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Prince Philip’s funeral took place at St George’s Chapel, Windsor Castle, on Saturday afternoon, April 17, 2021.

Exactly two months earlier, he had been admitted to the King Edward VII Hospital in London, a private health care establishment where he went for minor ailments:

He then was transferred to St Bartholomew’s, a specialist NHS hospital in London, for heart surgery. Afterwards, he was sent back to the King Edward VII to recuperate. He spent a month in hospital before being discharged:

Because of coronavirus restrictions, the Queen did not visit her husband. However, Prince Charles visited once. On March 18, The Express reported:

Prince Philip’s 28-day hospital stay is the longest ever, and he was only visited by Prince Charles, likely due to ongoing COVID-19 restrictions.

The Prince of Wales visited his father during his first week in hospital, having made the 200-mile round trip to London from his Gloucestershire home, Highgrove.

Prince Philip has been treated for heart problems in the past, and this time, his stay isn’t understood to be Covid related at all.

On April 11, after the Prince died, The Sun reported on the significance of that visit. Royal insider Andrew Morton wrote (emphases mine):

It was a meeting of vital importance, especially as visitors to the private King Edward VII’s hospital were permitted to see patients only under “exceptional circumstances”.

This private exchange clearly came under that heading as the future king emerged from their 30-minute conversation clearly upset and preoccupied.

It had been an emotional encounter — one where, it could be assumed, Philip outlined his final wishes to his eldest son.

The Duke, who had been the head of the family for as long as anyone could remember, was finally stepping down and bowing out.

Now it was Charles’s time to step up to the plate and finally take over control of the first family.

Doubtless his father, who had the reputation for writing thoughtful letters to family members, set down his thoughts on paper beforehand …

Though Philip is remembered with enormous affection by the family — William and Harry call him The Stud in reference to a picture of their grandfather with his hair slicked back and wearing sunglasses — his relationship with his eldest son was never easy.

Princess Diana told me it was “very tricky, very tricky”.

She recalled: “Prince Charles longs to be patted on his head by his father.”

Once at home, the Prince appeared to be recovering, until he took a turn for the worse. On his better days, he took advantage of the occasional mild weather we enjoyed in southern England. On April 10, The Sun reported on his final weeks:

The Queen was by Prince Philip’s bedside when her husband of 73 years passed away, with the Duke having spent his final days in “good form” reading in the sun, it was reported today.

The Duke of Edinburgh is believed to have spent his last few days reading and writing letters and sleeping in the sun weeks before his 100th birthday.

Despite officials at the Palace declined to “go into any specifics” about the Duke’s passing, it is understood that his condition worsened overnight on Thursday with insiders warning that he had become “gravely ill”.

However, any talk of whisking Prince Philip back to the hospital was reportedly dismissed by the Queen.

One well-placed source told the Telegraph: “He spent most of the four weeks he was in hospital trying to get home.

“They operated on his heart in a bid to give him a little longer, maybe with the 100th birthday in mind.

“But he didn’t really care about that.

“He just wanted to be back in his own bed. There is no way he would have wanted to die in hospital.”

According to reports, there had been no dramatic decline in Philip’s health but it was gradual.

Staff said that the Duke was “on good form”, still writing and reading letters earlier this week.

On warm days over the last few weeks, Philip would reportedly ask to sit in the sunshine with a rug over his legs and nod off.

The Prince wanted to be self sufficient to the end. He was livid when he first saw a wheelchair in his room:

One aide told the Daily Mail he insisted on bending to the floor and picking up his dropped reading glasses, saying “I’ll do it” when a footman sprung forward.

And the Queen was said to be overheard saying he wouldn’t use his hearing aid, which “means we have to shout”, she noted.

Prince Philip was still reportedly dressing himself until recently and heading out of his room in a smart shirt and jumper on good days.

He would use a stick to walk around his rooms, and rarely allowed himself to be pushed in a wheelchair.

A royal source revealed when it was first put in his rooms he shouted: “Get that bl***y thing out of my sight”.

In his last few weeks, the prince was well enough to still speak to family and close friends on the telephone but unlike the Queen, the Duke was not a fan of Zoom calls.

Days before the funeral, the Queen made a decision about attire for her sons and grandsons:

Meanwhile, hours of military rehearsal took place:

On Saturday, I watched the funeral coverage on Sky News. Alastair Bruce OBE, a senior British Army reservist, did an excellent job of commentary from start to finish. That video is now private, although a podcast exists, but the Royal Family channel has the funeral in full:

Sky News posted three minutes of highlights:

The Prince had been closely involved in ‘every detail of planning’ the ceremony, including the music and the readings.

Within the grounds of Windsor Castle, a procession took place with the Prince’s casket placed on a Land Rover Defender he helped to design. The casket was draped in his own standard, or colours. In the video shot above, you can see the flag of Greece in one quadrant.

On the casket were a few items personal to him, such as his Royal Navy covering, and a naval sword that his father-in-law George VI gave him.

A carriage was also part of the procession, as the Prince enjoyed carriage racing. On the seat were his riding gloves and, it was said, sugar cubes for the horses.

Sky News reported:

A naval sword, gi[ven] to Philip by King George VI when he married Princess Elizabeth in 1947, was placed on top of the duke’s coffin as it was carried into the chapel.

The coffin was also covered with a wreath, naval cap and the duke’s personal standard.

It was one of several details which reflected the royal’s naval career and lifelong association with the armed forces.

Philip designed his own custom-built Land Rover to carry the coffin at his funeral.

The modified Land Rover Defender TD5 130 chassis cab vehicle was unveiled two days before the service.

The duke first began the long-lasting venture to create the bespoke hearse in collaboration with Land Rover in 2003, the year he turned 82.

He made the final adjustments to the vehicle in 2019, the year he turned 98.

The Defender was made at Land Rover’s factory in Solihull in 2003 and Philip oversaw the modifications, in collaboration with the company, throughout the intervening years.

The duke requested that the original Belize Green bodywork be switched to Dark Bronze Green, a colour used for many military Land Rovers.

Along the route, the men of the Royal Family and Princess Anne walked behind the Land Rover. The women, except for the Queen who was in the ceremonial Bentley, stood along the route, awaiting the procession.

The Queen rode with her lady-in-waiting Lady Susan Hussey, who did not attend the funeral, in order to keep the numbers to the state-required 30 persons during coronavirus restrictions:

Once at St George’s Chapel, eight Royal Marines carried the Prince’s casket up the steps. On the second landing, they stopped for the one-minute national silence at 3 p.m. Featured in this video is a clip of students from his alma mater Gordonstoun in Elgin, Moray (Scotland):

Although a lot of this video is about Prince Harry, Alan Jones of Sky News Australia said that Prince Philip’s coffin was designed to be biodegradable:

Inside the chapel, various medals had been placed on velvet cushions on the altar. Sky’s article says:

Military medals handpicked by the duke featured inside the chapel at his funeral.

Philip’s chosen insignia, the medals and decorations conferred on him by the UK and Commonwealth countries – together with his Royal Air Force wings and Field Marshal’s baton, were pre-positioned on nine cushions on the altar.

The duke also included insignia from Denmark and Greece – Order of the Elephant and Order of the Redeemer respectively – in a nod to his birth heritage as a prince of Greece and Denmark.

Insignia on display from across the Commonwealth included the Zanzibar Brilliant Star of Zanzibar, the Brunei Esteemed Family Order and the Singapore Order of Darjah Utama Temasek.

Insignia, orders, decorations and medals are a way of a country saying thank you and recognising someone’s achievements.

The insignia were sewn in place at St James’s Palace by two seamstresses using transparent fishing wire.

The Queen was met by the Dean of Windsor before the minute’s silence. This is a photo of her before the rest of the Royal Family took their places. The Queen placed her handbag on the seat next to her, where her beloved husband sat on so many other occasions. Her brooch was a gift from the Prince:

Our hearts went out to the monarch, especially during this time of coronavirus restrictions:

Barrister Francis Hoar was livid:

The Duchess of Cambridge attracted much attention at the weekend for this filmic, yet unsettling, photograph. Note that a ‘Karen’ posted it! You could not make this up:

Members of the Royal Family were spaced apart in the chapel, sitting in their respective familial bubbles. Princes Harry and Andrew sat alone.

Three members of Prince Philip’s family were also in attendance. They flew in from Germany and stayed with a mutual friend in Ascot, near Windsor. They left immediately after the funeral.

The Sun reported (photos at the link):

THREE of Prince Philip’s German relatives will attend his funeral and are in isolation ahead of the service, it is claimed.

Two great-nephews and a cousin are said to be staying with a mutual friend in Ascot, Berkshire, so they can safely be there on Saturday.

Bernhard, Hereditary Prince of Baden, Prince Donatus, Landgrave of Hesse, and Prince Philipp of Hohenlohe-Langenburg are locked in a Covid-compliant bubble, the Daily Mail reports.

The Duke of Edinburgh allegedly made it clear he wanted his “blood” family to be included in his funeral arrangements.

Prince Philipp, 51, said in a statement from the house where he and his relatives remain isolated until the weekend: “It really is an incredible honour and we are all extremely touched and privileged to be included on behalf of the wider family.”

Contrast the social distancing and self-isolation with the scene in London that afternoon. It doesn’t make sense:

The ceremony had a lot of music, which the Prince himself chose:

You can read the Order of Service in its entirety here. The liturgy was in traditional language.

A choir of four, socially distanced in another part of the chapel, sang the hymns.

The service began with ‘sentences’, Bible verses:

I AM the resurrection and the life, saith the Lord: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.

John 11. 25-26

I KNOW that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another.

Job 19. 25-27

WE brought nothing into this world, and it is certain we can carry nothing out. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

1 Timothy 6. 7, Job 1. 21

Among others, the Prince chose the hymn I refer to as ‘For Those in Peril on the Sea’:

ETERNAL Father, strong to save,

Whose arm doth bind the restless wave,

Who bidd’st the mighty ocean deep

Its own appointed limits keep;

O hear us when we cry to thee

For those in peril on the sea.

O Saviour, whose almighty word

The winds and waves submissive heard,

Who walkedst on the foaming deep,

And calm amid its rage didst sleep:

O hear us when we cry to thee

For those in peril on the sea.

The first reading was one that only Prince Philip would have chosen:

Ecclesiasticus 43. 11-26 read by the Dean of Windsor

LOOK at the rainbow and praise its Maker; it shines with a supreme beauty, rounding the sky with its gleaming arc, a bow bent by the hands of the Most High.

His command speeds the snow storm and sends the swift lightning to execute his sentence. To that end the storehouses are opened, and the clouds fly out like birds.

By his mighty power the clouds are piled up and the hailstones broken small. The crash of his thunder makes the earth writhe, and, when he appears, an earthquake shakes the hills.

At his will the south wind blows, the squall from the north and the hurricane. He scatters the snow-flakes like birds alighting; they settle like a swarm of locusts. The eye is dazzled by their beautiful whiteness, and as they fall the mind is entranced.

He spreads frost on the earth like salt, and icicles form like pointed stakes. A cold blast from the north, and ice grows hard on the water, settling on every pool, as though the water were putting on a breastplate.

He consumes the hills, scorches the wilderness, and withers the grass like fire. Cloudy weather quickly puts all to rights, and dew brings welcome relief after heat.

By the power of his thought he tamed the deep and planted it with islands.

Those who sail the sea tell stories of its dangers, which astonish all who hear them; in it are strange and wonderful creatures, all kinds of living things and huge sea-monsters.

By his own action he achieves his end, and by his word all things are held together.

The second lesson was the story of Jesus and Martha discussing her brother Lazarus. This exchange took place before Jesus raised him from the dead:

John 11. 21-27 read by the Archbishop of Canterbury

MARTHA said to Jesus, “Lord, if you had been here, my brother would not have died. And even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?” She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world.”

The choir sang the Lord’s Prayer, a beautiful rendition.

A series of prayers read by the Dean of Windsor and the Archbishop of Canterbury followed, beginning with these:

The Archbishop of Canterbury shall say

O ETERNAL God, before whose face the generations rise and pass away, thyself unchanged, abiding, we bless thy holy name for all who have completed their earthly course in thy faith and following, and are now at rest; we remember before thee this day Philip, Duke of Edinburgh, rendering thanks unto thee-for his resolute faith and loyalty, for his high sense of duty and integrity, for his life of service to the Nation and Commonwealth, and for the courage and inspiration of his leadership. To him, with all the faithful departed, grant thy peace; Let light perpetual shine upon them; and in thy loving wisdom and almighty power work in them the good purpose of thy perfect will; through Jesus Christ our Lord. Amen.

The Dean of Windsor, Register of the Most Noble Order of the Garter, shall say

O LORD, who didst give to thy servant Saint George grace to lay aside the fear of man, and to be faithful even unto death: Grant that we, unmindful of worldly honour, may fight the wrong, uphold thy rule, and serve thee to our lives’ end; through Jesus Christ our Lord. Amen.

GOD save our gracious Sovereign and all the Companions, living and departed, of the Most Honourable and Noble Order of The Garter. Amen.

O GOD of the spirits of all flesh, we praise thy holy name for thy servant Philip, Duke of Edinburgh, who has left us a fair pattern of valiant and true knighthood; grant unto him the assurance of thine ancient promise that thou wilt ever be with those who go down to the sea in ships and occupy their business in great waters. And we beseech thee that, following his good example and strengthened by his fellowship, we may at the last, together with him, be partakers of thy heavenly kingdom; through Jesus Christ our Lord. Amen.

Then came the military music, which included Pipe Major of The Royal Regiment of Scotland playing A Lament, followed by the Buglers of the Royal Marines, who sounded The Last Post, Reveille and, perhaps the most meaningful of all as a final message from the Prince to his family: Action Stations.

At the end, the choir sang the National Anthem:

Afterwards, the Queen returned to her private apartments in the Bentley.

Cars awaited the other royals, but Prince Charles gestured for them to drive on. The Mirror reported that this was perhaps a move to give younger members of the family time to spend chatting with Prince Harry.

The Queen’s 95th birthday is Wednesday, April 21. The Mirror reported:

The widowed Queen went for a solo drive and stopped at one of her favourite spots for a moment of quiet reflection the day after Prince Philip’s funeral, it is claimed …

She will celebrate the first birthday of her reign without her husband when she turns 95 on Wednesday, just four days after the funeral and 12 days after the Duke of Edinburgh’s death.

Events will be shelved or toned down, as the Royal Family remains in mourning, and the Queen is likely to do the same things she did 24 hours after Philip’s funeral at St George’s Chapel at Windsor Castle.

On Sunday, the 94-year-old drove herself alone from the castle, where she has been shielding during the coronavirus pandemic, to her nearby Frogmore estate for some quiet reflection, the Daily Mail reported.

There, the monarch, who isn’t required to have a driving licence, took in the cherry trees that are still in bloom and the spring flowers lining the banks of the ornamental lakes.

Sources told the newspaper that she is likely to spend her birthday in similar fashion – making the short drive alone to Frogmore to walk her new puppies, a dorgi named Fergus and a corgi named Muick.

Fergus is named after her uncle Fergus Bowes-Lyon, who was killed as he led an attack on the Germans during the First World War, while Muick (pronounced “Mick)” is named after Loch Muick on the Queen’s Balmoral estate in Scotland.

My prayers go to the Queen for many more years of sentient life and for the Lord’s peace and comfort upon her at this most difficult time.

In response to reader H E’s guest post last week on declining church numbers, another faithful reader of mine, George True, responded with an excellent comment about a truly Catholic priest in Arizona.

It’s too good to leave there, so here it is in full:

There is a firebrand priest here in the Phoenix AZ area by the name of Father William Kosco. He has publicly, from the pulpit, denounced the Catholic bishops of America for their cowardice in going along with all of the cultural Marxist insanity. He has also publicly denounced Joe Biden as someone who is diametrically opposed to every fundamental teaching of the Roman Catholic church. He has said that Joe Biden would receive Holy Communion at his church only over his (Father Kosco’s) dead body. He has declared that Joe Biden, being a public figure, must PUBLICLY repent of his sins against God and his nation in order to be allowed Communion.

The pews at Pastor Kosco’s church, St Henry’s in Buckeye AZ, are FULL.

At this point, allow me to post a tweet that I saw shortly after reading George’s comment. It ties in well, as it shows a church full of worshippers (click on the tweet, and when it opens in a new tab, click the image to see it in full):

Now on with the conclusion of George’s comment:

He is showing all priests, Catholic and Protestant, how to put butts in the seats. Start boldly and fearlessly declaring the truth, speaking out against evil, and affirming the fundamental precepts of our faith. People are hungering and thirsting for the truth, and they will flock to shepherds who exhibit courage in the face of evil.

One cannot say better than that. May the good Lord continue to bless Father Kosco and his congregation.

The other day, one of my readers, H E, commented on my post about the latest Gallup poll showing a severe decline in religious affiliation in the United States, which is down to an all-time low of 47%.

H E’s observations are worthy of a guest post (emphases mine):

The news reports in your post mention how people have turned their backs on organized religion. I think a more important story is how organized religion has turned its back on its parishioners.

I can speak only for what I witness in the US. The mainline denominations have moved away from preaching God and the Bible to preaching political activism and pop-psychology. Observers are puzzled by the decreasing number of people who attend church services. This is no surprise to me. Why should someone go to church to listen to a second-rate political stump-speech for the latest left-wing cause when he could hear the same thing by turning on his television at home and watch the evening news?

A few months ago, I drove through a nearby city and I passed a church which had an electronic sign in front with a scrolling message. The message said the following:

We love you
So we are closed

I was so shocked by this message that I stopped my car and took pictures of the sign and its message. Last Spring, our governor ordered churches to close, but he lifted this restriction after a few months and churches may now hold services, but with limited capacity. This particular church decided to remain closed, as a “service” to its parishioners.

The church was a Methodist church. I recall reading about the Wesleys and the early days of their ministry and how they would travel from city to city and ask permission to preach in the local church. If they were refused permission to preach in the church, they weren’t deterred. They would look for a large open field nearby and preach there.

I wonder what they would think if they knew their spiritual descendants thought so little of God’s Word that they suspended preaching as a service to their parishioners.

Another reader of mine, CMinTN replied:

Very good points. This is how I see things as well. I am 45 and my wife is 35. She came from a devout Catholic family while I come from a Methodist family on my mother’s side. We were very active at Church until the covid. Now, there is no choir, mandantory distancing, must make an appt. to attend. Very few people are going to our Church anymore and the bishop and conference seem to want to stay locked down out of a combination of fear and social justice virtue signaling. We still keep the faith though

One day, misguided clergy will have to answer to the Lord, in person. One wonders how they will spin their answers.

My thanks to H E for another excellent commentary. H E has also written about coronavirus through the lens of history, the lack of support for John MacArthur’s court battle and today’s Democrats.

The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

1 Corinthians 9:8-15

Do I say these things on human authority? Does not the Law say the same? For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? 12 If others share this rightful claim on you, do not we even more?

Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.

———————————————————————————————————————-

Last week’s post discussed Paul’s reasons why ministers in the church should receive a salary for preaching the word of God.

In today’s passage, he gives biblical reasons supporting his principle.

He says that it is not his personal belief but a mandate dating back to Mosaic law (verse 8).

John MacArthur tells us how the verse is structured in Greek (emphases mine):

“Say I these things as man?” And the Greek – the form of that question in the Greek implies a negative answer. “No, I’m not just talking in human terms.” … I’m not just saying these things as a man, “or saith not the law” – and he means the law of God – “the same thing?” Is this just human reasoning, or does God’s law say the same thing? And the second question has implied in it a “yes” answer. Greek – the way they form a Greek question in the Greek language will give you an idea as to whether it’s to be answered yes or no. This second question has a yes answer. “Do I say these things as a man? No. Or doesn’t the law say the same thing? Yes.” God’s law. … This isn’t just a human analogy or a human reason, God has something to say.

Paul cites Deuteronomy 25:4, which instructs the Jews to allow oxen to eat a bit of grain while they are treading it to remove the outer husk (verse 9). It would be inhumane to put a muzzle on an ox preventing it from munching some of the grain while he treads it.

MacArthur explains how treading was done:

Now, the Egyptians had an interesting custom that the Israelites picked up. Whenever they wanted to separate the grain from the husk, they would throw all of the stuff on a great floor, a great flat area. And they would get oxen, and they would tie to the oxen a great big, round, flat stone. And the oxen would just walk all over that grain, dragging that stone, crushing the husks and releasing the grain out of it. And that’s the way they separated it. And the law said, “Don’t muzzle the mouth of the ox that treads the grain.” You want to have one frustrated ox, you just muzzle him and make him tread that grain; you’ll really frustrate him. That would be inhumane. That would be unjust. If the ox is going to drag that rock around all day, he ought to be able to take a few bites now and then. That’s the point, see?

Paul cites Deuteronomy 25:4 to illustrate that a man should receive a salary for preaching. In the second half of verse 9, Paul asks if God is that concerned for the oxen’s welfare. He answers his question in verse 10: no. The point of the verse from Deuteronomy is to say that a farmer, a thresher — and even the oxen — should be able to partake of a harvest.

MacArthur says:

When God wrote that, he wasn’t really talking about oxen; he was talking about people. And it’s – incidentally, in Deuteronomy 25, there’s no mention of animals anyway; it’s talking about social and economic relationships between men. And he just puts this one in a metaphor, “Men ought to be able to earn their living from their labor.” A simple principle.

If God requires that an ox spending his strength serving man should get his reward, how much more a man who spends his strength serving God? If an ox shouldn’t be muzzled, why should a man of God? Why should a minister?

And, you know, there’s a built-in incentive, too, I think, in this. I think, when a man gains his living out of his labor, it may tend to make his labor all the more diligent. I think sometimes that when a person in Christian service has to go out and learn his living, and he knows that in his Christian service he’s not earning his living, he tends to be slothful there because his success is not really that significant in terms of accruing to himself earthly benefit.

And so, that’s a simple, biblical principle. And now look at verse 10 again. He say, “This is written” – now pick it up right in this third line there – “This is written, that he that plows should plow in hope.” In other words, the guy plowing the field ought to be able to hope that out of his plowing he’s going to gain a reward – “he that threshes in hope should be a partaker of his hope.” In other words, he should be working, realizing there was going to come something in the future. He’d have a hope for something in the future, and indeed it would come. Hope for the servant.

Paul concludes: as the ministers provide their flock with spiritual truths, should they not reap a material reward for it (verse 11)? As ministers are preaching God’s word, are they not even more entitled to receive a salary for their higher calling (verse 12)?

This is still the situation in most denominations. Clergy salaries are notoriously low. In the Episcopal Church, of which I was a member in the US decades ago, most clergy were what we now call ‘trust fund babies’. They had a private income to supplement the poor salaries they received.

Paul was not advocating for ministers to become wealthy, as so many shyster televangelists are today. He just wanted them to live comfortably, meaning more than modestly. They should be able to buy their own clothes, for example, rather than receive hand-me-downs from their congregations.

MacArthur gives his own real life illustration of discussions about wages for clergy:

Paul makes a direct application in verse 11, “If we” – and this is really straight – “If we have sown unto you spiritual things, is it a big deal if we reap your material things?” Now, that’s an interesting statement. He says, “Look, Corinthians, if we sowed unto you the things of the spirit, life transforming things, eternal things, forever things, is it any big deal that you would give back to us some material things?” It’s an obvious question, isn’t it? No. I mean it’s no big deal.

But so many times the mentality of Christians in history has been, “Make sure the servant of God can barely make it. Don’t give them too much. After all, they’re serving God.”

And you see, my philosophy on the thing is, “Hey, if he’s serving God, I mean what higher calling? Give him a whole bunch.”

Sometimes somebody’ll come to speak somewhere, and I may be in the discussion, and they’ll say, “Well, let’s see, if he gasses his car,” and we’ll maybe kick this around in some group somewhere, and we’re talking about a camp or a conference with different pastors or something, and somebody will say, “Well, it’ll only cost him, well, let’s say we give him an extra, we can get away for $150.00.”

And I’ll usually say, “Well, that’ll be good; let’s give him $350.00”

“What’s he going to do with the extra?”

“What would you do with the extra?”

“Oh, well, let’s see, I’d buy – fix – pay my bill.”

“That’s what he’ll do with the extra.”

You see, the point is not just make sure he never has enough, but give him more than he needs, and then you let him worry about how he is a steward of it. You let him – generosity. You know, we think about a missionary, and invariably, you know, you say, “Well, we don’t want to – don’t want to overdo it. After all, they’re only missionaries. And the missionary comes home, and you say, My brother, I know you need a new suit, and I’ve got one here that I don’t wear anymore … Right?” In your income tax, you write off $45.00 suit given to missionary. Hmm. See? Real good, real good.

You know, what you ought to do is take him down and buy him one just like he’d like to have. And then you worry about how he’s a steward of the suit you gave him. Don’t you worry about keeping him poor.

In the second half of verse 12, Paul states, using the royal ‘we’, that he did not ask for a salary from the Corinthians because he did not want to put an obstacle in the way of the Gospel. He restates that again in verse 15.

However, it is clear he expects the congregation to pay for other ministers’ work in furthering the Good News and Christian doctrine.

Paul refers to the verses in the Old Testament that specify what parts of a sacrificial animal the priests received (verse 13). Not all of the animal was burnt. The priests received the hides to sell and they also received most of the meat.

Therefore, Paul reasons, it is only right that ministers in the Church receive a salary for preaching the Good News (verse 14).

MacArthur explains how the sacrificial system worked in the Old Testament:

For example, a priest is in the temple, and people are bringing offerings in the Old Testament. The man would bring a burnt offering. There were five different offerings that the Jews would bring. Let’s say he’d bring a burnt offering. Now, this alone was the one that was totally burned up. The only thing left would be, according to Genesis 32, the stomach, the entrails, and the sinew from the thigh, and that you wouldn’t particularly want.

But what was left out of the burnt offering was the hide. And the priests would take the hides, and they would use those hides to sell to make money to live. So, out of the burnt offering came the hide of the animal.

The second offering that the Jews gave was the sin offering. Only the fat was burned, and the priest kept all the rest of the meat. The third offering was the trespass offering; the same thing. The fat was burned; the priest kept the rest of the meat.

There was the meal offering, where they brought flour and wine and oil. A small token of it was burned; the rest of it went to the priests. The peace offering, which was the fifth one, were the fat and the entrails were burned. The priest received the breast and – it said the right shoulder, and that all has symbolic meaning – and all the rest of it went back to the worshipper.

So, in every case, there was something for the priest in order that his livelihood and his support and his sustenance might come out of his service. The priest received the first fruits of barley, wheat, grapes, figs, pomegranates, olives, honey – all of those things – some of the first fruits of everybody’s crop had to go to the priesthood to support them in the Old Testament. They received one tenth of the Levite’s tithe. They received what was called the Terumah which was the 1/50 of any crop. They received what was called the Challah, and that had to do with dough. When anybody made bread, 1/24 of the batch had to go to the priests. If you were a baker, 1/48, because you were making more bread.

And so, the priests in the Old Testament, according to these truths – and you can find them in Numbers 18, Deuteronomy 18, and many places – they were sustained by their ministry. And so he says in verse 13, “Don’t you = know that those who minister about holy things live of the temple? And those who serve the altar are partakers with the altar?” In other words, the support comes right out of that ministry. Simple truth.

Paul ends by saying that he never asked for a salary for himself (verse 15, repeating verse 12). He is saying that he enjoys his work so much that he wouldn’t ask for or accept pay. When he was given donations by other churches, as Acts and his other letters show, he gave those funds to needier congregations.

Paul’s point, however, is that other ministers should be paid.

Matthew Henry explains:

… it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it it may sometimes be his duty to insist on his maintenance for so doing

1 Corinthians 10 deals with idolatry. More to come next week.

Next time — 1 Corinthians 10:14-22

Bible kevinroosecomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

1 Corinthians 9:1-7

Paul Surrenders His Rights

9 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord.

This is my defense to those who would examine me. 4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife,[a] as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

——————————————————————————————————————————–

Last week’s post concluded Paul’s answers to the Corinthians on the subject of marriage.

In 1 Corinthians 8, he answered their questions about food. Stronger Christians should not trouble weaker Christians about the food they eat. Instead, stronger Christians should accede to weaker Christians in their preferences, lest the weaker ones suffer a pang of conscience and leave the Church.

In this chapter, he defends himself against charges from some of the false teachers in the Corinthian church about his eligibility to be an apostle. He also explains why those ministering to a church should receive a salary or a stipend.

John MacArthur gives Paul’s discourse a title (emphases in bold mine):

… we could kind of title this thing, “Six Reasons to Pay the Preacher,” “Six Reasons to Support a Missionary,” “Six Reasons to Take Care of the Ministers.” That’s just what he’s talking about: why is it that a minister of God, a servant of God, in whatever ministry he has is worthy of the support of the people?

Matthew Henry explains the background to this chapter:

Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false brethren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Corinth, a place to which he had been instrumental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chapter.

In verse 1, he poses the questions asked about him. Was he not free in Christ Jesus? Was he not an apostle? Did he not see the resurrected Christ? Were the Corinthian converts not among his work for the greater Church?

MacArthur examines these one by one.

First, Paul avers his liberty as a Christian.

Paul says, “All right, I’m in your boat, too. Am I not free? Could I not do whatever I want? I’m not just a Christian like the rest of you. Am I not an” – what? – “an apostle? As especially appointed apostle by Christ, do I not at least have the liberty that you do, and maybe just more? Am I certainly any less than you in my liberty? Don’t I have the same freedom you do?” …

Secondly, he reminds them that he had indeed seen the risen Christ, therefore making him an apostle:

Now, some of them may have said, “Well, I’m not sure you’re an apostle, fella.”

So, he says in verse 1, “Am I not free? Am I not an apostle?” And then he gives two reasons, or two verifications of his apostleship. “Have I not seen Jesus our Lord?” Now, the qualification for an apostle was that he be appointed by the resurrected Christ. An apostle had to be appointed by Jesus Christ personally, which means he would have had to have seen the resurrected Christ. Paul would have. Had Paul ever seen the resurrected Christ? He says, “I have seen the Lord.”

In Acts 1:22, it says that whoever was to be appointed as an apostle, to take up the place of Judas, had to be a witness of the resurrected Christ. To be an apostle, you had to see Jesus Christ. Paul had that experience.

In Acts chapter 22, in verse 17, he says this, “It came to pass, when I was come again to Jerusalem, and while I prayed in a temple, I was in a trance; and I saw Him saying unto me, ‘Make haste, and get quickly out of Jerusalem. They will not receive your testimony,’” and so forth.

“And I said, ‘Lord,” – so, it was in Jerusalem in Acts 22 that Paul was having a little conversation with the Lord. The Lord appeared to him.

In Acts chapter 9, earlier in the book of Acts, Paul was walking along on the Damascus Road, just on his way to persecute a few Christians. The Lord stopped him in his tracks. He feel down; he saw the blazing glory of the Lord and was blinded and he said, “Lord, what wilt Thou have me to do?” He saw the Lord on the Damascus Road. He saw the Lord later in Jerusalem. There was a third place that he saw the Lord, and interestingly enough, it was in the city of Corinth.

In the eighteenth chapter of Acts, and the 9 verse, when Paul was in Corinth, it says, “Then spoke the Lord to Paul in the night by a vision, ‘Be not afraid, but speak, and hold not thy peace, for I am with thee.’” There a third time he saw the Lord. He had a vision of the Lord.

So, he had seen the resurrected Lord three times at least. And he says, “This is proof that He called me into the apostleship. I have seen Him. I am a witness of the living Christ. I am a witness that He is arisen from the dead.”

Finally, he reminds them that he planted the church in Corinth:

Not only was the seeing of Christ a verification of his apostleship, but so was the Corinthian church. “If you have any doubts about my apostleship” – he says – “look at yourselves. Where do you think you came from? Aren’t you the fruit of my labor? Aren’t you the verification of my ministry?

He affirms that by saying their congregation is proof of his apostleship (verse 2). Paul is upbraiding them for their disrespect.

Henry explains:

This church at Corinth had as much reason to believe, and as little reason to question, his apostolical mission, as any; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental in bringing them to the knowledge and faith of Christ; he laboured long among them, nearly two years, and he laboured to good purpose, God having much people among them. See Acts 18:10, Acts 18:11. It was aggravated ingratitude for this people to call in question his authority.

He defends his position (verse 3). This involves not only a mention of the lives of other ministers of Christ in Corinth but also a soldier and a farmer.

He begins by asking if the ministers of the church have no right to food and drink (verse 4). By this he means a stipend or a salary to provide daily sustenance.

He then asks why the Corinthians would object to some ministers having wives with them and others not (verse 5).

He asks why the Corinthians would deprive Paul and Barnabas, his companion in ministry, of a salary from the church and make them work for a living in addition to their church duties (verse 6).

MacArthur rewords this for us:

what he’s saying is, “I have a right to support from you. And if I wanted to” – he wasn’t married at this time … – “if I wanted to, I could take a Christian sister as a wife and expect that you would support her as well. That’s my liberty. That’s my right to ask of you.”

Now, this is interesting. He is saying that the church has the responsibility to support its leaders, its pastors, its evangelists, its missionaries.

he says, “If I wanted to take a Christian sister along with me, you should be able to support that sister as well.” And I think what you have there is a verse that affirms the right of a minister to have an unemployed wife.

MacArthur says that he personally finds his wife’s presence a comfort:

You know, I feel like so many times someone will ask me to speak someplace, and they’ll say, “You know, we want you to fly,” for example, “to Cleveland, Ohio. And there’s a tremendous opportunity for a Bible conference here, and would like you to come, and we’d like to bring your wife as our guest as well.” You know, I really appreciate that, because me and my wife are one flesh. You know? And when she’s with me, I’m a lot better off. I really am. I’m happier, easier to get along with. I can concentrate better on what I’m doing in ministry, and she can be supportive of me, and we share our life together. And that’s an important thing.

And I feel, as a church, when we ask someone to come and speak here, it would be the thing to do to say, “Would you like to bring your wife? We’d be more than happy to support the coming of your wife so she can share these days with you.” It’s a question of generosity. It’s a question of having the right attitude. And when somebody has asked us for support for some ministry or some mission or something, it ought to be with that kind of generosity and concern that not only his needs are met, but those of his wife so that they may minister together. I think a reason that you have divorces among people, even in the ministry so many times, is because you’ve got one of them running around all over the place and never paying any attention to the other one. And I don’t think it’s a question always of counseling; it may be a question of dollars so that the wife could go along. This is really important.

To drive his point home, Paul cites examples: a soldier and farmers (verse 7).

Are soldiers not paid to fight? Of course they are.

MacArthur says:

If a guy’s in the Army, they’re going to pay him. Not a lot, but they’re going to pay him enough. They’re going to sustain him. They’ll give him food, lodging, and whatever clothing he needs, and they’re going to give them a little bit of money. Nobody goes to war and pays himself. In other words, it is human custom that a man earns his living by his work. That’s all he’s saying.

Furthermore, what farmer does not avail himself of the fruits of his labour: either produce or milk?

Paul writes this to get the Corinthians thinking about their criticisms of him:

his conclusion is, “So, why not the servant of God? Why shouldn’t the servant of God be equally cared for out of his occupation? It’s just human custom, as well as apostolic right.”

Those well versed in Paul’s letters know that he made his living by making tents. He never took a salary through his ministry and he states that later in 1 Corinthians 9. This is why this chapter is titled ‘Paul Surrenders His Rights’.

However, he wants to establish the principle that those ministering to a church have the right to a reasonable salary provided by the congregation. He has more to say on the subject, which I will cover in my next post.

Next time — 1 Corinthians 9:8-15

That’s Paul-ine (not as in the female name Pauline), reminiscent of the Apostle Paul.

By resisting California’s local and state government, the Revd John MacArthur is walking into St Paul’s territory.

When I last wrote about the travails of Pastor MacArthur’s Grace Community Church, he was still in battle with Los Angeles County. That was in mid-August.

His and his church’s fortunes have not improved since then.

Before going into Grace Community Church’s struggle in detail, an unfortunate situation has resulted from the coronavirus. This is universal and separate, going on throughout Western countries.

It might have happened by accident or by design, through lockdown.

However, the unchurched or the formerly-churched who wished to find comfort and succour in a church community because of a pandemic were unable to do so because of lockdown.

Some Christians often say, ‘Church is everywhere you look or what you make of it personally. If you don’t, it’s your own fault’.

Those from a Calvinist tradition strongly maintain that church is not a building. The Church of Scotland holds to that tenet. Their attitude is: ‘Lockdown? So what?’ Someone from the PCA (Presbyterian Church of America) lambasted John MacArthur here a few weeks ago.

For the rest of us, however, that belief does not hold true. In fact, not being able to worship in person in community, particularly at a difficult time, can be deeply unsettling at a time when people feel the desire for a spiritual — and physical — connection more than ever.

RedState, much improved since the departure of Erick Erickson, posted an article by Kira Davis: ‘The Church Has Spectacularly Failed the COVID Test … and the Faithful’.

Ms Davis met up with a friend of hers in California. Her friend was clearly upset about not being able to go to church during lockdown. She said she thought perhaps she was having a crisis of faith.

Ms Davis diagnosed her friend’s problem differently (emphases mine below):

Listening to her in person made me realize a couple of things. For one, she wasn’t really expressing a loss of faith. She was expressing a loss of connection. Having suddenly been disconnected from all the things that kept her grounded and the community that regularly helped her explore her relationship with God, she was left floating without an anchor.

The second thing I realized is that people are suffering under lockdowns much more than we may think. My friend has a beautiful family and they’ve been able to continue working through COVID shutdowns. She has a lot to be thankful for and on the outside she might strike one as very adjusted. That is the veneer she — like many of us — has had to adopt in order to keep life as normal as possible for her children.

Davis rightly chose to put the blame where it properly lies — with our clergy. I don’t live in the United States, but even those of us in other Western countries have experienced limitations on our fellowship. In England, at least, we need to sign in to attend a religious service, wear face coverings, observe social distancing, bring our own liturgical printouts/Bibles, realise we mustn’t sing and remember to greet from a two-metre distance.

At least we can worship indoors.

In California, the state mandates outside worship, more on which later:

Church leadership has fooled itself into believing that YouTube services and drive-by food donations count as “serving” the community. Even as churches begin to accept limited permission from the state to meet, we have to make reservations and worship outside in order to enjoy the privilege of religious freedom.

Our world is currently burning around us. There are no answers to the current state of our national angst without the Church and yet the Church has voluntarily put on a muzzle. People are desperate for answers, even more desperate for connection. These are the two things we are best at.

Too right!

During normal times — the rest of our lives, bar 2020 — priests and pastors have been telling us that we must attend church for the state of our souls:

Every pastor will tell you at one point or another that we humans are born with a God-shaped hole in our hearts and we spend our entire lives searching to fill it.

Yep. Except when there’s a pandemic.

During this crisis, those same clergy — men and women– have scurried from sight, just when so many of us need them:

There are a lot of holey hearts out there right now. Space abhors a vacuum. Something will fill those empty spaces and the Church has been willingly sidelined. We no longer have community — our most powerful draw — to offer. What is left to fill the vacuum? Rage without resolution, bitterness without forgiveness, punishment without grace. Alcohol, drugs, loneliness, resentmentall of these things are filling those lost empty hearts out there without much challenge from the institutions God has appointed to lead and to serve.

With John MacArthur in mind, Davis then zeroes in on the current conflict between Church and State. She nails it perfectly:

Whatever their personal feelings about John MacArthur may be, California churches should be supporting his move to defy a state authority that has thwarted our human and constitutional right to assemble and worship. Every Sunday, we’ve heard our pastors proudly and loudly share stories of how Jesus was a revolutionary, a direct conduit of the counter culture of the Kingdom. We brag about this aspect of our God, even as we cower before state authorities who have no interest in keeping our tax-exempt sanctuaries thriving because God…the Church…is always and always has been direct competition to the gods of the state. We don’t even pay them taxes. We are worthless to them and it is beyond tragic how our pastoral leadership has, for the most part, confirmed as much.

She concludes:

The specter of losing our church properties to fines or penalties scares us more than our brethren (people like my friend) losing their faith and their communities. It is not lost on me that Peter obviously later redeemed himself by becoming one of the most influential Christians in human history. It is also not lost on me that the ultimate price Peter paid for his eventual obedience to the name of Jesus was to be crucified in an extraordinarily brutal fashion.

California church leaders aren’t even willing to incur a fine in the name of Jesus.

Nope.

Fortunately, at the age of 81, with a full life of ministry dating back to the late 1960s, John MacArthur has decided to don St Paul’s mantle.

No doubt, he and his godly wife Patricia have prayed together over this issue since July.

On September 16, MacArthur told Laura Ingraham of Fox News that he and his church were still under threat of fines or imprisonment. He said, ‘Bring it on’:

That day, RedState‘s Alex Parker compared him to Clint Eastwood’s Dirty Harry in The Enforcer: ‘Pastor John MacArthur Backs Down Not an Inch: If California Wants to Jail Him, “Bring It On”‘. Citations follow below.

It’s hard not to cheer along with the congregation at this announcement of his from August 9, because the only legitimate way to assemble en masse these days is through ‘peaceful protest’:

Returning to his interview with Laura Ingraham, he expressed his deep admiration for Paul the Apostle:

We received a letter with a threat that we could be fined or I could go to jail for a maximum of six months. Of course, my biblical hero apart from the Lord Jesus Christ is the apostle Paul, and when he went into a town, he didn’t ask what the hotel was like, he asked what the jail was like because he knew that’s where he was gonna spend his time. So I don’t mind being a little apostolic if they want to tuck me in a jail.

He also reminded Ingraham and her audience of the COVID-19 figures and the absurdity of prohibiting state-wide public worship:

We believe that the governor, the county, the city, and the health department are going against the Constitution,” MacArthur said in the Tuesday night appearance on Fox News. “And just to remove one obvious question, the rate of COVID in California is 1/100 of 1%. So 1/100 of 1% of 40 million people have COVID and that eliminates freedom to worship from the entire state.

He told Ingraham that President Trump is also on his side. Excellent news, even if MacArthur is self-avowedly apolitical:

I am so thankful that President Trump has told me personally that he supports the church as essential and the churches need to stay open. So, with the Constitution on our side and the president’s backing, we’re open.

A few days earlier, on Sunday, September 13, MacArthur appeared at the pulpit to resounding, if not deafening, applause and cheers. If you had heard only the audio, you would have thought that President Trump were standing there.

MacArthur had a long list of demands from the State of California to read to his congregation:

He thanked them and said, by way of compliment:

You people are out of control. Thank you, thank you.

The requirements follow.

Keep in mind that thousands of worshippers attend Grace Community Church each Sunday:

– No indoor meetings;

– Registration of every person on church property;

– Screening and temperature checks upon entry;

– Six feet of social distancing mandated, including in the car park and in restrooms;

– Every other parking space must be left vacant;

– Everyone must be masked;

– Restrooms must have monitors;

– Floors must have tape markings;

– Restrooms to be used during the service, rather than afterwards to prevent queues;

– Hymnbooks, Holy Communion and Bibles are forbidden;

– No one can shake hands;

– Mandatory seat covers must be in place;

– Services must be shortened (congregation laughs);

– Worship must take place in a tent with a maximum of 350 people;

Anyone who comes in contact with someone outside of their family afterwards for more than 15 minutes must self-quarantine for two weeks.

A lot of those sound like what we have in England.

MacArthur concluded:

Obviously, this is not constitutional but, more importantly, it goes against the will of the Lord of the Church.

On Thursday, September 24, Ryan Helfenbein of the Falkirk Center interiewed John MacArthur at length (26 minutes). This is the second of a two-part series on COVID-19 and the Church:

Ryan Hefelbein asks him about his critics decrying his reopening of Grace Community Church.

MacArthur says that Scripture says that the members of the Church are called out to meet together. There is no such thing as an ungathered church.

The notion that the church is scattered is an un-scriptural belief:

That is a foolish statement to make.

MacArthur and his legal counsel had appeared in court that day — September 24 — and presented the enduring infinitesimally low statistic of contracting, let alone dying from, coronavirus, especially between the ages of 30 and 60:

On the basis of statistics alone, this [lockdown] is completely arbitrary.

He says that, even though he is cautious, he believes that whether we live or die depends upon the:

purposes of God.

MacArthur says that his mission in life is to make sure that as many people as possible hear the word of God.

He said that there was only one person, a physician, who had COVID-19. The doctor recovered.

As such, word got around the congregation. MacArthur said that many wondered if the alarm surrounding the pandemic was justified. Through nothing of his own doing, people began to return to church. That would have been in July. Prior to that, he and his assistants had been doing online worship broadcasts in several different languages.

He said:

The Church should never close its doors.

He spoke about the irony of our clergy lauding the heroes of the Reformation (Martin Luther, John Knox), yet they will never run that risk of being in danger — especially surrounding a virus. He pulled a face, disapprovingly.

He took exception to the vice presidential candidate Kamala Harris comparing COVID-19 to the Second World War:

Last I knew, no one was bombing LA.

Nice one!

MacArthur said that more and more people have been attending his church’s services every week. That’s probably because there is nowhere else for them to worship normally.

He dismissed ‘conspiracy theorists’ but posited an ongoing ‘conspiracy’ in California and elsewhere in the West — pre-COVID — undoing the tenets of the Gospel as expressed in the Book of Romans:

This culture has done a massive work on destroying the law of God in the heart.

He said that the only remaining bulwark is the Church, but, that, too, has been restrained, not only this year but over the past few decades:

What the hell is going to keep this culture from going to Hell at warp speed?

He said that the only solution is to:

keep preaching, living godly lives, confronting these things

Ryan Helfenbein asked if the coronavirus had changed him.

He replied that, no, it hadn’t. The word of God and his ministry had not changed. Yet, the culture has certainly changed.

Incredibly, he ventured into politics, which is somewhat of an unknown frontier for him, because in past sermons he says he was not interested in the subject. Yet, today, he says that the parties have divided along moral lines (19 minutes in):

For a Christian, a real Christian, I do not believe they can vote Democratic …

Not only do Christians have to uphold righteousness, they must take the side of those that uphold religious righteousness … God wants you to take the stand for righteousness’s sake …

He reiterated not to vote for a platform — the Democrats’ — which goes against God’s will as expressed in the Bible:

Certainly not to vote for that, otherwise you have complicityMurder and perversion is not an option for a Christian on any level. I think it’s come down to that.

He says that the Republican platform — not necessarily the personal lives of their candidates — is on the side of biblical morality.

True to form, MacArthur has a can of Fresca by his side on the desk. He loves Fresca. So did my late maternal grandmother.

Fresca has a weird taste, but if you grew up with it, as I did, it brings back fond memories.

Returning to a serious note, MacArthur reminds us that Jesus Christ is King of Kings and the Ruler of the world. MacArthur warns us about the different forms of wrath that can be wrought against a culture.

In Romans 1:24-26 and 28, he says, that God will deliver persistent sinners unto their own devices: serious sin, including sexual immorality. Essentially, God gave them over to a ‘reprobate mind’ i.e, insanity.

He believes that, by and large, we are now ‘in a reprobate mind’ — not all of us, but too many — and that God has unleashed judgement. However, MacArthur says the judgement is temporary, provided that we, as a people, repent.

MacArthur ended by saying:

The Gospel is the power of God unto salvation.

Part 1 of the interview is here.

Last week, I ran a series on the Revd John MacArthur and the court battle involving his Grace Community Church regarding indoor worship in Los Angeles County.

It seems as if John MacArthur is an outlier, with no support from clergy from other churches.

Last week ended on an optimistic note: ‘A court win for John MacArthur’s Grace Community Church’.

One of my readers, H E, sent in the following comment concerning religious and other restrictions during the coronavirus outbreak.

Some time ago, H E gave me permission to repost his comments, and I am happy to do so now. This is excellent (emphases mine below):

Thank you for your series of articles about Pastor John MacArthur and his court fight to permit his church to hold indoor services.

I concur with John Cheshire that it is disappointing that mainstream church bodies generally have not supported Pastor MacArthur’s efforts.

I live in the US. In elementary school, I was taught that the rights enumerated in the US Constitution (freedom of speech, freedom of assembly, etc) are inalienable, natural rights given by God (teachers could say ‘God’ in those days) which pre-exist and supersede civil law.

What troubles me is that governors and mayors in the US issued dictates that forbade a citizen from exercising his God-given rights, despite the fact that, at their inauguration, these officials swore to uphold the Constitution which guarantees free exercise of such rights. I live in the state of New Jersey. Our governor, Philip Murphy, stated on television that he had not considered the effect of his restrictive executive orders on the Bill of Rights. In that interview he stated “the Bill of Rights is above my pay grade.”

(As a sidebar, there have been no calls for the removal of Governor Murphy on the basis that either he lied when he swore to uphold the Constitution or he is incompetent. On the contrary, his approval rating is about 70%).

Policemen are sworn to uphold the law. Implicit in this oath is the understanding that a policeman should not enforce an illegal law. Nonetheless, policemen in New Jersey, acting on an executive order from the Governor, walked into a Jewish religious service, arrested the Rabbi, put him in handcuffs, and hauled him off to jail because he had the temerity to hold a religious service that violated the Governor’s dictates.

For the police to disrupt a religious service and arrest the person leading the service is appalling to me and unheard of in the US, in my personal experience. This is something I would expect to see in China. The legal system in the US is normally reluctant to interfere with religious activities and arrest religious leaders. (I understand that this is a reaction to the shameful way the courts and the police treated Mormons in the 1830s and 1840s). In fact, all one needs to do is to call himself ‘Reverend’ and establish a ‘church’ and he pretty much can do what he wishes. As an example, see Al Sharpton who for decades has been a political rabble rouser, but somehow is untouchable by the courts and the police.

It’s good that the court ruled in Pastor MacArthur’s favor. But what if it hadn’t? Would this mean that Pastor MacArthur’s inalienable right to assemble and worship God is void? How can this be? How can the exercise of one’s God-given, inalienable rights be dependent upon a decision of a local court judge, whose normal job duty is to adjudicate parking tickets?

In my opinion, the issue here is that there should never have been orders by local officials to close church services. They simply don’t have the legal authority to do this. And policemen should never have obeyed orders to enforce such unlawful directives.

The problem we face is that our society has devolved to the point where God-given, inalienable rights have been reduced to the level of municipal ordinances, subject to the whims of petty public officials.

How do we get our rights restored? Through the courts? I don’t see this as likely since the courts are an arm of the state and work to uphold the interests of the state against the citizens. Elect new representatives? We elected Donald Trump as President and the Deep State has blocked nearly every action he has tried to take. I don’t know what the answer is.

I replied:

I don’t have an answer, either …

I am not surprised, though, that other churches aren’t openly supporting John MacArthur, although, no doubt, they’ll gladly take any benefits accruing from a court decision in Grace Community Church’s favour.

First, most pastors in established denoms are left-wing. Secondly, the last thing they want to do is stick their heads above the parapet. A lot of those denominations have hierarchies, too, therefore, individual pastors cannot take those sorts of decisions independently.

The independent Evangelical pastors probably want a quiet life but will gladly let MacArthur do the heavy lifting and then reap the rewards any wins bring.

Today, by chance, I came across an article at LifeNews.com:

‘Judge Fines Church $3,000 for Holding Worship Service, But Abortion Clinics Can Kill Babies’ chronicles the stories of two other California churches that have fallen foul of the law recently. One is in Ventura County. The other is in Santa Clara County:

California Pastor Rob McCoy of Godspeak Calvary Chapel in Thousand Oaks appeared before Judge Vincent O’Neill in Superior Court of Ventura County on Friday, August 21 and was held in contempt of court.  Godspeak Calvary Chapel was fined $500 per three services, for two Sundays, or a total of $3,000.

Pastor McCoy received an order from a Ventura state judge on Friday, August 7, banning the church’s in-person services. Superior Court Judge Matthew Guasco issued a temporary restraining order to Pastor Rob McCoy, the Church, and Does 1-1000, along with anyone “acting in concert with them” who might attend worship in the future. Governor Gavin Newsom ordered no singing or chanting, and then ordered no worship, even in private homes with anyone who does not live in the home.

Godspeak Calvary Chapel (Church) held three worship services on Sunday, August 9 and August 16. An evidentiary hearing is set for Aug. 31.

North Valley Baptist Church in Santa Clara, California was also fined $5,000 for singing in each of the two worship services yesterday, although social distancing was practiced. The four-page letter posted on the front door of the church said, “North Valley Baptist is failing to prevent those attending, performing and speaking at North Valley Baptist’s services from singing. This activity is unlawful. The county understands that singing is an intimate and meaningful component of religious worship. However, public health experts have also determined that singing together in close proximity and without face coverings transmits virus particles further in the air than breathing or speaking quietly. The county demands that North Valley Baptist immediately cease the activities listed above and fully comply with the Risk Reduction Order, the Gatherings Directive, the State July 13 Order and the State guidance. Failure to do so will result in enforcement action by the county.”

Santa Clara County had North Valley Baptist Church under surveillance:

Santa Clara County acknowledged in its cease and desist letter they had been sending agents into the church to spy on the congregation during worship services.

In his defence, the church’s pastor pointed to the Bible:

Pastor Jack Trieber said, “You can’t have any law against assembling in God’s house. None. I know we have a Constitutional right to worship, but we have a Higher Power that we answer to. I have a biblical mandate. We have obeyed authority in this church. We’ve always obeyed authority. But when local authority begins to disregard this authority, we go with this book right here,” he said pointing at the Bible.

This is the crazy situation that Newsom has created during the coronavirus outbreak. You can meet in church for anything except worship:

Gov. Newsom’s orders allow the church to feed, shelter, and provide social services, but the same people in the same building cannot worship. In order words, non-religious services are acceptable but religious services are banned. People can receive food, but not take communion. People can be housed overnight, but cannot hold a short worship service, Bible study, or meet for prayer. People can receive counseling to find work but cannot be counseled on finding eternal life.

Liberty Counsel Founder and Chairman Mat Staver said, “The same governor who encourages mass protests, bans all worship and is now fining churches for their right to assemble and worship. The same governor who says the church can meet for secular services, bans the church from having religious worship. This unconstitutional hostility against religious worship must end.”

Absolutely. I could not agree more.

Thank you, H E, for another excellent comment. The quotes from LifeNews.com reinforce your salient and important points on this topic.

It is cruel that, during a time when church becomes even more important during a life and death health situation, California’s governor forbids his residents from seeking communal solace in God and in Jesus Christ.

While all was quiet in our streets during lockdown, many changes have no doubt been taking place in relative silence.

One of them was Sheffield Cathedral’s decision to disband their choir. The recently hired choirmaster felt he should resign. The choirmaster was not involved in the clergy’s discussions.

It is unclear what exactly infected the minds of the Church of England clergy during lockdown, but some of the ensuing results, such as this, are questionable.

On Thursday, July 23, 2020, The Guardian reported:

In a break with centuries of tradition, Sheffield cathedral is to stand down its choir in order to make a “completely fresh start” with a new team of choristers that reflects and engages with an increasingly diverse city.

A statement published on the cathedral’s website on Wednesday said “significant change” was needed. The cathedral’s governing body, the Chapter, had decided on “a new model for Anglican choral life here, with a renewed ambition for engagement and inclusion”, it added.

Although the cathedral’s music department had been the subject of a review, the closure of the choir was unexpected and is likely to infuriate traditionalists in the Church of England and classical music circles.

Apart from a handful of adult singers, the current choir is drawn largely from schools in the Sheffield area (including private schools) and mainly performs music from the Anglican choral tradition.

Clicking on the link for the Cathedral’s statement produces a pop-up window stating (emphases in the original):

Sheffield Cathedral is your Cathedral

Your Cathedral has seen many adversities throughout history to present time. Now we are faced with overcoming the challenges of COVID-19. 

Sheffield Cathedral is a beacon of hope for the whole community. People have been gathering on this site for nearly 1,000 years. With your support now, people will be able to gather here for many more years to come.

Please help your Cathedral to continue to be ‘A Place for All People’. Thank you.

The Very Reverend Peter Bradley, DL
The Dean of Sheffield

Well, that no longer holds true for the choir or the choir director, it would seem.

The Cathedral’s statement of July 22 reads, in part (emphases mine):

For some years the Dean and Chapter have been looking carefully at the music offer of Sheffield Cathedral. They have come to the conclusion that there needs to be significant change. This is in order to create a Music Department and Choir ready for the exciting future of the mixed urban community in which we live and work.

With the Diocesan Bishop, Chapter are appointing a new Canon Precentor in August, responsible for Cathedral worship and music. They hope this will bring increased creativity and stability.

Following a review of the Music Department in 2019, Sheffield Cathedral Chapter has decided that a completely fresh start is needed. As a result, Chapter concluded this is the right time to close the current Cathedral Choir.

This decision has not been easy because it will directly impact several colleagues and indirectly impact us all in our close-knit community. However, we believe this is in the best interests of the long-term mission of the Cathedral

For some time, Chapter has been considering a new model for Anglican choral life here, with a renewed ambition for engagement and inclusion. They recognise that this will require flexibility, imagination and experiment …

They look forward to working with our partners throughout our City and Diocese to make this renewed vision a reality under God.

Dean Bradley told The Guardian:

“We need to be engaging with people who are part of this changing city. We believe strongly in equality and giving as many children as possible the opportunity to sing at the highest level.”

The appeal of church music was wide but sometimes “presented in a way that can be seen as elitist”, he said.

Bradley acknowledged the decision to close the current choir would “cause genuine grief”. He hoped that some of the existing choristers would become members of a new choir, which will be formed after the appointment of a new canon precentor this summer.

The new choir will continue to perform music from the Anglican choral tradition but will broaden its repertoire, he said.

“This sort of change in our sort of institution can be immensely painful, but that’s not a reason not to move forward. My view is that many cathedrals will be making similar changes over the next few years.

“It’s going to be a bit torrid for us, but we’re not going to sit in a bunker.”

You can see photos and biographies of the men who made the decision here. Perhaps they should consider making a ‘new model’ — borrowing their words — for cathedral leadership themselves. Given their own logic, they could resign.

But I digress.

Back to The Guardian, which says that one professional vocalist who had sung at Sheffield Cathedral was deeply disappointed by the decision:

James Bingham, a former member of the Sheffield cathedral choir who now works for the Irish National Opera, said he was appalled by the cathedral’s statement, tweeting: “It implies that the Anglican church’s rich choral tradition is to blame for its declining influence.”

“Choral music is one of the great cultural legacies of the Church of England,” he told the Guardian.

The idea that classical music was elitist was misguided, Bingham said. “At Sheffield [cathedral], they’re making amazing music on a daily basis in the city centre that is free to everyone.”

As a student at Sheffield university, Bingham had sung as a choral scholar five times a week for three years. Choirs were strong communities bound together by frequent performance and rehearsal, he said.

“The cathedral choir still holds a big place in my heart. If this had happened while I was still there, I would be heartbroken.”

I agree. I sang in my church’s choir as a teenager, and it was a very close-knit group of people, young and old, male and female.

This was the Cathedral’s tweet on Saturday, July 25:

Good.

You can read more disappointed reactions here.

Another tweet, by way of reply, posted a link to the petition ‘Save Sheffield Cathedral Choir’. When I wrote this post at the end of July, the count of signatories went up and up as I was reading the petition.

The petition explains that the choir is already quite diverse:

In recent years, Sheffield Cathedral Choir has made great advances in encouraging the role of women and non-binary members among the lay clerks and choral scholars of the choir. It also supported a girls’ choir and a Schola Cantorum, serving university student communities. Cathedral musicians, past and present, led the Cathedral’s outreach work which took music across the city. Notably, this included the Sheffield Cathedral Sing! Project, which worked with 2,000 children from 30 primary schools each year, including children of mixed heritage, disabilities, and of socio-economic disadvantage. Through this work, cathedral musicians connected meaningfully with schools from some of Sheffield’s most disadvantaged areas.

The petition also takes exception to the accusation about privately-educated choristers:

Regrettably, the Dean and Chapter’s statement also advances a misleading argument regarding the proportion of choristers at Sheffield Cathedral that were privately educated. Over the last 20 years, privately educated children have typically constituted a minority of the choristers at Sheffield Cathedral. In fact, we are aware that the Dean and Chapter were seeking to establish a formal partnership with Birkdale School, a private school in the city this year. These actions seem to be at odds with the Dean and Chapter’s statements.

The mother of one of the choristers wrote a lengthy explanation of the background to the choir situation on Facebook. That post is a copy of a letter she sent to the Church Times. The Master of Music — choirmaster — who has since resigned was a recent hire. Excerpts follow.

See what changes lockdown can produce:

This is my understanding of what has happened, from my vantage point as a choir parent since 2011:

There was a very short review (perhaps two days?) last summer, but changes were made and the choir went from strength to strength from September 2019 to March 2020, evidenced in Chapter’s unanimous decision to appoint Joshua Stephens as Master of Music, taking up his post on 8th March to everyone’s great delight. However, with the onset of coronavirus, Mr Stephens was furloughed and the cathedral failed to communicate this to any of the choir. Mr Stephens allegedly experienced harassment from the cathedral management and silence from the clergy while furloughed. This was not unusual behaviour for the cathedral as others have experienced the same in the past, but lockdown sharpened the focus and made it more evident. I made a formal complaint but little action was taken, and Mr Stephens resigned at the end of June stating that he was not compatible with the prevailing culture in the cathedral. Chapter accepted his resignation without talking to him to understand his motives. Lay-clerks, parents, and choristers were distraught and begged Chapter to initiate mediation. But instead they decided to close down the choir and start afresh, with no encouragement to ex-choir members to be part of the new vision.

The lady posting on Facebook said that the choir had been considering a tour in Berlin, a wider recruitment programme and a means of providing continuity for boys whose voices were changing.

The clergy apparently did not care too much about the choir during lockdown, although the choristers’ parents did their best to maintain morale:

The choir was energised and optimistic, but during all the pressures of lockdown as well as the fire at the Cathedral Archer Project, the clergy admitted that the music department had “slipped through the net”. Nevertheless choir parents and layclerks kept up morale amongst the choristers with zoom parties on the theme of different composers each week, but there was no communication at all from the cathedral to the choir from the last choir rehearsal before lockdown until 24th June when the Dean talked about bringing Mr Stephens back off furlough and preparing to start up again.

BUT:

Mr Stephens was not copied into that email and he resigned the following day.

HMM:

The fourth Director of Music to leave Sheffield cathedral in five years.

His departure precipitated other resignations:

The cathedral’s Head Steward has also since resigned in protest, as did the leaders of the 100-strong Toddler group last year, and as has one of the choir chaperones, stating that she feels unsafe and unsupported.

Wow.

The first the choristers and their parents found out about the disbanding of the choir was through the media:

Indeed the press heard about it before even the choristers did!

Something is very wrong with the Church of England. They have used coronavirus to make rather unwelcome changes. Our churches are now becoming increasingly politicised.

Instead of offering succour to those who had a hard time getting through lockdown and the loss or illness of loved ones, they have turned their attention to the prevailing cultural movements of the day, rather than to our loving Saviour and merciful God our Father.

How un-Christian. How unbiblical.

I hope to post an update when I find out more news.

It is unclear what is wrong with the Church of England that it appoints so many unsuitable men to become Archbishops of Canterbury.

Justin Welby is the current incumbent.

On the back of protests in Britain about an American who suffered an outrageous death at the hands of the police in Minneapolis, Minnesota, Welby makes this the problem of a large segment of Anglicans in England.

It is inexplicable, all the way round, from protests to finger-pointing at those who live an ocean and a bit away from the source of the problem.

On Tuesday, June 2, 2020, he tweeted something that got very negative responses:

Someone mentioned church closures during the coronavirus outbreak, a decision the C of E took on its own:

Yes, it’s true.

I can empathise with this next comment, too:

People found his tweet presumptuous and patronising:

That is true. It took from 1833 to 2014 for Britain to purchase the freedom of all slaves in the Empire, paid for by taxpayers’ money.

But I digress. Back to the aforementioned prayer:

There are many more comments criticising the CofE’s blind eye to child abuse, becoming increasingly secular and drifting to left-wing politics instead of religion. Others said they would question their giving to the Church, which is sad but understandable.

Someone tweeted about a Muslim family that converted to Christianity in the Church of England several years ago. They took a lot of abuse, including expensive property damage, as the Daily Mail, among other newspapers, reported in 2015. Where was the Church of England then? Nowhere. I do not know what became of them but I pray they are living in safety. The Anglican hierarchy washed their hands of this family (emphases mine):

Over the last year, Mr Hussain has had his car windscreen smashed six times at a cost of £5,000. His eldest son, a final year medical student, has also had his windscreen smashed.

A neighbour was convicted at Bradford Crown Court of a public order offence and bound over to keep the peace after one of Mr Hussain’s children recorded him on a mobile phone making threats in a furious rage in the street.

Mr Hussain insisted he has never been violent towards his tormentors but he was given a police caution for an incident last year when he lost his temper and made an abusive comment in response to a threat from the man.

Mr Hussain had worked as a hospital nurse but was diagnosed with depression and post-traumatic stress disorder and has been unable to work. He owns several properties and now lives off rental income.

Although their faith remains strong, Mr and Mrs Hussain no longer attend church. ‘We have given up on the Church of England, they have done nothing for us,’ said Mr Hussain.

Let he who is without sin cast the first stone. Looking at you, Archbishop.

The coronavirus lockdown has been a blessing for Church of England clergy who want to re-do worship.

At the end of March, shortly after lockdown began, the Church’s archbishops — led by Canterbury (Welby) and York (Sentamu) — forbade clergy or congregants going into church to clean or check on its condition from praying while they were there.

This did not meet with universal approval from Anglican clergy:

There is a question as to whether this prohibition is actually legal:

Quite!

Not every diocese has adopted such stringent rules, although the congregation are not allowed inside:

Therefore, services are online. Most are live-streamed and require registering as well as being able to access the right platform, in some cases:

I realise that church closures aren’t a huge deal to people who don’t attend church, but for those of us who do, it is. We were brought up to worship and that needs to be done regularly in what we knew as children as ‘God’s house’. That is an entirely different matter from a collective church comprised of people who evangelise when they are not worshipping.

This year, we missed out on worship on the Church’s greatest feast, Easter. We missed Pentecost 50 days later. We missed Trinity Sunday, which was June 7.

Churches might not open in England until July 4. A Conservative MP asked Boris Johnson at PMQs on Wednesday, June 3, if the reopening could occur sooner. He burbled a bit and said he completely understood the desire to worship in church. Personally, I doubt anything will happen before July but am grateful that the MP asked the question.

On May 14, the Church Times reported that some Anglican vicars’ priorities are different to their congregants’ (emphases mine):

Far from rushing to unveil plans for opening up their premises, individual churches showed a marked reluctance this week to embark on any kind of detailed planning. Most acknowledge themselves to be too busy and have simply ‘parked’ the issue of return for the time being.

On May 29, the Church Times had an article about church after lockdown has been lifted:

Such rejuvenation may help to release us from the prison of our church building, which, for many, have become shrines to the past which not only soak up energy and resources, but also perpetuate concepts of division and hierarchy harmful to a mature understanding of who we are.

Right.

So, all of a sudden, after nearly two millennia of gathering to worship in church buildings, we should abandon them. Apparently, those who went before us and have worshipped in churches had an ‘immature’ understanding of Christianity and themselves.

Okay, sure (not).

The article also accuses people who enjoy attending church of:

over-indulgence in churchiness

Wow.

The article advocates a strong emphasis on online services.

Are we supposed to consecrate our own hosts for Communion, too? Probably. Wrong, on so many levels!

This is the cartoon that accompanied the article. How true:

On May 23, Catherine Pepinster wrote an excellent article for the Telegraph: ‘Whisper it, but the C of E might not mind that much if the Covid crisis leads to church closures’.

She provided an insight into Pentecost Sunday, traditionally known as Whitsun, which was May 31 this year:

Could there be a quainter title for a poem than The Whitsun Weddings? Philip Larkin’s 1955 work harks back to a once familiar tradition for church weddings to take place on what was known as Whit Saturday, the day before Whit Sunday. Today, most people will have absolutely no idea that next Sunday [May 31] is Whit Sunday and that it is a Christian feast to equal Christmas and Easter, marking the moment when the Holy Spirit came down upon the apostles after Christ had ascended to heaven. But this year on Whit Sunday, like Ascension Day which should have been marked two days ago, the churches will be empty as if Whitsun is indeed now a quaint festival, a throwback to Larkin’s England. There will be no choirs, no readings, no congregation.

She has spoken with vicars during lockdown, and the news is not good:

Anglican vicars around the country, from London to Liverpool, Buckinghamshire to Lincolnshire, have been telling me how fearful they are of their parish churches going bust. Reserves are being spent. They know they are storing up more financial headaches the longer they are in lockdown. Nobody has recently crossed ecclesiastical thresholds to carry out any repairs or refurbishment, storing up costly maintenance problems in historic buildings that need regular care.

It was bad even before coronavirus:

Just a few weeks before lockdown, a report with a startling statistic dropped onto the desks of church officials: that the greatest reduction in the Church of England’s stock of churches since the 16th century is under wayStruggling, Closed and Closing Churches  – produced by the Church Buildings Council – said that in the past 50 years 2,000 churches have closed, which is about 10 per cent of the stock. Now vicars fear plenty more could be shut for good.

Yes, the C of E has made loans to churches during this time, but that will not be enough:

Given the Church Commissioners have huge amounts of money tucked away this might be surprising, and they have lent the dioceses £75 million to pay salaries during the coronavirus pandemic. Yet it’s not enough to keep every church going. Liverpool diocese, for example, has already furloughed some of its curates. But it’s the money that comes in via the parishes themselves that normally props up the whole system, especially those dioceses without big endowments. That is what is lacking now.

Bishops, she says, will be eager to get rid of local churches in favour of larger ones requiring transportation to get to:

Some bishops are already saying they will bring forward decisions they have been putting off and will close some churches for good. That will be popular with the accountants – but also with the people in the Church of England who like talking about ‘hubs’ and ‘places of strength’. The jargon is used about a slimmed-down Church of England that focuses on buildings that can house large congregations to which people drive from miles around while everything else goes online.

I fully agree with her conclusion:

a church isn’t just a Facebook singalong. It’s a place that evokes those who went before us and are now remembered in plaques on the wall, in the stained glass, and in the adjoining graveyard. It’s a building that connects us to the present, that acts as the beating heart of a neighbourhood, even for those who do not attend on a Sunday. And if Covid-19 means some churches never re-open, that beating heart will be stilled.

The incoming Archbishop of York denies a Sunday newspaper report that he will begin closing churches. I bet he is considering it:

On June 2, the Church Times posted an article about the delay in reopening churches: ‘If shops, why not churches? Government challenged over restrictions’.

Based on what I’ve written above, I think it’s rather disingenuous to put all the blame on the government.

Churchgoers want an earlier opening than July:

A Savanta ComRes opinion poll commissioned by the National Churches Trust and published on Sunday suggested that the public backed the early reopening of churches and chapels, provided they could maintain social distancing. Forty-six per cent of the adults polled supported reopening earlier than 4 July: a tentative date mentioned at the start of May. This figure rose to 66 per cent among respondents who attended regularly.

At least one Anglican bishop has written to MPs asking for churches to reopen:

In an open letter sent on Monday to MPs whose constituencies lie in his diocese, the Bishop of Chichester, Dr Martin Warner, writes: “I hope that you would lobby for an urgent review of the continued closure of our church buildings to individuals who seek solace in such places [church buildings]. . . 

“At a time when tensions run high, I believe that there is a deep thirst for access to churches and cathedrals as places of prayer for people of committed faith, or for anyone who is in search of space in which to find peace.

“I am fortunate to live near to Chichester cathedral. Each day I see individuals peering in through its glass doors. I know from personal experience what pressing and intimate needs find expression in the prayers that they write down and leave behind.

“We urgently need places and experience that build hope, trust, and endurance. The capacity of the Christian Church to engender those virtues through prayer and stillness in its buildings should not be underestimated.” 

Another bishop has been resorting to Twitter. After the daily coronavirus briefing on Pentecost Sunday:

the Bishop of Worcester, Dr John Inge, suggested: “I think we should be arguing (a) that it is too soon to open other buildings; or (b) that our churches should be allowed to open alongside them. To suggest that our churches should remain closed while other ‘non-essential’ shops and buildings open is to condone secularism.”

The benefits of prayer were “not generally of such direct economic benefit”, but that did not mean that they didn’t matter, he observed. “The risk to a person sitting quietly to pray in a church which is properly cleaned and supervised is surely not greater than a trip to the supermarket?”

He was joined by Bishop Tom Wright, who wrote in The Times:

Absolutely!

Here’s a Episcopal priest’s view from across the pond in Cincinnati:

You can take a Church Times survey, for a limited time, on the state of the Church in England. It’s got plenty of room for extended replies.

If you love the Church and live in England, please make your voice heard.

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