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J C Ryle (1816-1900) was undoubtedly one of the greatest Anglicans who ever lived.
Educated at Eton and Christ Church, Oxford, his parents expected him to enter politics. However, Ryle felt called to the priesthood and was ordained in 1842.
He was very much an evangelical preacher, firmly opposed to the Ritualism in the Church as characterised by the Anglo-Catholic Oxford Movement of the time. Although he had firm religious convictions which he expressed in no uncertain terms, in private, he was known for his kindness and warmth. He also preached to the working class, bringing many to the knowledge and love of Christ Jesus.
One of Benjamin Disraeli’s last acts as Prime Minister was to appoint Ryle to the post of Bishop of Liverpool, a brand new diocese. There, Ryle presided over the construction of 40 new churches, raised clergy salaries and instituted pension funds for them. He was also responsible for the building of the Anglican cathedral in Liverpool.
Ryle retired only three months before he died at age 83 in 1900. Today, he appears to have more of a following in the United States among orthodox Protestants than he does here in England. He published several works on the four Gospels as well as on the Christian life.
(Incidentally, Ryle’s second son, Herbert Edward Ryle, served as Bishop of Exeter, then Bishop of Winchester before being appointed Dean of Westminster in 1911.)
If only the Church of England had many more clergy like Ryle today. He wrote:
My chief desire in all my writings, is to exalt the Lord Jesus Christ and make Him beautiful and glorious in the eyes of men; and to promote the increase of repentance, faith, and holiness upon earth.
Every professing Christian is the soldier of Christ. He is bound by his baptism to fight Christ’s battle against sin, the world, and the devil. The man that does not do this, breaks his vow: he is a spiritual defaulter; he does not fulfil the engagement made for him. The man that does not do this, is practically renouncing his Christianity. The very fact that he belongs to a Church, attends a Christian place of worship, and calls himself a Christian, is a public declaration that he desires to be reckoned a soldier of Jesus Christ.
Ryle’s written works include commentaries on the gospels. What follows is an excerpt from Ryle’s Expository Thoughts on Matthew. It is from his commentary on Matthew 26:14-25. Emphases mine below.
This is the relevant reading (ESV):
Judas to Betray Jesus
14 Then one of the twelve, whose name was Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. 16 And from that moment he sought an opportunity to betray him.
The Passover with the Disciples
17 Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” 18 He said, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is at hand. I will keep the Passover at your house with my disciples.’” 19 And the disciples did as Jesus had directed them, and they prepared the Passover.
20 When it was evening, he reclined at table with the twelve.[b] 21 And as they were eating, he said, “Truly, I say to you, one of you will betray me.” 22 And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” 23 He answered, “He who has dipped his hand in the dish with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” 25 Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.”
The first part of Ryle’s commentary discusses Judas then concludes with the following. Note how Ryle relies on Scripture to make his point about the importance of avoiding everlasting hell:
We ought frequently to call to mind the solemn words, “What shall it profit a man if he gain the whole world, and lose his own soul?” “We brought nothing into this world and it is certain we can carry nothing out.” Our daily prayer should be, “Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me.” ( Proverbs 30:8). Our constant aim should be to be rich in grace. “They that will be rich” in worldly possessions often find at last that they have made the worst of bargains ( 1 Timothy 6:9 ). Like Esau, they have bartered an eternal portion for a little temporary gratification; like Judas Iscariot, they have sold themselves to everlasting perdition.
Let us learn in the last place from these verses the hopeless condition of all who die unconverted. The words of our Lord on this subject are peculiarly solemn: he says of Judas, “It had been good for that man if he had not been born”. This saying admits of only one interpretation. It teaches plainly that it is better never to live at all than to live without faith and die without grace. To die in this state is to be ruined forevermore: it is a fall from which there is no rising, a loss which is utterly irretrievable. There is no change in hell: the gulf between hell and heaven is one that no man can pass. This saying could never have been used if there was any truth in the doctrine of universal salvation. If it really was true that all would sooner or later reach heaven, and hell sooner or later be emptied of inhabitants, it never could be said that it would have been “good for a man not to have been born.” Hell itself would lose its terrors if it had an end: hell itself would be endurable if after millions of ages there were a hope of freedom and of heaven. But universal salvation will find no foothold in Scripture: the teaching of the Word of God is plain and express on the subject. There is a worm that never dies, and a fire that is not quenched ( Mark 9:44) Except a man be born again,” he will wish one day he had never been born at all. “Better,” says Burkett, “have no being, than not have a being in Christ.”
Let us grasp this truth firmly, and not let it go. There are always persons who deny the reality and eternity of hell. We live in a day when a morbid charity induces many to exaggerate God’s mercy at the expense of his justice, and when false teachers are daring to talk of a “love of God lower even than hell.” Let us resist such teaching with a holy jealousy, and abide by the doctrine of Holy Scripture: let us not be ashamed to walk in the old paths, and to believe that there is an eternal God, and an eternal heaven and an eternal hell. Once [we] depart from this belief, and we admit the thin end of the wedge of skepticism, and may at last deny any doctrine of the Gospel. We may rest assured that there is no firm standing ground between a belief in the eternity of hell, and downright infidelity.
We do need to guard against adopting unorthodox beliefs, those which go contrary to Scripture. As Ryle says, once we begin discarding one fundamental tenet of Christianity, we are unlikely to stop there. We depart on the road to questioning more and more of the Bible and discarding more doctrine. Where does one end up then? In a sorry spiritual state wherein we question whether we are saved.
Notional doubters or sceptics who claim they ‘want to believe’ but somehow cannot, would do well to study the New Testament. If they cannot bring themselves to do that, they should pray for the divine grace to enable them to do so:
I believe; help my unbelief! (Mark 9:24)
More on hell next week.
The sermon was excellent. The priest gave us five takeaway messages about this feast day.
1/ The arrival of the Magi showed that Christ came to earth for Gentiles as well as Jews. The Epiphany represents this divine revelation.
2/ The three gifts were showing that they believed a King had been born. This is the reason they brought gold, associated with kings and rulers.
3/ Frankincense was used by the high priests. The Magi sensed that the infant Jesus was a High Priest.
4/ Myrrh was used as a medicine and an embalming element. This gift foretold His horrifying death on the Cross — the once-sufficient sacrifice for the sins of the world.
5/ The Magi were astronomers. Astronomers were highly regarded wise men, similar to the famous scientists of our time. In the ancient world, stars were considered to be heavenly bodies with angelic characteristics. When the Magi saw the new star in the East, they followed its movement until it stopped. Their only error was in thinking that the Holy Child was born in sumptuous circumstances and calling on Herod to enquire if He had been born there. Herod knew the prophecies of the Old Testament. He feared that this child would eventually threaten his power. The Magi did not honour his request to tell him where Jesus was. Instead, after a portentous dream, they left Bethlehem by another route to return to their homeland.
These are a few brief points to remember and contemplate on January 6.
(Image credit: Save Send Delete)
On November 22, 2015, The Telegraph reported on the two very different responses to the Paris attacks from England’s most senior clergymen.
C of E ‘doubt’
The Archbishop of Canterbury Justin Welby now doubts the presence of God:
Asked if these attacks had caused him to doubt where God is, he said: “Oh gosh, yes,” and admitted it put a “chink in his armour.”
He told BBC Songs Of Praise: “Yes. Saturday morning – I was out and as I was walking I was praying and saying: ‘God why – why is this happening? Where are you in all this?’ and then engaging and talking to God. Yes, I doubt.”
I cannot help but wonder whether the ABC is a preterist, one who believes that Jesus’s prophecies about the end times and the events in Revelation all came true with the destruction of the Temple in 70 AD.
If so, I can see why he would doubt. What else is there?
Preterism, it seems to me, is a position adopted by Christians who wish to appear sophisticated and intellectually-minded.
Yet, when one examines Revelation and our Lord’s prophecies in the Gospel, which of those happened when the temple was destroyed? Certainly, there was a long-running conflict between Romans and Jews which culminated in 70 AD, but many events had not yet come to fruition.
Mark 13, about which I wrote in 2013, explains it well. Jesus talks about the coming destruction of the temple in the first two verses. The next set of verses — Mark 3:3-13 — record His prophecy of horrors, from false teachers to wars to natural disasters:
6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. (Mark 13:6-8)
13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved. (Mark 13:13)
All these are to bring us to repentance, a deeper faith and appreciation of the life to come, rather than rely on mankind and nature in the here and now.
God works all things to His divine purpose. I do not think this was the time for a clergyman to say that, as events were too raw and shocking.
However, the ABC would have been better placed to ask that Anglicans join with him in praying for the friends and families of those who have died and for the survivors, especially the wounded, that the peace of Christ Jesus helps them to cope in the weeks and months ahead.
Incidentally, I know a number of preterist clergy. They have rather odd views on Christianity. For them, because all has been ‘accomplished’, church is more of a tradition and a social club. I’m not even sure they think that much about the afterlife. They’re too wrapped up in their own neuroses and health issues.
Although Welby acknowledges that the terrorists have distorted religious views, he warned against attacks on IS:
A bombing campaign against Islamic State was launched after the events, but the Archbishop of Canterbury warned against a potentially damaging instant reaction …
‘If we start randomly killing those who have not done wrong, that is not going to provide solutions. So governments have to be the means of justice.’
Why does this not come as a surprise?
Catholic ‘strong action’
Meanwhile, Cardinal Vincent Nichols, leader of the Roman Catholic Church in England and Wales:
called for “strong action” to defeat terrorism.
“Terrorists and those who persecute and belittle people in the most terrible ways have to be stopped,” he said. “The judgement of how best to stop them is a political and a military judgement – but there is no doubt that strong action has to be taken.”
Too right. As Secretary of State John Kerry said after the attacks, there must be a multi-faceted approach, elements of which can be worked on simultaneously. These include co-ordinating attacks on IS, improving anti-terrorist intelligence in our own countries and arriving at a panel of Syrians who can sensibly determine how to transition out of the Assad regime into a democratic one not under threat from extremism.
It’s not often when I agree with Cardinal Nichols and John Kerry, but this is one of those rare moments.
Our Lord’s words on persecution in Matthew 10 were at the forefront of my mind at the weekend.
Since 2003, the persecution — broken windscreens and harassment — from Muslim neighbours has not stopped. The police largely refuse to intervene. To date, only one investigated incident has resulted in a successful prosecution. The Mail states:
Mr Hussain said he feels so let down by police he has lodged a complaint with the Independent Police Complaints Commission.
He also criticised the Anglican Church for failing to provide any meaningful support.
In fact (emphases mine):
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.
A meeting, arranged by a friend, with a local imam – who ‘listened and promised to help’ – also led to nothing, said Mr Hussain.
A West Yorkshire Police spokesman said: ‘We are aware of an ongoing matter involving Mr Hussain and are working closely with partners to resolve this situation. All reports of crime are taken seriously and are investigated thoroughly.’
The younger Hussain children attended a local Church of England primary school. Most of the students are Muslim. The Hussains arranged a car sharing arrangement with Muslim neighbours whose children attended the school. When the neighbours found out the Hussains were Christian, the ride-sharing stopped. This escalated as word circulated among the other students at school. The Hussains’ youngest daughter was bullied:
Leena, now 14, was told by her friends ‘our parents say we mustn’t mix with you because you are a convert.’ Mr Hussain said: ‘She was heartbroken and made to feel like a second class citizen.’
England’s foremost Anglican blogger, who writes under the pseudonym of Archbishop Cranmer, finds the school episode:
frankly, quite literally incredible. Teachers and headteachers bend over backwards to ensure that Every Child Matters: when it comes to children’s well-being, Church of England schools have rigorous anti-bullying policies, in accordance with statutory requirements on child protection and safeguarding. And they implement them.
I’m not so sure about it being ‘frankly, quite literally incredible’ under the circumstances. It is quite possible that teachers would not want to intervene in an interfaith conflict, especially if any disciplinary action brought out angry older brothers, fathers and uncles en masse. Has Cranmer thought this through?
Bradford’s churches and schools are now under new management: the Diocese of West Yorkshire & the Dales. The new Bishop of Bradford is the Rt Rev’d Dr Toby Howarth, and his boss is the Bishop of Leeds, the Rt Rev’d Nick Baines, who had been Bishop of Bradford for the preceding three years.
If it be the case (and it may well be) that no ministry team in Bradford has provided “any meaningful support” to the Hussain family, might we have a few more details? If it be true (and it may well be) that the Church of England has “done nothing for us”, could we please know a few specifics and particulars, so that Bishop Toby and Bishop Nick might learn from the Church’s past errors, shortcomings and pastoral deficiencies? Instead of just trashing the entire institution (though it may well deserve it) in the Daily Mail, might someone who knows something please get in touch and explain why a brave family of Bradford ex-Muslims has been so terrorised and persecuted by gangs of devout Bradford Muslims that they had no choice but to depart the Church of England?
Why didn’t Cranmer look for more information himself? A simple search would have uncovered InfidelsAreUs, the website of Anniesa Hussain, age 21. Anniesa has documented everything.
Before exploring Anniesa’s story, it is worth mentioning that Mr Hussain was one of the converts featured in a 2008 Dispatches documentary on Channel 4. I saw the programme and was deeply concerned for the safety of all the ex-Muslim families involved. They were incredibly bold to appear on television. Although most of the filming was done discreetly, someone who wanted to harm these people could probably identify them. And so it was in the case of the Hussain family.
However, their persecution did not start then.
From the time I was 6 years of age, my siblings and I endured daily verbal abuse, physical altercations, car and house window smashing. School playground hostility and school-mate deprivation. Death threats. Mob rule. Initial prevention of riding our bicycles in the neighbour common ground to then prevention of us playing on the street directly outside our property. I watched my father’s effort in erecting a 6ft fence in his backyard to protect his children become effectively decimated. I can’t ever imagine his pain, his helplessness when his fence still never stopped the glass bottles and bricks being hurled at his children as they played in their own back garden.
After the Dispatches programme aired, the Hussains’ neighbours accused Mr Hussain of making hateful statements about Islam, which he never did. Family A spread the rumours. As for school:
Life at school for my youngest sister became increasingly unbearable. She’d come home in tears, weeping that her Pakistani classmates had turned on her and weren’t allowed to associate themselves with a Christian – something I knew all too well. Dad could never comprehend the hostility in he found himself in the school playground as he collected my sister, nor why he would receive glares and jostles as he walked by certain parents. Until one day when he was approached by one parent to say ‘you haven’t said anything offensive about Islam! I’ve researched you on Youtube’. Seeing Dad’s baffled expression he explained that one of the brothers of family A had many of the school parents convinced that Dad was anti-Islamic and was preaching hatred on Youtube. However, upon his own research and refusal to rely on this ‘information’ of Dad, this parent – Muslim himself- proved to be a loyal supporter, berating any school parent who treated Dad with contempt. The school situation deteriorated to the point where the brother of Family A stormed up to Dad provocatively, threatening to kill him in order to goad him into a fight. That incident marked official police involvement in our lives yet again. Numerous meetings have been set up with school leaders, police officers and religious leading figures in the community, to achieve the most politically correct of outcomes: nothing.
Anniesa’s posts are well worth reading in full for the rest of the family’s story. She writes beautifully. I hope she becomes a journalist.
More on the family’s trials
Cranmer might also want to look at the articles about the Hussain family on the Barnabas Fund site.
After Britain’s May 2015 elections, Mr Hussain wrote to his MP. The Barnabas Fund includes the full text of the letter. Part of their preface to it reads as follows:
Nissar Hussain, a British man who converted from Islam to Christianity in 1996, has written a letter to his local MP recounting some of the long catalogue of violence, abuse and other attacks that he has suffered at the hands of some Muslims in the area of Bradford where he lives. Recently Nissar and his wife, Kubra, who have six children, have each had false allegations against them brought to the police for separate “offences” resulting in each of them being held at the police station for hours. Their car has been maliciously damaged four times, making it almost impossible for the family to meet the repair and insurance costs. Yet despite appealing to local authorities and organisations for support, Mr Hussain has struggled to find support and help.
In August 2015, the Barnabas Fund reported:
a mob of around 40 Muslim young men of Pakistani descent gathered outside his home in Bradford on 18 August in a patent display of intimidation.
In response to the Daily Mail article from October, the Fund issued this statement:
Patrick Sookhdeo, International Director of Barnabas Fund, says, “Barnabas Fund has supported Nissar Hussain throughout the violence and persecution he faced after his conversion to faith in Christ. We work with converts and with Muslim and Christian leaders to bring about a day when no one will be penalised and persecuted for accepting the claims of Jesus.”
Premier Christian Radio interviewed Mr Hussain after the Mail article appeared. They contacted the police and local clergy for a response:
West Yorkshire Police said in a statement: “We are aware of an ongoing matter involving Mr Hussain and are working closely with partners to resolve this situation.
“All reports of crime are taken seriously and are investigated thoroughly.”
The Bishop of Bradford, the Rt Revd Toby Howarth (in the new Diocese of West Yorkshire & the Dales), said: “I am aware of considerable attention and support which has been offered and indeed provided to Mr Hussain by his local Anglican vicar, supported by myself and my predecessor.
“Mr Hussain’s vicar has met with him on many occasions and has worked with the local police, the local council and other bodies including representatives of the local Muslim communities in trying to resolve this difficult matter.
“I fully support the ongoing work of the Multi Agency Hate Crime Conference, of which the local vicar is a member, which continues to try to bring a resolution to this situation.”
It would appear that Mr Hussain is not wrong. Indeed, what he has said about lack of real help appears to be accurate.
In 2014, Christian Concern reported that he was planning on starting a series of safe houses in the UK for ex-Muslim converts:
It is hoped that the network, provisionally named “Converts to Jesus”, will launch in the Autumn and be chaired by Nissar Hussain, a convert from Islam, who lives in Bradford.
Nissar, his wife and children, have all suffered as a result of following Jesus. He has been shunned by his family and labelled a “Christian Jew dog” while his wife has been sworn at and spat upon and his children have been ostracised by school friends.
In a related story from 2014, Rob James for Christian Today said that Jesus is weeping for His Church:
Hussain talked about how he was also upset by the reception he got from Christians. “We are broken people” he said, “I have given up on the Anglican church and independent churches. We are in a no man’s land; we are completely and utterly isolated”.
Is this the kind of Church Jesus envisaged when he said “A new command I give you: love one another. As I have loved you so you must love one another. By this all men will know that you are my disciples if you love one another”?
We need to remember that Jesus views this sort of love as a key to mission too for just before he died he prayed “May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me”.
Jesus will build His church, of course. And He will take care of Nissar Hussain and his family. But I do wonder how He feels when he sees a Muslim convert admit that his experience of church has left him feeling “broken” and “utterly isolated”.
Too right! However, how to accomplish this is not easy in a school context when most of the pupils are Muslim. Rightly or wrongly, teachers may well fear reprisals.
The more I read about the Hussains’ plight, the more I pray for them.
However, it is difficult to understand why they have not moved to a safe majority-Christian area after all these years. That is the story which interests me.
Matthew 10:23 says:
When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.
Let us pray that the Hussains find a new home in a new community soon. If I see an update, I’ll be sure to report on it.
Many thanks to loyal reader Llew, who sent in the link to the Spiked article cited below!
The UK Parliament will be debating assisted dying in September 2015. Over the past few years, several high profile cases have come to light of older Britons who have ended it all with professional help. Sometimes this was because of terminal illness, however, not always.
In August 2015, university lecturer and author Kevin Yuill wrote an article for Spiked — the UK’s libertarian, secular humanist/atheist site — about the curious case of retired nurse Gill Pharaoh.
Pharaoh was 75 and relatively healthy when she died on July 21, 2015, at the LifeCircle clinic in Switzerland. Yuill says she was ‘healthy’, but her final entry states that, in recent years, she’d suffered an attack of shingles, ongoing tinnitus and joint pain. A lot of other older people have these ailments, too. But she wanted to end her life her way.
Yuill cites Pharaoh’s blog. She wanted
people to remember me as I now am – as a bit worn around the edges but still recognisably me!
But how was she to know what she would be like in five or even 15 years’ time? Only the Almighty knows that. Maybe she would have continued to age gracefully apart from physical complaints which are entirely normal, albeit annoying, aspects of growing old.
Pharaoh had no faith. She objected to British law with regard to assisted death because it
originates from a god in whom we have no belief.
Pharaoh blogged about her decision-making regarding ending her own life. She also gave a interview to The Times (Murdoch paper, ergo paywall), summarised in the Daily Mail. Yuill says she was searching for validation and recognition. He introduces his article with a précis of Christopher Lasch‘s excellent 1979 book, The Culture of Narcissism. If you can buy or borrow a copy, it will be more relevant today than when it was written. I read it in the early 1980s in the US and was shocked. Needless to say, my work colleagues told me the man was talking out of his hat. Yet, how correct he was. His book warns about attention-seeking behaviour which demands that everyone else acquiesces to one’s wishes. What Pharaoh wanted was a change in the law.
The Daily Mail article quotes Pharaoh as saying that her mother had dementia and that, if she could have done so, she would have helped her mother die. My family members and I have had parents with dementia and Alzheimer’s, for shorter and longer periods of time. None of us, even the agnostics, ever thought of putting them to death.
Another high profile case in Britain was that of 68-year old Bob Cole, who ended his days at the Dignitas clinic in Switzerland on August 14, 2015. Cole’s wife Ann Hall, who suffered from progressive supranuclear palsy, had died at the clinic 18 months before.
Cole had mesothelioma, a lung cancer, which left him doubled over — in his words, ‘crouching like an animal’. He, too, wanted a change in the law. The Telegraph reports (aforementioned link) that he told The Sun (another Murdoch paper, like The Times) in an interview:
I should be able to die with dignity in my own country, in my own bed. The law needs to change. How do you change the law? People have got to take a stand. So that’s what I’m doing today.
The politicians need to have the guts to change this law. Just bite the bullet. Accept that the British public want this change. If they don’t it will be forced upon them because the public feeling is overwhelming.
Is ‘public feeling overwhelming’ on this issue?
In any event, there are British organisations promoting legalised assisted death. Dignity in Dying were informed once Bob Cole died. Gill Pharaoh had been a member of the Society for Old Age Rational Suicide (SOARS). What role do such groups play in encouraging personal publicity for past and future high profile assisted suicides?
Yuill has a point when he says that people who want to terminate their lives through assisted dying should do so quietly with no publicity.
Only days after my reader Llew forwarded me the Spiked article, I read an article in The Telegraph which left me speechless.
Among these faith leaders are
Rabbi Danny Rich, chief executive of Liberal Judaism and Rabbi Dr Jonathan Romain a leading figure in Reform Judaism …
That is bad enough. However, there are Christians, too: Baroness Richardson, first female President of Methodist Conference, along with prominent Anglicans such as Lord Carey, the former Archbishop of Canterbury, The Bishop of Buckingham, the Rt Rev Alan Wilson, and ‘a handful of Anglican clerics’.
It should be noted that the Church of England officially opposes euthanasia.
These men and women, Jews and Christians, are opposing the government — and God.
In a letter to The Telegraph, the article says, they wrote that:
far from being a sin, helping terminally ill people to commit suicide should be viewed simply as enabling them to “gracefully hand back” their lives to God.
There is, they insist “nothing sacred” about suffering in itself and no one should be “obliged to endure it”, they insist.
Wow. Just. Wow.
How can one ‘gracefully hand back’ one’s life to God by terminating it? He gave us life. Only He can legitimately end it. It is not up to us to decide when that moment is. Not so long ago, this sort of attitude would have been rightly condemned.
Well, Rob Marris (Labour) will have his Assisted Dying Bill debated within the next few weeks. May life-respecting and God-fearing heads prevail.
Why the law should stay as it is
The Telegraph article included the following rationale for maintaining the status quo:
Baroness Finlay of Llandaff, co-chair of the Campaign group Living and Dying Well, which opposes a change, said: “The law exists to protect us, all of us and especially the most vulnerable among us, from harm – including self-harm.
“People who are terminally ill are especially vulnerable. As a society we go to considerable lengths to discourage and prevent suicide.
“Licensing assisted suicide for terminally ill people would fly in the face of that.”
I couldn’t agree more. In 2014, I pointed out that children’s euthanasia was already legal in the Netherlands, Luxembourg and Belgium. There’s no minimum age in Belgium and in the other two countries a child only needs to be 12 years old before he can request his own death. These kids could be disabled, suffering from terminal illness or have a curable condition such as anorexia. This is a very slippery slope.
Returning to the Spiked article, Kevin Yuill pointed out that, on the other end of the age spectrum, a Dutch citizen’s initiative Uit Vrije Wil (Out of Free Will) received 117,000 letters of support in 2010 for a relaxation of the Netherlands’ law which would allow persons over the age of 70 to end their own lives just because they were tired of living!
And this isn’t a European phenomenon, either. My aforementioned post from 2014 gave these statistics:
In 2005, Gallup’s poll on the subject found that a majority of Christians in the United States support euthanasia: 75% of Catholics, 70% of Protestants and 61% of Evangelicals. A majority of Catholics and Protestants also support physician-assisted suicide, PAS — 60% and 52%, respectively — although only 32% of Evangelicals do.
It’s pretty clear that the rise of secularism in the 1960s, possibly before, brought about legalised control over life and death, beginning with abortion. A person can be his own god, making decisions only the Almighty rightly has control over.
Does God pardon Christian suicide?
John MacArthur’s Grace to You (GTY) ministry team wrote a worthwhile article, ‘Can one who commits suicide be saved?’
It’s short and well worth reading. On the one hand, as Christians are saved, in principle, suicide
can be forgiven like any other sin.
HOWEVER … on the other hand …
GTY say that this would be (emphases mine) only
in a time of extreme weakness.
… we question the faith of those who take their lives or even consider it seriously–it may well be that they have never been truly saved.
In which case, there is the issue of the second death at Judgement Day leading to eternal condemnation.
Their article cites Scripture saying that a true Christian has hope and purpose in his life. As such, suicide would not enter into the equation. And:
Furthermore, one who repeatedly considers suicide is practicing sin in his heart (Proverbs 23:7), and 1 John 3:9 says that “no one who is born of God practices sin.” And finally, suicide is often the ultimate evidence of a heart that rejects the lordship of Jesus Christ, because it is an act where the sinner is taking his life into his own hands completely rather than submitting to God’s will for it. Surely many of those who have taken their lives will hear those horrifying words from the Lord Jesus at the judgment–“I never knew you; Depart from me, you who practice lawlessness” (Matthew 7:23).
The article concludes:
So though it may be possible for a true believer to commit suicide, we believe that is an unusual occurrence. Someone considering suicide should be challenged above all to examine himself to see whether he is in the faith (2 Corinthians 13:5).
Bible verses against suicide and assisted death
There are many web pages with notional Scripture verses against suicide which includes assisted death. However, most of the verses are not very helpful.
The best page I have found is Adrian Warnock’s on Patheos.
Warnock is a physician and author. He also serves as part of the leadership team at Jubilee Church London.
Any Christian who is considering ending his own life through assisted dying would do well to read Warnock’s selection of Bible verses, meditate on them then pray fervently and frequently.
Here are the first three (emphases in the original):
This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it (John 11:4).
For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. (2 Corinthians 7:10).
For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. (2 Corinthians 1:8–10.)
His page has several more.
Christians who listen to their clergy and leaders who advocate for euthanasia or assisted dying are in danger of dying an everlasting death. As they are making a considered, premeditated decision, they are guilty of murdering themselves.
Clergy advocating assisted dying would do well to examine their hearts humbly before the Lord, repent and publicly say they were wrong. They could be sending Christians — and themselves — to an eternal death. Theirs is such an irresponsible and reprehensible position to adopt.
No one knows why the Lord sends us debilitating and lengthy illnesses. However, He works everything to His purpose. In these situations, Christians must have hope, faith and pray whilst seeking palliative relief.
The basic problem is — and this seems to include certain clergymen, too — lack of faith, a love of self and pride in one’s own abilities and decision-making. I’ll return to these themes soon in another context.
It’s been a long time since I’ve tagged a post with ‘Church of Gaia’.
Yet, this syncretic sinfulness remains alive and well.
My reader Underground Pewster recently wrote about prayer petitions from the Episcopal Church’s Blue Book, likely to be used at their General Convention which started on June 25, 2015 and ends on July 3, 2015.
What he cites reads as if it were written by people who have a death wish for humanity (emphases in the original):
Most of what follows comes from the SUPPLEMENTAL MATERIALS From the STANDING COMMISSION ON LITURGY AND MUSIC (SCLM)
A Litany for the Planet:
On rocks and minerals that form the foundations for life,
Creator, have mercy.
On volcanoes and lava flows that reveal the power of earth’s core,
Creator, have mercy…
I for one pray that God will show no mercy on volcanoes and lava flows. Was that prayer written by the guys who run the lava flow cruises or helicopter rides in Hawaii?
On micro-organisms of endless variety, the complex and the simple,
Creator, have mercy (pp 248-9)
I hoped this one would go away when I pointed it out three years ago, but I guess we will soon be praying for multidrug resistant tuberculosis along with botulism, salmonella, and HIV.
Too right! What are these people thinking?
And it gets worse. The Blue Book promotes syncretism — combining Christianity with other religions’ deities — strictly anathema. In this case, the Episcopal Church has a prayer to the Native American Great Spirit, Gitchi Manadoo. It can be found in the Blue Book on p. 243 in “Prayers of the People Honoring God in Creation”, Form 2. Briefly:
[Gichi Manidoo,] Great Spirit God,
we give you thanks for another day on this earth.
We give you thanks for this day
to enjoy the compassionate goodness of you, our Creator.
Underground Pewster investigated further and discovered the following information on native-languages.org. Two brief excerpts follow, with more on Pewster’s admirable post:
Gitchi Manitou is the great creator god of the Anishinaabe and many neighboring Algonquian tribes. The name literally means Great Spirit, a common phrase used to address God in many Native American cultures.
As in other Algonquian tribes, the Great Spirit is abstract, benevolent, does not directly interact with humans, and is rarely if ever personified in Anishinabe myths–
It is Gitchi Manitou who created the world, though some details of making the world as we know it today were delegated to the culture hero Nanabozho.
We do need to be careful about whom we are addressing our prayers and supplications. Although certain tribes consider the Great Spirit and the Christian God to be the same, He is not.
Another thing Episcopalians would do well to remember is that (emphases mine in purple):
the same SCLM geniuses who are foisting Gitchi Manitou on us are the ones who prepared the liturgies for same sex marriages …
Underground Pewster followed this post up with a round-up of Episcopalian Summer Solstice services which appeal to their inner Druid.
To show the falsehood of such services, Pewster has helpfully provided a lengthy quote from St Augustine of Hippo’s Confessions, part of which is cited below. Those unfamiliar with Augustine’s personal story should note that he came to Christianity well into adulthood after years of libertinism and paganism. This is part of what he wrote about Creation:
I asked the earth; and it answered, “I am not He;” and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, “We are not thy God, seek higher than we.” … I asked the heavens, the sun, moon, and stars: “Neither,” say they, “are we the God whom thou seekest.” And I answered unto all these things which stand about the door of my flesh, “Ye have told me concerning my God, that ye are not He; tell me something about Him.” And with a loud voice they exclaimed, “He made us.” … I asked the vast bulk of the earth of my God, and it answered me, “I am not He, but He made me.”
As Christians, it is essential that we remember the Creation story in Genesis, Jesus’s references to God as Creator in the Gospels and keep St Augustine’s quote in the forefront of our minds.
May we never fall into the trap of syncretic worship and break the First Commandment.
On May 21, 2015, the Archbishop of Canterbury gave his thoughts on faith-based charity.
Faith groups are now filling a “huge gap” in British life occupied by the state until the financial crisis and onset of austerity forced a rethink, according to the Archbishop of Canterbury.
The Most Rev Justin Welby said churches, mosques, temples synagogues and other religious organisations had stepped in “in a most extraordinary way” over the past seven years.
Until the 20th century, charity was paramount. The welfare state didn’t exist.
First, it is natural that a religious person will want to give to help those in need. Why should this surprise a senior cleric?
Secondly, Welby seems to favour a bloated state welfare system. That is most disappointing.
It is only sensible that recipients of state aid — the dole — view it as temporary.
Possibly, just possibly, if we lessened the welfare budget gradually during times of recovery, we would have more people taking personal responsibility seriously and improving the lifestyle choices they make. Reflecting carefully rather than acting impulsively is one which comes to mind.
Relying on charity rather than the state is a tried-and-true tradition borne out through the centuries. Furthermore, less tax from all of us would no doubt result in a further increase in charitable giving to help those who really need it.
Depending on where Catholics, Anglicans and Lutherans live and where they go to church, the feast of Corpus Christi — ‘Body of Christ’ in Latin — was either Thursday, June 4 or will be Sunday, June 7, 2015.
Traditionally, the feast falls on the first Thursday after Trinity Sunday. However, where no weekday church services are held, the observance is on the first Sunday after Trinity.
My 2010 post explains much more about Corpus Christi, the ceremony and the symbolism behind it. It was St Juliana’s wish (as Sister Juliana in the 13th century) that a feast day be dedicated to the Body of Christ. Whilst we commemorate the Last Supper on Maundy Thursday, the events of Holy Week are so dramatic that she thought a separate day later in the year would be appropriate. The first Corpus Christi observance took place in 1312.
It is, therefore, fitting that we have Pentecost Sunday, Trinity Sunday and the feast of Corpus Christi in that order.
The stained glass window pictured above is symbolic of this feast. The reason that rays of light are shown in this and similar depictions is to symbolise the Real Presence of Christ’s Body and Blood.
Corpus Christi often includes an outdoor procession in Catholic and High Churches. A monstrance (pictured at right) is used, again with rays proceeding from it.
Chalices also have their symbolism. Often, we see them with six points or six scalloped edges. These represent the Six Attributes of the Deity: power, wisdom, majesty, mercy, justice and love.
Many people today baulk at the seeming extravagance of monstrances, chalices and clerical vestments. It is important to remember that these items are created with such elegance so as to honour God and His Son Jesus Christ. That may not wash with everyone’s interpretation of Christianity, but for those who hold to Catholic and traditional Anglican or Lutheran teachings, only the most precious metals, aesthetic workmanship and finest fabrics may be used.
Yes, it is alive and well!
To be honest, I did not know it existed.
The Right Revd Daniel Martins, Episcopal bishop of the Diocese of Springfield (Illinois), recently went to Cuba and wrote about his and his fellow bishops’ stay. His post, ‘Cuba Libre’, is one of the most impressive posts I’ve ever read. It comes complete with photographs. Excerpts follow, emphases mine.
Status of the Cuban diocese
Martins tells us that the Diocese of Cuba is over 100 years old. For much of that time, it was under the aegis of The Episcopal Church (TEC). When Fidel Castro took over in 1959:
with the ensuing restrictions on travel and fund transfers, it became impractical to continue the relationship, and the diocese entered extra-provincial status within the Anglican Communion, with primatial oversight provided by a panel of archbishops.
Cuba’s bishop is the Right Revd Griselda Delgado, more about whom below. She and her family live in Havana, where the Cathedral of the Holy Trinity is located.
There is one Protestant seminary on the island, in Matanzas, 100 miles east of Havana. Whilst the seminary is not Episcopalian — it was founded in the 1940s by Presbyterians and Methodists with the TEC coming on board afterward — the Diocese continues to maintain close links with it.
Although Cuba was officially an atheist country for many years, that status has since changed to secularist. Older church buildings are still standing and open for worship and activities. New plants are also springing up, such as the Church of St Mary Magdalene in Favorito. The church signs have the traditional Episcopalian welcome in Spanish:
La Iglesia Episcopal le da la bienvenida.
In addition to being houses of worship, the churches in rural areas have launched sustainable food or water programmes for local people.
Martins explains that the Diocese of Cuba not only has links with Anglican churches in Canada but also an Episcopal church in the American Diocese of Wyoming. They were instrumental in facilitating travel for Martins and his fellow bishops:
there were resources who knew what levers had to be pulled to get us religious visitor visas (this was underway well before the recent thaw in relations between our two countries).
Once at Miami International Airport, the security checks took as long or longer than the 45-minute flight:
First we had to hand over our passports, wait around, queue up to check our bags, wait around some more, queue up again to pay a baggage handling fee, wait around some more, and finally proceed to the TSA screening area. Never has there been so much red tape and bureaucracy for such a short flight. Once inside the gate area, we were able to grab something to eat, which was a welcome opportunity. The boarding process was just as inefficient as the check-in process, and by the time we pushed back, it was about 45 minutes past our scheduled 1pm departure.
Once in Havana, the group were accompanied by a representative of the state-owned Havanatur.
The 1950 American model cars still exist and, out of necessity, are very well maintained. Hotels from the 1940s and 1950s are still open, lending another air of nostalgia. Food, for travellers at least, is mostly average in taste and quality. There is little choice in restaurants and in snacks. There are two flavours of fizzy soft drinks: cola and lemon-lime.
Interest in Christianity
Martins had interesting conversations during his stay just after Easter 2015.
Cuba’s Minister of Religious Affairs joined the group for dinner at Bishop Delgado’s home in Havana:
We enjoyed some serious conversation (via Manny wearing his interpreter’s hat) before dinner around various ways the government and churches can cooperate for the greater good of Cuban society. Interestingly, the strengthening of marriages was at the top of her list. So, what was once proclaimed to be an “atheist” state is now merely “secular,” but with a very benign attitude toward Christians (and the small Jewish community in Cuba; there is no significant Muslim population).
The following day, in the old part of Havana:
I did a little bit of gift shopping, but the highlight of the time there was a conversation (again, all in Spanish) with a vendor from who I didn’t buy anything, but who, when she found out I was from the U.S., peppered me with questions relating to how difficult (or not) it was for me to get into the country, and lamenting that she would like to visit the U.S. but the only Cubans who can get entry visas are those with family already here, and she has none. Then, when she found out I am a bishop, enthusiastically assured me that she is a Christian, and asked me to give her a blessing, which I did. What a joy, on so many levels.
He also discovered:
the Episcopal cathedral in Havana holds theology classes on Saturdays. They are intended primarily to form their own people in ministry, but the classes are open to all comers. There is a steady stream of university students who attend faithfully. There is an intense curiosity about Christianity (and other faith practices) on the part of a generation of young people who are virtual blank slates, who did not grow up with it, for whom it is a fresh novelty rather than an artifact of cultural baggage.
Long may it continue.
As for the Minister of Religious Affairs:
she referred to “our Lord” and openly prayed with us. She articulated a hope for partnerships between the government and churches to attack Cuba’s social ills.
Martins observed that the tables with regard to faith are now turned in Cuba and the United States:
Religious practice was stigmatized and marginalized. Now, five decades later, this is the trend in American society, though it’s rolling out at a rather more deliberate pace … So, as American Christianity continues to enter a bit of a winter season, my visit to Cuba gives me hope that spring will indeed come. Not in my lifetime, most likely, but it will come.
The Anglican Church of Canada website has an interesting profile of the Right Revd Griselda Delgado del Carpio, one of the first two women ordained in the country and the first woman bishop in Latin America.
Delgado is originally from Bolivia. In her student days, she was quite the political activist. For that reason, she emigrated to Cuba, accompanied by her mother and her young daughter. Once there, she later married a Cuban. She and her husband Geraldo have two children of their own.
When she first arrived in Cuba, she did a lot of soul searching. Eventually, she entered the Matanzas Evangelical Theological Seminary. At the time, religious practice was frowned on and the seminary numbers reflected that state of affairs. The ratio of faculty to students was practically 1:1. Delgado was ordained in 1986.
Although church finances are an ongoing problem, largely because of Cuba’s economic insecurity:
In recent years, there has been a sense that the IEC and other Cuban churches are growing in both membership and national influence …
Bishop Delgado has a vision for the role the church can play in this shifting Cuban culture. “Up until now the church has seemed invisible to society,” she said. “In Cuba, all people have education, all have professions, but the people are lacking values. The church is a place to bring people together, to give them identity and dignity.”
Let us pray for the continuous growth of the Church in Cuba.
Sunday, May 31, 2015, is Trinity Sunday.
Trinity Sunday is always the next one after Pentecost.
My 2010 post explains that it was not until St Thomas Becket dedicated the Sunday after Pentecost to the Trinity in 1162 that it became a uniform feast in the Church.
Traditionally, in some denominations, subsequent Sundays until the First Sunday of Advent were referred to as Sundays ‘after Trinity’. Since then, this has changed in favour of Sundays ‘after Pentecost’ or ‘in Ordinary Time’. However, there are a few which have retained the Trinitarian association.
It is important for Christians to explain to their children the divine mystery of the Holy Trinity. My 2013 post features the Anglican, Revd Matt Kennedy’s, emphasis on the Bible which enables us to understand how the Holy Trinity helps us in our understanding of divine purpose. My 2012 post details an excellent Lutheran way of explaining the Trinity simply to our children: use an egg.
Along with many other clergy, Kennedy acknowledges that because we do not ‘get God’ as we ‘get’ — understand — the workings of our world, we tend to ignore or deny divine mysteries and truths. My 2012 post highlights his sermon on this topic; it is very useful for those who doubt the existence and doctrine of the Holy Trinity.
Today’s Anglican reflection also addresses our reluctance to accept the Trinity.
The late Revd Dr John Hughes, Dean of Jesus College, Cambridge, gave a sermon in 2010 which clarifies the importance of Trinity Sunday. Excerpts follow, emphases mine:
Trinity Sunday began to be observed in England under St Thomas Becket and then spread to the rest of Western Christendom. And yet, there is a tradition that this Sunday the task of preaching is a short straw, not a joy and a delight. Why is this?
The doctrine of the Holy Trinity, highest and most central of Christian doctrines has not enjoyed a good reputation in the last century or so. I remember as a teenager being fascinated by those endless paradoxes in the Athanasian creed: ‘not three eternals, but one eternal, not three uncreated, but one uncreated…’ The whole thing sounded like some great riddle. And let’s be honest, congregations have a tendency to glaze over when we come to the finer points of doctrinal and philosophical theology. But the point runs deeper than this: for many in the last hundred years, the doctrine of the Trinity was seen as a later invention of Greek philosophy far removed from the simple faith of the Galilean fishermen. Sceptics have ridiculed the endless debates in the early Church around that one word ‘homoousion’ – ‘of one being’ as we still say every Sunday in our creed. The Trinity has been seen as part of the ecclesiastical baggage of dogma and metaphysics to be cast away in the return to the simple faith of Jesus. Such a view was held by the Unitarians, who have a chapel on Christ’s Pieces. And for a while such a view seemed to be becoming mainstream amongst New Testament scholars, theologians and even a few Bishops, although I’m glad to say things seem to have changed in recent years. And of course the rise in interest in Islam, in many ways an early form of Unitarianism, has raised this question again of late.
Hughes’s three points about the Holy Trinity are that 1) Christians believe that God is very much alive and active in each of our lives; 2) He communicates this via Christ’s humanity (in addition to His divinity) in ‘collaboration with humanity’ and 3) we are called, via the presence of the Holy Spirit, to preach the Gospel.
Whilst I disagree with Hughes’s semi-Pelagian belief that we have a divine presence here on earth (see his third point) — our perfection comes in heavenly afterlife — his conclusion is worthwhile:
So to recap: God is Love, God is personal …
Unbelievers do not understand this, and it is one of the most difficult challenges we face when evangelising in greater and lesser ways. So much atheistic propaganda has presented God as perpetually angry and distant, that it is hard to counteract this in conversation with curious unbelievers.
In closing, Hughes died in a car accident in June 2014. A memorial service in thanksgiving for his life took place in October that year at the University Church of Great Saint Mary’s in Cambridge. Professor Janet Soskice, President of Jesus College and Chair of the Faculty Board of Divinity, gave the address:
… John loved the Church of England, its language, prayer books and liturgies, but above all he loved the living church itself. Theologically and liturgically Anglo-Catholic, the services he organised and sermons he preached were never exclusive or cultish, and always deeply informed by his study of Scripture. He inherited from Tim Jenkins and Jonathan Collis, previous Dean and Chaplain, a lively and well-integrated chapel. With Mark Williams, the Director of Music, he oversaw a golden age of Jesus Chapel worship …
John emanated unruffled energy. He never appeared to be rushed even while, along with all his chapel and college duties, I knew he was researching, lecturing, publishing and supervising and examining both undergraduate and graduate students. In the Faculty of Divinity he was a highly regarded colleague in theology, philosophy of religion and ethics. Amongst his contemporaries he was widely regarded as the most gifted Anglican theologian of his generation …
I have spoken with a number of agnostics who think the Church needs a revival of Christian philosophy. Very few clergy have studied it in depth. It seems to be present among a few Catholic and Anglican priests, but not enough to make a wider difference. From my conversations with agnostics, Christian philosophy would facilitate a sort of applied Christianity which would enable making a greater connection between the New Testament and our lives today.
Readers may agree or disagree with this perspective. However, the Reformed (Calvinist) minister, the Revd Vincent Cheung, has combined the two in a traditional yet thought-provoking series of sermons.