What is in Kelvin's Head?

Prayers for Remembrance

11/11/2014

Last Sunday evening we had an extraordinary Choral Evensong. The idea was simple – to mark the start of the First World War by singing some of the music that the cathedral choir was singing 100 years ago. The idea came from Pam Barrowman, one of the members of the choir whose historical research includes work on what the choir here used to sing. In the event, Sunday evening’s service was one of the most powerful remembrance events that I’ve ever been part of.

When that war was declared the congregation here responded on the next Sunday by singing four verses of the national anthem and the organist played the Elgar march which features Land of Hope and Glory. There clearly was a something of a gung-ho spirit around. That was in the August. By November, the news was arriving back in the cathedral and its daughter churches of lives already lost. There was, or course, no memorial to put their names on. There was just the news and the dawning realisation that it would not all be over by Christmas. The mood had changed by now and they were singing movements from Brahms’s Requiem (yes, German music, just as we used music by a German composer to end our two minutes silence yesterday morning) and the Russian Kontakion of the Departed.

Somehow the shadows drew close. I’m not sure whether I wanted to reach back through time to comfort those who were listening to the same music one hundred years ago or whether I wanted them to do the same to us. Anyway, prayer came easily. And compassion. And love.

Several people commented on my prayers. I don’t have a copy as I tend not to write them in advance and pray extemporaneously at Evensong. (Something I always teach people not to do when I’m doing workshops on how to do intercessions).

However, here’s the gist of what I said:

The stone walls of this church surrounded those who went off to war.
Hear us, O Lord, as we remember those who gathered here in in this place to sing and to pray before going off to war.
Help us to remember their sense of hope and adventure and the joy of human companionship.
We remember those who showed courage in leaving for war and also those who showed their own courage in refusing to fight.
Those who went to war went believing they were putting the world to rights.
Help us to try to do the same.
Lord in your mercy. Hear our prayer.

The stone walls of this church surrounded those who remained at home.
Hear us, O Lord, as we remember those who remained home, so many women waiting for news of their men, so many children waiting for news of their fathers.
As we remember them we remember those who went on waiting throughout all their lives.
Help us to pray for those who today wait for news of those whom they love who have gone to war.
Lord in your mercy, Hear our prayer.

The stone walls of this church have surrounded those who in this place have tried to bring peace.
They have surrounded those who have left this place to go on demonstrations.
They have surrounded those who have debated.
They have surrounded conversations and discussions and hopes and dreams.
Hear us as we pray for those who have decisions, important decisions to make which affect the lives of others.
Lord in your mercy, Hear our prayer.

And now the stone walls of this church surround us.
What will we make of the world that we have inherited? How will we live in the world of today?
Help us O Lord to seek out peace and build a world of justice.
Teach us what to do and how to live.
Lord in your mercy, Hear our prayer.

And here in this place, surrounded by these same stone walls, I hold in my hand a bible.
It was carried by a soldier in World War Taken from place to place and returning to this country when he returned at the close of the war.
And inside its tattered cover is a prayer that we may each make our own prayer this night.
Almighty and Everlasting God,
by whose Grace Thy servants
are enabled to fight the good fight of faith
and ever prove victorious:
We humbly beseech Thee so to inspire us,
that we may yield our hearts to thine obedience
and, exercise our wills on Thy behalf.
Help us to think wisely:
to speak rightly:
to resolve bravely:
to act kindly:
to live purely.
Bless us in body and in soul,
and make us a blessing to our comrades.
Whether , at home or abroad
may we ever seek the extension of Thy Kingdom.
Let the assurance of Thy presence
save us from sinning:
support us in life,
and comfort us in death.
0 Lord our God accept this prayer
for Jesus Christ’s sake. Amen.

[Picture Credit – Ruined church at Vie Chapelle, France Great War Primary Document Archive: Photos of the Great War – www.gwpda.org/photos]

Choral Evensong, First World War

37 responses to “The Peace and Unity and Order of the Church”

Ross Kennedy

15/12/2014

Kelvin,
I should, of course, have written ‘on this site’ rather than ‘appear in this blog’ because such derogatory terms have been used in the main by some of the correspondents.

However, as to your use of the term ‘misogynist’, while certainly not applying it to any individual you seemed to be suggesting that all who held such views on headship were misogynist – a word which my dictionary defines as a hater of women. I happen to know a number of clergy who take this view and while agreeing that they are seriously mistaken , in no way can they be described as women haters – a serious and unfair accusation.

Your also referred in your comments on the Bishops’ New Statement to ‘homophobic bullying’ which I also find objectionable. Today, of course if one dares, even with good reason, to remonstrate with anyone it is very likely that an accusation of bullying will be made and if they happen be gay then it is just as likely to be accused of being homophobic.

Finally the term ‘arch conservative’ was used by someone who contributed a comment. I apologise for giving the impression that it was a term used by you.

The point I was trying to make is that the use of such intemperate language cannot be conducive to reasoned discussion or argument. It reduces the whole thing to name calling.

Reply
1. Cynthia
  
  16/12/2014
  
  “It reduces the whole thing to name calling.”
  
  What is church leadership calling ME when they treat me as lesser in the eyes of God and the church? What is the result of hateful and hurtful language? Depression, LGBT teen suicide, homeless LGBT teens who are cast out by their religious families, sexual abuse of these homeless LGBT teens, hate crimes, human rights abuses…
  
  The truth of the suffering caused at the hands of the church needs to be told. It isn’t a pretty story, nor is it a polite one.
  
  Reply
Kelvin

15/12/2014

Ross, I’ve done an electronic search and I can’t find many instances of the term arch conservative on this blog. I happen not to think it too terrible, not least because I can imagine people using the term arch liberal to describe me. Although that would be inaccurate, I’m not sure that I’d be that offended to be honest.

But that’s not the point. I can find only one instance of someone commenting on this blog using that phrase. That’s one comment in 10500 comments. It doesn’t seem to me to be a phrase particularly commonly used on this blog.

The terms homophobe and misogynist have sometimes been used, but I’m struggling to find any instances of them being used to describe any individual. Again, I’m not of the view that they’ve been particularly commonly used in those 10500 comments. There simply aren’t that many instances of the words being used on this blog at all.

Generally speaking, I think it is OK to debate ideas – it seems to me to be reasonable to be able to describe homophobic ideas or actions. Generally it is not helpful to call people homophobes. There is a difference that I know and tend to be quite careful around.

I stand by my description of last week’s guidelines as homophobic bullying. Indeed, I can’t think of a better example of such behaviour. However, I’m not in the business of calling people homophobes and the accusation that I am and even that I do so habitually, seems to me to be far from secure.

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Ross Kennedy

17/12/2014

Kelvin

I accept your comment about my comment about the use of the word ‘archconservative!! Apologies for overstating the case.

Having re-read the Bishops’ statement I cannot for the life of me understand how you can suggest that any part of the document can be suggestive of homophobic bullying. Its obvious intent is to clearly state what the current situation is which is important given that there could be legal implications for any clergy who decides to act outwith the confines of the stated law of the land (i.e the Act permitting same sex marriage.)
I’m not really sure what you expected the Bishops to do.

I appreciate how emotive and divisive this whole issue is. Inevitably the peace and unity of our church is going to be (and is) seriously disturbed to the detriment of its mission.

Reply
1. Kelvin
  
  17/12/2014
  
  No-one can be surprised at the bishops letting people know they should not do anything illegal.
  
  However the surprise has come from clergy being told that they themselves should not marry. If the bishops knew they were going to say this previously then they should have said so before the General Synod and particularly before the Cascade Process began. Both the debate at General Synod and the Cascade would have been different if this had been known.
  
  It particularly targets anyone who is in training to become a priest or lay reader who may have been accepted for that training whilst being open and honest about being in a civil partnership. To publish this with just one week to go before the law changed was, to say the least, unhelpful.
  
  People make plans. Most things to do with marriage are planned more than a week in advance.
  
  Reply
Ross Kennedy

17/12/2014

My final comment -you’ll be pleased to know!

But surely any ordinand who is in the situation you describe will be fully aware of the doctrine of the SEC regarding Christian marriage as expressed by Canon 31. At their ordination/licensing they can hardly promise to render due obedience to the Code of Canons if they plan not to abide by them.

When I was ordained in the Church of England candidates for ordination were barred if they were divorced and had remarried. Through time the situation was changed. I would not be surprised if, in a few years time, the SEC changes its stance on same-sex marriage – I wouldn’t be surprised but I would not be happy. As I have commented before, as an Anglican my faith is based on Scripture, Reason and Tradition, all three of which bear witness to the truth that Christian Marriage can only be between a man and a woman.

Reply
1. Kelvin
  
  17/12/2014
  
  If someone in a same-sex marriage cannot subscribe to the Code of Canons because their manner of life puts them outside of the definition of marriage in Canon 31, then I can’t see any way that someone who is divorced can subscribe to the canons for the same reason.
  
  I personally think that someone’s subscription to the canons represents them accepting that this is the doctrine of the church. It is on that basis that I can subscribe to the Canons. Clearly I don’t believe the definition in Canon 31 to be adequate and have said so many times and very publicly.
  
  Reply
2. Lawrence Rosenfeld
  
  17/12/2014
  
  Ross, Parts of various articles in Ian Bunting’s collection, Celebrating the Anglican Way, can be paraphrased thus:
  
  “Anglicans understand the Old and New Testaments as “containing all things necessary for salvation” and as being the rule and ultimate standard of faith. ‘Reason’ and ‘Tradition’ are seen as valuable means to interpret Scripture (a position first formulated in detail by Richard Hooker), but there is no full mutual agreement among Anglicans exactly how Scripture, Reason and Tradition interact (or ought to interact) with each other.”
  
  To the best of my understanding, it is Tradition alone (and not a terribly old one, when compared with the Hebrew Bible as “Scripture”), that declares “that Christian Marriage can only be between a man and a woman,” given that for a great deal of the past millennium there may, indeed have been one man and one woman, but the rest of what was called “marriage” bore no resemblance to what we in the late 20th and early 21st Centuries recognize. I refer to women as chattel, marriage for political purposes, etc.
  
  I’m sorry that you are not happy, but I’m sorrier that you are subtly suggesting that, since I affirm that my Reason and reading of Scripture trump “Tradition,” that I am somehow less of an Anglican than you.
  
  Reply
Rosemary Hannah

18/12/2014

Surely the Canons are not articles of faith. They are laws to be abided by, not a creed to be believed. There is a huge difference between the two.

Reply
1. Kelvin
  
  18/12/2014
  
  My understanding is that it is something of an anomaly to have a doctrinal statement in a canon. The canons should indeed be regarded as the law of the church and not a doctrinal statement.
  
  Reply
Ross Kennedy

18/12/2014

Apologies for making another comment after I stated that I had made my final one on this issue.

I agree that canons are not doctrinal statements or articles of faith but they must and do reflect the belief of the church. As the Bishops’ Statement puts it ‘The doctrine of marriage of the SEC, as currently expressed in Canon 31 of the Code of Canons, is that marriage is “a physical, spiritual ad mystical union of one man and one woman.”

I would, therefore, have to disagree with Rosemary’s claim that there is a ‘huge difference between the two.’ They are obviously very closely linked to each other and with the practice and life of the church

Reply
1. Kelvin
  
  18/12/2014
  
  The important point to remember is that the statement regarding marriage in Canon 31 is “The Doctrine of this Church is that Marriage is a physical, spiritual and mystical union of one man and one woman created by their mutual consent of heart, mind and will thereto, and is a holy and lifelong estate instituted of God.”
  
  If it isn’t possible for those who advocate same-sex couples being able to enter marriage to edit that definition to suit their own ends then it can’t be possible for anyone else to do so either.
  
  If it isn’t possible for someone to subscribe to the canons because they happen to be in a marriage with someone of the same gender then it can’t be possible for someone to subscribe to the canons who is in a second or third marriage either.
  
  The way our church has dealt with divorce (which is also controversial for some people) has been to allow people to minister who are in relationships which fall outside the definition of marriage in Canon 31.1
  
  Reply
2. Lawrence Rosenfeld
  
  18/12/2014
  
  “Huge” or not “huge”? Rather than debating the size of a subjective term, perhaps we can try to find a more objective method for determining the relationship between the two.
  
  It seems to me – and I welcome debate on this point – that the Canons ought to flow from our faith (“reflect the belief of the church”). Assuming that is the case, then after we deal with the question of “what IS the belief of a church that encourages reason over dogma?”, we get to wrestle with the potentially circular nature of putting statements of belief into a governance document.
  
  Reply
Ross Kennedy

18/12/2014

Not so. Canon 31.4 allows for a Diocesan Bishop to permit the marriage of person/s whose previous marriage has been dissolved and where one of the previous partners of that marriage is still living.

Reply
1. Kelvin
  
  18/12/2014
  
  Yes, Ross. The Canon allows for a bishop to permit a marriage after divorce.
  
  However, that says nothing at all about subscription to the canons or anything about whether such a person should be fit for ordination.
  
  If it isn’t possible for someone to subscribe to the canons if they happen to be marrying a person of the same gender due to Canon 31.1 then I can’t see how a person can subscribe to the canons if they are in a second marriage which also falls outside the boundaries of Canon 31.1 regardless of whether such a thing was permitted in church.
  
  I think that a second marriage should not be an impediment to ordination. However, the Bishops’ recent guidelines have implications beyond those who happen to be gay and lesbian.
  
  These are all inconsistencies that come from a time when the Canon was revised to suit some circumstances (divorce) but before other circumstances (marriage of same-sex couples) were even thought about. We shouldn’t expect such Canons to answer questions they were never designed to ask.
  
  Notwithstanding that, one of the reasons that it was presumed by many that being in a same-sex marriage (which does indeed fall outside the doctrinal definition of marriage in the canon) would not be a bar to ordination is precisely because being in a second marriage (contrary to the doctrinal definition of marriage) isn’t. One can’t have it both ways.
  
  Reply
Seph

19/12/2014

It seems to me that a bishop can either be a ‘focus for unity’ (a seriously dubious phrase in my opinion) or show real leadership—I don’t see how it is possible for one person to do both.

I can’t see much evidence of either from the SEC bishops at the moment.

Reply