On Becoming Somewhat Anglican #3: Priests and Professionalisation

I spent a few years in the house church movement, and within it there is great emphasis on the priesthood of all believers. Anabaptism emphasises this too; In Body Politics, Yoder writes of the idea of the religious specialist as something God is at work reversing, most profoundly in the experience of the giftedness of all believers in the early church. For a time, I was whole-hearted in embracing this thinking – to the point where the house church I was in had no formal leaders, and everything was decided on consensus. These days I’m ambivalent.

I don’t see leadership as a dirty word any longer. There clearly are designated leaders in the New Testament. Yet I remain critical of the way leadership happens in churches today; I think we’ve been too quick to embrace secular models of leadership and the pastor as CEO. I don’t believe megachurches are a good model of church, and if your church is not a megachurch you probably don’t need a CEO-style leader.

The idea of a priest in the Anglican church takes things in a different direction again. The robes and the special functions only priests can perform set them apart from the congregation. Yet perhaps no more than the professionalisation of large non-conformist churches has set their ministers apart. A layperson in a large Baptist church has little more hope of giving the sermon or officiating at the Lord’s Supper as a layperson in an Anglican church.

I see the importance of the long training and ordination process priests go through in the Anglican church, and I think there’s a lot to be said for it. (Baptists have a similar accreditation process.) The apostles’ three years of discipleship and formation with Jesus was far less structured, but today, if there isn’t a formal process, it’s unlikely to be done well.  So the house church movement’s desire to return to more ‘biblical’ models of formation (such as Timothy-Paul type apprenticeships) is unlikely to happen in reality – many house churches are led by people who have not gone through any process at all.

I think I’m happily agnostic on the question of priests and professionalisation at the moment. I accept how things are done at the church I attend, and I see the good side of it, while being aware it’s in tension with my beliefs of the past.

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On Becoming Somewhat Anglican #2: The Joy of Being Religious

Religion is a terrible thing, was the message I got as a child. Religion is what Pharisees – and Catholics – do. Our church is not religious – we all have a relationship with God. Being religious means trying to please God with rituals. Wearing special robes. Reciting prayers out of a book. That’s why I faithfully told other kids at school that I wasn’t religious, just born-again.

These days, I embrace the word ‘religious’, mainly in reaction to how demonised the poor word is. I don’t have a developed theology about this, but attending an Anglican church, I am experiencing the joy of being more religious. Let me explain.

Free church (Pentecostal, Baptist, Church of Christ) worship services are so often deliberately “unreligious”, especially to the extent they have been influenced by the church growth movement. In wanting to be accessible to the non-Christian, in wanting to minimise the cultural barriers, worship leaders banter about football and families. God-talk is casual, prayer is spontaneous (yet usually very familiar), God is translated into everyday language. There is a determination to make a relationship with God seem a normal part of a middle-class existence. There are good reasons for all these things, but it is a mode of worship I have never been at ease with.

For me, what is lost in “unreligious worship” is the mystery of God, the strangeness and ancientness of the Bible and a sense of connection with the two thousand years of the church. Church-growth influenced worship mirrors the complacency of our culture in its embeddedness in a perpetual present, without a sense of history, without an awareness of the wisdom of the ages – without, I suppose, a consciousness of tradition.

Thus, for me, worshipping in an Anglican church this year has restored some missing things. The prayerbook service is theologically deep and draws so deliberately from the riches of two thousand years. I am taken through repentance and forgiveness, thanksgiving and intercession. The language, while not arcane, is more exalted than everyday language. It conveys some of the mystery of faith.

Sometimes the many rituals go from seeming strange to seeming momentarily silly or tedious. But overall, the ritual and structure have been good for me, good for giving me space to encounter God in a new way. This is what I mean by the joy of being religious.

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On Becoming Somewhat Anglican #1: Homecoming?

Grandad, the Reverend, in Israel

On Good Friday of this year, I began attending a local Anglican church. It was not a theological decision, but a practical one. We’d moved house and needed to find a church we could both attend; this was the one which was mutually agreeable.

I’ve changed churches a number of times over the years, yet for both theological and personal reasons it has felt significant to find myself at an Anglican church.

In a sense, it feels like a homecoming. My grandfather (pictured), Rev. Ron Hobby, was an Anglican minister in WA for sixty years. My parents’ move to a Baptist church in the late 1970s was controversial. I grew up Baptist, yet with Anglicanism as a kind of mother country. Can I have been in exile from a church I never belonged to?

I lived with my grandfather when I moved to Perth to study as an eighteen year old at the end of last century. His was a moderate evangelical Anglicanism – ecumenical (except when family members wanted to become Baptist), yet staunchly orthodox without being Reformed. Perhaps the Anglicanism of C.S. Lewis and Lesslie Newbigin. I visited the cathedral with him several times, and there was some possibility at that point of me becoming Anglican – I was keen to experience a form of worship different from conservative Baptist, and I knew that I was definitely not drawn to the smooth showmanship of megachurches. But what I embraced instead was a radical restorationism, which led me into the house-church movement and Anabaptism. Fourteen years later, I still identify with the latter (no need to retitle the blog just yet) but not the former.

I loved Grandad deeply, and wanted his respect; yet we were both such principled, idealistic people that our conversations would sometimes become clashes, and we both took theological and political disagreement personally. By the time he died in 2006, my vehemence against the established church was such that attending an Anglican church was an unforeseeable possibility. I like to imagine how he would react to the news that I am, now, somewhat Anglican. I think with a great deal of joy, and a note of triumphalism and pride.

These days, I would be less determined to set him straight on exactly where I stand theologically. I would not feel the need to qualify my news with a loud insistence that I remain Anabaptist in outlook.

What does it mean, for a believer who holds Anabaptist convictions and works for Baptists to attend an Anglican church? I’m still working that out. I intend to do some of my thinking out loud, on this blog. I want to explore the beauty and spiritual renewal I feel in this new church – my appreciation of the church year, of liturgy – and the theological problems it presents for me.

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Vose Seminary at Fifty: From “Preach the Word” to “Come Grow”

Vose50cover

I’ve co-edited a book, and it’s launching on Tuesday:

Vose Seminary began as the Baptist Theological College of Western Australia in 1963. To celebrate the fiftieth anniversary, this book brings together a collaborative history of the seminary with essays examining shifts in the church and theology over those fifty years. The contributions from twenty-five Vose staff, students and graduates demonstrate the generous evangelicalism which marks the seminary.

The book is an account of where Vose Seminary has been over the last fifty years and an attempt to define the task which lies ahead for theological educators in equipping the church for the future.

The story of our seminary is an important one for the church in Perth. The different contributors reveal some interesting things, such as the story of Ruth Snell, an early student who went on to become the first woman to be a Baptist senior pastor in Australia. Reading Karen Siggins’ essay on women at Vose Seminary, I was struck by how far we have come, and yet how much further we have to go.

I wrote a history of the library for the book, and it was a project I found particularly interesting. Unearthing the traces of the past revealed a lot of gaps and misunderstandings in the oral traditions I had heard. The research process was a treasure hunt, the thrill at finding a mention of the library in a newsletter from decades ago, or of Lynn, one of the previous librarians, uncovering important documents. I don’t know how interesting the history of a library can be for those who aren’t involved in it, but I tried to make it so.  I begin the essay with this:

More than any other part of Vose Seminary, the library bears traces of its past—an accumulation of books, journals, shelving and paraphernalia from throughout its history. Since I began as seminary librarian in 2008, just as BTCWA was about to become Vose Seminary, I have been intrigued by these pieces of the past woven into the library.

Many books bear the names of previous owners; there are hundreds from some donors—Noel Vose, Geoffrey Wild, A.C. Maynard, Ruth Atkins. A separate collection of history books bears the name of Professor Herbert Hallam, a medieval historian at the University of Western Australia; they were donated in 1994 after his death. Many others bear the stamps of defunct libraries, such as the Perth Diocesan Library. A number of books still have the borrower cards which became obsolete with automation. There are always familiar names written on these cards; it is a particular kind of pleasure to know a friend or mentor read the same copy of a book a decade or two ago.

You can buy the book from Mosaic Resources (the publisher) – https://mosaicresources.com.au/titles/9781743240960. Or you can come to the launch and buy a copy there! It’s happening on Tuesday 27 August at 5pm at Vose Seminary Library, 20 Hayman Rd, Bentley. RSVP: http://www.vose.edu.au/view/news/vose-50th-celebration-service.

Here’s a full listing of the contents, because you won’t find it anywhere else on the web.

 

Contents

A Note on Style and Sources
Contributors
Introduction

PART ONE: FIFTY YEARS OF VOSE

A Kingdom of Mustard Seeds
Noel Vose

Ministerial Training (1895—1962)
Richard Moore

BTCWA Under Dr Noel Vose, Founding Principal: As Sole Full-time Faculty (1963—1978)
Richard Moore

Reflections: Fred Stone

Reflections: Arthur Payne

Reflections: Ashley Crane

BTCWA Under Dr Noel Vose, Founding Principal: The Faculty of Three Era (1979—1990)
Richard Moore

Reflections: Roland Maxwell

Reflections: Ann Mallaby

Reflections: Neil Mactaggart

Supervised Field Education: Bob Clark

Fellow-Workers Program: Jennifer Turner

BTCWA Under the Second Principal, Dr John Olley (1991—2003)
Richard Moore

Reflections: Mark Wilson

Reflections: Lynn White

Reflections: Alex Okhrimouk

A “Principal for Change”: From BTCWA to Vose Seminary Under Dr Brian Harris (2004—)
Richard Moore

Reflections: Evelyn Ashley

Reflections: Carolyn Tan

Fifty Years of Students: The Changing Demography of the Vose Student Body
Aaron Chidgzey

The Experience of Women in Theological Education: From the Fringes Towards the Centre
Karen Siggins

A History of Vose Library
Nathan Hobby

PART TWO: FIFTY YEARS OF CHANGES IN THEOLOGY AND THE CHURCH

Biblical Studies—Whence and Where? Reflections on Fifty Years
David Cohen and John Olley

Baptists and the Bible in the Twenty-first Century
Michael O’Neil

Whither Preaching?
Brian Harris

Developments in Pastoral Care in the Last Fifty Years
Fred Stone

Who Stole My Pastorate?
Steve Ingram

Theology of Everyday Life
Jennifer Turner

Learning from the Emerging Threads of Mission 1963–2013
Neil Anderson

Faithful Thinking: The Task Ahead for Christian Higher Education
Brian Harris

Appendix A: Commencement and Conferral Speakers
Prepared by L-J du Heaume

Appendix B: Senior Students
Prepared by L-J du Heaume

Appendix C: Books Written or Edited by Vose Faculty and Tutors

 

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Justin Welby biography

Archbishop Justin Welby: The Road to Canterbury / Andrew Atherstone (DLT, 2013)

A group of us at church are meeting to discuss this short biography of the recently installed Archbishop of Canterbury. Welby comes across as a leader with the ability to turn things around, and reconcile people in the most difficult circumstances – from African conflicts to diocesan spats about the sale of paintings. Welby wrote in 2012, “Division, dislike and even hatred are the quickest ways to kill churches. The first to leave is the Spirit of God. Reconciliation and modeling difference without enmity to a world in desperate need of it is both healing spirituality and effective testimony to Christ.”

Ten – or even five – years ago, I would have been antithetical to reading this book, because I was anti-hierarchical and anti-leadership, and because the Anglican Church is, in origin at least, so thoroughly Constantinian. And because I didn’t read biographies. Against my house church days, I’ve come to cautiously accept the value of good leadership in churches – I should blog on this one day. I now attend an Anglican church – again, worthy of a post to explain myself. And my main area of literary interest is currently biography. (Would my old self like this 2013 self? Not sure; he might be very disappointed.)

It is a decent biography for a quickly written one. Yet it feels too banal at times; perhaps this is because Atherstone is writing about the living. Or perhaps it is because Welby’s life has been quite ordinary between the exciting parts. But I think it’s also because it relies heavily on sermons and weekly columns written by Welby, and so despite not being authorised, it comes across very much as a sanitised, public biography. Am I saying Atherstone should have tried to dig up more dirt and highlight antagonism? Well, probably not, but these are some of our expectations of biography. Perhaps he should have at least found a still seething parishoner from the time Welby removed the pews from his parish church in the 1990s and replaced them with chairs.

 

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Faith in the Shadow of Death: A Review of Christian Wiman’s My Bright Abyss

Christian Wiman, My Bright Abyss: Meditations of a Modern Believer (Farrar, Straus and Giroux, 2013) 

Christian Wiman is a poet with a rare cancer, currently in remission. He was brought up a Texan Baptist, lost his childhood faith, only to return to church and a new kind of faith in the midst of falling in love and being diagnosed with cancer in his late thirties.

It is the second great spiritual memoir I’ve read this year, and it reminded me a lot of the other – Francis Spufford’s Unapologetic. White men in their late forties who both write beautifully, and have a faith on the margins of doubt. Both memoirs are digressive and lack structure. Spufford’s is the more whimsical; Wyman’s is the more urgent and darker – but not even by that much.

My Bright Abyss is an extended meditation – illustrated with poetry – on believing in God when God so often feels absent. It is a far better book on doubt than any evangelical attempt I have encountered – probably because it is so honest, and so unconcerned to get to a particular answer. (Really, for Wiman and any unbeliever reading, it is a book about faith; but most believers will probably find it to be a book about doubt.)

It is an extremely quotable book; almost a collection of quotable insights. But this one is as good as any to give a taste of Wiman’s theme:

We feel ourselves alive in the anxiety of being alive. We feel God in the coming and going of God – or no, the coming and going of consciousness (God is constant). We are left with these fugitive instants of apprehension, in both senses of that word, which is one reason why poetry, which is designed not simply to arrest these instants but to integrate them into life, can be such a powerful aid to faith. (27)

He has not compelled me to return to poetry, although I believe he’s right, and the book itself stands as a testimony to the significance of poetry in making sense of life.

For Wiman, faith is something fragile:

To say that one must live in uncertainty doesn’t begin to get at the tenuous, precarious nature of faith. The minute you begin to speak with certitude about God, he is gone. (60)

At the centre of Wiman’s faith in this book is the moment Christ on the cross calls out, “My God, my God, why hast thou forsaken me?” It is a book which takes existence and death seriously, when so few books and so few people do. This is a man who has stared into the abyss and written beautifully about it.

More: Interview with Wiman here.

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Testimonies, Redux

[Preface. One of the temptations of blogging is to post things before they're ready. I operate at two extremes of writing - writing blogs which are published immediately and reacted to immediately; and novels, which incubate for years and perhaps never see the light of day. I took down my last post on testimonies because I wasn't happy with it - and yet I had a lot of comments about it; I suspect it's an important topic. So here's my second attempt.]

The testimony is an interesting evangelical genre – a dance between revelation and disclosure. They’re almost always good news stories, and although the gospel is, by definition, good news, telling the story of our lives as if it is good news in itself is surely a temptation to displace the gospel.

Testimonies are meant to confess to some kind of sin, and the overcoming of that sin by renewed piety or a fresh experience of God. The sin itself should be hinted at, but in general terms. (Unless it’s an acceptable sin. Workaholism is an acceptable sin; most forms of pride also are. Sex and drugs less so.) So while I might tend to think badly of a testimony that avoids being honest or specific about sin, perhaps that’s the only safe approach – because people who are too specific about their sins gain a certain infamy.

The other thing about testimonies is that they capture a certain moment in someone’s life, a point at which their life story can be narrated as one of triumph, the victory of faith over sin and doubt. One tells this story and is cheered on by the congregation – because that’s what they want to hear.

But what about the low point of a person’s life, the point at which sin and doubt are dominant? That doesn’t tend to get narrated; the person at that point doesn’t tend to get asked to give a testimony. Our churches are too keen to hear people’s good news stories, reinforcing a culture of success – when the reality of most people’s lives is one of struggle.

Testimonies, like Facebook, should encourage others and build them up. I fear that sometimes, like Facebook, they can paint an idealized version of people, and provoke envy or inadequacy.

Version one of my post received this interesting comment from Kerri:

I grew up in a Pentecostal church and came to be repulsed by people’s testimonies as there seemed to be a sort of contest about whose past was the most lurid and of course the repetition of stories gave some church members the chance to self aggrandise in a most perverse way. However as an adult I did worship in a Uniting Church for seven years where testimonies were not given at all and found myself wondering about how people had come to be there and what experiences they had had that had lead them to decide to become a Christian. There must be some place for a person’s story to be heard.

I’m with her; she said it well!

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