciously describe signs of the times are read for their A and 55 seconds to the millen - general sense of unease about ‘endings’, themselves in terms of a particular era portents–strange weather patterns, wars and nium and it’s getting closer all the time. All dinner party discussions concerning marked out as a century. This general rumours of war and so on. Hillel Schwartz things being equal, you and I will be there to environmental degradation of the planet, trajectory was brought to a climax in the so- speaks of the ‘janiform’ nature of the end of see those three fat zeroes roll around as we global warming, unhinged nuclear called fin de siecle phenomenon around the century phenomenon. Taking a lead from say good-bye to the second millennium and powers, strange weather patterns and turn of the nineteenth century. ‘ Fin de siecle’ Janus, the Roman God with two faces, the together enter the brave new world of the tales of alien visitation are all signs of PMT. describes the mood of the times in Europe ends of centuries are marked by a looking third millennium. What will the next Not everyone suffers from PMT in its and North America, especially from about back and a looking forwards. They are millennium hold? Or will this time and event acute form, but according to Richard Landes the 1880’s—a sense of fatigue, decadence, marked by hopes and fears as prospects in in fact signal the end? Will January 1, 2000 of the Centre for Millennial Studies in disen chantment and weariness as the nine - the new era are contemplated. (2001 for the pedants) be the signal for Boston, chances are that during the next 12 teenth century dragged to a close. The apocalypse now? months the tension and anxiety experienced description sounds fairly familiar—a sense A deepening impact may very well rise a notch or two for us all. of anarchy and anxiety, a celebration of So what about our ‘ fin de millennium’ — PMT? androgyny connected with a discussion the century at the end of centuries, the years Your response to this question, the level of Same old same old? around human sexual identity, disputes at the end of a very difficult and troubled anxiety raised by its very mention is a small PMT is not particularly new. According to about the role of women, a focus on the century? Apocalypse is on our mind, at least indicator of how badly you have contracted many historians there were a whole variety inner life and a quest for the possibility of if the movies are anything to go by. At least a condition known as PMT–Premillennial of ‘terrors’ at the end of the last millennium regeneration. two movies out recently deal with the tension. PMT (aka. premillennial angst) is in 1000 AD. In Centuries End, historian There appears to be a sudden upsurge in possible end of the world via collision with described as an acute sense of foreboding Hillel Schwartz traces various reactions to certain types of phenomena around the ends a meteorite, while Agents Scully and Mulder and heightened expectation relating to the the ends of the centuries from 1290 of centuries–a fascination with angels and fight a bleak future in the recent X-Files arrival of the millennium and/or the Second onwards. Schwartz describes a pattern of spiritual beings, an increase in body piercing movie. But, as ever, science gives us hope, Coming. It applies mostly to Waco, Aum rising tension and events associated with the and decoration, cross dressing. More promising to rid us of disease and Supreme, Solar Temple and Stargate, some successive ends of centuries, especially from conventionally there are often pre dictions imperfection through Continued page 9 Here’s hoping Greg Clarke

he advertising next to something which makes the present graduates who think that to believe the railway ticket booth bearable–the future. nothing is the most intellectually T caught my eye: How hard it is not to hope. credible of stances. Oceans Rise. Recently, I’ve noticed that even That seems to be Derrida’s legacy, Cities Fall. the intellectuals are refusing to be but he may not deserve it. It surprised Hope Survives. hope less. Ernst Bloch, a German me to read these words reportedly from intellectual, wrote an influ ential his lips: It wasn’t a new gospel film from the three-volume study entitled The Bible Society, but yet another disaster Principle of Hope , in which he Unfortunately, I do not feel movie with a ridiculous title: Deep explored the impulse to hope in the inspired by any sort of hope Impact . After having my senses human psyche, as it is expressed in which would permit me to numbed by Twister , Volcano , Dante’s stories, fairytales, politics and presume that my work of Peak and that stupid film about the philosophy. Bloch iden tified himself deconstruction has a prophetic Biggest Foot in the Universe, I was as a “warm stream Marxist”, by function...The fact that I barely registering this latest foray into which he meant that his hope is for declare it “unfortunate” that I apocalypse. not only a classless society, but also do not personally feel inspired But the poster headline was irre - for a utopia where all human ity is may be a signal that deep sistible: hope survives. I hadn’t expect- relieved of their suffering and their down I still hope. It means Greg Clarke, with ed to find such theological profundity labours, and can feel that they have that I am in fact still looking there by the railway ticket window. It is arrived Home. Bloch was also an for something. his sons Edward recorded for us in 1 Corinthians 13 atheist, suggesting that even when and Oliver. that, along with faith and love, hope belief in God dies, hope itself lingers Stunning. Even a philosopher who has remains in this world of shadows. I’ve on. The deepest of thinkers are made a reputation out of destroying read about it recently in personal haunted by hope. hope, suggests that he himself hasn’t accounts of life in WWII concentration One of the most talked about got rid of it. He is still searching, thank camps, how people would trade food philosophers of our century, Jacques God, and not even the heady world rations for a story about the future, Derrida, is credited with fulfilling the of continental philosophy could com- about life beyond the camp. I’ve heard nihilistic vision of the German philoso- pletely drain the hope out of him. it from friends who are grieving, when pher Nietzsche and others before him Hope truly springs eternal–everyone they speak of longing for the day of in making human hope philosophically needs it, everyone has it, everyone reunion with those who have left this implausible. His radical mistrust of all wants it. world. I’ve known it in my own human under standing, and therefore But “hope deferred makes the life–this deep resolve not to give in to any direction to human life, has hearts sick”, says Proverbs. How great hardship or futility, to cling to resulted in a generation of university it will be when the eternal arrives, and