The recent conference called ‘Evangelion II’ (see posts below) was a great success. Fifteen TEC dioceses were represented, as well as observers from Canada, and everyone seemed encouraged. The plenary speakers, Justyn Terry, David Collum and Justin Holcomb, were all filmed, and the results should be online in about three weeks. Watch this space for more information. I look forward to seeing them—when you’re one of the organisers, you only catch bits here and there, but those who were able to attend to them whole spoke highly of them.

What I was able to participate in fully were the discussions, ‘How We Got Here’ and ‘Where Do We Go From Here’, which weren’t filmed, so I’ll say a bit about them in this and the next post respectively.

After an outline of the history of the evangelical movement in TEC since the founding of Trinity Seminary, we began to talk about what we could learn from this history. The main themes were that the switch from being a teaching ministry for the Episcopal Church to being a political party within the Church had been wholly negative, and that the movement had been too clericalist. During the 1980s and early 1990s, several evangelical parishes had highly successful teaching ministries, sending out sermon and teaching tapes across the country by the hundred, but in the mid 1990s this seemed suddenly to be abandoned in favor of a political approach centered on General Convention rather than the diocese. There was much speculation about how different the history might have been had we stuck to the teaching.

A comment about the emphasis on recruiting evangelical clergy rather than building up evangelical laity sparked an enthusiastic response by the lay people present, expressed in terms which came as a shock to some of the clergy present. But when people have been under-appreciated for too long, it’s natural to vent a bit when the opportunity to do so finally comes. It was agreed by all that there was room for improvement, and I personally look forward to seeing improvement as future work is discussed and planned.

These were by no means the only subjects discussed under the heading of learning from our past, but this is enough for one post. I hope the discussion can continue here—just click on the link at the top of this post and type your heart out!

5x7_evangelion_flyer revised

5x7_evangelion_flyer revised p 2

David CollumEvangelicals in the Episcopal Church are invited to Trinity School for Ministry in Ambridge, PA, April 28-30, for the second national gathering of Anglican Evangelicals, under the title Evangelion.

This year’s theme is Expressing Evangelical Identity in the Episcopal Church, and the speakers will be David Collum, Archdeacon of Albany Diocese, Justyn Terry, Dean of TSM, and Justin Holcomb, Canon for Vocations in the Diocese of Central Florida.Justyn Terry

There will also be opportunity for discussion on the more genJustin Holcomberal subject of evangelical witness in and to the Episcopal Church. More details will be posted at http://www.evangeliontec.org/conference-2016.html and on this blog as they become available. Save the dates!

The recent statement by the Anglican Primates is slightly more than I hoped for, and if the statements by Episcopal dignitaries and the comments on Episcopal blogs are worse than I feared, more fool me, I suppose. The Primates confirmed that ‘the traditional doctrine of the church in view of the teaching of Scripture’ (is it my imagination or there a faint tinge of regret discernible in the wording there?) ‘upholds marriage as between a man and a woman in faithful, lifelong union.’ Since that is the teaching of Scripture, albeit not in those words, Evangelicals will be pleased that these leading churchmen are willing to say so, and would apologise on behalf of the Episcopal Church for all the vitriolic comments being directed their way.

The statement also asks the Episcopal Church to limit its participation in some aspects of the Anglican Communion, and hopes for the appointment of a Task Group ‘to maintain conversation among ourselves [the Primates, presumably] with the intention of restoration of relationship’ etc. Restoration of relationships with the rest of the Communion presumably depends on a return to the Biblical view of marriage, and unlikely as that it is to happen, Evangelicals in the Episcopal Church must assume that God expects us to lift up our voices in support of that return.

Perhaps this is the place to begin discussing how we might do that, and how to be faithful in a church that seems less tolerant of us than ever. Perhaps there will be some time at the Evangelion II conference scheduled for May 28–30 in Ambridge, PA for further discussion.

I could certainly use a little encouragement…

 

Just finished browsing the latest issue of the Journal of Theological Studies, and found much to be thankful for. Of particular interest to the readers of this blog will be more reminders that the most reliable sources for knowledge of what Jesus actually did and said remain Matthew, Mark, Luke and John. This has been generally admitted by academic scholarship for some time, but has yet to percolate into the press, most seminaries, and too many pulpits. I find myself having to challenge the idea that it’s been conclusively proved that the New Testament was all made up in order to repress true Christianity two or three times a year; if you don’t, you’re shirking your duties.

So it’s great to read, for instance, that the latest and most authoritative commentary on the Gospel of Thomas confirms that ‘any relevance to historical Jesus research is negligible’ (p 805), and that ‘agreement in substance between… scholars with distinct perspectives may be indicative of the emergence of a majority opinion that considers the use of apocryphal gospels in historical Jesus research to be problematic’ (p 765).

Which isn’t to say that the early church wasn’t almost as theologically diverse as some would like to think; but it does confirm that Christians have been right to use the canonical gospels in order to discover what Jesus actually taught rather than what He was believed to have taught. It’s also good to be reminded that even this real diversity was less threatening to orthodox contemporaries than the revisionists try to convince us. Even that hammer of heretics, Irenaeus, ‘spent considerable energy urging the church, especially in Rome, to preserve its toleration for diversity’ (p 817).

Finally, news of a new book on the relationship between Science and Christianity by a Professor of Physics at Oxford University asserting in the most vigorous terms, which the reviewer found quite persuasive, that ‘the pursuit of science is a natural and important aspect of what it means to be a follower of Jesus of Nazareth’ (p 898). The writer, Andrew Steane, not only believes in the resurrection, but considers that the other miracles can be believed ‘on the basis of reliable testimony’, and argues that miracles do not contradict the findings of even the most up to date science (ibid). The title is Faithful to Science, and I can’t wait to read it.

Happy Thanksgiving!

21st-century Europe has only itself to blame for the mess it is now in. For surely nowhere in the world has devoted more resources to the study of history than modern Europe. When I went up to Oxford more than 30 years ago, it was taken for granted that in the first term of my first year I would study Gibbon. It did no good. We learned nothing that mattered. Indeed, we learned a lot of nonsense to the effect that nationalism was a bad thing, nation-states worse, and empires the worst things of all. “Romans before the fall,” wrote Ward-Perkins in his “Fall of Rome,” “were as certain as we are today that their world would continue for ever substantially unchanged. They were wrong. We would be wise not to repeat their complacency.”

Read it all here

We are on the Lord’s side, servants of the King,
No more hesitation, all to Him we bring;
Jesus Christ our Saviour has us in His care,
In His perfect Kingdom risen life we’ll share.

Eagerly obeying, proud to bear His name,
Time is past for sorrow, ended is our shame;
Jesus our redeemer makes our spirits bright,
Leads us out of darkness into glorious light.

Children of one Father, by one Spirit led,
No more fear or doubting, all is done and said.
Jesus our Messiah sends us now to go
into all creation, His great love to show.

So, our worship ended, service we begin,
To our duty going, confident in Him:
Jesus is God with us, first and last is He,
And we will be with Him for eternity.

Suggested tune: Camberwell (Michael Brierly, 1960)

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