Ordained ministry has often in the past been a one-man band, and overly authoritarian. In reaction to that many clergy have lost the confidence to lead. What is needed is a vision of leadership which is Christlike both in its vision of what God can do through his chosen priests and in its willing acceptance of the servant role. The task of the ordained leader is a collaborative one, and is not a usurping, but an enabling one. The leader aims to bring the best out of those who are led; the service of leadership consists partly in provoking others to growth and movement in areas they had denied or passed by.
The ordained leader will act, in a critical and self-critical way, open to the ideas and corrections of others. It is this aspect which is often absent in the understanding of collaborative leadership. The ordained leader's role will change as the collaborative nature of ministry becomes more of a reality, for its shape will inevitably by modified as new members are included and as different people move off and others join in.
The ordained leader is a wounded healer, a sinful minister. It is sometimes the priest's task to disabuse the congregation of misplaced ideas of priestly holiness. Holiness at this level is never to be confused with perfection. The priest's self-understanding is in key ways founded in the gospel of love and redemption. His or her own security and self-awareness, and the confidence to face the truths of self-knowledge, come from the love of God, the redemption Christ offers, and the empowering of broken humanity which the Holy Spirit brings.
Wednesday, 27 June 2007
Monday, 18 June 2007
Edward King, Bishop of Lincoln
Edward King was born in 1829, son of a clergyman. He was educated at home by his father and a private tutor, and when he was 19, he went up to Oxford and entered Oriel College, where the Oxford Movement was in full swing. Academically he was average at best. In 1854 he was ordained and made curate of Wheatley, a village near Oxford. There he began to be known as a very effective pastor and councillor. In 1862 he was appointed Principal of Cuddeston, a recently founded Theological college(Seminary) near Oxford. He served there for ten years, and under his leadership the college became a worshipping community, where individual and communal spiritual life flourished. On the academic side, students at Cuddeston read about problems of pastoral work, not in contemporary manuals, but in the writings of Ambrose, Basil and Gregory the Great. They read sermons of Chrysostom, Augustine, and Bernard. But King insisted that preaching could never be effective worthwhile unless it was rooted in a life of prayer and of one's love for one's parishioners. A priest must pray regularly for every member of his parish, individually and by name. He must call on every member once every two months, and must get to know them well enough to understand their problems and know where they stood in need of prayer. He said:
"Christ lives in his saints. We know his life in them. St.Paul prayed to know the POWER of the resurrection, though he knew, though he knew the fact."
If you are to preach, you must make up you minds that you are sent, and sent by God.
Without the gift of love, you will never be a Preacher.
Nothing anonymous will ever persuade- the faith and conduct of the preacher give life and power to his message. Thus preaching is different from mere feeling. You may teach mathematics or geography without being fully convinced. But in delivering the Gospel message, if it is to be a living life-giving message, there must be in the preacher a sense of message and the desire to deliver it.
However, he did not fall or permit his students to fall, into the trap of supposing that a Christian ought to strive to have no interests other than religious ones. He said:
"It is not necessary to be always thinking directly of God. Indeed, it is not possible. Sometimes of course, we ought to, and can do this, but at other times we must give out minds to what we are doing, even if it is playing and amusement. We may of course, commit the chief periods of our time and of our occupation to God by a short prayer, as we do before and after all meals, and before reading the Bible. So also before any study, and after any study, and such a word of prayer to bless our games that they may be innocent and refreshing to us, and those with whom we play. In this way we can carry out the words I have always set God always to me and adopt the motto Laborare est orare(To work is to play). A brief prayer is also possible during work and play, but in the main you should be satisfied with commending your work or play to God, and then yourself into it heartily".
King transformed the college, and the lives of those attending it, not so much by the content of his speeches as by his own life and personality. He seemed to make those around him aware of the presence and love of God. One of his students wrote afterwards of King's influence as follows:
"It was light he carried with him-light shrone through him-light that flowed from him. The room was lit into which he entered. It was as if we had fallen under a streak of sunlight, that flickered, and danced, and laughed, and turned all to colour and gold. The whole place was alive with him. His look, his voice, his gaiety, his beauty, his charm, his holiness, filled it and possessed it. There was an air about it, a tone in it, a quality, a delicacy, a depth, which were his creation... All was human, natural, and free".
In 1885, he was appointed Bishop of Lincoln, succeeding Christopher Wordsworth(Nephew of the Poet William Wordsworth). He noted with satisfaction that it was the original home of John Wesley, whom he greatly admired. As a Bishop, he was extremely effective. One writer called him "the most loved man in Lincolnshire". The private letters of his contemporaries contain many testimonies to his personal holiness and his loving concern for others. He sought out those whom the church had failed to reach, and spoke with them about the Good News of God's love declared in Jesus Christ. Whenever possible, he the work of a prison Chaplain, speaking with everyone from pickpockets to murderers.
Different parties within the church had come to regard various ceremonial usages as a mark where the user stood theologically, and in 1887 Bishop King was denounced as celebrating the Liturgy with practises not permitted by the directives in the Book of Common Prayer and elsewhere governing Anglican worship. Specifically, the charges were:
1. Having Lighted candles on the Altar;
2. Facing "eastward" during most prayers;
3. Mixing a little water with the wine in the chalice;
4. Using the Agnus Dei as hymn just before the receiving of Holy Communion;
5. Making the sigh of the cross when blessing the congregation;
6. Making a ceremony of cleaning the Communion vessels after the service.
At this time they were seen by some as signs of inclination to the views of the Pope. King was tried by a church court presided over by the Archbishop of Canterbury. The decision of the court forbade some of these practises, but permitted others while specifying that they had no theological significance. Thus lighted candles were to be permitted on the altar, but only when needed for purposes of illumination.The Times wrote of the judgement:
"The Ritualists are to have their way in the chief practises impugned-the other party are diligently assured that there is no such significance as has hitherto been supposed in such practises. The Ritualists... are given the shells they have been fighting for, and the Evangelicals are consoled with the gravest assurances that there were no kernels inside them".
"Christ lives in his saints. We know his life in them. St.Paul prayed to know the POWER of the resurrection, though he knew, though he knew the fact."
If you are to preach, you must make up you minds that you are sent, and sent by God.
Without the gift of love, you will never be a Preacher.
Nothing anonymous will ever persuade- the faith and conduct of the preacher give life and power to his message. Thus preaching is different from mere feeling. You may teach mathematics or geography without being fully convinced. But in delivering the Gospel message, if it is to be a living life-giving message, there must be in the preacher a sense of message and the desire to deliver it.
However, he did not fall or permit his students to fall, into the trap of supposing that a Christian ought to strive to have no interests other than religious ones. He said:
"It is not necessary to be always thinking directly of God. Indeed, it is not possible. Sometimes of course, we ought to, and can do this, but at other times we must give out minds to what we are doing, even if it is playing and amusement. We may of course, commit the chief periods of our time and of our occupation to God by a short prayer, as we do before and after all meals, and before reading the Bible. So also before any study, and after any study, and such a word of prayer to bless our games that they may be innocent and refreshing to us, and those with whom we play. In this way we can carry out the words I have always set God always to me and adopt the motto Laborare est orare(To work is to play). A brief prayer is also possible during work and play, but in the main you should be satisfied with commending your work or play to God, and then yourself into it heartily".
King transformed the college, and the lives of those attending it, not so much by the content of his speeches as by his own life and personality. He seemed to make those around him aware of the presence and love of God. One of his students wrote afterwards of King's influence as follows:
"It was light he carried with him-light shrone through him-light that flowed from him. The room was lit into which he entered. It was as if we had fallen under a streak of sunlight, that flickered, and danced, and laughed, and turned all to colour and gold. The whole place was alive with him. His look, his voice, his gaiety, his beauty, his charm, his holiness, filled it and possessed it. There was an air about it, a tone in it, a quality, a delicacy, a depth, which were his creation... All was human, natural, and free".
In 1885, he was appointed Bishop of Lincoln, succeeding Christopher Wordsworth(Nephew of the Poet William Wordsworth). He noted with satisfaction that it was the original home of John Wesley, whom he greatly admired. As a Bishop, he was extremely effective. One writer called him "the most loved man in Lincolnshire". The private letters of his contemporaries contain many testimonies to his personal holiness and his loving concern for others. He sought out those whom the church had failed to reach, and spoke with them about the Good News of God's love declared in Jesus Christ. Whenever possible, he the work of a prison Chaplain, speaking with everyone from pickpockets to murderers.
Different parties within the church had come to regard various ceremonial usages as a mark where the user stood theologically, and in 1887 Bishop King was denounced as celebrating the Liturgy with practises not permitted by the directives in the Book of Common Prayer and elsewhere governing Anglican worship. Specifically, the charges were:
1. Having Lighted candles on the Altar;
2. Facing "eastward" during most prayers;
3. Mixing a little water with the wine in the chalice;
4. Using the Agnus Dei as hymn just before the receiving of Holy Communion;
5. Making the sigh of the cross when blessing the congregation;
6. Making a ceremony of cleaning the Communion vessels after the service.
At this time they were seen by some as signs of inclination to the views of the Pope. King was tried by a church court presided over by the Archbishop of Canterbury. The decision of the court forbade some of these practises, but permitted others while specifying that they had no theological significance. Thus lighted candles were to be permitted on the altar, but only when needed for purposes of illumination.The Times wrote of the judgement:
"The Ritualists are to have their way in the chief practises impugned-the other party are diligently assured that there is no such significance as has hitherto been supposed in such practises. The Ritualists... are given the shells they have been fighting for, and the Evangelicals are consoled with the gravest assurances that there were no kernels inside them".
Sunday, 17 June 2007
Church of Ireland Book of Common Prayer
Contrary to popular belief, the Book of Common Prayer (BCP) has not remained unchanged since its first publication during the turmoil of the Reformation in the 16th and 17th centuries. The BCP in English made its first appearance in 1549 with revisions following in 1552, 1559 and 1662. After the disestablishment of the Church of Ireland in 1871, changes were made to the 1662 Prayer Book and a new edition was published in 1878 to reflect the changed times and circumstances of the Church. A further revision was initiated by the General Synod in 1909 and was published in 1926, again with the intention of adapting services 'to the requirements of the present time'. Two alternative forms of Evening Prayer were then added to this revision in 1933 to produce the BCP in use in many churches of the Church of Ireland today.
In 1962 great liturgical changes were underway in all the major Churches of Christendom and in that year the General Synod set up the Liturgical Advisory Committee (LAC) to bring forward proposals for a further revision of the services of the Church of Ireland. In their work the LAC gave attention to the use of modern language in worship and the result was the Alternative Prayer Book (APB) published in 1984.
In the preface to the APB it was clearly stated:
'This book does not replace the Book of Common Prayer but provides authorized alternative services for use in public worship.'
Continuing this work of modernisation of language and forms of worship, the General Synod passed a number of statutes between 1986 and 1992 providing for alternative or additional forms of service for 'pastoral occasions'. These were gathered together and published as Alternative Occasional Services (AOS) in 1993.
In 1997 the General Synod of the Church of Ireland requested the LAC to prepare a new edition of the BCP. This new Book of Common Prayer was to include not only services of the Church handed down through the centuries but also services in contemporary language. Thus the new book would represent the cumulative labours of committee and of synod over many generations.
This new edition of the BCP was published in 2004 is now the only prayer book authorised for use in the Church of Ireland.
In 1962 great liturgical changes were underway in all the major Churches of Christendom and in that year the General Synod set up the Liturgical Advisory Committee (LAC) to bring forward proposals for a further revision of the services of the Church of Ireland. In their work the LAC gave attention to the use of modern language in worship and the result was the Alternative Prayer Book (APB) published in 1984.
In the preface to the APB it was clearly stated:
'This book does not replace the Book of Common Prayer but provides authorized alternative services for use in public worship.'
Continuing this work of modernisation of language and forms of worship, the General Synod passed a number of statutes between 1986 and 1992 providing for alternative or additional forms of service for 'pastoral occasions'. These were gathered together and published as Alternative Occasional Services (AOS) in 1993.
In 1997 the General Synod of the Church of Ireland requested the LAC to prepare a new edition of the BCP. This new Book of Common Prayer was to include not only services of the Church handed down through the centuries but also services in contemporary language. Thus the new book would represent the cumulative labours of committee and of synod over many generations.
This new edition of the BCP was published in 2004 is now the only prayer book authorised for use in the Church of Ireland.
Tuesday, 12 June 2007
The Anglican three-legged Animal
Every since, the formation of, first the Church in England, then what later became the Church of England; we have dealt with this Anglican animal, that had been formulated out of the Roman Catholic church. But once, Elizabeth I firmly had her hands around the neck of the church, she started the business of categorizing the clergy,not from an educational standpoint, but from a churchmanship one.
While Elizabeth firmed believed that the average English parish fell within the realms of what she described as "Via Media"; The Middle Way,we were still being separated into a two Horse race: High Church or Low Church and this is pretty much where things fell for quite awhile.
But as we put together what it meant to be Anglican; the two Horse race gained another runner. This time, it was the Central position, that old Middle Way that Queen Elizabeth had talked about, but no one actually knew of. Sadly though, this slowly became the norm, as the Catholicity of England was slowly eradicated from the diocesan map. But as Europe went through a Reformation, and the "Non-Conformists" emerged, we did not actually witness the so-called Evangelical, as a description of clergyman in the Church of England.
Victorian England saw a change in the whole picture of the Church of England; firstly with revival of the Catholic movement, thanks to the Oxford movement, and its instigator John Henry Newman saw a return of the Church of England, once enjoyed and loved centuries before, which gave hope to the working class of England, as their missions focused upon the working poor of the cities factories & Docks in such cities as Newcastle and London. But the "sleeping Giant" of the Low Church was yet to raise it's head, which by 1870 was firmly rooted, thanks to people such as the Hymn Writer & priest John Newton;mainly because of their political connections.
As England hit a period of Revival with the Low Church, they formed themselves by separating; Low Church who had come out of the Middle Way, now called the Central tradition and those of the more middle class emphasis as the Evangelical group. Now with those entering Holy Orders the patrons of the Evangelical group were helping the course with theological colleges(Seminaries) being set up; Ridley Hall in Cambridge to educate the Low Churchmen & Wycliffe Hall in Oxford to educate the Evangelical churchmen.
As the 19th century closed & the new century began, finally the three horse race began; the High Church,Central & Low Church. Today these are retitled: Anglo-Catholic, Liberal & Evangelical. While these are really too broad a term for any of them, these are the groups that they sit. But since the early 1980's, due to a Revival in many places,including Wales; the half-brother of the Evangelical horse has been born; the Charismatic!
While such high profile priests such as John Stott came out of the Evangelical stable;Michael Green & later Nicki Gumbel came out of the Charismatic one.
So as we try to quantify the meaning and understanding of Anglicanism, it still continues to reinvent itself. Only last year a scholar from Fuller Seminary in Pasadena, California put Anglican Churchmanship into no less than nine different categories!
As an Englishman, I see how problematic it can be, to label someone here in the US, where the "uniform" of the Anglican Clergyman differs very little from one to the other, whereas the Church of England, very much define themselves by what they wear. Cassock Albs are very rarely seen by themselves, as are stoles; High Churchmen, say it is Full Vestments or nothing at all, on the other hand,the Evangelicals it is "Choir Office", even for Communion services; this is even the case for the majority of Charismatics!
So as we as Anglicans try to find our own identity within the Churchmanship that suits us as well as understanding the truth of our faith; we still can share that common denominator: the liturgical tradition, as expressed by the Book of Common Prayer.
While Elizabeth firmed believed that the average English parish fell within the realms of what she described as "Via Media"; The Middle Way,we were still being separated into a two Horse race: High Church or Low Church and this is pretty much where things fell for quite awhile.
But as we put together what it meant to be Anglican; the two Horse race gained another runner. This time, it was the Central position, that old Middle Way that Queen Elizabeth had talked about, but no one actually knew of. Sadly though, this slowly became the norm, as the Catholicity of England was slowly eradicated from the diocesan map. But as Europe went through a Reformation, and the "Non-Conformists" emerged, we did not actually witness the so-called Evangelical, as a description of clergyman in the Church of England.
Victorian England saw a change in the whole picture of the Church of England; firstly with revival of the Catholic movement, thanks to the Oxford movement, and its instigator John Henry Newman saw a return of the Church of England, once enjoyed and loved centuries before, which gave hope to the working class of England, as their missions focused upon the working poor of the cities factories & Docks in such cities as Newcastle and London. But the "sleeping Giant" of the Low Church was yet to raise it's head, which by 1870 was firmly rooted, thanks to people such as the Hymn Writer & priest John Newton;mainly because of their political connections.
As England hit a period of Revival with the Low Church, they formed themselves by separating; Low Church who had come out of the Middle Way, now called the Central tradition and those of the more middle class emphasis as the Evangelical group. Now with those entering Holy Orders the patrons of the Evangelical group were helping the course with theological colleges(Seminaries) being set up; Ridley Hall in Cambridge to educate the Low Churchmen & Wycliffe Hall in Oxford to educate the Evangelical churchmen.
As the 19th century closed & the new century began, finally the three horse race began; the High Church,Central & Low Church. Today these are retitled: Anglo-Catholic, Liberal & Evangelical. While these are really too broad a term for any of them, these are the groups that they sit. But since the early 1980's, due to a Revival in many places,including Wales; the half-brother of the Evangelical horse has been born; the Charismatic!
While such high profile priests such as John Stott came out of the Evangelical stable;Michael Green & later Nicki Gumbel came out of the Charismatic one.
So as we try to quantify the meaning and understanding of Anglicanism, it still continues to reinvent itself. Only last year a scholar from Fuller Seminary in Pasadena, California put Anglican Churchmanship into no less than nine different categories!
As an Englishman, I see how problematic it can be, to label someone here in the US, where the "uniform" of the Anglican Clergyman differs very little from one to the other, whereas the Church of England, very much define themselves by what they wear. Cassock Albs are very rarely seen by themselves, as are stoles; High Churchmen, say it is Full Vestments or nothing at all, on the other hand,the Evangelicals it is "Choir Office", even for Communion services; this is even the case for the majority of Charismatics!
So as we as Anglicans try to find our own identity within the Churchmanship that suits us as well as understanding the truth of our faith; we still can share that common denominator: the liturgical tradition, as expressed by the Book of Common Prayer.
Monday, 11 June 2007
Anglican Acceptance of Difference
"Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive". Colossians 3:13
Those of us from the United Kingdom,have always had a strong sense of history. Whether your social status or upbringing is of the more wealthy or the extreme poor; history is around you. In regards to church history, those who regard themselves as Anglicans feel honoured as well as privileged of the fact that they worship in some very grand and beautiful parish churches, feeling the awe of knowing that your ancestors worshiped where you worship.
While we always try to adapt to our surroundings, we "British" do not take kindly to either:changing what we have done for centuries and second, being told what to think or what to do. Many of us related to both the High and Low church emphasis and the Church of England has always been a great expression of this, going back to Cranmer and the English martyrs,such as Ridley and Latimer.
Traditional Anglicanism has always meant something different in England compared to the rest of the Anglican world. But I, as an English Anglican in the United States, see the differences. What ever your churchmanship, Preaching has always has a high emphasis in England, but here in the US, it is limited to those who firmly belong to the Evangelical camp. In addition to this, Ecumenical fellowship is not only something that Priests in England work towards, but actually have to work within,as it is not only a progression towards acceptance of others, but also a way of life,especially in small English villages, where "community" is the key.
So it saddens me, to see all the fighting in the United States, where "Break Away"Anglican churches,all of whom claim to have come out of ECUSA, yet very few actually are willing to talk to each other!
If we are to express the Love of God through Christ, in the world, then we should be better than the world that focus's upon the Devil's work of condemnation and hate, instead of focuses upon the teaching of Jesus, of whom through Christ Jesus there is no condemnation.
We are to show the true signs of Christ in our lives while many of us are too eager to see what we must see in those who are in opposition to, yet fail to embrace in love.
So as we minister to those who reach out, we must continually be aware of the fact that our authority is given to us through Jesus Christ and many of those who seek and are crying out,following the condemnation of the world as well as the church,and if we continue to join in the fight of hate of those who are theologically different from us; how are we any better. So let us all embrace what is good, embrace our Anglican heritage and as Brothers and Sisters in Christ, see the continued building of the Kingdom of God here on earth.
Those of us from the United Kingdom,have always had a strong sense of history. Whether your social status or upbringing is of the more wealthy or the extreme poor; history is around you. In regards to church history, those who regard themselves as Anglicans feel honoured as well as privileged of the fact that they worship in some very grand and beautiful parish churches, feeling the awe of knowing that your ancestors worshiped where you worship.
While we always try to adapt to our surroundings, we "British" do not take kindly to either:changing what we have done for centuries and second, being told what to think or what to do. Many of us related to both the High and Low church emphasis and the Church of England has always been a great expression of this, going back to Cranmer and the English martyrs,such as Ridley and Latimer.
Traditional Anglicanism has always meant something different in England compared to the rest of the Anglican world. But I, as an English Anglican in the United States, see the differences. What ever your churchmanship, Preaching has always has a high emphasis in England, but here in the US, it is limited to those who firmly belong to the Evangelical camp. In addition to this, Ecumenical fellowship is not only something that Priests in England work towards, but actually have to work within,as it is not only a progression towards acceptance of others, but also a way of life,especially in small English villages, where "community" is the key.
So it saddens me, to see all the fighting in the United States, where "Break Away"Anglican churches,all of whom claim to have come out of ECUSA, yet very few actually are willing to talk to each other!
If we are to express the Love of God through Christ, in the world, then we should be better than the world that focus's upon the Devil's work of condemnation and hate, instead of focuses upon the teaching of Jesus, of whom through Christ Jesus there is no condemnation.
We are to show the true signs of Christ in our lives while many of us are too eager to see what we must see in those who are in opposition to, yet fail to embrace in love.
So as we minister to those who reach out, we must continually be aware of the fact that our authority is given to us through Jesus Christ and many of those who seek and are crying out,following the condemnation of the world as well as the church,and if we continue to join in the fight of hate of those who are theologically different from us; how are we any better. So let us all embrace what is good, embrace our Anglican heritage and as Brothers and Sisters in Christ, see the continued building of the Kingdom of God here on earth.
Tuesday, 5 June 2007
The Role of Chaplain
The title of Chaplain, goes back to the medieval Religious Orders in reference to their "Cappa", a clock that was worn at the time. It means the same as Almoner, the "giver of Alms" or to help anyone who was in need,regardless of their religion in a time when Jews and Muslims were more in number, especially in Europe than we know today. From this, developed first, as an Aide to the Bishops and later to the role of Chaplain we have today.
For many years, clergy would take on the role of a chaplain for numerous reasons, to seek ecclesiastical promotion in form of becoming a Bishop's Chaplain, to seek the safety of not fulfilling the duties of a curate and more recently, taking on the role within the Healthcare industry so to achieve some form of stability with family & not moving parishes every few years.
But today the Chaplain in seen in nearly every sphere of life:Bishop's Chaplain, Military, Healthcare, Police & Fire Service, Schools, Colleges & Universities and now recently advertising in England "Nightclub Chaplain".
Until the 1990's there was no training for Chaplains outside of "on the job", but now many universities and Seminaries offer everything right up to the level of a Doctorate program. Even my own Seminary in Wales is now a leading light in this field. But still clergy think of it as a soft option in ministry and fail to seek the real calling in this area. Many can learn to work in chaplaincy, but few are called. It tests both your vocation and faith in our Lord & Saviour, as well your ability not to compromise your own faith tradition, while at the same time working with others from different traditions. Those who seek out the Chaplain or Padre' want to you to be sincere and committed to you faith & church, yet at the same time, willing to be flexible enough to respect others. A Baptist Chaplain must be willing to Baptise Infants and a Traditional Anglican must be willing to carry out a Baptist style Communion service. We are called "to be where people are at", to "walk with them in their walk with God", a call that is demanding and yet fulfilling, when asked to pray for the Dying, hold the hand of the sick and also be in fellowship with all. Social interaction is part of the territory, yet, you need to learn the difference between "Friend" and "Friendly". If Chaplains are truly to be servants of God, there is a thin line we walk, yet not allowing those who we minister to,to cross it, as well as ourselves!
For many years, clergy would take on the role of a chaplain for numerous reasons, to seek ecclesiastical promotion in form of becoming a Bishop's Chaplain, to seek the safety of not fulfilling the duties of a curate and more recently, taking on the role within the Healthcare industry so to achieve some form of stability with family & not moving parishes every few years.
But today the Chaplain in seen in nearly every sphere of life:Bishop's Chaplain, Military, Healthcare, Police & Fire Service, Schools, Colleges & Universities and now recently advertising in England "Nightclub Chaplain".
Until the 1990's there was no training for Chaplains outside of "on the job", but now many universities and Seminaries offer everything right up to the level of a Doctorate program. Even my own Seminary in Wales is now a leading light in this field. But still clergy think of it as a soft option in ministry and fail to seek the real calling in this area. Many can learn to work in chaplaincy, but few are called. It tests both your vocation and faith in our Lord & Saviour, as well your ability not to compromise your own faith tradition, while at the same time working with others from different traditions. Those who seek out the Chaplain or Padre' want to you to be sincere and committed to you faith & church, yet at the same time, willing to be flexible enough to respect others. A Baptist Chaplain must be willing to Baptise Infants and a Traditional Anglican must be willing to carry out a Baptist style Communion service. We are called "to be where people are at", to "walk with them in their walk with God", a call that is demanding and yet fulfilling, when asked to pray for the Dying, hold the hand of the sick and also be in fellowship with all. Social interaction is part of the territory, yet, you need to learn the difference between "Friend" and "Friendly". If Chaplains are truly to be servants of God, there is a thin line we walk, yet not allowing those who we minister to,to cross it, as well as ourselves!
Saturday, 2 June 2007
A Traditional Anglican Clergyman in an Ecumenical Setting
While we all acknowledge the fact, that the body of Christ is totally fragmented & even broken; we still spend a great deal of time make great attempts at recognition for each other in regards to where to seek worship.
When I first took up my responsibilities, as Director of Spiritual Care, here in Redlands, California; I was under the allusion that I could actually make a difference in every ones life in this very mixed community.
I was very aware that I was entering a community,who's foundation was firmly rooted in the "American Baptist Church" tradition. For many, they were still under the belief that this was the case, rather than accepting, the actual truth. It was now, due to financial reasons,having residents who practically came from every Christian position, imaginable,with the hope that it will develop a greater understanding in a truly ecumenical setting.
As I am responsible for the Chaplain's program, it is crucial, that I am able to build up relationships with all. This is second-to-none.While at first, this seemed straight forward;it can be,nothing short of the truth. Redlands is nicknamed; "The City of Churches",with the numbers increasing all of the time! But still the vast majority, being of a non-Denominational position;therefore the residents also reflect this.
As a result,when this Traditional Anglican walks through the door,it is not exactly welcoming by all, and meant alot of "Relationship Building" on behalf.Had I not made a great deal about the scriptures and emphasised an evangelistic approach, then it could have really got uncomfortable for me!
So for the first 12 months, I was a layman;something that was non-threatening to all. While on occasions the odd Episcopal or Roman Catholic priest would be a resident,of the majority;liturgical worship was totally alien and therefore, not welcomed.
About 12% are Episcopalian,but as the majority are firmly sitting in the Liberal camp,our relationship was not going to be the best with a lot of them. It amazed me, how most of the Liberal Episcopalians sought to find out,where I stood on certain church issues;
namely:1. Ordination of women and 2.The "Gay"issue. It still amazes me that those who are supporters of these modern day concerns,turn on those who are not in agreement. These Liberals continue to work "behind the scenes' in the the attempted destruction of the Anglican faith and replace it with their socalled:"Inclusiveness",by excluding all those who do not see it their way.
Part of this, involved one of the Bishops dismissing a conservative Priest and forcing another into the arms of the Roman Catholic church.
While some of the Conservative members have sought to leave the church,many have made a knee-jerk reaction and sought refuge in the ministerial arms of an Anglican group who seek to compromise, by seeking pastoral oversight of one of the willing African Bishops.
As the vast majority have sought pastoral care from, very few expected me to be ordained an Anglican clergyman,especially in light of the fact that, many members, both in the San Bernardino & Long Beach areas saw me as their opposition;this could not be further from the truth.
As I now function through the jurisdiction of UECNA as an Anglican clergyman,their has been acceptance of authority;not mine,but that of the church,God's church here on earth.Others are unsure of this Traditional Anglican that I am.But it is from the lease expected, that I am even more accepted than ever:Retired American Baptist Church Missionaries!
If this is Ecumenism at work,then there is a lot of work ahead and maybe we have to resign ourselves to the fact, that sometimes,like the Anglican Communion,we have to step out and go it alone
When I first took up my responsibilities, as Director of Spiritual Care, here in Redlands, California; I was under the allusion that I could actually make a difference in every ones life in this very mixed community.
I was very aware that I was entering a community,who's foundation was firmly rooted in the "American Baptist Church" tradition. For many, they were still under the belief that this was the case, rather than accepting, the actual truth. It was now, due to financial reasons,having residents who practically came from every Christian position, imaginable,with the hope that it will develop a greater understanding in a truly ecumenical setting.
As I am responsible for the Chaplain's program, it is crucial, that I am able to build up relationships with all. This is second-to-none.While at first, this seemed straight forward;it can be,nothing short of the truth. Redlands is nicknamed; "The City of Churches",with the numbers increasing all of the time! But still the vast majority, being of a non-Denominational position;therefore the residents also reflect this.
As a result,when this Traditional Anglican walks through the door,it is not exactly welcoming by all, and meant alot of "Relationship Building" on behalf.Had I not made a great deal about the scriptures and emphasised an evangelistic approach, then it could have really got uncomfortable for me!
So for the first 12 months, I was a layman;something that was non-threatening to all. While on occasions the odd Episcopal or Roman Catholic priest would be a resident,of the majority;liturgical worship was totally alien and therefore, not welcomed.
About 12% are Episcopalian,but as the majority are firmly sitting in the Liberal camp,our relationship was not going to be the best with a lot of them. It amazed me, how most of the Liberal Episcopalians sought to find out,where I stood on certain church issues;
namely:1. Ordination of women and 2.The "Gay"issue. It still amazes me that those who are supporters of these modern day concerns,turn on those who are not in agreement. These Liberals continue to work "behind the scenes' in the the attempted destruction of the Anglican faith and replace it with their socalled:"Inclusiveness",by excluding all those who do not see it their way.
Part of this, involved one of the Bishops dismissing a conservative Priest and forcing another into the arms of the Roman Catholic church.
While some of the Conservative members have sought to leave the church,many have made a knee-jerk reaction and sought refuge in the ministerial arms of an Anglican group who seek to compromise, by seeking pastoral oversight of one of the willing African Bishops.
As the vast majority have sought pastoral care from, very few expected me to be ordained an Anglican clergyman,especially in light of the fact that, many members, both in the San Bernardino & Long Beach areas saw me as their opposition;this could not be further from the truth.
As I now function through the jurisdiction of UECNA as an Anglican clergyman,their has been acceptance of authority;not mine,but that of the church,God's church here on earth.Others are unsure of this Traditional Anglican that I am.But it is from the lease expected, that I am even more accepted than ever:Retired American Baptist Church Missionaries!
If this is Ecumenism at work,then there is a lot of work ahead and maybe we have to resign ourselves to the fact, that sometimes,like the Anglican Communion,we have to step out and go it alone
