What is in Kelvin's Head?

Episcopal Novelty and the Church of England

02/12/2014
I seem to have caused a small flurry (a flurryette?) of comments over on a thread on Thinking Anglicans by expressing the view that the Church of England is in the process of introducing a novelty into the episcopate that is undesirable and which they should at least have consulted the rest of the communion over.

The novelty that I am talking about is this – that the Church of England has got itself into a position where it is formally going down a path whereby some of its bishops will not be in full communion with other bishops within the same church.

This has come about because the compromise that the Church of England has adopted over the consecration of bishops who happen to be women is to give an assurance that there will still be new consecrations of bishops who still refuse to accept that women can be consecrated as bishops.

This means that some bishops of the C of E will not accept that other bishops of the C of E are bishops at all.

I say that is a novelty and I say that the situation is absurd.

Now, to be absolutely clear, I think that it is a great thing that great new opportunities are opening up to great people. Of course the episcopate should be open to women and men. Of course it is exciting that women are going to be consecrated in the Church of England. The price though, was a muddle that I think that many will one day regret. It is also a price that women are going to be expected to pay.

All this is just a further extension of something that I think will probably one day be called (inaccurately) the Anglican Heresy. I think this heresy (which strictly speaking is more of a Church of England thing than something which affects most Anglicans in the world) is the notion that one should be able to accept or reject a bishop according to whether or not they fit with one’s theological peccadilloes. This seems to me to have come in initially through the ministry of suffragans who often seem to have been appointed to give “theological breadth” to episcopal oversight in any one diocese rather than to simply share in the episcopal oversight of the diocesan. Thus we have had evangelical parishes wanting to associate with and be on the receiving end of episcopal oversight from an evangelical bishop and anglo-catholics doing likewise.

This got worse with the appointment of the so-called Flying Bishops who wandered around the Church of England ministering only to those disaffected by the ordination of women as priests.

It has now reached the point of absurdity with bishops being appointed who don’t believe other bishops being appointed to be bishops.

Notwithstanding the genuine joy that many feel at the forthcoming consecration of female candidates as bishops, I also know both male and female friends who feel somewhat hesitant at the terms on which this will be done.

Are we really getting to a point where some people will be ordained as bishops in the Church of England who will not be able to participate by the laying on of hands in the consecration of other bishops in the Church of England?

If so, that is a novelty of monumental proportions. It is an absurd situation which others within the Anglican Communion are likely to feel very concerned about indeed.

People often say that the ministry of a bishop is centrally concerned with being a focus of unity. It seems to me that the Episcopate in England is becoming the very definition of disunity.

(Incidentally, it is always worth remembering that the Ordinal in Scotland doesn’t mention bishops being a focus for unity whilst the Ordinal in England does).

Now when I say things like this, people are apt to say several things:
1. This isn’t a novelty, haven’t you heard bishops who have been out of communion with one another before?
2. Isn’t it more of a novelty that women are ordained in the first place?
3. What would you do then, would you turf these objectors to the consecration of women out of the church?
4. Why hasn’t the Scottish Episcopal Church consecrated women and who are you to complain about the Church of England when you’ve not done it in Scotland anyway?
Let me deal with these one by one.

Firstly, the situation that I’m describing as a novelty is not bishops being out of communion with one another – that, is something of a commonplace. Grumpy bishops have thoughout the centuries declared themselves to be out of communion with people they’ve been grumpy with. What I’m describing as a novelty is bishops within one church being formally out of communion with one another as a matter of course. The fact that the Church of England seems to be intent on describing this situation as a positively inclusive force is very much a novelty. Has ever there been a church of the Western Rite claiming the apostolic succession which has asserted that it can have bishops who don’t think other bishops are bishops?

Secondly, I can understand that some feel the ordination of women to be a great novelty but I don’t. I simply think that the episcopate should be open to women and men because God has made women and men in God’s own image. That women have been excluded is an error that I’m pleased is being corrected. There have been bishops who happen to be women in Anglican and Lutheran churches we are supposed to be in full communion with for years anyway. Where’s the novelty now in that?

Thirdly, my personal preference is that women should not have been expected to bear the price of the disunity of their fellow Christians. Women are being ordained as bishops in England but not on the same terms as men are ordained bishops. (Clergy and congregations will be able to formally opt out of their care – no-one has that option on male episcopal ministry). I’d prefer equality to what has taken place. What people then decide to do in a situation where men and women are regarded as equals is their business. I can see a case for allowing priests to continue in a church where they are out of sorts with the idea of women being consecrated as bishops but I see no way of resolving the ecclesiastical nonsense of continuing to consecrate men who won’t accept female episcopal ministry now. I wouldn’t turf anyone out but I certainly wouldn’t make the situation worse in this way. (And yes, I do partly blame the advocates of women being consecrated for caving into this situation – their episcopal sisters in later years will wonder why they did not stand up and be counted).

Finally, the reason the Scottish Episcopal Church has not yet consecrated a bishop who happens to be a bishop is more about size than anything else. There are currently more episcopal vacancies in England than there are the total number of bishoprics in Scotland and we have no vacancies at all. They don’t come around often and we struggle sometimes to find good candidates (men and women) for the jobs anyway. The only way we could currently consecrate a women at the moment would be to bump off a bishop and consecrate a woman, possibly against her will – this is probably unacceptable to society at large. Until a women is consecrated by due process we just have to wait, secure in the knowledge that when she is consecrated she will be the equal of her episcopal brothers.

This is an Anglican Communion matter that we should all be more concerned about. The irony for me is that though I stood full-square against the Anglican Covenant, it might have been useful in this situation – stopping the Church of England from introducing for the foreseeable future novelties into the Episcopate that make no sense at all. However, the Anglican Covenant was itself a novelty too far and though I might wistfully think it might be useful now, its own introduction would have changed our churches from the communion of provinces that it currently is.

Incidently, if a woman is consecrated as a bishop in Scotland and faces the situation whereby a congregation claims they can’t accept her ministry, she will be free to try to sort it out herself. She could, for example, invite another bishop, (either a retired bishop or one from the College of Bishops she is a member of) to assist her in her ministry. So could a man in a similar situation.

The Church of England is of course more or less free to do what it likes within the Anglican Communion. I dare say here in Scotland we will regard all its bishops as bishops. It seems beyond stupidity that members of the Church of England will not necessarily have to do the same.
Church of England, episcopal novelty, women

7 responses to “Whither the Kirk?”

Pausing Place

25/08/2010

I missed last night’s programme, but I thought your comments were interesting.

In a sense, perhaps it’s unsurprising if the SEC is inwardly more positive about itself than the CofS. My take is that in the recent past, at least, the SEC started from a lower common denominator, not being the “local” church in the same way as the Kirk, and so it doesn’t have to contend with others saying of it “look how the mighty have fallen” in quite the same way.

As to the health of the Kirk (and the SEC for that matter), I think we need to reflect on our self-perception and to consider carefully the points and places in which a dying church (congregation or denomination) should be allowed to die gracefully, and the ways in which we might see new life emerge from the rubble.

As a young(ish!), relatively new Christian I have seen examples of (both urban and rural) SEC and Kirk congregations where there are few signs of new growth, little to draw in younger (under 50 year olds, to pick a random-ish number) new folk, and much to sustain negative preconceptions of church as boring, irrelevant and so forth.

We as a faith community need to get much better at stepping up to the mark in our creativity and engagement with our society. The sad truth is that most young adults do not know and have not heard about Jesus Christ, and unless we engage with them in ways culturally relevant to them, and which do not presuppose previous knowledge (too often taken for granted) they never will.

It troubles me, but I do think it’s true to say that in the SEC and in the Kirk we have a church sustained by the traditions and cultural reference points taught to a previous generation. Culture has shifted radically, with the result that the same will not be able to be said in 20 years time.

Our challenge is clear. Whether the Kirk and the SEC can step up to the mark to address what it means to live out the Great Commission in the 21st century is less so.

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Cal

25/08/2010

I didn’t really understand who this programme was aimed at, or even what its aim was.

Yes, numbers have fallen, but perhaps the small number of people who remain are there because they actually want to be, not because it’s the done thing on a Sunday morning.

And personally, I rather like the idea of a church “sustained by traditions”. Clearly the church has to be relevant to modern society, but in abandoning the traditions of worship then you lose the centre of why the church exists in the first place.

There was something very Presbyterian about the programme with its “we’re doomed” mentality. I find the SEC generally more positive in outlook.

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John

25/08/2010

The only book the presenter seemed to have used in his research was ‘The Death of Christian Britain: Understanding Secularisation 1800-2000’ By Callum G Brown – indeed Callum Brown was one of the speakers. The thesis of this well argued sociological study is that “quite suddenly in 1963 something very profound ruptured the character of the nation and its people sending organised Christianity on a downward spiral to the margins of social significanceâ€. That something he identifies as new media, new gender roles and a moral revolution which has dramatically ended peopleâ€™s conception that they lived Christian lives.â€ It could be said to have happened as â€œsex beganâ€ between the end of the Chatterly ban and the Beatles first LP as the poet Philip Larkin so famously put it.”
To balance this statistical decline the programme flagged up some of the “church without walls ” iniatives in a lame sort of way. All in all a most unsatisfactory programme that only told half the story.

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Kenny

25/08/2010

Good crit Kelvin. My reflection at the end of the programme was, “Lord, we visited this stuff over 30 years ago, and have come out of it stronger and better Church in the SEC.” Hopefully, we stopped longing for ‘the good old days’ a long time ago!

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MartinRitchie

26/08/2010

I thinking “Pausing Place” makes a good point about needing to creatively engage with society. From my own experience of working with a CofS congregation, this creative engagement is a weak spot for many.

As a counterpoint to the programme, interesting to note in the latest “Life and Work” a very positive article about a growing CofS congregation in Stornoway – and I mean really growing! So not all doom and gloom, and I’m sure there are many more examples of bright spots, just as there are in the SEC!

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Graham Vahey

28/08/2010

If the C of S disappeared completely we would be at a loss. During the dark and bleak years of Thatcher’s reign she refused to visit Scotland for 5 years. When she did she expressed shock that we had Royal Regalia and ordered it to be removed immediately for safe-keeping to England. Her ‘Sermon on the Mound’ is now historical for its condescension to the Scots. She was none too pleased to be handed two reports on poverty in Scotland by the powerful Church and Nation Committee. Indeed, it was to this Committee that the population turned to for a moral lead during Thatcherism. When James VI (‘Jamie the Saxt’) became James I in England, the population turned to senior Scottish earls for a moral lead. Unfortunately, the Piskie Church does not give a moral lead in Scotland, apart from the work of the Scottish Constitutional Convention in the recent past. The RC Church does pronounce on moral issues. Could it not be conceivable that all the major Churches could unite in a Committee to pronounce for Scotland on moral issues as the Church & Nation Committee once did?

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Aldous N. Gaiters

01/09/2010

Speaking as a Nonjuror myself I am sure the SEC has a right to a moral voice in Scotland. Taking the US daughter church of the SEC as a model you could see where the fissures would appear. There is room for a modern liberal Christian voice, but even I an old Liberal myself, would have to fear that such a voice might appeal to only a select few.

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