• Overseas Links – some questions

    Lots of churches have overseas links. Individual churches, dioceses, even whole provinces of the Anglican Communion often have links to places far afield. They are sometimes successful, sometimes not. But they are often built on the curious last century notions that relationship depends upon physical contact and that travel is easier than communication.

    Of course, the world has changed.

    So what would international links between churches look like if we took as our starting point the modern world with all its potential and did not simply base our expectations on Victorian (colonial?) ideas of partnership?

    Firstly, I don’t think it is about doing it all online and never travelling. It is probably both/and rather than either/or. (Isn’t it always in our lovely postmodern world?)

    Secondly, I think we might expect relationships to be shorter in length rather than longer. What if we decided to twin our diocese to another for a short period – Lent, say. And what if we got the geeky ones to do it by arranging for skype video or google hangouts. How about a small group from one church meeting with a small group from another church on the other side of the world for a Lent study group rather than the dreary weariness that can characterise such groups if we keep doing them the same way with the people from round the corner every year? Or what if clergy from matched churches just got together once a week for an hour’s coffee and a chat – boiling the water thousands of miles apart but sitting down to chat through what their week was like, peer to peer, distance no object? Bible study, coaching, chat and gossip are all possible. They feed off one another anyway.

    Thirdly, I’ve been learning recently not to underestimate time differences when doing real-time stuff in the interconnected world we now live in. However, I’ve also been learning not to be defeated by it.

    Fourthly, would doing this kind of thing disenfranchise those who don’t do internet stuff? Oh yes, but then the need to travel to do linking work used to disenfranchise far more people who couldn’t, wouldn’t, shouldn’t travel or indeed, those who just couldn’t raise the money to go.

    Finally, it is worth asking the question whether this kind of linking would be better organised formally in a structured way or simply to just let it happen in a kind of free for all environment? (And is it either/or or both/and, once again).

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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