Justification by faith alone by God’s grace is clearly taught in detail by the apostle Paul in The Letters to Galatia and Rome, and it appears also in other Letters, as well as in embryo in the Book of Genesis and in the Psalter.
In substance this doctrine advances the view that a sinner is placed in a right relation with God, his Judge, through the merits of Jesus Christ, when he repents of sin and believes and trusts in the same Jesus as his Lord and Savior. The perfect righteousness that belongs to the exalted Christ Jesus is reckoned or accounted to the believing sinner so that the latter is declared righteous by the Father, through and in Christ the Righteous One.
The doctrine that it is primarily intended to exclude is the doctrine of justification or salvation by works, that is the notion that the good person can by doing good works gain entry into eternal life on the basis of merit from those works.
READ MORE
Thursday, February 19, 2009
Saturday, December 06, 2008
ADVENT in terms of A D V E N T
A: Recalling the Arrival of (1) the only-begotten Son of the Father as Immanuel, God made Man, born of the Virgin Mary, as the Infant of Bethlehem; and (2) the same Son of God, now as the Christ, Lord, and Savior, with the hosts of heaven, to raise the dead, judge the nations and open heaven for the righteous and hell for the wicked.
D: Remembering the Day of the LORD as being (1) the Day foretold by prophets, sages and psalmists of the birth of the Messiah, the Light for the Gentiles and the Glory for Israel; and (2) the Day of the Judgment of the Nations and Peoples, the Day when the LORD reveals his attributes of holiness and righteousness.
V: The time especially for Venite; that is, the time when we are called to come before the Lord to praise Him for his COMING to us in mercy and grace: Venite adoremus. And Psalm 95, “O Come, let us sing unto the Lord…”
E: The initial period in the Church Year and specifically one of Expectation, that is of (1) liturgical expectation throughout the four Sundays as the people of God in “liturgical time” deepen their desire for the arrival of the Messiah and Lord; and (2) living hope (expectation) for the Second Coming in glory with the holy angels of the same Messiah.
N: The narration from Scripture, through liturgical word and ceremony, and through psalms, hymns and songs, of the creating and redeeming acts of God the Father, through his only begotten Son, Jesus Christ our Lord, of his two Comings.
T: The first season of the Church Year, and the season in which the people of God are introduced to Theotokos, the Birth-Giver of [the Son of] God, even the Blessed Virgin Mary, Mother of the Lord Jesus Christ.
Peter Toon Eve of Advent Sunday 2008
The Revd Dr Peter Toon
petertoon@msn.com
drpetertoon@yahoo.com
D: Remembering the Day of the LORD as being (1) the Day foretold by prophets, sages and psalmists of the birth of the Messiah, the Light for the Gentiles and the Glory for Israel; and (2) the Day of the Judgment of the Nations and Peoples, the Day when the LORD reveals his attributes of holiness and righteousness.
V: The time especially for Venite; that is, the time when we are called to come before the Lord to praise Him for his COMING to us in mercy and grace: Venite adoremus. And Psalm 95, “O Come, let us sing unto the Lord…”
E: The initial period in the Church Year and specifically one of Expectation, that is of (1) liturgical expectation throughout the four Sundays as the people of God in “liturgical time” deepen their desire for the arrival of the Messiah and Lord; and (2) living hope (expectation) for the Second Coming in glory with the holy angels of the same Messiah.
N: The narration from Scripture, through liturgical word and ceremony, and through psalms, hymns and songs, of the creating and redeeming acts of God the Father, through his only begotten Son, Jesus Christ our Lord, of his two Comings.
T: The first season of the Church Year, and the season in which the people of God are introduced to Theotokos, the Birth-Giver of [the Son of] God, even the Blessed Virgin Mary, Mother of the Lord Jesus Christ.
Peter Toon Eve of Advent Sunday 2008
The Revd Dr Peter Toon
petertoon@msn.com
drpetertoon@yahoo.com
Monday, November 03, 2008
GAFCON & the Bishops & Diocese of Sydney!
from Peter Toon
In great sadness and pain for the Anglican Family, I write this tractate. You may care to read the news-item at the end first:
If GAFCON truly is walking in the biblical, historic Anglican Way;
If GAFCON truly is committed to Anglican, Reformed Catholicism and not to a generic, popular Evangelicalism in Anglican style;
If GAFCON truly is committed to the full and final authority of the Holy Scriptures, and resting on them is also bound to the content and teaching of the classic FORMULARIES of the Anglican Way—The BCP, Ordinal and Thirty-Nine Articles of Religion;
If GAFCON is still really committed to the powerful dedication made in a very public way at Jerusalem in June 2008;
And if GAFCON is still critical of the Archbishop of Canterbury and his advisors for their failure to be obedient to the Gospel and its teaching of Morals;
THEN, what the Diocese of Sydney has recently re-affirmed and confirmed as its public doctrine stands in total opposition to the doctrinal and public stance of GAFCON . This innovation in doctrine by Sydney is to teach and allow persons, who are not ordained as presbyters (priests), to celebrate the Eucharist and preside at the Order of Holy Communion.
My earnest suggestion to the leadership of GAFCON is this:
After appropriate warning, the Council of Primates of GAFCON should expel the Bishops and Diocese of Sydney immediately: by this action GAFCON will maintain its committed to the biblical, classic Anglican Way and will show that it does take discipline (a mark of the true church) seriously.
If GAFCON does nothing and allows the Diocese of Sydney, with its innovatory doctrine, and pride in that innovation, to remain as a full member, then GAFCON will become, and will be seen by thousands, as merely and only an international, Evangelical Anglican Group— with no serious claims to a serious catholic ecclesiology and historic Ministry, and no real opportunity or intention to set a godly example to the whole Anglican Communion of Churches.
[See below for news of the Sydney decision, which has been on the books for several years. I have been to Sydney some five or so times and on one visit I debated at St Paul’s College, University of Sydney, this question of the identity of Celebrant at the Eucharist. My talk was printed somewhere but I cannot find it! Peter Toon, October 30, 2008.]
http://www.livingchurch.org/news/news-updates/2008/10/28/sydney-diocese-approves-lay-presidency-at-the-eucharist
Sydney Diocese Approves Lay Presidency at the Eucharist
Posted on: October 28, 2008
The annual synod of the Diocese of Sydney has overwhelmingly approved a resolution restating its support for diaconal and lay presidency at Holy Communion.
No further action is required for deacons to begin celebrating the Eucharist, according to the Rt. Rev. Glenn Davies, Bishop of North Sydney and sponsor of the resolution. Writing an opinion piece for the diocesan newspaper, Bishop Davis added that even though the resolution also makes it permissible for lay persons to administer communion, they would need to be licensed by Archbishop Peter Jensen to do so in a service of public worship. Archbishop Jensen has previously said he is unwilling to do so.
During debate of the resolution on Oct. 20, a number of amendments designed to weaken its impact were proposed. Each was defeated, according to information published on the diocesan website. The Diocese of Sydney is a member of the Anglican Church of Australia.
The most serious challenge to passage of the resolution came from a priest who had attended the Global Anglican Future Conference (GAFCON) last summer and said approval could affect the diocese’s relationship with GAFCON bishops. The approved resolution includes a provision to send each GAFCON bishop a copy of a book published by the Anglican Church League explaining the theological rationale for lay presidency.
END
In great sadness and pain for the Anglican Family, I write this tractate. You may care to read the news-item at the end first:
If GAFCON truly is walking in the biblical, historic Anglican Way;
If GAFCON truly is committed to Anglican, Reformed Catholicism and not to a generic, popular Evangelicalism in Anglican style;
If GAFCON truly is committed to the full and final authority of the Holy Scriptures, and resting on them is also bound to the content and teaching of the classic FORMULARIES of the Anglican Way—The BCP, Ordinal and Thirty-Nine Articles of Religion;
If GAFCON is still really committed to the powerful dedication made in a very public way at Jerusalem in June 2008;
And if GAFCON is still critical of the Archbishop of Canterbury and his advisors for their failure to be obedient to the Gospel and its teaching of Morals;
THEN, what the Diocese of Sydney has recently re-affirmed and confirmed as its public doctrine stands in total opposition to the doctrinal and public stance of GAFCON . This innovation in doctrine by Sydney is to teach and allow persons, who are not ordained as presbyters (priests), to celebrate the Eucharist and preside at the Order of Holy Communion.
My earnest suggestion to the leadership of GAFCON is this:
After appropriate warning, the Council of Primates of GAFCON should expel the Bishops and Diocese of Sydney immediately: by this action GAFCON will maintain its committed to the biblical, classic Anglican Way and will show that it does take discipline (a mark of the true church) seriously.
If GAFCON does nothing and allows the Diocese of Sydney, with its innovatory doctrine, and pride in that innovation, to remain as a full member, then GAFCON will become, and will be seen by thousands, as merely and only an international, Evangelical Anglican Group— with no serious claims to a serious catholic ecclesiology and historic Ministry, and no real opportunity or intention to set a godly example to the whole Anglican Communion of Churches.
[See below for news of the Sydney decision, which has been on the books for several years. I have been to Sydney some five or so times and on one visit I debated at St Paul’s College, University of Sydney, this question of the identity of Celebrant at the Eucharist. My talk was printed somewhere but I cannot find it! Peter Toon, October 30, 2008.]
http://www.livingchurch.org/news/news-updates/2008/10/28/sydney-diocese-approves-lay-presidency-at-the-eucharist
Sydney Diocese Approves Lay Presidency at the Eucharist
Posted on: October 28, 2008
The annual synod of the Diocese of Sydney has overwhelmingly approved a resolution restating its support for diaconal and lay presidency at Holy Communion.
No further action is required for deacons to begin celebrating the Eucharist, according to the Rt. Rev. Glenn Davies, Bishop of North Sydney and sponsor of the resolution. Writing an opinion piece for the diocesan newspaper, Bishop Davis added that even though the resolution also makes it permissible for lay persons to administer communion, they would need to be licensed by Archbishop Peter Jensen to do so in a service of public worship. Archbishop Jensen has previously said he is unwilling to do so.
During debate of the resolution on Oct. 20, a number of amendments designed to weaken its impact were proposed. Each was defeated, according to information published on the diocesan website. The Diocese of Sydney is a member of the Anglican Church of Australia.
The most serious challenge to passage of the resolution came from a priest who had attended the Global Anglican Future Conference (GAFCON) last summer and said approval could affect the diocese’s relationship with GAFCON bishops. The approved resolution includes a provision to send each GAFCON bishop a copy of a book published by the Anglican Church League explaining the theological rationale for lay presidency.
END
All Saints’ Day is November 1: But who and what are the “Saints?”
a reflection from Dr Peter Toon
It appears from the tremendous commercial investment in making the evening of October 31 a “fun evening” and an end in itself, that most of modern America does not know or care that there is only “All Hallows’ Eve” because there is “All Saints’ Day” the next day.
But let us focus here upon “all saints.” There appears to be within the Christian traditions two ways of understanding what is a “saint.”
First, there is the way which Paul the Apostle embraces in his Letters: here, a saint is a baptized, disciple of Jesus Christ, who is being sanctified (made holy) by the presence, work, gifts, fruit and virtues of the Holy Spirit, working in him and in the church. Here all active and consecrated disciples of Jesus, who are members of the church, are “saints.” (See e.g., Romans 1:7; 1 Corinthians 1:2) Obviously backsliding, apostate and nominal church members do not qualify for this description for they do not seek holiness.
The other way of understanding what is a “saint” is provided by Christian Tradition and is reflected in the naming of churches (e.g., St Augustine’s Church), in special days of commemoration (e.g., St Luke’s Day) and in patron saints of countries and cities (e.g., St George of England). Here the biblical description is both narrowed and intensified: the real “saint” is now a rare person who stands out from the rest of church members, and does so by his or her holiness, goodness and love for God and man.
Having distinguished the two types of saints, we now have to determine which of the two is commemorated by the Reformed Catholic Church of England in her Book of Common Prayer (editions from 1549 through to 1662).
In making this determination, we have to bear in mind the fact that The Book of Common Prayer does itself provide in the Church Year commemorative days not only for the Lord Jesus himself (e.g. Christmas), but also for the Blessed Virgin Mary, the Apostles and Evangelists. Further, there is a tradition which calls the latter by the name “Saint,” and so, for example, we speak of “St Mark’s Day.”
On the other hand, the same Prayer Book rejects the primary act of devotion on a “Saint’s Day” in late medieval times – that of asking the saint in question to pray for Christians on earth. By taking away the spiritual power of the “saint” to intercede uniquely for the faithful on earth, the Reformers may be seen as making the “saint” into a godly, fine example of that which all genuine Christians ought to aspire to be as Christians, truly the holy ones, as in the usage of Paul, the Apostle.
So we come to the Epistle, Gospel and Collect for All Saints Day in the Prayer Book. The Epistle is Revelation 7:2-12 and points to the final salvation and place in heaven of all genuine believers – that is, of Paul’s saints. The Gospel is St Matthew 5:1-12 and is the Beatitudes, again a description of the life to which all baptized, committed Christians are called—that is, Paul’s saints. The Collect was composed in 1548/9 by the Reformers and is as follows in the 1662 edition of the Prayer Book:
O Almighty God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord: Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee; through Jesus Christ our Lord. Amen.
If we carefully analyze this Collect, we see that the first part speaks definitely of all truly baptized Christians, the elect of God the Father, the (Pauline) saints of God, and it is they who together, by the union of the Holy Spirit, are the body of Christ. However, in contrast, the reference in the second part to following “thy blessed Saints” appears to lean towards the traditional meaning: that is, to narrow the meaning of the Pauline “saint” to those who have excelled by grace and dedication in practical holiness, and present them as worthy persons to be followed and imitated .
So, to summarize, it would appear that the Reformed Catholicism of The Book of Common Prayer is primarily committed to the biblical, Pauline, meaning of saint and calls all Christians to be what they are by God’s will in and through Christ, and called to be ,by God the Father– holy ones, sanctified ones, saints. But it is also ready to use the common, traditional meaning in a restricted and reformed way as well.
Therefore the “all saints” of the feast day are the countless, unrecorded, baptized Christians through the centuries and from all peoples, who were truly sanctified, holy, persons, fulfilling their vocations in serving Christ their Lord in the church and world, in a consecrated, dedicated and faithful way. It is probably safe to say that they are a minority of the whole baptized membership of the One Church of God.
In closing, we may note that the distinction between the Saint of tradition and the saint of the Pauline Letters is very strong indeed in both Orthodoxy and Roman Catholicism and is a major theme of “Catholic religion”; in contrast, the distinction does not exist in pure Protestantism as part of its principles.
Now SING: “For all the saints who from their labors rest”
Appendix: A modern view of Sainthood from The P B of TEC
In her message to the Episcopal Church marking All Saints' Day, Presiding Bishop Katharine Jefferts Schori suggests that Episcopalians look for the modern saints who minister all around them every day.
'In your neighborhood, who is the saint who picks up trash?' she asks. 'Who looks out for school children on their way to and from school? Who looks after an elderly or frail neighbor, running errands or checking to be sure that person has what is needed? In your community, what saints labor on behalf of the voiceless?'
Saints, Jefferts Schori reminded the church, 'come in all shapes, ages, colors, and theological stripes.'
Full story: http://www.episcopalchurch.org/79901_102001_ENG_HTM.htm
Dr Peter Toon, October 28 2008, drpetertoon@yahoo.com
It appears from the tremendous commercial investment in making the evening of October 31 a “fun evening” and an end in itself, that most of modern America does not know or care that there is only “All Hallows’ Eve” because there is “All Saints’ Day” the next day.
But let us focus here upon “all saints.” There appears to be within the Christian traditions two ways of understanding what is a “saint.”
First, there is the way which Paul the Apostle embraces in his Letters: here, a saint is a baptized, disciple of Jesus Christ, who is being sanctified (made holy) by the presence, work, gifts, fruit and virtues of the Holy Spirit, working in him and in the church. Here all active and consecrated disciples of Jesus, who are members of the church, are “saints.” (See e.g., Romans 1:7; 1 Corinthians 1:2) Obviously backsliding, apostate and nominal church members do not qualify for this description for they do not seek holiness.
The other way of understanding what is a “saint” is provided by Christian Tradition and is reflected in the naming of churches (e.g., St Augustine’s Church), in special days of commemoration (e.g., St Luke’s Day) and in patron saints of countries and cities (e.g., St George of England). Here the biblical description is both narrowed and intensified: the real “saint” is now a rare person who stands out from the rest of church members, and does so by his or her holiness, goodness and love for God and man.
Having distinguished the two types of saints, we now have to determine which of the two is commemorated by the Reformed Catholic Church of England in her Book of Common Prayer (editions from 1549 through to 1662).
In making this determination, we have to bear in mind the fact that The Book of Common Prayer does itself provide in the Church Year commemorative days not only for the Lord Jesus himself (e.g. Christmas), but also for the Blessed Virgin Mary, the Apostles and Evangelists. Further, there is a tradition which calls the latter by the name “Saint,” and so, for example, we speak of “St Mark’s Day.”
On the other hand, the same Prayer Book rejects the primary act of devotion on a “Saint’s Day” in late medieval times – that of asking the saint in question to pray for Christians on earth. By taking away the spiritual power of the “saint” to intercede uniquely for the faithful on earth, the Reformers may be seen as making the “saint” into a godly, fine example of that which all genuine Christians ought to aspire to be as Christians, truly the holy ones, as in the usage of Paul, the Apostle.
So we come to the Epistle, Gospel and Collect for All Saints Day in the Prayer Book. The Epistle is Revelation 7:2-12 and points to the final salvation and place in heaven of all genuine believers – that is, of Paul’s saints. The Gospel is St Matthew 5:1-12 and is the Beatitudes, again a description of the life to which all baptized, committed Christians are called—that is, Paul’s saints. The Collect was composed in 1548/9 by the Reformers and is as follows in the 1662 edition of the Prayer Book:
O Almighty God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord: Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee; through Jesus Christ our Lord. Amen.
If we carefully analyze this Collect, we see that the first part speaks definitely of all truly baptized Christians, the elect of God the Father, the (Pauline) saints of God, and it is they who together, by the union of the Holy Spirit, are the body of Christ. However, in contrast, the reference in the second part to following “thy blessed Saints” appears to lean towards the traditional meaning: that is, to narrow the meaning of the Pauline “saint” to those who have excelled by grace and dedication in practical holiness, and present them as worthy persons to be followed and imitated .
So, to summarize, it would appear that the Reformed Catholicism of The Book of Common Prayer is primarily committed to the biblical, Pauline, meaning of saint and calls all Christians to be what they are by God’s will in and through Christ, and called to be ,by God the Father– holy ones, sanctified ones, saints. But it is also ready to use the common, traditional meaning in a restricted and reformed way as well.
Therefore the “all saints” of the feast day are the countless, unrecorded, baptized Christians through the centuries and from all peoples, who were truly sanctified, holy, persons, fulfilling their vocations in serving Christ their Lord in the church and world, in a consecrated, dedicated and faithful way. It is probably safe to say that they are a minority of the whole baptized membership of the One Church of God.
In closing, we may note that the distinction between the Saint of tradition and the saint of the Pauline Letters is very strong indeed in both Orthodoxy and Roman Catholicism and is a major theme of “Catholic religion”; in contrast, the distinction does not exist in pure Protestantism as part of its principles.
Now SING: “For all the saints who from their labors rest”
Appendix: A modern view of Sainthood from The P B of TEC
In her message to the Episcopal Church marking All Saints' Day, Presiding Bishop Katharine Jefferts Schori suggests that Episcopalians look for the modern saints who minister all around them every day.
'In your neighborhood, who is the saint who picks up trash?' she asks. 'Who looks out for school children on their way to and from school? Who looks after an elderly or frail neighbor, running errands or checking to be sure that person has what is needed? In your community, what saints labor on behalf of the voiceless?'
Saints, Jefferts Schori reminded the church, 'come in all shapes, ages, colors, and theological stripes.'
Full story: http://www.episcopalchurch.org/79901_102001_ENG_HTM.htm
Dr Peter Toon, October 28 2008, drpetertoon@yahoo.com
A unique kind of Prayer: An Anglican Collect designed to supply the Defects of our other Prayers
Reflections from Peter Toon
When you come to the end of participation in public worship, do you feel a sense of satisfaction? Or do you have the sense that what has been said and done though good could have been much more suited to the glory of God Almighty?
Bearing these questions in mind, let us delve into an ancient prayer, which originally appeared in the first fully English Liturgy.
In The Book of Common Prayer (1549, 1552. 1604 & 1662) there is a collect, printed at the end of the Service of Holy Communion, and composed by Archbishop Thomas Cranmer, that was not intended for any particular part of the Church Year or for any special occasion. Rather, it was made available for possible use to clergy and heads of households after the normal content of worship and prayer had been offered to God. Here it is in the very traditional English language of public worship:
“Almighty God, the fountain of all wisdom, who knowest our necessities before we ask, and our ignorance in asking; We beseech thee to have compassion on our infirmities; and those things, which for our unworthiness we dare not ask, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen.”
I do not know about you, but for me this prayer seems to fit my situation more often than I care to admit!
The point is that whether we use a superior or inferior type of liturgy, whether we perform acts of devotion in a crude or creative way, and even whether we prepare ourselves for worship as carefully and fully as possible, we are still going to offer—before the absolute perfection of God—defective and imperfect worship and prayer to the Father. The fact of the matter is that, while we are called to be saints but are not yet saints, there is much in us and about us that is constantly in need of the cleansing and sanctifying work of the Holy Spirit.
Let us now analyze the collect, beginning with the opening address to the Almighty God, the Father of the Lord Jesus.
First of all, we recall in his presence, as we begin to pray, that all true wisdom, the kind that King Solomon asked for, comes solely from God. He is the living Source and Fountain of all wisdom, and as the infinite, eternal, God of wisdom he knows both our “necessities” before we make our requests and “our ignorance” in making them. Being creatures made in the image of God as persons with body and soul, we have daily needs—“necessities”— arising both from our physical and spiritual/moral aspects and natures. Thus we require not only food and clothing, but also forgiveness and moral discipline. As Jesus taught in the Sermon on the Mount (Matthew 6:8 & 32) God the Father knows all the needs of his children. And he also knows the lack of true knowledge that Christians, including saintly persons, actually have of themselves and their real needs of body and soul. All of us are ignorant of the full picture and diagnosis of our condition, and thus even our best efforts in prayer fall far short of what they should truly be in terms of rightly petitioning our Father in heaven.
We are now prepared, and the stage is now set, to examine the actual petitions of this collect.
“We beseech thee to have compassion upon our infirmities.” In a modern culture of “rights,” we do not address God as if we had any rights to stand on; rather we beg and we beseech, as those who have no merits to claim. Our heart’s desire is that God our Father be graciously pleased to show compassion to us who are continually plagued by our own infirmities (physical and spiritual weaknesses). Let him in his mercy, we earnestly hope, bring healing and strength to us in body and soul.
“And those things which, for our unworthiness, we dare not, and for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy Son…”
God, the all-wise and all-knowing LORD, is aware of all our infirmities! We are aware of some, but we are sometimes/often prevented from bringing petition concerning these before our Father, because either (a) in our sense of unworthiness before him we do not dare to ask for his special favor; or (b) we are in part morally and spiritually blind and thus do not have the open, discerning eyes to recognize what we truly are and need as we stand before God.
Let us end on a high note.
Despite our blindness, unworthiness, infirmities and ignorance, because we have received the precious Gospel of the Father concerning his Son, our Lord Jesus Christ, for his sake and his alone, we humbly pray to the Father:”Vouchsafe (graciously grant) to us each day all that we need for body, soul and spirit in order to be thy loving, faithful and obedient children, for thy honor and glory.”
Trinity XXII 2008
Real Prayer, devotional and effectual
Amongst committed Christians, it is commonplace to hear the following kinds of claims with respect to the nature of prayers [of petition]:
If we pray in the name of Jesus, God the Father will hear [and answer] our prayer.
If we pray in the name of Jesus and according to God’s will, God the Father will hear [and answer] our prayer.
If we pray in faith claiming the promise(s) of God, God the Father will hear [and answer] our prayer.
It is also commonplace to hear such explanatory comments as the following:
God’s response to our petition may be “yes” or “no” or “not yet,” but he will answer.
Let us now imagine a congregation of say 100 persons and get a sense of the number and variety of prayers offered that ask for something. First of all, take the public worship of this local church. In it there will normally be a form of prayer that is primarily of petition and intercession, where the focus is upon asking God to intervene in situations, to bless different persons and people, to heal the sick, to prosper the proclamation of the Gospel, to edify the church(es) and so on.
Further, together with the congregation speaking to the Master as one body and household, each individual member present on the Lord’s Day also offers from within the assembly his own prayers of petition, for this and for that according to need and necessity.
Then, of course, there are the many prayers offered outside the public worship in the family prayers and individual prayers of the members throughout the week.
The Lord’s Prayer itself used many times also includes several wide-ranging petitions—e.g., “thy kingdom come.”
So, all in all, we are imagining here thousands of different prayers in the name of Jesus addressed to God the Father by people in various stages of Christian pilgrimage and maturity. If we could hear and analyze all these petitions and intercessions, perhaps the majority of them would fit into several basic categories—e.g., for healing of the sick, for children to grow up reverencing and loving God, for evangelism and church growth, and so on.
Here, with the hope of taking forward our thinking I want to introduce an ancient collect, rendered from Latin into the traditional English language of prayer.
“O GOD, our Refuge and Strength, who art the author of all devotion; Be ready, we beseech thee, to hear the devout prayers of thy Church; and grant that those things which we ask faithfully we may obtain effectually; through Jesus Christ our Lord. Amen.” [See further, The Book of Common Prayer, 1662, Trinity XXIII]
From this profound, short prayer I want to focus initially on two phrases: “author of all devotion” and “devout prayers.”
All real stirrings of genuine faith, hope and love in our hearts: all desires and intentions to serve, obey, trust, thank and praise God; and all inward and outward movements towards adoration and worship of God are to be traced to God as their source—that is of the Father working through his Spirit in the hearts of his people. Thus God is the “author of all devotion” (or “godliness”) and, of course, he expects his people to work with him in this matter!
“Devout prayers” are prayers that have their origins in the cleansing and renewing work of the Spirit of the Father and of the Son in the souls of his baptized people. Such prayers are of varying kinds but since they are inspired by God we are to believe that they are actually heard by God.
We are now ready to move on now to reflect on the words: “Grant that those things which we ask faithfully we may obtain effectually.” From this petition we are reminded that there are further, important spiritual additions to what we have already noted (that God the author of true devotion hears the prayers of his devout people) in terms of the answering of prayer. Here the two key words are “Grant” and “faithfully.”
The use of the verb “grant” of God the Father makes clear that none of us deserves, or has a right to anything, that we ask for; rather, it is solely in the goodness and wisdom of God to give it out of pure, eternal mercy. This attitude of deep humility in the devout must be a major part of the ethos of their prayer.
“Faithfully” points to prayer that is not only from Christian believers who trust in God through Jesus Christ, but is also a prayer that is characterized by, and filled with, living, dynamic faith—including often an inner conviction that which is asked for is truly God’s will to give.
In this way and by this form of prayer, the church effectively obtains that for which it asks the Father in the Name of the Lord Jesus.
I conclude by making an observation that addresses the real, daily and weekly pastoral situation, within western churches, that we seem to get more “answers” to prayer that are in the “no” and “not yet” category than the “yes” one.
Observation
I suggest that we do not make a sufficiently clear distinction in our teaching and practice concerning petitionary/intercessory prayer between (a) devout prayers being heard by God (the emphasis here is upon God hearing them and being pleased to receive them); and (b) devout prayers that are filled with and characterized by faith/trust being not only heard but also answered effectively by the God of all mercy and grace.
Take prayers for healing of the body offered by a congregation, its pastors or a visiting evangelist/healer. Why is it—and this seems to be true in the West at least—that there are, comparatively speaking, so few examples of genuine healings (whether or not modern medicine is involved) and so many examples of disappointed petitioners? Devout prayers are offered and heard by God, we believe, and these please him, but that is all we can be sure about in any given case, unless there is present (as the gift of the Spirit) the genuine, real prayer of humility and faith.
An example of a prayer that was filled with real faith and expectation of an effective answer is found in Acts 12:6 ff. – the story of Peter in prison and his amazing exit as the local church prayed for his release.
Peter Toon Trinity XXII 2008
If we pray in the name of Jesus, God the Father will hear [and answer] our prayer.
If we pray in the name of Jesus and according to God’s will, God the Father will hear [and answer] our prayer.
If we pray in faith claiming the promise(s) of God, God the Father will hear [and answer] our prayer.
It is also commonplace to hear such explanatory comments as the following:
God’s response to our petition may be “yes” or “no” or “not yet,” but he will answer.
Let us now imagine a congregation of say 100 persons and get a sense of the number and variety of prayers offered that ask for something. First of all, take the public worship of this local church. In it there will normally be a form of prayer that is primarily of petition and intercession, where the focus is upon asking God to intervene in situations, to bless different persons and people, to heal the sick, to prosper the proclamation of the Gospel, to edify the church(es) and so on.
Further, together with the congregation speaking to the Master as one body and household, each individual member present on the Lord’s Day also offers from within the assembly his own prayers of petition, for this and for that according to need and necessity.
Then, of course, there are the many prayers offered outside the public worship in the family prayers and individual prayers of the members throughout the week.
The Lord’s Prayer itself used many times also includes several wide-ranging petitions—e.g., “thy kingdom come.”
So, all in all, we are imagining here thousands of different prayers in the name of Jesus addressed to God the Father by people in various stages of Christian pilgrimage and maturity. If we could hear and analyze all these petitions and intercessions, perhaps the majority of them would fit into several basic categories—e.g., for healing of the sick, for children to grow up reverencing and loving God, for evangelism and church growth, and so on.
Here, with the hope of taking forward our thinking I want to introduce an ancient collect, rendered from Latin into the traditional English language of prayer.
“O GOD, our Refuge and Strength, who art the author of all devotion; Be ready, we beseech thee, to hear the devout prayers of thy Church; and grant that those things which we ask faithfully we may obtain effectually; through Jesus Christ our Lord. Amen.” [See further, The Book of Common Prayer, 1662, Trinity XXIII]
From this profound, short prayer I want to focus initially on two phrases: “author of all devotion” and “devout prayers.”
All real stirrings of genuine faith, hope and love in our hearts: all desires and intentions to serve, obey, trust, thank and praise God; and all inward and outward movements towards adoration and worship of God are to be traced to God as their source—that is of the Father working through his Spirit in the hearts of his people. Thus God is the “author of all devotion” (or “godliness”) and, of course, he expects his people to work with him in this matter!
“Devout prayers” are prayers that have their origins in the cleansing and renewing work of the Spirit of the Father and of the Son in the souls of his baptized people. Such prayers are of varying kinds but since they are inspired by God we are to believe that they are actually heard by God.
We are now ready to move on now to reflect on the words: “Grant that those things which we ask faithfully we may obtain effectually.” From this petition we are reminded that there are further, important spiritual additions to what we have already noted (that God the author of true devotion hears the prayers of his devout people) in terms of the answering of prayer. Here the two key words are “Grant” and “faithfully.”
The use of the verb “grant” of God the Father makes clear that none of us deserves, or has a right to anything, that we ask for; rather, it is solely in the goodness and wisdom of God to give it out of pure, eternal mercy. This attitude of deep humility in the devout must be a major part of the ethos of their prayer.
“Faithfully” points to prayer that is not only from Christian believers who trust in God through Jesus Christ, but is also a prayer that is characterized by, and filled with, living, dynamic faith—including often an inner conviction that which is asked for is truly God’s will to give.
In this way and by this form of prayer, the church effectively obtains that for which it asks the Father in the Name of the Lord Jesus.
I conclude by making an observation that addresses the real, daily and weekly pastoral situation, within western churches, that we seem to get more “answers” to prayer that are in the “no” and “not yet” category than the “yes” one.
Observation
I suggest that we do not make a sufficiently clear distinction in our teaching and practice concerning petitionary/intercessory prayer between (a) devout prayers being heard by God (the emphasis here is upon God hearing them and being pleased to receive them); and (b) devout prayers that are filled with and characterized by faith/trust being not only heard but also answered effectively by the God of all mercy and grace.
Take prayers for healing of the body offered by a congregation, its pastors or a visiting evangelist/healer. Why is it—and this seems to be true in the West at least—that there are, comparatively speaking, so few examples of genuine healings (whether or not modern medicine is involved) and so many examples of disappointed petitioners? Devout prayers are offered and heard by God, we believe, and these please him, but that is all we can be sure about in any given case, unless there is present (as the gift of the Spirit) the genuine, real prayer of humility and faith.
An example of a prayer that was filled with real faith and expectation of an effective answer is found in Acts 12:6 ff. – the story of Peter in prison and his amazing exit as the local church prayed for his release.
Peter Toon Trinity XXII 2008
York: a Lament for the York in modern defining of the global the Anglican Communion.
A Cry for the Beloved Country in the neglect of York as the See of the North (known initially by the Romans as Eboracum) from Peter Toon, Yorkshireman
The Church of England has two provinces, one in the south of the country, centered on Canterbury, and one in the north-east of the country, centered on York. Each of these cities has an archbishop named after the cities. The Archbishop of Canterbury is known historically as the Primate of all England, and the Archbishop of York is known historically as the Primate of England. The slight difference in title points to the fact that Canterbury is first in order and authority of the hierarchy in the Church of England. This explains why he has a residence in London, Lambeth Palace, within easy distance of the Houses of Parliament (where he is a member of the House of Lords) and royal palaces (where the monarch is often in residence).
In terms of the worldwide Church, the Archbishop of Canterbury has always had the lead role in the fellowship of international Churches known now as the Global Anglican Communion of Churches. In the last forty years he has increasingly been known as “the first instrument of unity” (where “instrument” means “a person who is made use of” for a specific purpose). Further, the See (meaning “the place in which a cathedral church stands”) of Canterbury has been consistently referred to within Global Communion-talk as though this See is the only See in the mother Church of the Communion, the ecclesia anglicana. But it is not! Perhaps you remember name the place where the man whom we now call “Constantine the Great” began his journey to Rome in the early fourth century. It was York and here is also, as we noted above, is one of the two Sees of the Church of England.
But is there any way that the See and province of York is specifically or distinctly associated with the very definition of the Global Anglican Communion of Churches? That is, other than being a half of the Church of England, which as a whole entity is obviously in that Communion as the Mother Church? Yes there is!
For the answer we turn to The Revised Catechism (1962) a revision of the Catechism in The Book of Common Prayer of the Church of England. It is important to note that this Catechism was published before the beginnings of the move to new modern liturgy, to so-called contemporary language for language, and to the expansion of the Anglican Family of Churches in the 1970s and following. It belongs to the pre-modern reality of the ecclesia anglicana. Further, it was composed by a Commission set up by both Archbishops, and it was authorized in January 1962 for seven years use by the Convocations of Canterbury and York (who met together as a governing body before the arrival of the Synod of the Church of England a little later).
Obviously there is nothing in the original Catechism of 1662 about the Anglican Communion for it did not exist; and it is not mentioned in revived Catechisms of Canada and other provinces; however, in that of England and Wales 1962 it it was a topic about which those being confirmed ought to be informed. Thus there is this basic question followed by a revealing answer:
“What is the Anglican Communion?
“The Anglican Communion is a family of Churches within the universal Church of Christ, maintaining apostolic doctrine and order and in full communion with one another and with the Sees of Canterbury and York.”
Not surprisingly a Commission representing the province of York as well as Canterbury would and should include “in full communion with the See of York.” And the Church of England, let us not forget, is one Church with two provinces, and both are provinces in the full ecclesial and theological meaning of the word “province.”
Regrettably after the revolutionary 1960s and early 1970s, in which the Anglican Way changed much, especially in the West, “full communion with York” got apparently forgotten, and the new entrants into the global Anglican Communion, usually from the previous British colonies, were not told about it. They simply learned that the Archbishop of Canterbury is the primary instrument (an odd word for most of them) of unity. And this they accepted seemingly without much question until the new question of the new millennium arose with vengeance—which is a story that has often been told recently and need not be repeated here.
I have one more thing to say about Yorkshire..
As one who was born near the city of York, and who was ordained deacon and priest in the province of York, I protest about the demise of York from the Anglican Communion pedigree! I dream of what could be achieved if from the 1970s York could have been designated the Secondary Instrument of Union of the Anglican Communion, with special responsibility for convening and chairing the Primates’ Meeting on a regular basis!
I lament for YORK; AND I SEE DIMLY A NEW VOCATION FOR IT IN THE REALIGNMENT OF THE GLOBAL ANGLICAN COMMUNION AND THE MOTHER CHURCH OF ENGLAND.
The Revd Dr Peter Toon October 11, 2008.
The Church of England has two provinces, one in the south of the country, centered on Canterbury, and one in the north-east of the country, centered on York. Each of these cities has an archbishop named after the cities. The Archbishop of Canterbury is known historically as the Primate of all England, and the Archbishop of York is known historically as the Primate of England. The slight difference in title points to the fact that Canterbury is first in order and authority of the hierarchy in the Church of England. This explains why he has a residence in London, Lambeth Palace, within easy distance of the Houses of Parliament (where he is a member of the House of Lords) and royal palaces (where the monarch is often in residence).
In terms of the worldwide Church, the Archbishop of Canterbury has always had the lead role in the fellowship of international Churches known now as the Global Anglican Communion of Churches. In the last forty years he has increasingly been known as “the first instrument of unity” (where “instrument” means “a person who is made use of” for a specific purpose). Further, the See (meaning “the place in which a cathedral church stands”) of Canterbury has been consistently referred to within Global Communion-talk as though this See is the only See in the mother Church of the Communion, the ecclesia anglicana. But it is not! Perhaps you remember name the place where the man whom we now call “Constantine the Great” began his journey to Rome in the early fourth century. It was York and here is also, as we noted above, is one of the two Sees of the Church of England.
But is there any way that the See and province of York is specifically or distinctly associated with the very definition of the Global Anglican Communion of Churches? That is, other than being a half of the Church of England, which as a whole entity is obviously in that Communion as the Mother Church? Yes there is!
For the answer we turn to The Revised Catechism (1962) a revision of the Catechism in The Book of Common Prayer of the Church of England. It is important to note that this Catechism was published before the beginnings of the move to new modern liturgy, to so-called contemporary language for language, and to the expansion of the Anglican Family of Churches in the 1970s and following. It belongs to the pre-modern reality of the ecclesia anglicana. Further, it was composed by a Commission set up by both Archbishops, and it was authorized in January 1962 for seven years use by the Convocations of Canterbury and York (who met together as a governing body before the arrival of the Synod of the Church of England a little later).
Obviously there is nothing in the original Catechism of 1662 about the Anglican Communion for it did not exist; and it is not mentioned in revived Catechisms of Canada and other provinces; however, in that of England and Wales 1962 it it was a topic about which those being confirmed ought to be informed. Thus there is this basic question followed by a revealing answer:
“What is the Anglican Communion?
“The Anglican Communion is a family of Churches within the universal Church of Christ, maintaining apostolic doctrine and order and in full communion with one another and with the Sees of Canterbury and York.”
Not surprisingly a Commission representing the province of York as well as Canterbury would and should include “in full communion with the See of York.” And the Church of England, let us not forget, is one Church with two provinces, and both are provinces in the full ecclesial and theological meaning of the word “province.”
Regrettably after the revolutionary 1960s and early 1970s, in which the Anglican Way changed much, especially in the West, “full communion with York” got apparently forgotten, and the new entrants into the global Anglican Communion, usually from the previous British colonies, were not told about it. They simply learned that the Archbishop of Canterbury is the primary instrument (an odd word for most of them) of unity. And this they accepted seemingly without much question until the new question of the new millennium arose with vengeance—which is a story that has often been told recently and need not be repeated here.
I have one more thing to say about Yorkshire..
As one who was born near the city of York, and who was ordained deacon and priest in the province of York, I protest about the demise of York from the Anglican Communion pedigree! I dream of what could be achieved if from the 1970s York could have been designated the Secondary Instrument of Union of the Anglican Communion, with special responsibility for convening and chairing the Primates’ Meeting on a regular basis!
I lament for YORK; AND I SEE DIMLY A NEW VOCATION FOR IT IN THE REALIGNMENT OF THE GLOBAL ANGLICAN COMMUNION AND THE MOTHER CHURCH OF ENGLAND.
The Revd Dr Peter Toon October 11, 2008.
Sunday, September 28, 2008
On the NAME of GOD: LORD, YHVH, YHWH
Protestant Evangelicals and not a few Catholics have got used to seeking to pronounce the revealed NAME of God, Hebrew YHWH, by adding vowels so that it becomes YAHWEH One hears this usage in talks, sermons and prayers.
It is wholly against Jewish tradition and theology and also contrary to the historic way of the One Holy Catholic and Apostolic Church.
The present Pope/Vatican via one of the Vatican Offices has issued a Letter on this topic which is most useful for both Catholics and Protestants. It commends and explains the historic, classic Christian approach and I commend it to my friends.
Here is the link for the CDF directive 'on the name of God'
http://www.usccb.org/liturgy/NameOfGod.pdf
It is wholly against Jewish tradition and theology and also contrary to the historic way of the One Holy Catholic and Apostolic Church.
The present Pope/Vatican via one of the Vatican Offices has issued a Letter on this topic which is most useful for both Catholics and Protestants. It commends and explains the historic, classic Christian approach and I commend it to my friends.
Here is the link for the CDF directive 'on the name of God'
http://www.usccb.org/liturgy/
Roman Mass, latest approved translation ready for use soon:TAKE A LOOK
Roman Mass,
latest approved translation into English by USA RC bishops and approved by Vatican to be used in all USA R C Churches in a few month’s time
http://www.usccb.org/liturgy/missalformation/OrdoMissaeWhiteBook.pdf
Some of us are glad to see this beginning of a major revision of the bad translation now in use in the R C Church in the English-speaking lands.
What I noticed noticed at once are the following (a) a more reverential language in contrast to the “street” language of the present rite; (b) a better rendering of the Gloria at the beginning of Mass; (c) “And with you spirit” for “also with you”; (d) “I believe” as the translation of Credo in the Creeds not the plural “we” as in the present text and (e) the “passing of the peace” publicly is “if appropriate” and not mandatory.
I shall do a fuller review when I have the strength! The whole Missal is not yet ready for publication in the USA for it is still being revised.
Peter Toon Trinity XIX 2008
latest approved translation into English by USA RC bishops and approved by Vatican to be used in all USA R C Churches in a few month’s time
http://www.usccb.org/liturgy/missalformation/OrdoMissaeWhiteBook.pdf
Some of us are glad to see this beginning of a major revision of the bad translation now in use in the R C Church in the English-speaking lands.
What I noticed noticed at once are the following (a) a more reverential language in contrast to the “street” language of the present rite; (b) a better rendering of the Gloria at the beginning of Mass; (c) “And with you spirit” for “also with you”; (d) “I believe” as the translation of Credo in the Creeds not the plural “we” as in the present text and (e) the “passing of the peace” publicly is “if appropriate” and not mandatory.
I shall do a fuller review when I have the strength! The whole Missal is not yet ready for publication in the USA for it is still being revised.
Peter Toon Trinity XIX 2008
Tuesday, August 26, 2008
Archbishop's Pastoral Letter to Bishops of the Anglican Communion
Posted On : August 26, 2008 2:12 PM | Posted By : Admin ACO
Related Categories: Lambeth LC2008
ACNS: http://aco.org/acns/news.cfm/2008/8/26/ACNS4514
The Archbishop of Canterbury, Dr Rowan Williams, has today sent a letter to the bishops of the Anglican Communion, setting out his personal reflections on the Lambeth Conference.
The full text of the letter can be found below:
As the Lambeth Conference of 2008 comes to an end, I want to offer some further reflections of my own on what the bishops gathered in Canterbury have learned and experienced. Those of you who have been present here will be able to share your own insights with your people, but it may be useful for me to add my own perspectives as to where we have been led.
For the vast majority of bishops, it seems, this has been a time when they have felt God to have been at work. The Conference was not a time for making new laws or for binding decisions; in spite of the way some have expressed their expectations, Lambeth Conferences have never worked straightforwardly in this way. The Conference Design Group believed strongly that the chief need of our Communion at the moment was the rebuilding of relationships - the rebuilding of trust in one another - and of confidence in our Anglican identity. And it was with this in mind that they planned for a very different sort of Conference, determined to allow every bishop's voice to be heard and to seek for a final outcome for which the bishops were genuinely able to recognize an authentic account of their own work.
I believe that the Conference succeeded in doing this to a very remarkable degree - more than most people expected. At the end of our time together, many people, especially some of the newer bishops, said that they had been surprised by the amount of convergence they had seen. And there can be no doubt that practically all who were present sincerely wanted the Communion to stay together.
But they also recognized the challenge in staying together and the continuing possibility of further division. As the proposals for an Anglican Covenant now go forward, it is still possible that some will not be able to agree; there was a clear sense that some sort of covenant will help our identity and cohesion, although the bishops wish to avoid a legalistic or juridical tone. A strong majority of bishops present agreed that moratoria on same-sex blessings and on cross-provincial interventions were necessary, but they were aware of the conscientious difficulties this posed for some, and there needs to be a greater clarity about the exact expectations and what can be realistically implemented. How far the intensified sense of belonging together will help mutual restraint in such matters remains to be seen. But it can be said that few of those who attended left without feeling they had in some respects moved and changed.
We were conscious of the absence of many of our colleagues, and wanted to express our sadness that they felt unable to be with us and our desire to build bridges and restore our fellowship. We were aware also of the recent meeting in Jerusalem and its statements; many of us expressed a clear sense of affinity with much that was said there and were grateful that many had attended both meetings, but we know that there is work to do to bring us closer together and are determined to do that work.
The final document of Conference Reflections is not a 'Report' in the style of earlier Conferences, but an attempt to present an honest account of what was discussed and expressed in the 'indaba' groups which formed the main communal work of the Conference by the Reflections Group. But although this document is not a formal Report, it has a number of pointers as to where the common goals and assumptions are in the Communion. Let me mention some of these.
First, there was an overwhelming unity around the need for the Church to play its full part in the worldwide struggle against poverty ignorance and disease. The Millennium Development Goals were repeatedly stressed, and there was universal agreement that both governmental and non-governmental development agencies needed to create more effective partnerships with the churches and to help the churches increase and improve their own capacity to deliver change for the sake of justice. To further this, it was agreed that we needed a much enhanced capacity in the Communion for co-ordinated work in the field of development. Our Walk of Witness in London and the memorable address of the Prime Minister of the United Kingdom formed a powerful focus for these concerns. And the challenge to every bishop to identify clear goals for developing environmentally responsible policies in church life was articulated very forcefully indeed: information was provided to all about how the 'carbon footprint' of the Conference itself might be offset, and new impetus given to careful and critical self-examination of all our practices. We were reminded by first-hand testimony that the literal survival of many of our most disadvantaged communities was at risk as a result of environmental change. This enabled us to see the issue more clearly as one of justice both to God's earth and to God's people
Second, on the controversial issue of the day regarding human sexuality, there was a very widely-held conviction that premature or unilateral local change was risky and divisive, in spite of the diversity of opinion expressed on specific questions. There was no appetite for revising Resolution 1.10 of Lambeth 1998, though there was also a clear commitment to continue theological and pastoral discussion of the questions involved. In addition to a widespread support for moratoria in the areas already mentioned, there was much support for the idea of a 'Pastoral Forum' as a means of addressing present and future tensions, and as a clearing house for proposals concerning the care of groups at odds with dominant views within their Provinces, so as to avoid the confusing situation of violations of provincial boundaries and competing jurisdictions.
Importantly, it was recognized that all these matters involved serious reflection on the Christian doctrine of human nature and a continuing deepening of our understanding of Christian marriage. A joint session with bishops and spouses also reminded us that broader moral issues about power and violence in relations between men and women needed attention if we were to speak credibly to the tensions and sufferings of those we serve.
Third, there was a general desire to find better ways of managing our business as a Communion. Many participants believed that the indaba method, while not designed to achieve final decisions, was such a necessary aspect of understanding what the questions might be that they expressed the desire to see the method used more widely - and to continue among themselves the conversations begun in Canterbury. This is an important steer for the meetings of the Primates and the ACC which will be taking place in the first half of next year, and I shall be seeking to identify the resources we shall need in order to take forward some of the proposals about our structures and methods.
The Conference was richly blessed in its guest speakers, who all testified to their appreciation of the Anglican heritage, while asking us searching questions about how flexible and creative our evangelistic policies were, about the integration of our social passion with our theology and about the nature of the unity we were seeking both within the Anglican Communion and with other Christian families. Our many ecumenical representatives played a full and robust part in all our work together and we owe them a considerable debt.
Finally and most importantly of all, we were held within an atmosphere of steady and deep prayer by our Chaplaincy Team. The commitment of the Conference members to daily worship was impressive; and this has much to do with the quality of that worship, both in moments of profound quiet and in exuberant celebration. It mattered greatly that we were able to begin with a period of retreat in the context of Canterbury Cathedral; the welcome we received there was immensely generous and we all valued the message clearly given, that this was our Cathedral, and that all of us were a full part of the worshipping community that had been here since Augustine came to Canterbury in 597.
I know that all present would wish me to express thanks once again to all who planned and organized the Conference, to those who composed the Bible Studies, those who devised and monitored the work of the indaba groups and all others who served us so devotedly in all sorts of ways - not least the Stewards, whose youthful energy and commitment and unfailingly supportive presence gave all of us great hope for the future. Thanks to all of you - bishops and spouses - who attended, for the great commitment shown and for the encouragement you have given each other.
But together we give thanks to God for his presence with us, his faithfulness to us and his gifts to our Communion. As was said in the closing plenary session, we believe that God has many more gifts to give to and through our Communion; and we ask his grace and assistance in teaching us how to receive what he wills to give. 'He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness.' (2 Cor. 9v10)
Your servant in Christ
+Rowan Cantuar:
The Lambeth Conference reflections document may be found at:
http://www.lambethconference.org/reflections/document.cfm
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Related Categories: Lambeth LC2008
ACNS: http://aco.org/acns/news.cfm/2008/8/26/ACNS4514
The Archbishop of Canterbury, Dr Rowan Williams, has today sent a letter to the bishops of the Anglican Communion, setting out his personal reflections on the Lambeth Conference.
The full text of the letter can be found below:
As the Lambeth Conference of 2008 comes to an end, I want to offer some further reflections of my own on what the bishops gathered in Canterbury have learned and experienced. Those of you who have been present here will be able to share your own insights with your people, but it may be useful for me to add my own perspectives as to where we have been led.
For the vast majority of bishops, it seems, this has been a time when they have felt God to have been at work. The Conference was not a time for making new laws or for binding decisions; in spite of the way some have expressed their expectations, Lambeth Conferences have never worked straightforwardly in this way. The Conference Design Group believed strongly that the chief need of our Communion at the moment was the rebuilding of relationships - the rebuilding of trust in one another - and of confidence in our Anglican identity. And it was with this in mind that they planned for a very different sort of Conference, determined to allow every bishop's voice to be heard and to seek for a final outcome for which the bishops were genuinely able to recognize an authentic account of their own work.
I believe that the Conference succeeded in doing this to a very remarkable degree - more than most people expected. At the end of our time together, many people, especially some of the newer bishops, said that they had been surprised by the amount of convergence they had seen. And there can be no doubt that practically all who were present sincerely wanted the Communion to stay together.
But they also recognized the challenge in staying together and the continuing possibility of further division. As the proposals for an Anglican Covenant now go forward, it is still possible that some will not be able to agree; there was a clear sense that some sort of covenant will help our identity and cohesion, although the bishops wish to avoid a legalistic or juridical tone. A strong majority of bishops present agreed that moratoria on same-sex blessings and on cross-provincial interventions were necessary, but they were aware of the conscientious difficulties this posed for some, and there needs to be a greater clarity about the exact expectations and what can be realistically implemented. How far the intensified sense of belonging together will help mutual restraint in such matters remains to be seen. But it can be said that few of those who attended left without feeling they had in some respects moved and changed.
We were conscious of the absence of many of our colleagues, and wanted to express our sadness that they felt unable to be with us and our desire to build bridges and restore our fellowship. We were aware also of the recent meeting in Jerusalem and its statements; many of us expressed a clear sense of affinity with much that was said there and were grateful that many had attended both meetings, but we know that there is work to do to bring us closer together and are determined to do that work.
The final document of Conference Reflections is not a 'Report' in the style of earlier Conferences, but an attempt to present an honest account of what was discussed and expressed in the 'indaba' groups which formed the main communal work of the Conference by the Reflections Group. But although this document is not a formal Report, it has a number of pointers as to where the common goals and assumptions are in the Communion. Let me mention some of these.
First, there was an overwhelming unity around the need for the Church to play its full part in the worldwide struggle against poverty ignorance and disease. The Millennium Development Goals were repeatedly stressed, and there was universal agreement that both governmental and non-governmental development agencies needed to create more effective partnerships with the churches and to help the churches increase and improve their own capacity to deliver change for the sake of justice. To further this, it was agreed that we needed a much enhanced capacity in the Communion for co-ordinated work in the field of development. Our Walk of Witness in London and the memorable address of the Prime Minister of the United Kingdom formed a powerful focus for these concerns. And the challenge to every bishop to identify clear goals for developing environmentally responsible policies in church life was articulated very forcefully indeed: information was provided to all about how the 'carbon footprint' of the Conference itself might be offset, and new impetus given to careful and critical self-examination of all our practices. We were reminded by first-hand testimony that the literal survival of many of our most disadvantaged communities was at risk as a result of environmental change. This enabled us to see the issue more clearly as one of justice both to God's earth and to God's people
Second, on the controversial issue of the day regarding human sexuality, there was a very widely-held conviction that premature or unilateral local change was risky and divisive, in spite of the diversity of opinion expressed on specific questions. There was no appetite for revising Resolution 1.10 of Lambeth 1998, though there was also a clear commitment to continue theological and pastoral discussion of the questions involved. In addition to a widespread support for moratoria in the areas already mentioned, there was much support for the idea of a 'Pastoral Forum' as a means of addressing present and future tensions, and as a clearing house for proposals concerning the care of groups at odds with dominant views within their Provinces, so as to avoid the confusing situation of violations of provincial boundaries and competing jurisdictions.
Importantly, it was recognized that all these matters involved serious reflection on the Christian doctrine of human nature and a continuing deepening of our understanding of Christian marriage. A joint session with bishops and spouses also reminded us that broader moral issues about power and violence in relations between men and women needed attention if we were to speak credibly to the tensions and sufferings of those we serve.
Third, there was a general desire to find better ways of managing our business as a Communion. Many participants believed that the indaba method, while not designed to achieve final decisions, was such a necessary aspect of understanding what the questions might be that they expressed the desire to see the method used more widely - and to continue among themselves the conversations begun in Canterbury. This is an important steer for the meetings of the Primates and the ACC which will be taking place in the first half of next year, and I shall be seeking to identify the resources we shall need in order to take forward some of the proposals about our structures and methods.
The Conference was richly blessed in its guest speakers, who all testified to their appreciation of the Anglican heritage, while asking us searching questions about how flexible and creative our evangelistic policies were, about the integration of our social passion with our theology and about the nature of the unity we were seeking both within the Anglican Communion and with other Christian families. Our many ecumenical representatives played a full and robust part in all our work together and we owe them a considerable debt.
Finally and most importantly of all, we were held within an atmosphere of steady and deep prayer by our Chaplaincy Team. The commitment of the Conference members to daily worship was impressive; and this has much to do with the quality of that worship, both in moments of profound quiet and in exuberant celebration. It mattered greatly that we were able to begin with a period of retreat in the context of Canterbury Cathedral; the welcome we received there was immensely generous and we all valued the message clearly given, that this was our Cathedral, and that all of us were a full part of the worshipping community that had been here since Augustine came to Canterbury in 597.
I know that all present would wish me to express thanks once again to all who planned and organized the Conference, to those who composed the Bible Studies, those who devised and monitored the work of the indaba groups and all others who served us so devotedly in all sorts of ways - not least the Stewards, whose youthful energy and commitment and unfailingly supportive presence gave all of us great hope for the future. Thanks to all of you - bishops and spouses - who attended, for the great commitment shown and for the encouragement you have given each other.
But together we give thanks to God for his presence with us, his faithfulness to us and his gifts to our Communion. As was said in the closing plenary session, we believe that God has many more gifts to give to and through our Communion; and we ask his grace and assistance in teaching us how to receive what he wills to give. 'He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness.' (2 Cor. 9v10)
Your servant in Christ
+Rowan Cantuar:
The Lambeth Conference reflections document may be found at:
http://www.lambethconference.org/reflections/document.cfm
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