• Bristol University Christian Union & Women Speakers

    How timely is the story about Bristol University’s Christian Union in providing an object lesson for everyone with regard to the Church of England. It neatly illustrates the kind of thinking that Rowan Williams (and the “keep the church together at all costs” party) has been not merely tolerating but actively pandering to.

    The local student newspaper has this quote, which sets out the local policy:

    Having spent ‘a lot of time exploring this issue, seeking God’s wisdom on it and discussing it together’ the CU executive committee decided that it is not appropriate for women to teach alone at weekly meetings, or be the main speaker at the CU weekend away.

    Women are also banned from speaking alone at the group’s mission weeks.

    However, it’s not all gloom and doom: women are allowed to speak as a double act with their husbands. Those who are unmarried must remain silent.

    You don’t need me, or anyone else to tell you how offensive this is to most people.

    According to some reports, this is a softening of their stance – previously there were fewer circumstances where women were allowed to teach.

    UCCF (the University and Colleges Christian Fellowship) which is the umbrella body for Christian Unions in University has hit twitter insisting that this is a local matter and not their policy – after all there are plenty of local Christian Unions where women can and do teach and lead.

    Dear all – UCCF’s only requirement for CU speakers, leaders, etc is for them to be in sympathy with the DB [Doctrinal Basis] bit.ly/11O6AJK Please pray for us as we bring students – who put important but secondary issues aside – together to live and speak for Jesus at university.

    Sounds reasonable, huh?

    Well, it sounds reasonable until you ask yourself whether regarding women and men as having the same dignity as one another in the modern world is a secondary issue. I’d rather think it isn’t. UCCF appear very much to be saying that it is OK for people in their affiliated organisations to be beastly towards women, so long as everyone agrees to unite around a doctrinal statement – the doctrinal basis.

    That does no credit to their organisation at all.

    I know what I’m talking about when it comes to UCCF – I used to be on a Christian Union committee in the North of England when I first left home to go to college. The Doctrinal Basis is all and you can’t have speakers who don’t conform to it.

    I once tried to get my local group to invite a rabbi to talk about the Holy Spirit in Judaism and they refused to have him on the grounds that he couldn’t sign the doctrinal basis and declare his faith in Jesus Christ as his Lord and Saviour. (And that’s about the time I started to realise that there was a touch of the silly about the whole thing).

    Anyway, my own view is that this all rather helpfully illustrates the kind of toxic theology that Rowan Williams has been trying for some time to force the Church of England to give a place of honour to. The idea that the Bible teaches this kind of “headship” that men have over women is hokum but it is hokum that a small number of people in the church believe. (Interestingly, it doesn’t seem to be an idea that Evangelical friends in the Scottish Episcopal Church coalesce around). Rowan Williams tried to get the Church of England to respect this kind of belief up to the point that any women bishops appointed would face the possibility of individual parishes being automatically able to opt out of their care in favour of a male bishop who shared their theological views.

    It is a good thing this attempt has fallen. The Bristol CU debacle, though unpleasant in itself, is a helpful illustration of what was at stake.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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