Church of Scotland & Faux Unity

It has been coming for a long time, but yesterday the day arrived, the day where ’121′ (General Assembly of the Church of Scotland) voted to allow practicing homosexual men and women to be ordained as ministers of Word and Sacrament.

My take was that the motion could have gone one of three ways:

1) The C of S makes moves to begin putting place structures that allow practicing homosexuals to be ordained as ministers. (Which I think could  [and in my view should] result in Reformed Parishes leaving the C of S is the decision goes this way)

2) The C of S decides that practicing homosexuals are not suitable candidates for ordained ministry. (This is what I think should happen, and prayed would happen)

3) The C of S decides to fudge the issue again by voting for a period of ‘reflection, prayer & conversation’ which is jargon for “We have no idea what to do so let’s deny that we are divided and hopefully the issue will go evaporate”.

But what actually happened was not one of the above, but was nevertheless a decision that was as a sad as it is confusing. 121 voted in favour of a last-minute (4th) option brought to the table by a former Church irk moderator, the Very Reverend Albert Bogle and his motion was to

 ”affirm the Church’s historic and current doctrine and practice in relation to human sexuality,

(but) nonetheless permit those Kirk Sessions who wish to depart from that doctrine and practice to do so”.

And to add to this confusing and contradictory decision, the church’s new moderator, the Rev. Lorna Hood, said:

“This is a massive vote for the peace and unity of the Church.”

The unity that the C of S has voted is faux unity, it is not the Unity of the Gospel of the Lord Jesus Christ.

When the Apostle Paul writes to the church at Ephesus he says some very important things pertaining to unity. For example the Apostle Paul writes:

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, ² with all humility and gentleness, with patience, bearing with one another in love, ³ eager to maintain the unity of the Spirit in the bond of peace.

We maintain the unity by living lives worthy of the calling that we have received. All who trust in Christ alone are called to live a holy life, called to live a blameless life (Paul says this back in 1:4), we to be humble, gentle, patience with each other, we are to be loving. This should not surprise us, after all, we are all sinful, we are all human, there are times when some will find traits in us hard and even annoying unity but we are commanded to maintain it.

But what stands out to me is that Paul exhorts the Christians at Ephesus to be eager to maintain the unity they already have, not create unity. And the unity that we are to maintain has already been established by God. And the way he established the unity it was by creating a new humanity and the way he created the new humanity was through the gospel of the Lord Jesus Christ.  Jesus propitiatory death on the cross that creates this new humanity and  it is cannot be maintained by hunting enthusiastically for the lowest common theological denominator amongst all those who profess to be Christians.

For example an ecumenical group can invite everyone of different traditions and say  “what unites us is our shared faith in God”.  It sounds lovely, but it is so vague but this ecumenical unity is not gospel unity. The only the former unity will be maintained is by no-one saying anything about anything because the moment they do, they offend and the unity is destroyed. This  is not the unity that we to maintain.

The C of S has achieved a unity of sorts, but it is not the unity that Christians are called to maintain. True unity is achieved when God’s people give their faithful allegiance and submission to the Lord Jesus Christ, and live lives consistent with the new humanity that Christ’s death on the cross has created.

What we have in the C of S is faux-unity, a unity of two groups, with different a different Gospel, with a different Jesus. It reminds me of what Rev David Short wrote when talking about the denomination of which I am a minister:

There are now two competing unities in Anglicanism: one regards Scripture as God’s sovereign word written, the other as merely the repository of the symbols of our faith; one names Christ as the unique and only saviour of the world—meaning there is salvation in no-one else —, the other sees Christ as the unique saviour for them only. One sees mission primarily in terms of the proclamation of the gospel, of conversion to Christ from sin through repentance and faith, of lifelong growing discipleship, of presenting people mature in Christ for the last judgment. The other sees mission in terms of extending the church (meaning ‘denomination’), of making the world a better place, of providing religious services, of helping people connect with their inherent spirituality, of affirming people in their lifestyle preferences, of boldly reflecting the cultural Zeitgeist of tolerance, pluralism and inclusivity.

The white elephant within the C of S is that we have two parties preaching two different gospels, proclaiming a different Christ. And the decision at 121 to create unity by accommodating both is to compromise the very basis of the unity that we are called to maintain.  It is faux-unity.

Read this statement from ’121′

TJD – Clause 9

9.We gladly accept the Great Commission of the risen Lord to make disciples of all nations, to seek those who do not know Christ and to baptise, teach and bring new believers to maturity.   

This clause encapsulates the two fold order of our mission as Christians:

1) To make disciples of all the nations

2) To bring new disciples to maturity

A passage that comes to mind is Ephesians 2:11-22

I remember years ago at the Church in Sydney where I became a Christian, the minister interviewed a couple who were obviously not Australian. They had dark skin, and their clothing was different to what white Anglo-Saxon Australians would wear and by their accent one could tell that English was not their first language. Theywere both from Iran, they had moved to Australia and became Christians. And to this day I can still remember the minister asking them this question:

“What is the one of the biggest differences between being a Muslim and being a Christian?”

And I remember their answer:

“In Islam, there is no such thing as free forgiveness. Forgiveness is something that the Muslim must earn.

There is no free forgiveness.”

What they were speaking of is the very thing that separates Christianity from every religion; it is the very thing that distinguishes Christianity from religion and that is grace. (God’s unmerited, undeserved love)

And grace was something that the Apostle Paul knew all about. Before he encountered grace, Paul was passionate for God’s law, he was jealous for God’s name and he was consumed with God’s cause (so he thought)– though he did not even know him. He was then known as Saul of Tarsus, the persecutor of Christ’s church and of Christ himself.

Then he encountered the risen and ascended King of Kings and Lord of Lords – Jesus Christ. And he was wonderously and powerfully converted. He was overwhelmed by God’s grace. In one of his letters he wrote, Christ Jesus came into the world to save sinners, of whom I am the chief of sinners. He experienced God’s grace and he never got over it.

In his letter to the Ephesians Christians, he reminds them that the grace of God is powerful because it saves people from sin and the epitome of God’s grace is found in the person and work of the Lord Jesus .  Many of the Ephesian Christians were Gentiles and Paul reminds them of the remarkable transformation that has taken place as a result of God’s grace.  Vv.12-13:

12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

They were without Christ, and to be without Christ is to be cut off from God, to be strangers, hopeless and far off. But by the blood of Jesus they have been brought near.  What a massive contrast. Once they were far off, now brought near.

This is extraordinary!  Through Christ, through his atoning sin bearing death on the cross, God has made them into a new humanity.  Jesus death on the cross abolishes the previous division between Jew and Gentile.  The cross of Christ unites…and unites in way that no-one and nothing else can. Vv.14-16 make this point:

For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and mightreconcile us both to God in one body through the cross, thereby killing the hostility.

So in and through Christ, by grace both parties (which are now one new humanity) have access in one Spirit to the Father. Look with me at vv.19-20:

19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,

Grace truly is amazing. Look was it does. It transforms strangers into citizens. It turns aliens into saints.

God’s grace in Christ reconciles people to God and then to each other. In the case of the Ephesians, the dividing wall between Jew and Gentile has been smashed. We are now the new united humanity, united to God and to all people whom God has reconciled to himself in Christ. And we now have a new identity.  Those in Christ are the new humanity.

So how can we possibly keep the Gospel of the Lord Jesus Christ to ourselves? This mission that we are called to be fellow workers in is God’s mission, it is the mission that that God the Holy Spirit empowers us to take on.

This is a great clause and one that is very fitting for me to reflect on this day being Pentecost!

Obfuscation & Rob Bell

Thanks to Rev David Ould for bringing this to my attention.

Justin Brierley has a Christian radio program in Britain. (Some may remember he interviewed a high profile Seattle mega-pastor in January last year. Listen here). Below is a segement of a longer discussion between Andrew Wilson and Rob Bell on the subject of homosexuality on Premier Radio‘s Unbelievable Program.

I found it very sad. I don’t know much about Rob Bell. He seems theologically hard to pin down yet I have been told that Rob Bell was out of the orthodox camp many years ago. But it seems that he has well and truly left.

The word that comes to mind in describing Bell is obfuscation.

May God grant his people discernment!

Here is another interview with Rob Bell (this time with Martin Bashir) – again the word that comes to mind is obfuscation

The Utter Nonsense of SSM proponents.

In the news this week, NZ has made the decision to allow for same sex couples to marry, so in essence have changed the definition of marriage. The Sydney Morning Herald has also taken the ball and run with it with articles expressing the view why Australia should do the same and how many Same sex couples will rush across the ditch to marry.

What I cannot help but notice is the view that our culture and those who are pro SSM are pushing: that when it comes to SSM there are two views that one can have.

1. Be opposed to it (due to being homophobic, unloving, bigoted, unjust, unfair, intolerant, etc)

or

2. Be a supporter of it (due to being loving, tolerant, fair just, accepting, enlightened).

So if anyone speaks out in support of the conservative view of marriage must be a homophobic bigot – (as if there is no other explanation!)

It reminds of when I was interviewed for ordination and one of the leading lay person of the diocese asked me the following:

1. What do you think of Homosexuality?

2. Do you think homosexuals can be Christians?

3. Are you anti-homosexual?

Because I said homosexuality was sin, because I said that homosexuals can be Christians (of course, just as anyone else can become a Christian) but there must be repentance (of living for self, and in the case of homosexuals, the repenting of homosexual sexual expression), the person deduced that because I believe that homosexual sexual expression is sin that I must be anti-homosexual, after all what other possible explanation could there be?

This is a false dichotomy and is utter nonsense!

 

TJD – Clause 8

 

Clause 8.We acknowledge God’s creation of humankind as male and female and the unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family. We repent of our failures to maintain this standard and call for a renewed commitment to lifelong fidelity in marriage and abstinence for those who are not married.     

As indulgences were a spark that ignited Luther’s Reformation, if there is one spark that is going to ignite another will be the issue of homosexuality. At one level this clause is a truism as the Bible is replete with passages, God has made it extremely clear that the only context where sexual intimacy is blessed by God is within the confines of a monogamous like- long heterosexual marriage.

This clause however is extremely important in that in the current climate,  homosexuality is where the battle is being fought and this battle lies in the context of the greater war; the war over the very essence and definition of the Gospel, the Lordship of Christ and the authority of the Scriptures. What this clause is saying is that when it comes to the blessing of homosexual relationships, same sex weddings, God’s view is clear – He does not and will not bless what is sin and furthermore his standards for marriage and sex are immutable.

Here are earlier posts on the topic of homosexuality:

Tremors Across the Ditch

The Normalisation of Homosexuality

Conflict within the Anglican Communion – the Heart of the Matter

This clause closes the floodgates to divorce and remarriage (which sadly is common among Anglican laity and clergy alike). TJD acknowledges that the church has failed to uphold, defend and nurture life long marriages. Archbishop Peter Jensen puts it well:

The Declaration asserts ‘lifelong fidelity in marriage and abstinence for those not married’ as the biblical norm and hence as the will of God, to be obeyed not evaded. This stands in contrast to the churches which obscure the call of the gospel over this area of human life by ordaining those who breach it, or having the audacity to bless unions which God does not bless, or by suggesting that there is one standard for the ordained and another for the laity. The fact that these things may occur in our churches is an indication of how far we have come from the biblical foundation of our churches, of how far we have slipped and allowed the world to rule over that which belongs to God alone.

TJD – Clause 7

Clause 7 - We recognise that God has called and gifted bishops, priests and deacons in historic succession to equip all the people of God for their ministry in the world. We uphold the classic Anglican Ordinal as an authoritative standard of clerical orders.  

One of the characteristics of Anglicanism is that we hold to the three-fold order of ministry. We have Bishops, priests and deacons. What I like about this class is that it:

1.Acknowledges that God is the one who calls people to the roll of Bishop, Priest and/or Deacon. People cannot merely assume the role or take it upon themselves without being called by God. And this call is to be confirmed both internally and externally, and is also what the Articles express:

Article XXIII

Of Ministering in the Congregation

It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.

2. Acknowledges the role of Bishops, Priests and Deacons to be equippers, (or enablers) of God’s people. I am mindful of Ephesians 4:12 which says:

And he gave the apostles, the prophets, the evangelists, the shepherdsand teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

3. Acknowledges the authority of the Ordinal (which is bound within the BCP since 1552 which sets out and states the qualities, responsibilities of Bishop, Priest, and Deacon.

For example, of the role of Bishop it states:

A bishop is called to maintain the Church’s witness

      to the resurrection of Christ,

      to protect the purity of the gospel,

      and to proclaim Jesus Christ as Lord.

As a chief minister and pastor in Christ’s Church,

      you are to guard its faith, unity and discipline,

      and promote its mission in the world.

You are to ensure that God’s word is faithfully proclaimed,

      Christ’s sacraments duly administered,

      and Christ’s discipline applied justly, with mercy.

You are to lead and guide the priests and deacons under your care,

      and be faithful in the choosing and ordaining of ministers.

You are to watch over, protect and serve the people of God,

      to teach and govern them, and to be hospitable.

You must, therefore, know and be known by them,

      and be a good example to all.

These are the duties of a bishop, and they are weighty.

Of Priests:

Our Lord Jesus Christ summons us all

      to obedience and discipleship.

In baptism we are called to be a royal priesthood,

      a people belonging to GOd,

      to make Christ known in all the world.

Now you are responding to the call of God and of the Church

      to live and work as a priest, a pastor and teacher,

      for God’s glory and the strengthening of God’s people.

You know the responsibility and significance of this office.

I now exhort you, in the name of Christ,

to take up your calling with joy and dedication.

As the Lord’s messenger, proclaim the gospel of Jesus Christ.

Seek the lost, announce God’s justice, warn and correct those in error.

You are to encourage and build up the body of Christ,

      preaching the word of God,

      leading God’s people in prayer,

      declaring God’s forgiveness and blessing,

      and faithfully ministering the sacraments of God’s grace

      with reverence and care.

Together with your bishop and other ministers,

you are to take your part in the life and councils of the Church.

Be a pastor after the pattern of Christ the great Shepherd,

      who laid down his life for the sheep.

Be a teacher taught by the Lord in the wisdom of holiness.

Lead the people of God as a servant of Christ.

Love and serve the people with whom you work,

      caring alike for young and old, rich and poor, weak and strong.

Never forget how great a treasure is placed in your care:

      the Church you must serve is Christ’s spouse and body,

      purchased at the cost of his own life.

Remember that you will be called to give account before Jesus Christ: if it should come about that the Church, or any of its members, is hurt or hindered as a result of your negligence, you know the greatness of the fault and the judgement that will follow. Therefore apply yourself with diligence and care, and fashion your life and ministry in accordance with Christ’s example.

As you depend on the Holy Spirit and the grace of God,

put away all that does not make for holiness of life.

Clothe yourself with humility; be constant in prayer.

Study the Scriptures wholeheartedly,

      reflecting with God’s people upon their meaning,

      so that your ministry and life may be shaped by Christ.

Deacons:

Our Lord and Saviour Jesus Christ lived and died

as the servant of God.

All who follow him are called to serve God in the world,

setting forward Christ’s kingdom

through the power of the Spirit.

Christ has called you to the office of deacon.

You are to be an ambassador of Christ,

serving God as you serve others in Jesus’ name.

Proclaim the good news of God’s love,

so that many may be moved to faith and repentance,

and hearts be opened to do justice,

love mercy, and walk humbly in the presence of God.

Let the transforming love of Jesus be known to all

among whom you live and work.

Strengthen the faithful, teach the young,

search out the careless and indifferent.

Encourage the members of Christ’s body by word and example,

ministering among the sick, the needy

and all who are oppressed or in trouble.

Together with your bishop, priest and people,

you are to take your place in public worship,

assist in the administration of the sacraments,

and play your part in the life and councils of the Church.

You are to preach the word of God

      in the place to which you are licensed,

and to pray and work for peace and justice in the world.

As a deacon, you are to model your life according to the word of God.

Study the Scriptures, reflecting with God’s people

upon their meaning,

that all may be equipped to live out God’s truth in the world.

Put away all that does not make for holiness of life.

Be faithful in prayer, that you may have strength to run

the race that is set before you.

Very powerful words expressing the great responsibility of those who are ordained! A very helpful clause indeed!!!!

 

Taking a Stand

I am very encouraged by the stand my Bishop is taking!

ARMIDALE’S Anglican Bishop Rick Lewers has turned down ClubsNSW counselling funding, saying it would compromise his position on gambling. After two years of talks between Anglicare and ClubsNSW Bishop Rick Lewers scrapped the deal, saying it would compromise his ability to speak out against problem gambling in society.

“It is difficult not to be accused of hypocrisy if in one moment we speak out against gambling and in the next moment take grants from gambling revenues,” he said.

Bishop Lewers told New Limited he is not “anti-clubs”  but was disappointed to see the extent of gambling in the community.

“We will help anyone with a gambling problem, but the difficulty in taking money from the clubs is that it compromises the position of the church to be able to speak out about the whole issue of problem gambling,” he said,” he said.

“On any given night in a club, you will see a lonely person sitting in front of a machine, putting their pension through.

“In Armidale, the whole town stops for a horse race and, this year, they sent the kids home from school.

“What kind of a model are we setting up for our children?”